OVr Sauiour Christ com­pares a minister to a saith­full and wise Steward, Luke. 12.4. whom the Maister shall make ru­ler ouer his houshould, to giue them their portion of meate, in season. Where are two things approoued: First, his faithfulnes: Secondly, his wisedome. His faithfulnesse appeareth in disposing of that he had recei­ued [Page 2]from his maister, for his honour, and v­tilitie, and not for his owne gaine: his wise­dome in giuing vnto the houshould of God their due portion of meate, and that in fit time and season, for all meates are not for all persons, but that which is nourishment to some, is poyson to others, neither is that fit­ting at one time which is at another. So fa­rech it in Spirituall foode, where many things are sutable to times of iudgement, which would be vnfit for the day of mercy, and on the contrary. Now I hauing obtained this mercy of God, to bee, though vnworthy, a minister and disposer of his mysteries, and by authoritie called to this place: In that mea­sure of fidelitie, I haue receiued, I began to thinke what might most glorifie God, and in the small degree of wisedome, God hath giuen me, what portion was fittest to Gods houshold, whereof this auditorie is a part, but especially what was fittest for this time, which is as Hezechiah said,Isay 37.3. A day of tribulation, and a day of iudgement: I at length resolued vpon this place and these verses of the Pro­phet Isay, as both sitting this time and this assemblie: out of which I intende not to ga­ther euery thing that may be gathered, as if I would immitate those vvho digge for trea­sures, vvho as Chrysost. saith, though they haue taken much riches, yet leaue not till they haue taken all their care being not to take [Page 3]much, but to leaue nothing. But I vvill only chuse out some principall things, vvhich I discerne to be of most necessitie, and profit, seeing the length of the text, and the limmit of the time vvill not suffer me to run through all.

The dependaunce of these vvords vpon the former, is thus:Coherence. In this chapter are con­tained tvvo things: First, comfort and con­solation to the godly, from the first verse to the eighteenth: Secondly, iudgement and threatnings menaced against the vvicked and obstinate, from the eight verse to the end, but so as before he threatens the rod, he tells them in the eight verse, that he had sent his word vnto Iacob, and it had lighted vpon Israel, and hauing called them by his vvord, and they vvould not be gathered, and hauing in­deuoured to bring them in order, and they vvould not be reformed, then according to that in the prophet, Heare the rod, and who hath appointed it: Mich. 6 9. In the eleuenth, and tvvelue ver­ses of this chapter, the Prophet threatens a heauie, and grieuous iudgement that God should bring vpon them, an enemie that should deuoure them vvith open mouth, and because they profitted not by that iudge­ment, he saith in the tvvelue verse; The wrath of the Lord is not turned away, but his hand is stret­ched out still; the reason of it is giuen in the 13. verse, and iusinuated in the 14. verse, be­cause [Page 4]the people haue not returned to the Lord that sinit them, neither doe they seeke the Lord of hastes, therefore he will cut off head, and taile, branch, and rush, &c.

Herein vve may obserue 2. things: 1. the denouncing a Iudgement: 2. the causes vvhy the Lord vvould bring it vpon them. In the iudgement are 2. things to be considered: 1. the generalitie of it, 2. the impartialitie of it. The generalitie, because the Lord vvil cut off head, and taile. The impartialitie is double: 1. because he vvill as vvell smite the head, as the taile; the braunche, as the rush; the great, as the small: 2. because hee vvill principallie smite the heads, as those that vvere the cause of all the corruptions that vvere in the body. The 2. is the causes: and they are 2. First, is general, because the people had not profited by former iudgements and lesse afflictions, therefore they should haue a 2. and 3. vvoe, in the first vvord, Therefore:

The 2. is a particular cause in the 16. verse: because the leaders of the people caused them to c [...]re, and the people vvere content to bee misled by them, therefore shall they bee de­uoured all together. So much for the co­herence and diuision of the vvords. And novv for the meaning of the vvords: There­fore the Lord will cut off, &c. That is, because the people haue not benefited by the former iudgements, and afflictions to turne to God [Page 5]by repentance, many of them onely seeking the Lord by mourning and fasting, and sack­cloth, in outward show, which is but as much as hipocrites may doe; but fewe or none of them were sound to forsake their sinnes, and turne to God by true repentance, therfore saith the Lord, I wil cut off head, and taile, &c.

The iudgement is, God will cut off and de­stroy with a generall iudgement and consusi­on, the whole state, and the whole land, for this sinne. For to imagine as some do, that the magistrate is called here the head, because the head is the seate of sense, and beginning of motion; I take it, it is besides the intent of the Prophet in this place: and that he meerely intendes to note a generall consasion and plague that should spread ouer the whole bo­dy from the toppe of the head to the sole of the foote; and [...] one should be spared. And not onely so: but as it is saul that his iudge­ments are generall, so they should be without partialitie, God would out off as well the head, as the taile, the weake and feeble rush that hangs downe the head, & the stronge braunche that is high and mightie, and there­fore in the 15. verse hee tells vs whom hee meanes, by head, and whom by taile: The head is the auncient and honourable, and the taile is the Prophet that teacheth lyes. Here is another part of Gods impartialitie obserued: whereas the magistrate and the minister were the cause [Page 6]of the corruptions and cuill manners of the people, therefore the Lord will smite them both, and because these too conspired to­gether, the magistrate deceiued by the false Prophets slattering, and fauning vpon him, telling him of his insinite maiestie, his ab­solute greatnesse, and power to doe what hee list, where he list, and punish whom he list: and being so perswaded by him because of his power, he thinkes any thing is lawfull for him to doe: and on the other side, the lying Prophet because he had gotten fauour, and countenance with the magistrate, he thought that he should settle his neast so sure, that he should haue no hurt whatsoeuer came: thus saith the Lord, because they haue agreed to­gether, the one to deceiue, and the other to be deceiued; herefore they shal be destroy­ed both together.

The leaders of my people cause them to erre, &c. Here is the particular reason why God would destroy them, because there was deceiuers a­mongst them and they were willing to be de­ceiued; as if he should say, I set ministers o­uer my people, that they should lead them and teach them in the right way, that they should learne knowledge out of the word, and then teach it to others, and teach them what they ought to doe, and reprooue them when they doe that which is not fit, and which they ought not to doe, but on the other side [Page 7]they haue set their faces, to get the applause and liking of the people, preach onely plea­sing and foothing things to please the care, onely to get fauour and a name, they there­fore haue caused the people to erre, and they that were lead by them are willing to be se­duced, therefore they shall bee deuoured to­gether: so much for the meaning of the words.

Therefore will the Lord cut off from Israel, &c. The first thing is the generall cause of the iudgement that should come vpon this peo­ple, which was, because they had not sought the Lord, nor turned to him, nor profited by their former afflictions, There the Lord would cut them off?

Doct. 1 The first thing that wee learne in these words is, that this is the dealing of God with an obstinate and gaine-saying people, when they doe not benefite by former and lesse iudgements that he layes vpon them, to bring heauier, and more fearefull plagues vpon them, this is manifest euery-where in the word of God: as Deut. 28.Deut. 28.45 Chapter, and in verse 45. after the Lord had threatened a great many plagues against his people: hee saith further, that if this should doe them no good: then, All these curses shall come vpon thee and ouertake thee, to destroy thee; because thou o­beyest not the voyce of the Lord thy God. And in verse 58. &c. The Lord saith, If thou wilt not [Page 8]obey and doe al the words of this law, that are writ­ten in this booke, and feare this glorious and feare­full name the Lord thy God, then the Lord will make thy plagues wonderfull, and the plagues of thy seede, euen great plagues and of long continu­ance: moreouer, he will bring vpon thee, all the diseas [...]s of Egypt whereof thou wast afraid; and euery sickenesse, and euery plague, that is written in this booke of this [...] wil the Lord heape vpon thee, till thou bee destroyed. Levit. 26.21.22, 23 24. Like to this is that in Leuiticus 26. where the Lord saith: If you walke stubbornly against me, and will not obey me, I will then bring seau [...]n times more plagues vpon you according to your sinnes; I will send wild beasts vpon you, which shall spoyle you, and destroy your carttell, and make you f [...]we in number: yet if by these you will not bee reformed by me, but walke stubbornely against me, then will I also walke stub­bornelie against you, and I will smite you yet seauen times more for your sinnes. This also made the Prophet Esay in this chapter to repeate three times these words; For all this, the wrath of the Lord is not turned away, but his hand is stretched out still, as in the 12.17. and 21. verses. And in the Gospel our Sauiour Christ said to the man that had beene sicke 38. [...] 5.14. yeares: Goe thy way, sinne no more, least a worse thing happen vnto thee. Out of which places, it is apparant that the Lord brings heauier & greater plagues vpon men, Reason 1 when they profit not by lesser. The rea­son of this is because there is neither equitie [Page 9]nor right in it, that the Lord should go away, as ouercome with the stubbornnesse, and ob­stinacie of the people. That were, as if a Prince hauing a rebell standing out against him, and beeing norable with a fewe to subdue him, should giue ouer, & gather no more forces a­gainst him; which to him were too much in­dignitie, and dishonor: So no reason the Lord giue ouer his armes til his rebells are brought in.2. Sam. 20.22. As Ioah would not giue ouer his siege a­gainst Abell, till hee had the head of Sheba throwne ouer the wall: So the Lord will not giue ouer his siedge against men, till hee haue the heads of their sinnes cut off and cast away. The second reason is, that as it is a dishonour to God, Reason 2 so it would be daungerous to men, whom he should spare: because if that be true in Ecclesiastes. 8.11. Because sentence is deferred, and not executed speedily, therefore the harts of the children of men are fully set to doe euill. Eel. 8.11 If deferring of a sentence doe harden men in their sins; then much more, if God should re­mooue his iudgements, and not renew them againe: therefore lest he should harden them, he will vndoubtedly renew them, that he may reclaime them. Thirdly, the Lord must doe it, Reason 3 whether he deale with his owne, or with those that are none of his; with his owne to cure them, or the other to destroy them: for so is the practise of Physitians and Chirurgians: if they meere with a body harde to worke vp­on, [Page 10]and a setled disease they double the doses of their medicines, and vse more violent meanes: So the Lord will deale with his owne when he sindes them obstinate: but if they be not his owne, then must he doe it, that he may shew his power, that hee is able to abate and destroy whosoeuer stands out against him, for these reasos or the like, it is that the Lord whē he deales with obstinate men: if lesse afflicti­ons doe them no good, he will bring greater, and heauier plagues vpon them: now hence doe arise many seuerall godly considerations and vses.

First, Vse. 1 this may make vs to feare; nay, bee assured of it, that though God hath for the most part freed the land from this deuouring plagues: Euen from the pestilence that walketh in the darknesse, and the plagues that destroyeth at noone day, Psal. 91.6. (saue that he hath a little returned to this Citie where he begunne, yet are there more heauie and fearefull plagues, and iudge­ments at our dores, readie to breake in vpon vs, for this that is here said is true, and as it were spoken to vs by Esay. For this is yet the state of the Citie, refractary and obstinate, as if they had conspired against God, that doe what hee will, they will still bee alwayes the same, wicked as they have beene: I (speake generally, for I doubt not but some fewe haue well profited by it.)Hosea. 4.1. The Lord hath had a controuersie with the inhabitants of this Ci­tie, [Page 11]and he hath followed it hard, almost for the space of these foure yeres. But why did he thus trouble vs, complained he without cause? No assuredly, For will a Lyon roare in the forrest, when he hath no prey? Amos. 3.4. For those sinnes which made him contende with Israel, haue beene the cause of his controuersie with vs;Cap. 41. Hosea saith, the Lord had a controuersie with the inhabi­tants of the Land, because there was no truth, nor merey, nor knowledge of God in the land, by swea­ring, and lying, and killing, and stealing, and who­ring, they breake forth, and blood toucheth bloud: There is no man who dare deny these, least he reprooue the Lord, for contēding causeleslie: but some will say indeede these sinnes were a­mongst vs, but since so many of vs fell the last plague, we are fallen from them. I would to God it were so, then might we well hope the controuersie would end, and that God would remooue his plagues from vs, and renew them no more; but alas who seeth not the contrary, when that in Ieremie may well be verified of vs, that the bellowes are burnt, Ier. 6.2.29. the lead is consu­med, and the founder hath melted in vaine, for the wicked are not taken away. How should we then not feare greater iudgements? But to goe a little further, there are foure sinnes which brought the iudgements of God vpon So­dome first, and after vpon Israel, and made the Lord take away that people at his plea­sure, and sweepe them away as the dust of the [Page 12]earth; and they were, Pride, Idlenesse f [...]lues of bread, and contempt of the poore: which sinnes in this land, and in this Citre haue [...] the cause why God hath swept away so many thousands of vs. And if these sinnes be still in the land, and not remooued, what hope is there but that there are more fearefull plagues hang­ing ouer our heads? These soure sinnes are the begetters one of another. Pride commonly begetts idlenes: Pride, and Idlenes hegette Fullnesse of bread, for that is one part of Pride to haue a table richly deckt and furnished: and whereas labour would bee satisfied with a lit­tle, yet idlenesse is a deuourer: now pride, idle­nesse, and fullnesse of bread, breede Con­tempt of the poore: for where these are, there can be little reliefe for them. For if the rich man fare deliciously euery day, and goe in purple and fine linnen, there will bee hardly any scraps left for poore Lazarus: seeing all is too little to furnish the table, to pamper the backe, and the belly, for the seruice of sinne and Sathan. Then if this pride be spread through the Citie and through the land, what may we expect, but greater plagues to come vpon vs? If any man will put me to prooue it that it is to bee sound, he shall pardon me, I will adde no light to the sunne; because if a man doe but looke thorow the Citie, in euery place, in euery familie, in euery man, and wo­man, in euery Church and assemblie, he shall [Page 13]see how the pride of Israel, and of England, doth testifie it to her face. Now to these I will adde this speciall one. 2. Chron. 36.16.17. where was a sinne that brought the wrath of God vpon the prople without remedie: which was, that they misused the messengers of God, des­pised the word of God, mocked the Prophets of God, therefore the Lord gaue them into the hands of the Galdeans, who slowe their young men with the word, and spared neither young man nor virgine, auncient, nor aged. And are not these rhinges thus with vs? were euer the ministers of God in more contempt? Nay, are they not all in extreame contempt, either justly or vniust­lie? whether such as doe conforme them­selues according to the custome of the Church, and will of his maiestie, or they who refuse? Whether such as bee glut­tous or drinkers of wine, and friends of pub­licans & sinners, as they falsly said of Christ, or they be of an honester life, and cariage, comming neither cating nor drinking as Iohn: whether they be either negligent and idle in their places, and will hardly preach in any season but vnsauourly, or they be diligent, and painfull, preaching in season, and out of season: whether they be plaine dealing Amo­ses or slattring Amaziahs: all are in contempt, some of one and some of another. Is there thē any remedie, but that heauier wrath must come vppon vs, then yet any wee haue felt? [Page 14] Ezech. 22. When the Lord had reckoned vp many sinnes which were in that people: Hee saith, I haue smitten my hands vpō thy couetousnes. A similitude, from those who incourage dogs to pull downe and deuour, shewing with what desire and earnestnes, he would contend with them, and bring iudgements vpon them: if such sinnes be found among vs not lessoned, but increased, since the height of our plague, that crueltie and blood bee in our streets, as verse. 7.8. &c. In thee haue they despised Fa­ther and Mother, in the middest of thee haue they opposed the strangers: in thee haue they vexed the fatherlesse, and the widdow. Thou hast despised my holy things, and hast pollu­ted my Sabboaths, &c. What can wee expect but the Lord should clappe his hands vpon our couetousnesse, and bring a fresh and sierce reply of some fearefull iudgement?

To conclude this with a speech of Chrysost. in his 5. Homilie to the people of Antioch: af­ter the Emperours wrath was asswadged to­wards that Citie,Chrysost. Ho. 5. 2d Pop. Ant. he said; We haue made a happie change: yet this I dare say, if you reforme not your corruptions and sinnes, though this cloude be ouer, we shall see and suffer worse things: for I haue euer beene more afraide of your security then of the Em­perours wrath. So say I, wee haue a happy change in respect how it was with vs this time three yeres, a happie change in respect of that which our cruell and bloody papists did de­signe [Page 15]vs vnto this time twelue-moneth: But this I dare say; If we doe not reforme our cor­ruptions and manners, though this cloud bee ouer, yet we shall see and suffer more fearefull things, for whatsoeuer other mens opinions are, for my part I haue euer feared more the the securitie of the land, then the wrath of God; because the wrath of God (if we were not secure) were to be expiated, and appeased by our repentaunce, and turning vnto him: but we being secure and setled vpon the dregs of our sinnes, there is no hope that the wrath of God should bee remooued, but that he should doe to vs, as is spoken heere: Cut off head, and taile, &c. and that these should bee but the beginning of sorrows. Vse. 2

Secondly,Psal 42.1.9. here is instruction for all christi­an magistrates, who are called Gods, and are so by their office, and the communication of power and authoritie; that they deale thus with wicked and obstinate malefactors, when their lenitie or their smaller corrections will not make them relinquish the former corrup­tions, and returne to better manners, they ought to take them in hand, and to vse more seueritie, and sharpnes towards them; amongst many I would presse this, concer­ning one kind of offendors, who are the grea­test enemies of the kingdome of Christ; the grossest idolaters of all the kingdomes of the world, and the most pestilent enemies of this [Page 16]kingdome and state; I meane our seducing and seduced papists. In whom I rather in­stance, because this day reuiues the memorie of their cruell designement, seeing they pur­posed that it should haue beene the last day, when any should haue spoken against them out of this place: pretending, they meant to to be the Lords executioners of this iudge­ment here set downe by the Prophet; when they intended indeede to haue bin the diuels instruments to haue cut off from Jrael. from England, head and taile, braunch, and rush, in one day. Concerning these I say, when nei­ther lenitie of the state, nor smaller meanes, and mildenes, will serue to reduce them from their heresies, and Idolatries, to make them conformable to the lawes of God, and the land; there ought now more seuerity to be vsed.Psal 119, 126. And as Dauid said to God; It is [...] for thee Lord to lay too thy hand for they have destroy­ed thy law: So it is time for you gods to lay to your hands, else they will destroy both the law and the land. That such may, and ought to be seuerely dealt with, especially such as are seducers, and obstinate, I thinke no man will put mee to prooue, neither doe I intend it; being that which I once manifested out of this place: since which, the whole state in the honourable court of Parliament, haue mani­fested, their perswasion of the truth of this point; else why haue they enacted, established [Page 17]and confirmed more seuere, yet most iust lawes, against them: for the execution of these lawes it is that I nowe speake, and do vrge vp­on this grounde, that if you loue them, if you loue the Church and truth, if you loue your selues and the State, do not the worke of God & of the king negligently. I say, if you loue thē you must execute: for if that be true of Hierom. Ille haereticum interficit, &c. he killes an hereticke who suffers him to be an hereticke: Cont. Pe­lag. lib. 3. c. 6. but a iust punish­ment of them, is the quickning and putting life into them, that dying to their heresie, they may liue to the Catholique faith; what more loue can bee shewed, then to execute the lawes with seueri­tie against them? And that of Augustine, De verbis Dom. se­cund. Iows. ser. 59. Qui phreneticum ligat, & qui lethargium excitat, am­bobus molestus est, ambos amat. He that blindeth a man possessed with a frensie, and wakeneth another oppressed with a lethargie, is indeed troublesome to both, but louing and profita­ble to both. Now when as many of them are possessed with a spirit of frensie, seeking to subuert and ouerturne all, though they and their friends perish with it; some with a lethar­gie, or a spirit of slumber, hauing drunke of that golden Babilonish cup, and being laid a­sleepe like Sisera with the milke of that har­lot; you can not shew more loue then in bin­ding such mad-men, and bringing them to their wits, and in wakening such sleepers by the due execution of your most iust lawes; [Page 18]for this will be the meanes to win the sedu­ced; because, as fire softneth mettall and makes it fit for the hammer, and for to bee easily wrought to any forme, so the rod and correction worketh the same effect in mens minds; and as Elihu in Iob, of Gods correcti­ons: So I,Iob. 33.16. of your corrections. They will open their eares; and make them both more tracta­ble, and teachable, by which many may bee gained that else must perish. But if you loue not them, yet if you tender the good of the Church, you must execute that you haue de­creed: for how can it bee well with the vine­yard, if the Foxes liue or be at libertie, which destroy the vines? how can it be well with the flocke and the Lambes of it, if the wolues be not taken and cut off? How with the field of Gods corne, while that Sampson of Rome (if I honour him not too much, or disgrace the o­ther extreamlie, in making the comparison) may haue such foxes to tye taile to taile, and put fir brāds in them to send into our church? how can Israel enioy the land of Canaan in quiet, if those cursed Cananits be not subdued as seruants to the congregation, or subuer­ted as enemies? What greater loue can you shew more to the Church, Christes vineyarde, his flock, Gods field, and the whole land, then in taking these foxes, in abandoning these moules, in abasing or destroying these Cana­nites, proceeding according to your iust laws, [Page 19]to consiscation of goods, to imprisonment, banishment, or death it selfe, according to the qualitie of their offences. But if you neither loue them, nor tender the good of the Church (as be it farre from me to thinke you should not) yet if you loue your selues and the peace of the state, you must execute with some roundnesse, and seueritie. For consider I pray you, and call to mind, how that when they enioyed all lenitie, the lawes being laid a sleepe for the space of sixe yeares, or therea­bouts, in the latter dayes of our late Soue­raigne of happie memorie, and for almost 3. yeares space in the dayes of his sacred Maie­stie, and being in hope that they would not be wakened against them in haste; yet for all that, they hammered, and hatched that cur­sed and more tisen barbarous designement against the state: and so that they might be at once auenged of them, for their light yoakes and rods, they prouided for them in former times, though it were to the perishing of many of their friends, they cared not; What thinke you now that you haue made their yoakes heauier, and prepared scourges, and scorpions for them, when they are defeated of that, whereupon they had set their rest, when they are thus exasperated, and made raging, as beares robbed of their whelpes, what thinke you? Nay can you thinke, that they are now idle, and not plotting, or de­uising [Page 20]some new reuenge; and if it may bee some more strange and hellish mischiefe: which if you preuent not by due execution of the law, to diminish, and weaken them, they will execute their cruelty, to the ruine & confusion of you and the whole state, if they bee but suffered a while to gather strength, and get power, answerable to their cruell minds. For who sees not this, is more then blind; that poperie and crueltie, goe hand, in hand, if they haue power in their handes. Therefore if there be any loue to those sedu­ced soules, that they may be reformed; If any loue to the Church of God, that Ierusalem may prosper: If any loue to your selues, and state, that it may continue in peace, and you inioy your liues, and liuings, your wiues, and children, your comforts and contentment: as you are Gods, so shew it in being like to God: to deale iustly in seueritie, with these; when you see lenitie will not recouer, nor smaller punishments worke any correction with them, to mooue them, or remoue them, from their heresies, and other corruptions. It is reported of Grosthead the renowmed B. of Lyncolne, that a little before his death, com­plaining of wicked courses, holden by the Romamsts, whose scourge he was; he said the Church should neuer finde any ease, from the oppressiue burdens laid vpon her, nor bee deliuered from the Aegiptiacall bondage she [Page 21]was holden in, til hir deliuerance was wrought, In ore Glady cruentand [...], In the mouth of the sword, all bathed in blood. Which I alleadge, not to perswade crueltie and barbarisme, and hellish massacring; which those cruell Roma­nists vse in all places, when they can preuaile: but to perswade Iustice, and the execution of iustice; being perswaded in my selfe, (as I thinke thousands more are besides) that as he thought no deliuerance could bee wrought, but by the sword: So no preseruation of vs from those burdens, and bondages, but In ore Glady Iustitiae, In the mouth of the sword, executing Iustice vpon such as would drawe vs that way. Weapons they say hoade peace. but if it be knowne that trauailers; either can­not, or will not vse them; it will bolden co­wardly theeues, and will make them dare to practise any thing; either against their liues or goods. Lawes are good things for the peace of a state: & are the very weapōs of their defence: but if offenders either find some not willing that haue power, or those restrained, that haue will to execute; they will dare to do any thing. For the particular; If Courtiers for money will procure pardon for such as haue offended (abusing the lenitie of his Ma­iestie) or else some dispensation for the time to come; to suspend the lawes against some greatones: If Iudges fauour them in their trialls, and Iustices in their commitments, [Page 22]one set at libertie, whē another hath commit­ted: If Sheriffes, and other officers, bee re­misse in their searching for them, and infor­ming against them: If when information is giuen, and the Iury hath found the indite­ment, Clarkes and Officers both know how to doe it, and doe practise to smother of 20. or 30.5. or more of the principallest, and most daungerous: If I say they may sinde this sauour, and remission of the lawes by these meanes: how bolde will they grow, and how will they insult, that though the face of the lawe be against them, yet the edge is tur­ned from them? how vnlike shall this gouern­ment be to that which God vseth in adding, and vsing more seueritie, when the smaller corrections preuaile not? how preiudiciall to the peace of the state, and preseruation of his Maiestie, his posteritie and people, both in respect of their inueterate malice, and ex­asperated stomacks? and in respect of Gods iustice, who cannot endure such a sinne, with­out seuere iudgements: when neither the loue of the truth, is expressed; nor the hatred of heresies, and his enemies pursued. When Ahab had let Benhadad the King of Aram e­scape his hands, whom the Lord had deliue­red into his hands: euen then whē he had fully resolued to destroy him, and the whole king­dome, there came vnto him a Prophet of the Lord and vnder a parable made him accuse [Page 23]himselfe, & then vttered the Lords message. Thus saith the Lord:1. King. 20.42. Because thou hast let goe out of thy hands, a man whom I appointed to die, thy life shall go for his life, & thy people for his peo­ple. The Lord hath deliuered into your hands, men, whō he hath appointed to punishment, some after this sort, some after that, accor­ding to the iustice of the law; and some to die, which are their principall seducers: If you let them goe, out of your hands, what can you expect but that Iudgement, your liues for theirs; and your people, for their people; your goods, libertie, and peace, for theirs? But to preuent this: as you are Gods, so shewe it in time, in vsing more seueritie, and yet but iust, against al who are irreconciliable, and irreuo­table; specially against their seducers, the seedes-men not of heresies only, but of horri­ble treason, and confusion of state. The french storie reporteth, that Sa [...]anorola, P [...]l [...]de Co [...]. lib. 8. cap. 2. hol­den by many, for a Prophet (but sure hee was a renounned man, for pietie and lear­ning) tolde the french King Charles the 8. he should haue great prosperitie in his voy­age into Italic, and that God would giue the sword into his hand; and all this, to the end hee should reforme the corrupt state of the church: which if he did not performe, he shuld returne home againe with dishonour; and God would reserue the honour of this worke, for some other: and so it fell out. I am no [Page 24]Prophet, nor the sonne of a Prophet; yet out of Gods dealing in former times, as the sa­cred, and Ecclesiasticall Histories shew, I may be bolde to speake thus much; that seeing God hath put the sword into your hands, to reforme things amisse, and withstand corrup­tions that would grow by cutting off such as seeke to bring them in: If you doe it, well and good;1. Sam. 2.30. I will honour them that honour me: But if you doe it not, you shall returne with disho­nour to your long homes. For they who de­spise me, shall be despised: and God will reserue the honour of this worke to some other. Ther is a speech in Lactantius to this purpose: If saith he,De Ira Dei. a maister of a family, shall haue his children massacred, his wife murdered, his house burned ouer his head, and all by a leawd seruant: and if he should spare that ser­uant and let him goe without seuere punish­ment; what doe you thinke of him? Were he to be accounted mild, mercifull, and cle­ment; or vnnaturall, and cruell? doubtlesse euery one would condemne him of crueltie. Then what may be thought of your sparing of Papists; for though (Blessed be God) they haue not done any such thing to vs; yet there wanted no will nor intent in them: no inde­uour was lacking to haue effected it: So, no thanke to them, we yet liue and prosper; for if they might haue had their wills, long since our wiues and children had bin murdered be­fore [Page 25]our eyes, our houses burned before our faces, our whole state brought to confusion. Then iudge whether pittie, & lenitie to them, be not crueltie, to all our state. But as the Apostle Paul hauing reprooued the Hebrewes somewhat sharpely, saith;Heb. 6.6. Beloued, wee haue perswaded our selues, better things of you, and such as accompanie saluation, though wee thus speake: So, Honorable, and Reuerend, I haue per­swaded my selfe better things of you, and such as accompanie the safetie of the state, the peace of the Church, the prosperitie, and pre­seruation of his Maiestie, and all his royall issue; and the good & comfort of your selues and your posteritie, though I thus speake.

Thirdly, Vse. 3 this may perswade euery man to indeuor for repentance, to profit by gods for­mer and lesser iudgements, that they may a­uoyde the future and greater. Those Patients who will not obey the physitians prescripts, must indure his potions; and if those whose ingredients are more gentle and milde and of lesse malignitie, preuaile not, they must haue sharper, if the physitian purpose to cure them: he that would auoyde these, must inde­uour himselfe to helpe the first, that they may haue their effect, and worke that which was intended by them: so he that will not obey God commanding, must be sure to heare from him; and to feele his rodde, that neglects his worde: and if he profit not by the lesse, he shal [Page 26]haue the greater: and seeing God will do this, he ought by that he hath felt, to harken to the prophet Ames, Prepare to meete him with true repentance, and [...] to him that hath smitten him, Amos. 4.12. least his hand be stretched out still. The physi­tians haue a potion against the plague, which consisteth of three ingrediēts: but it is but the rich mans physicke, it is too costly for many, the medicine is called flying, the ingredients are these; Citò, longè, Tardè. Citò, flee soone enough: Longè, flee farre inough: Tardè, make no haste to returne, but returne slowe inough. Many take this preseruatiue, & many are kept all together from this, though ouertaken with another: many haue it adiourned for a time, but yet are met withall afterwards, either with that or a greater:Amos. 5.19. As Amos saith; As if a man did slie from a lyon, and a Beare me [...] him, or went into the house and leaned his hard against the wall and the Serpent bit him. But the prophets haue ano­ther preseruatiue not against this only, but all other, either to make them not touch him, or else to turne to his good; and this they call not flying, but returning. The ingredients of this medicine are two, laid downe euery where in the Scriptures: Cease to do euill; learne to do well. Eschew euill, and do good. And this is both resto­ratiue, & preseruatiue, that by which men may remooue the present, and preuent greater to come: for if men would turne from their wic­ked waves and put away their drunkennes and [Page 27]gluttonie, their chambering & wantonnesse, their horible oathes and blasphemie, cease profaning of holy things and the Sabbothes of God, forsake their couetousnes and oppres­sion, vsurie, iniustice, adulterie, theft, and such like and giue themselues to practise sobrietie, to refraine their tongues, to honour the Sab­bothes and holy things, to followe chastitie, to be iust and faithfull, to seek iudgement, relieue the oppressed, iudge the fatherlesse, and defend the widow; then as Esay saith of sinnes,Isay. 1.18. though your sinne were as crimsin, they shalbe made white as snow, &c. So for the punishments of them, if they were neuer so great he wil remoue them, and the euill that is feared shall not come, as Chrisost. vrged the people of Antioch. with the example of the barbarous Niniuitos. Hom. 5. Quo­modo non admirabile. What an admirable thing is it, saith he, That when the Iudge had pronoun­ced sentence, the guiltie persons should by repen­tance dissolue it: they did not flee out of the Citie as we now doe, but abiding at home did disannull the sentence: they heard their houses should fall vp­on their heads, but they did flee from their sinnes, none of them did forsake his owne house as wee doe now, but euery one departed from his wicked way: They said not, the walles haue brought, and begot­ten this anger; wee who are authors of this wound, let vs prepare the medicine: therefore they tru­sted not for safetie to the change of place, but to the change, and mutation of their maners. These things [Page 28]the Barbarians did; and are not wee ashamed to doe the contrary? If any of vs were angry with his seruant, and he should not seeke to appease our an­ger, but get him into his chamber, and begin to gather his clothes and stuffe together, and make a packe of them, and prepare to flee away; would wee easily beare this contempt? And shall wee thinke God will take it at our hands? Let vs then imi­tate the Niniuites, Ionah. 3.9. who vpon vneertainties repented: for all they had, was but this, Who can tell whether God will turne, and repent; and turne away from his sierce wrath, that wee perish not? For they knew not the law and the Pro­phets: but wee haue a certaintie; namely, a most sure word: euen the certaine promises of God. Let vs, as we haue more incourage­ments then they, turne to God. But to con­clude this poynt, I would say as the Prophet Gad said to Dauid, when hee had deliuered Gods fearefull message vnto him, touching the choyee of his plague: Wilt thou that seuen yeares famine come vpon thee in thy land? Or wilt thou flee three monethes before thine enemies, 2. Sam. 24.13. they following thee? Or that there bee three daies pesti­lence in thy land? Now aduise thee, and see what answere I shall giue to him that sent me. So say I, aduise your selues, and see what aunswere I shall giue to him that sent mee. Let mee not say, that you will not returne, for that is not profitable for you, nor ioyfull newes for me to carie: But if I shall say to God, you will [Page 29]returne, then as Moses said,Ezod. 8.29. Let not Pharaoh deceiue any more: So let not Englād deceiue any more: For, Be not deceiued, God is not mocked: Gal. 6.7. for, whatsoeuer a man sowes that shall he reape. He that sowes repentance, shall reape mercie; and he that sowes obstinacie and hardnes of heart shall reape confusion: for God shall multiply his plagues still vpon him, and his wrath shall not be turned away; but his hand shall bee stretched out still.

So much may suffice for the generall cause of this threatened iudgement.

In the next place, as they are here placed by the Prophet, followeth the iudgement it selfe. Whereof I haue many things to speake: but the time passing so fast, and being much spent alreadie; I shall bee forced to imitate cunning painters, who hauing in a great sto­ry many pictures to expresse in a little table, onely draw the chiefest and most principall at large, and in their full proportions, the rest they expresse by the heads, and the halues onely: So I shall bee constrained to touch many things briefly, that I may han­dle the chiefest more fully; then by the halues, that I may follow these somewhat at the full. The next thing then which is to bee handled, is the generalitie of the iudgemēt, in these words; The Lord will cut off head and taile, braunch, and rush. Whence, for our in­struction, I obserue this point. [Page 30]This is the dealing of God when he commeth to visite; Doct. 2 Where he findeth sinne generally spreade ouer all, then will he bring a generall iudgement vpon all: this is manifest through the scriptures, when sinne grewe generall in the world,Gen. 6.5.7. and the Imaginations of mans hart was only euill continually: then the Lord brought a general deluge of water and destroyed all, saue Noe & his family:Gen. 1 8. when sinne couered Sodome, Gomorrah, and the fiue Citties about it, so that not ten good men could be found in all those Cities: there came a common fire from heauen and destroyed all; when sinne in the daies of Dauid couered the people, and Dauid left to his owne corruption, numbered the people,2. King. 21.12.13. and prouoked the Lord, there came a common plague vpon them from Dan to Bersheba: Also when Manasses and the people corrupted themselues with Idolatrie, the Lord threatēs he would bring a cōmō plague vpon them, that he would stretch ouer them the line of Samaria, and the plummet of the house of Ahab, and would wipe Ierusalem as a man would wipe a dish, and turneth it vpside downe: by al these it is manifest, that where sinne is general, there Gods iudgements shall be generall.

The reason of this is, Reason. 1 First, because Iustice requireth alwaies a proportion betwixt the sin and the punishment: & that both in the weight and greatnes of it, and in the length and ex­tent of it: when the sinnes are great and crying [Page 31]sinnes, the punishments must be great and heauie plagues; so when they are generally spread ouer all, proportiō requireth the iudg­ments also should be generall. Secondly, be­cause by this, Reason. 2 God may manifest and magni­fie his power: for, as it shewes his power to saue with fewe as well as with many. 1. Sam. 14.6. so to destroy many as well as fewe: & though Dauid spared Ioab because he was weake and but newly anoynted King, and the sonnes of Seruia were too strong for him; 2. Sam. 3.39. yet God is King from euer­lasting, yea none is too strong for him: but as well when hand ioyneth in hand, the wicked shall not be vnpunished, as when they are sin­gle.

Now vpon this ground, and from hence may I teach our earthly gods, that seeing the heauenly God will deale thus: Vse. 1 So ought our earthly gods to imitate, not to suffer vnpuni­shed, nor to tollerate any iniquitie, or any workers of iniquity; because of the multitude, or that many are wrapped in the same sinne: especially when they are not so many, but their power is able to deale with them, with­out preiudice to the whole,Lib. 3. Cōt. Parmeu. Cap. 2. and common peace. Indeed Augustine hath a rule, that it is not safe punishing of him, who being corrupt hath a multitude of companions: but when many are corrupted, nothing remaines to the godly, but Dolor & Gemitus, Mourning and gro­ning: That by this figue they may be found [Page 32]fit and worthy to escape their destruction: as Ezeke. 9. But this by himselfe is expounded, that it is either of the censure of the Church or else of the Magistrate, when he cannot do it without preiudice to the common good; for so he manifesteth it, out of Mathew: Concer­ning the Tares, the Seruants said vnto him, Wilt thou that we goe and gather them vp? But he said nay: Math. 13.28.29. least whilst you goe about to gather the Tares yee plucke vp also with them the wheate: so that when the Tares come to be plucked vp, and the feare of hurting the wheate is remo­ued, and that it is in no daunger, and the iniquitie either hath not defenders, or no such defēders that such a daungerous schisme and rent may follow; then saith he, Ne Dorm [...] ­at seueritas discipliuae, Let not the seucritie of the law sleepe. Now among vs there are no such malefactors, but the power of the state may well deale with, though in many sinnes many are combined: therefore ought they not to suffer them vnpunished for their multitude. Truth it is, our pope-holy Catholiques, who are combined in Idolatrie and treason, are many, and they let not to brag of their mul­tvde, as if they would dare the state to deale with them: nay plainely daring the state, as D. Bishop doth in his Epistle to his Maiesty, before his answere to M. Perkins; Telling the state, what a multitude they are, & what neces­sitie may compell them vnto: yet blessed be [Page 33]God, the sonnes of Seruia, or of the three headed Cerberus, are not too strong for vs; howsoeuer they may growe by the conni­uence, and lenitie of the state, and the prone­nesse of our people to that naturall religion, or idolatrous superstition. Therefore ought you earthly gods to imitate the heauenly; and let your punishments bee generall, because they cōfesse this iniquitie to be very general: especially seing this time twelue-month they thought to goe generally to worke, both with you, and vs all; yea, seeing wee haue a voice from heauen speaking this to vs, and commaunding that you should doe so, Re­ward her euen as she hath rewarded you, Reu. 18.6. and giue hir double, according to hir workes: and in the cuppe, that shee hath filled to you, fill her the dou­ble. If any will say, All are not such; and it is a­gainst charitie, so to iudge of all: I aunswere him, I haue learned to put a difference be­twixt popishly affected, and grounded papists: howbeit, it is apparant that they that are on­ly popish, are so blockish, that without the seueritie of the lawes, they will hardly har­ken to any instruction. And as for grounded Papists, which are indeed Atheists, and trai­tors; howsoeuer it may be thought all are not alike cruellie minded; as some haue shewed themselues more then barbarous: yet if they might haue but a little schooling, of a Iesuite, or a secular Priest (for if there be one good, [Page 34]there is neuer a bad) they will easily be harde­ned: and they that now seeme to be most pit­tifull, if they had had that they looked for, (but let their eyes fall out, before they see it) they would haue beene like the Edomites that Obadiah speaketh of,Obadiah. Verse. 12.13.14. They would haue beheld vs in the day that we should haue bin made strāgers; they would haue reioyced ouer vs in the day of our destructiō; they would haue spokē proudly in the day of our afflictiō; they would haue entred into our gates in the day of our destruction; they would haue looked on our affliction in the day of our destruction; in the day of our destructiō, they would haue laid hands on our substāte; in the day of our destructiō, they would haue stood in the crosse wayes, to cut them off that had escaped, and haue shut vp the remembrance of vs, in thè day of our affliction. Therefore blessed shal that hand be,Psal. 137.13. that in the way of iustice, re­wardeth them as they would haue serued vs.

Secondly, from hence, and by this, may I admonish al men, Vse. 2 not to blesse themselues in their sinnes; nor to thinke they may bee the more secure, because wickednesse is spread o­uer al, euen head & taile, branch and rush. Vsu­ally such is the corruption of men, that the corruptions of the time they take to be a suf­ficient couer for whatsoeuer sinnes they lie in; and while they compare themselues with others, they neither are afraid, nor ashamed of sinne. For where the number is so great, there is euery thing more tollerable: as, in the [Page 35]region where all are borne black-mores, it is no shame for any to bee blacke; and in those regions where al are drunkards, it's no shame to be drunke: So where wicked men are so many, and sinne so familiar, it is neither fea­red nor auoided. But alas, see the folly and madnesse of these men; that they make most for their securitie, will soonest bring their ru­ine; because that when sinne is generall, then commeth the generall iudgement: while there are but fewe particular offenders, God vseth long patience to men; but when they are once growne to be banded in sinne, and all to consent in wickednes, then God cannot but assemble al his armies against them; as a prince whē he hath one rebell vp against him with a smal power, litle regards him: but when they are growne to a multitude, he mustereth and sendeth his forces against them. We see how God hath dealt with vs, and he threate­neth to deale with vs further: for are we better then Dauid and his people and others? And if this seeme not to bee generall enough, be­cause the noble, the worshipfull and the rich, are but a little troubled, and touched with it, seeing they can take the Physitians preserua­tiue, so that this hath onely beene the plague of the poore, and of the seruants, not of the maisters, and the rich: Let vs know that the Lord will yet punish vs, more generally. And if wee turne not as the Niniuites, with one [Page 36]heart as one man, that our repentance and humiliation may be generall as our sinne and corruptions haue beene, hee will punish vs yet more, as he is able, and most iust; and hee will stretch ouer vs the line of Samariae, and the Plummet of the house of Ahab, and hee will wipe vs cleane; as a dish that is wiped, and turned vp-side downe. And thus you haue the generality of this iudgement. Now I come to the impartiallitie of it, that it is to the head as well as the taile; and to the branch, as well as to the rush: whence obserue,

That when God commeth to iudge, Doct. 3 hee spares none for any outward respects, though they be high in honour, great in power, rich in reuenues, wise in policie, deepe in lear­ning, or whatsoeuer else: no outward thing is any priuiledge to saue them, from his Iudge­ments. [...]rou. 11. [...]1. Hence is that of Salomon; Though hand ioyne in hand, the wicked shall not bee vnpunished: So, though head ioyne to head, and all the meanes bee winded and knit together that may be had, yet shall nothing free them from the iudgements of God. Such are the vehe­mencie of the Lords arrowes, when he shoo­teth them abroad; [...]ing [...]. 2.31. though Achab bee in the middest of his hoast, companied with all his men of armes, yet one of them shall giue him a deadly wound. Though Nabuchadnezzer be in his lordly palace, built for the honour of his maiestie, 7 accompanied with his wise [Page 37]counsell, yet another of them shall smite him, and driue him to banishment. Though Bel­shazzer his sonne be in the middest of his cuppes; euen as it were in despight of God, drinking healthes in the vessells of Gods ta­bernacle: yet another of them shall be like an hand-writing vpon the wall, and shall make his countenance to change, Daniel. 5. his thoughts to be trouble­some, his ioyntes to loose, and his knees to beate one against the other. Though Herod be arrayed with his royall robes, set vpon his glorious seate, making his eloquent oration, and en­ioying the applause of the people,Acts. 12 The voyce of God and not of man: Yet shall another of them smite him, that hee shall bee eaten with wormes, and make him as loathsome to the smel, as euer he was delectable to the eare. If the Lord smite the Cedars of Libanus, how shall the shrubs escape? for saith the Psalmist, The voyce of the Lordsh tketh the Codars of Liba­nus, aswel as the shrubs of Cades, wherby we plain­ly see, that there is no earthly thing can be a writ of protection, to protect a man from the wrath of God, when hee commeth to iudge­ment. And good reason there is, why it should not.

First, because the Lord is no accepter of persons, as Peter thought in his error; Reason. 1 inge­niously confessing it afterwards, Acts. 10.34. And the reason of this, is partly the iustice and vprightnes of his nature, and partly the [Page 38]greatnesse of his maiestie: the vprightnesse of his nature, because it is immutable, and he alwayes the same; the greatnesse of his ma­iestie, because nothing is great in comparison of him, as Ambrose giueth the reason; though the things be great in respect of man, yet no­thing is great in respect of God, seeing that as Esay speakes;Isay. 40.22. Hee sitteth vpon the Circle of the earth, & the inhabitants thereof are as grashoppers. The earth is but as a poynt, or mote in com­parison of the heauens: though a little hill in respect of man, is a great thing. A litle grain turneth the goldsmiths scales; when as a great matter will not change the scales at the Kings beame.

Secondly, Reason 2 because their sinnes are greater then others: partly because they haue recei­ed much, and much is required of them; and where most obedience is due, there the diso­bedience is greater: partly because, where o­thers sinne of infirmitie, as Solomon speaketh of the theefe, that he steales for hunger, therefore men pittie him. Prou. 6.30. But they sinne of contempt, as Pharoh did: Who is the Lord, that I should feare him? partly, because by their example, many are drawne and imboldened to the like sinnes: therefore no maruell if God smite them principallie.

Now from this poynt, Vse 1 the impartialitie of Gods iudgements, may we haue these infor­mations: First, for such as Iehosaphat speaketh, [Page 39] Who execute the iudgements, not of max, 2. Chron. 19.6. but of God; They ought to doe as God himselfe would doe, whose deputies they are, and whose person they represent; who also is in the mid­dest of them, not to spare any malefactor, for any outward respect, whatsoeuer: they ought to punish the Noble, as well as the base, the rich, as the poore, the great as wel as the smal. It was not for nought, that Iethro aduised Moses that his magistrates should bee men of courage, and hating Couetonsnes: because,Exod. 18.21. they that are fearefull, and that loue money, desi­ring to finger it, will sinne for a little thing; a small thing will easily turne them, and one graine will make their scale weigh heauier, or lighter. They will soone bee like the fisher­mans Angle, as one saith, that though it haue but a little fish it will bend somewhat: but when it hath a great fish, it will bowe to his hand; but these things should not be so. But as the lawe, which is the dumbe magistrate, was penned without respect of person: So the magistrate which is the speaking lawe, should execute without any affection; as well punish­ing a Noble adulterer, as a meane one; as well laying the law to a great idolatrous recusant, as to a small one; as well to such as is his friend, as to him that is a stranger; as well to him that hath many friends, as to him that is destitute of friends; and not onely to those that openly professe that grosse idolatrie, but [Page 40]to such as vnderhand further that pestilent superstition. How daungerous such are, may appeare by that which Socrates writeth: that certaine Arians, Socrates. lib. 1. Cap. 10. supposed to be conuerts, abu­sing the lenitie and credulitie of Constan­tine the great, insinuated themselues into his fauour; and obtained offices, and imploy­ments, in the common-wealth: these pub­liquely professed the doctrine of the Nieene Creed; but secretly, and vnderhand they kept their olde corruptions in their hearts: and by all meanes they could, collaterallie with slan­ders, and Iniustice, through the sides of the godly, they wounded the holy and innocent cause. If there be any such among vs, posses­sing any such places; and if there bee any branch of the law against them, these as most dangerous ought to feele the waight of it: but if there be no lawe, blessed be his mouth that will speake for such a law, that there may bee more and longer triall made of them, before they be admitted to any place; and if they be in any, that they may bee speedily remooued when their windings are discouered: & blessed he his hand that shall execute such a law. And as against them, so against all other malefac­tors, executions ought to be without parti­alitie: and then if they prooue like vnto Leui in execution,Deut. 33.9. That said vnto his father, and mo­ther, I haue not seene him; neither knew hee his brethren nor his owne children: for they obserued [Page 41]thy law, and and kept thy couenant: If any deale so, then shall come vpon them that blessing, Verse. 11 The Lord shall blesse their substance, and accept the worke of their hands, and smite through the loynes of them that rise against him, and of them that hate him, that they rise not againe. But if any be par­tiall, let him looke for the recompence of King Saul, who was put out of the calendar of the Kings, as if hee had raigned but two yeares: so shal they, out of the number of the worthy Iudges of God.

Secondly, this may admonish all those that are great, Vse. 2 whose heads the Lord hath lifted vp aboue others, who are more Noble, honoura­ble, worshipfull or wealthy, then others that thinke themselues in greatest securitic, the Lord can bring them to greatest miseries. For it is he that can binde the Nobles in chaines, and Princes in links of Iron: his darknes coue­red the Courte of Pharoh, as well as the coun­trie of Aegytt: he slewe the first borne of the King, as well as the pezants of Ham: Pharoh was destroyed in the red Sea, as well as the com­mon Souldier or subiect. That which Dauid sent as a comfort to Ioab after worthie Vriah was slaine (Let not this thing trouble thee, 2. Sam. 11.25. the sword of the Lord destroyes one as well as another) I may sēd as a cooling card to those that are at ease in Sion, & secure in England; lifted vp, vp­on the wings of their wealth, or other priui­ledges: but yet with this charge; Let this thing [Page 42]trouble you; for the sword of the Lord deuoureth one as well as an other. The iudgements of God are vpon vs: they haue little profited those, that haue any of these priuiledges; partly for that they are seduced with a conceit, which is, that wee neither read of, nor see any men of their qualitie touched with any such plague: but do they thinke so indeed? Why then did they flie from it? What a vaine action is it to flie, when there is no feare? But, haue not as great as they bin smittē with it? What, was not He­zekiah smitten to death with it? And was Da­uids feare a vaine feare, when the Angell ap­proached towards Ierusalem? But if this should not be, hath not the Lord varietie of iudge­ments? and hath he not smitten others as great as they, with as fearefull as this? If Pharaoh could not be preserued with all his iron Cha­riots, if the goodly buildings and houses of Nabuchadnezzar could not preserue him from his beastly banishment, nor the praise and the great applause of the people keepe Herod from the deuouring of the wormes, nor all the full barnes of the rich man in the Gospell, could keepe his soule in body for one night; What can your great power, or goodly buildings, or honours, or admiration of men promise safe­tie vnto you? and yet if they do promise, how can they performe it? And if they could in this life, yet should they not in the life that is to come: where if God would respect persons, [Page 43]yet there should not be any thing to be respec­ted, because euery one shall appeare stript of all worldly priuiledges; Princes of their Crownes and dignities, Nobles of their Coro­nets and honours, the rich of their wealth, the magistrate of their Scarlets & of their en­signes of honour, and euery one shall appeare more naked then he goeth out of the world. In this world indeed there is a difference, but none in the world to come: but as it is with marchants counters, that all the time the ac­count lasteth, one is better then another, one stands for a thousand, another for a hundred, and another for a cypher; but when the ac­count is ended, all is alike: So it is in these things. Let no man then for his greatnesse, honour, worship, wealth, or any other thing, flatter himselfe in his sinnes, as if the hand of God should not finde him out here in this present world: seeing he will cut off head, as well as taile, branch as rush; much lesse let him harden himselfe, in respect of the time to come. For whereas riches and these thinges when they are had, will not deliuer their ow­ner in the day of wrath; he cannot expect, but falselie, deliuerance, by them, when he shall appeare without them.

Now further out of this, that God will de­stroy both head, and taile, the deceiued magi­strate, & the deceiuing Prophet, as it is inter­preted in the 15. verse, which is the vpright­nesse, [Page 44]and the equitie of Gods iudgement; I obserue this doctrine: Doct. 4

That wicked magistrats and ministers, flat­tering and bolstering each others in their wicked courses, shall certainly be punished, and oftentimes together. So it is manifest by Balaam and the Kings of Midian: Nomb 3 1. Kings. 18.22. 1. Kings. 13.33.23. Ier. 3.49. also by Ahab & his soure hundred false Prophets: by Ierohoam and his hedge priests: by Zedchia and his false prophets, when as Ieremy, and other the poore people were reserued. And why this?

Reason. 1 But first, because they do much hurt by their example, & strengthen other mens hands in sinne, being the cause of the corruptions of others; the whole bodie being commonly as these heads are. So that it is in a common­wealth, as one saith it is in a fish, that if the head bee once corrupted and putrified, the whole body certainely is no lesse; and if a man would know whether the bodie of the fish be corrupt or no, hee must smell the head: so if these heads be corrupted, the whole bodie needes must be infected. These are the ring­leaders and captaines of such rebellions: it is iust then they should be punished with the first and together.

Secondly, Reason. 2 because the Lord would shewe both his iustice and his power, in one action: his iustice giuing aequalia aequalibus, punishing alike them, who sinne alike; and power, in [Page 45]manifesting that no strength is able to with­stand him, but that he is able to confound all that combine themselues:Nahum. 1.9.10. euen as Nahum saith, They shall be but as thornes folden together, as drunkards in their drunkennes: they shal be de­voured as stubble fully dried.

Now if these things shall bee thus; First, magistrates may learne to know who are their friends, and who their enemies. Vse. 1 In the generall it will bee granted, that he that preserues a mā from destruction, is his speci­al friend; he that draweth him into ruine must needs be his enemie; and such an one is a flat­terer: who, as Solomon speaketh,Pro. 29.5. spreads a net for his steps. And such are flattering ministers, who smoth them vp in euery thing, magnify­ing euery thing that they doe, and is in them; as if no mote were at al in their garments; as if they could not sinne, or that which is sinne in others were no sinne in them: these are they who bring destruction vnto them. There is a kinde of Serpent, that by stinging of men, casts them into a maruellous sweete sleepe; who if euer they once wake, they presently die: such verily are these flatterers; and the like will be to these who are flattered, if they could, or would foresee and know it. If Ahab could haue seene it, Micha was not his ene­mie, but Zidkiah & the whole companie of false flattering prophets. If Ieroboam could haue seene it, plaine dealing Amos was not [Page 46]his enemie, but flattering Amaziah, the priest: So generally to all princes, such mi­nisters, are enemies, who compose them­selues to their countenances, and seeke not to frame them to the lawes of God; who are like to some pictures that will looke on a man which way soeuer hee looke, on the right hād, or on the left; before him, or aside of him. The Lord keepe all Christian Kings, from such enemies. And easie were it for them to be freed of them, if they would countenance those that would deale plainely with them, with discretion,Prou. 25.23. and discountenance all such smoothers and flatterers. For thē as the North­winde driueth away the raine: so would an angry coūtenance, the slandering tong; yea, the flattering tongue. I suppose that Alexander was a long time after free from flatterers, when as Aristo­bulus, hauing read vnto him many things that he had writ of him surpassing the truth, as the was passing the riuer Hydaspis; he tooke the booke from him, and threwe it into the riuer, and said, hee was almost mooued to doe so with Aristobulus himselfe, for his seruile dea­ling: with such kind of entertainment, they might easily rid thēselues, of such destroying flatterers; least they be forced to say as Adrian the Emperour, when he was a dying (hauing delighted in Physitians all his life, who ad­ministred nothing but pleasing things vnto him,) said; that too many Physitians had kil­led [Page 47]the Emperor: so too many flatterers, haue caused their destruction.

Secondly, ministers may learnes, Vse. 2 as they loue themselues, to deale faithfully, and to bee as the Cherubines, vnto the mercie seate, thi­ther they looked and thence they gaue their aunsweres; and not to be partiall in the law, Mal. 2.11 least God cause them to bee despised, and in the end destroy them, as here is threatned. They may liue in a time, when such prophets as will speake of wine, and strong drinke, Mich. 2.11. and pleasing things, shall be most desired; and a­mong such as are like those in Esay, Isa. 30.10. which say vnto the seers, see not, and to the Prophets, prophe­cie not vnto vs right things, but speake flattering things vnto vs, prophecie errors: and such as will tell them if they deale faithfully, as Balacke told Balaam, I thought surely to promote thee to honour, but the Lord hath kept thee backe from ho­nour. Numb. 24.11. And so it proues that this is the way to earthly honour, preferment, and liuing for a season and a little while: but the Lord threat­ned it shall not prosper long with them, he can in a night take all from them as he did Ionas his gourd. But if they enioy it longer, it is but for a while;Iob. 17.5. for the eyes of his children shall faile, that speaketh flattery to his friends. But if no such thing happen to them in this life, what haue they gained to gaine the whole world, to get all honour and preferment, and lose their owne soules, and to answere for so many soules [Page 48]as haue perished through their vnfaithfulnes? For what can they answere when God shall come to iudge? will they pretend the greatnes of those, whom they indeuoured so to please? certainly it will not benefit them.Hom. 28. ad pop. An­tio. Chrysostome when he had spoken somewhat which seemed to offend the rich and mighty of his audi­ence, spake to thē thus; Ne quis miht diues. &c. Let no rich man, nor no great or powerful man, swell against me, or knit his browes at me; I account of all these as fables, shaddowes, and dreames: for none of those that are present shall be able to defend me at that day, when I shall be challenged and reprooued for not deliuering the lawe of God with sufficient sharpnes; 1. Sam. 2.4. this was, euen this was the ruine of that admirable olde man, who himselfe liued a blame­les life: it destroyed him with his sonnes; what then can any flattring Amaziahs or fawning Zedki­ahs expect? that any mans greatnes should ex­cuse them? it will not defend themselues: how then their flatterers? nay as is said before; they then shal haue none of their greatnes to defend themselues or helpe others.

Now in the 16. verse followeth the parti­cular cause of the iudgement, which is the gouernours and Ministers misleading of the people, making them to erre: whence it must needs be that they themselues erred and teached errors. Whence I gather this.

That the gouerners, rulers & Ministers of a particular visible Church, Doctri. 5 may erre in matters [Page 49]of faith, and manners, doctrine and life, which is manifest through the whole booke of the Scriptures; First these things were foretolde: for howsoeuer the people made a bragge, Come let vs imagine some deuice against Ieremiah, Ier. 18.18. for the law shal not perish fro the priest, nor counsell from the wise, nor the word from the Prophets: Yet the Lord he threateneth it shuld come to passe cleane contrary:Ezek. 7.26. as it is said in Ezek. Calamitie shal come vpon calamitie, & rumour shal be vpō ru­mor: then shal they [...]ke a vision of the Prophet; but the law shal perish [...] the Priest, & counsel from the auncient: and Micha. 3.6. Therefore night shall be vnto you for a vision, Mich. 3.6. and darknesse shall be vnto you for a diuination; and the sunne shall goe downe ouer the Prophets, and the day shall be darke ouer them. Secondly, it is manifest by that which is in Esay, The watch men are all bl [...], they be a­sleepe, Esay. 6.10. and delight in sleeping: and by that in Ieremie; I haue seene foolisimesse, Ier. 23.13 in the Prophets of Samariah, &c. If the exception be, that this was Israel and not Iuda, then see that which followeth; I haue also seene filthinesse in the Pro­phets of Ierusalem. If it be said,Verse 14.16. that these are prophets and not priests; Thirdly, I manifest it by the euent. All the chiese of the priests also and of the people, trespassed wonderfully, 2. Chron. 36.14. according to all the abominations of the heathen, and polluted the house of the Lord, which hee had sanctified in Ierusalem. And if it be said, that this was in the Synagogue & not in the christian church [Page 50](as they absurdly speake) that all the cheise of the priests and of the people trespassed, &c. We will follow them whither they call vs: and see the Apostles how they erred: when Christ spake vnto them of his sufferings, in Luke, Luk. 18.34. it is said; They vnderstood none of these things, and this saying was hid from them: neither perceiued they the things which were spoken: which not vnderstanding of the speech of Christ, grew out of an error, which their mindes was forestalled withall before, that Christ should raigne as a temporall king. But it may be that this was before Christs resurectiō; see therfore his disciples asked him,Act. 1.6. saying; Lord wilt thou at this time restore the kingdoe to Israel? as drea­ming of an earthly kingdome; as if he should haue had one: but though he now were risen, vet was he not ascended; neither had sent the holy ghost. The to say nothing touching cer­tain of the Church, & those in like lihood not a sewe, who erred, concerning the calling of the Gentiles, so that Peter was faine to make an Apologie for his going to Cornelius, Acts 11; Let vs come to Peter the head of the Church; Acts. 10.14. he was ignorant that by Christ the ceremoniall lawe was abolished; I haue eaten nothing that is vncleane or polluted: yea himselfe was ignorant of the calling of the Gentiles: doubt not but goe; therefore hee was ignorant before: and verse 33.34. Of a truth, now I know there is no respect of persons with God. And as he [Page 51]erred in faith, so also in manners. Gelat. 2.14, Paul reprooued him before all men, that being a Iewe, be walked as the Gentiles, and not like the Iewes: and yet compelled the Gentiles to dee like the Iewes: Is it not then manifest they may erre, and haue erred? but see this confirmed.

Reason. 1 First, because the best knoweth but in part; though their knowledge be neuer so great, yet is it but imperfect: for the Apostle saith,1. Cor. 3.9. Wee know in part, and wee prophecie in part: and the common speech is, Maexima pars eorum quae sci [...]us, est minima pars eorum quae igno­ranuts; The greatest part of those things we know, is the least part of those things we yet are ignorat of. Now ignorance is the mother of errour, saith Bernard: seeing al men thē are in partignorāt, they may erre: thē the Priest may erre in part.

Reason. 2 Secondly, because euery man is but in part sanctified, and hath the remnants of the olde man remaining in him: euen Paul, who had so farre proceeded in sanctification, as that hee was not inseriour to the very chiese Apostles, 2. Cor. 11.5. had yet the remnants of the old man. Now then it is no more I that doe it,Rom. 7.17.24. but the sinne that dwelleth in me: O wretched man that I am, who shall deliuer me from the bodie of this death? Therefore they may partlie striue against their owne iudgment, and be drawne by temptation to defende an errour against con­science; for howsoeuer errour in iudgement, commeth from ignorance: yet errour in act, [Page 52]as in teaching, defending, and maintaing of some vntruth, is ioyned often with know­ledge; and ariseth not out of ignorance, but out of want of grace, and sanctification.

Reason. 3 Thirdly, because that promise of the inces­sant assistāce & infallible guidāce of the spirit, was neuer made to any saue to the Apostles because they were to plant Churches, where were neuer any before; and being in a new sorme of gouernment of the Church, which was neuer vsed nor heard of before, therefore to them it was promised,Iohn. 14.26. He shall teach y [...] all things, and bring all things to your remembrance: and againe,Iohn 16.13. Hee shall lead you into all truth. By which is meant, not an absolute illuminati­on of all truth; for that the Apostle had de­nied before,1. Cor. 13.9. Wee know in part: But an infalli­ble suggestion of the truth, as occasion was offered. And that this was promised onely to thē, I proue, because of that, Ioh. 16.13. And he shall shew you all things to come; which neuer any Pope or Patriarch durst challenge: and there­fore seeing they are both in one graunt, and that this will not passe by vertue of that pro­mise; then why the other, seeing they are both in one and the same promise?

Now this being so certaine a truth, Vse 1 it will first euince the doctrine of poperie, of errour, which teacheth, that the Church cannot erre: nor a councell, which is the representatiue Church; for when all Ministers or the greater [Page 53]part may fall into grosse errours, and things in a councell are caried by the most voyces, shall we thinke they may not then erre? for suppose a councell be collected of them, is it not likely they will be the same in the councell when they meete together, that they are, seuered, & alone? for Coelum non animum mutat, &c. They may well change the heauens and their pla­ces, but not their minds and affections. But to instance in some, see a councel erring, 1. Kings. 22; 400. false prophets with one consent adui­sing king Ahab. flat against the minde of God, and the word of the Lord, by the prophet Mi­chaiah. But happely Bellarmine will say, they were a councell of prophets, not priests; gathe­red by the King, not by the high priest. See therefore councels of priests gathered by the high priest, and yet erring;Iohn. 9.22 In Iohn we haue a councell, which met and decreed to excommu­nicate whosoeuer professed Christ: did they not erre? And in Marke, there is a coūcell which condemned Christ of blasphemie,Mark. 14.64. and that he ought to die for it: Thinke you they were in the truth, or in impious errour? But Bellarmine will say, that a councell of priests could not erre before Christs comming; but he being come, they might erre: but for what reason? must it not be, because they were not priests, and their high priest no high priest, seeing Christ was now come? But this is false: for the priesthood of Aaron was not abolished, till [Page 54]Christ offered vp his sacrifice, and so had esta­blished an cuerlasting priesthood: yea further, the argument of the Rhemists, which is com­mon to them, and other popish writers, how should it hold good? when Iohn. 11.49.50. be­cause Caiaphas spake the truth, they would prone the Pope could not erre, be he neuer so wicked: for if he were not a high priest, then there would be no consequent in this argu­ment. But he was the high priest, and they all priests, and yet they erred: and so a councell may erre. But more ingeniously dealeth Hosius & Canus, Hosius in lib. 2. Corara Brentium. Prolegom. Canus lib. 5. cap. vlt. in respons. ad Secund. argum. In action. 16. who affirme directly, that that coun­cell did pronounce a right sentence, and that the spirit of God was with them, and that it ne­uer left the councell of priests, till Christ had offered vp his bloudie sacrifice: yet that coun­cell condemned Christ of blasphemie: and is not this the mouth of blasphemie, that dare speake such things? But see other councels: the councell of Calcedon. not demed to be a lawfull councell, equalled the Biship of Con­stantinople, with the B B. of Rome, in authori­tie, honour, and other priuiledges; saue onely in precedence.Canon. 19. de baeret. rebaptiz. I hope they will say, this coun­cell erred. The first councell of Necce establi­shed rebaptization, of those heritiques who sollowed Samesatenus. The second councell of Neece, Action. 5. established worshipping of Images, de­creed that Angells had bodies, and that the soules of men were corporal. If a councell can­not [Page 55]erre,August. de baptism. Cōtra Do­natist. lib. 2. Cap. 3. why did Augustine appeale from the Affrican councel, where Cyprian was present, to the Scriptures? Affirming that we may not doubt of the Scriptures: but of them it is law­full to doubt; saying, that Concilta plenaria, full councels may erre. If the question be of the au­thoritie of the pope, whether it be greater then of a councell, Hterome answereth; Si authoritas quaritur, or his maior est vrbe. If you questiō about superiority, the whole world is aboue one city. But aske the coūcel of Constāce, which deposed Iohn 23. & chose Martin. 5. If they say the coū ­cell erred, they grant as much as we desire; If they say that the councell did not erre, then the authoritie of the councell is aboue the Pope. But why should I contend so long about councels, seeing thēselues haue brought it to a narrower scantling? for they confesse that all particular Churches may erre, except the Church of Rome, and the Church of Rome too,Bellarm. de pōtifice Rom. lib. 4. c. 4. Idem. lib. 4. Cap. 3. Bellarm. de pontif. Romano. lib. 4. c. 3. if the Pope should translate his seate from Rome, as Peter did from Antioch; and for coun­cels, that all generall councels may erre, not confirmed by the Pope. So that if it be pro­ued that the pope, who is their virtual Church, can erre, then all is granted. And first before I shew you that they haue erred in particular, I will let you see the strength of some of their Reasons, whereby they would prooue he can­not erre.Luke. 22.32. Bellarmine reasoneth out of the Gos­pell of Luke, thus; I haue prayed for thee, that [Page 56]thy faith faile not. Here saith Bellarmine, Christ obtained 2. priuiledges for Peter: one, that he could neuer loose true faith, though he were tempted of the diucll. Another that he, as he is high priest, could neuer teach any thing contraric to faith; or that in his seate neuer any should be found which should teach contraric to the true faith. The first of those, saith he, perhaps doth not descend to the successors of Peter. Very well then, by Bellarmines con­fession, the Pope perhaps may loose true faith; nay I would for their owne sakes it were but perhaps: and yet I thinke it is without all per­haps that he cannot; for a man cannot loose that he neuer had. Popes, as Popes, neuer had true faith; For antichrist cannot possibly haue it; then it is without perhaps he cannot loose it, but this but by the way: but the latter, saith he, is without all doubt deriued to them. Is it in­deed, and why I pray you? What reason can you giue that these words should conuey two grauntes and priuiledges to Peter, and but one to his successors? Doubtlesse none is giue by him, neither can be giuen: but yet he will proue it: by what? As impudent & shamelesse as he is, to wrest Scripture to his purpose, yet can he find none with any colour to offer this violence vnto. But do not the Fathers so af­firm. Though his Vse be to make fathers speak what he would haue them, yet they cannot be sorced by him here; how then doth he proue it? only by certaine sentences of seuen Popes, [Page 57]and some sewe late writers. But is it equall that parties should be witnesses or Iudges? or are we now without Scripture, or antiquity, to take any thing for truth which a few popes or some new writers shall affirme? at least must we take them in so maine a matter, as this is? I take it, none can iustly reprooue vs if we reiect them, especially when we haue so good reason out of the text, that it can carie no such thing. And that I prooue thus; Because that by faith here is not meant an historicall faith, or the saith of doctrine; but a iustifying faith, or the faith of the heart: not a generall faith, but a particular; not that by which we belecue God, but in God; which failes not by errour, so it be not sundamentall: for so we should haue condem­ned all whosoeuer haue liued; but when a man doth fall wholly from grace, and ccaseth to be a member of Christ. And that it is so, appeares, first from those words, That thy faith should not saile: not vanish away or be extinct as Chris. saith; which cannot be vnderstood of any other saith, but of that by which we stand and are saued: for, the other faith may faile, not once, but often; and a man be saued notwith­standing. 2. From those words, When thou art conuerted strengthen thy brethren: that is, after thou hast repented and art conuerted, streng­then thy brethren, & sustaine their faith; name­ly, their sauing faith; of which they confesse some of theirs may be destitute. 3. Out of [Page 58]the drist and scope of our Sauiour Christ: for his drift was to arme and protect Peter, against that try all and temptation, that he then fore­told him of: not against errour in teaching the Church, but against apostasie in time of tryal; therefore faith Thcophilact, hee sheweth him the particular temptation: for our Sauiour would not arme there where he was not to be hurt, where there was no daunger, nor put a helmet on the head, where the heart and breast was to be smitten. And thus much Bellarmine cōfesseth, when he makes Peters fall to bee a matter of fact (to cast vtterly off his former profession) and not of saith, and therefore it was perse­uerance in the habit of iustifying faith, not infallibilitie in the matter of his historicall faith that Christ prayed for: which so differs, that a mā may haue the one, that is, iustifying faith, and yet hold an crrour, not fundamen­tall, to the death; as Bellarmine contends, for the Fathers diuerse of them: and the other, that is, a right beliefe of the generall poynts of religion, and yet not haue iustifying faith, nor sauing and sanctisiing grace; as Bellar­mine confesseth the Pope cannot erre, and yet professeth he may want sauing grace. 4. Prō the 31. verse, where Christ affirmeth that he praved for other of the Apostles as well as Peter, seeing Satan opposed them, and sought to winnow them as wel as Peter: Now for these Christ questionlesse prayed, vnlesse wee shall [Page 59]thinke that one was not as deere to him as a­nother: not Iohn the beloued, as Peter: nay he loued all with a very great loue, and so pray­ed for them. 5. It is answered, that the thing he prayed for here, was a thing not proper to Peter, but common to all the Apostles, yea all the Elect; and if the gift and grace bee common to all, and the same person made the same prayer in effect for all, as hee doth, Iohn. 17.9; I pray for them which thou hast gi­uen me out of the world. And verse 11. Holy Fa­ther keepe them in thy name: & verse 20. I pray not for these alone, but them also which shall beleeue in me through their word: what can they make out of it for their particular? for by vertue of this prayer, not only not Pet. but none of the Apostles, yea none of the faithfull can fall from that faith there spoken of. Vpon which ground, the ancient Fathers apply this place to al the Apostles, yea all the elect: and if to al, then helpes it them but a little. The second proofe, he cannot erre, is Math. 16.18. Thou art Peter, and vpon this rocke will I build my Church: and the gates of hell shall not ouercome it. Whence they first reason, that the foundation and rock of the Church cannot erre; such as Peter and the Pope his successors: I say no­thing: it is not yet prooued that the Pope is Peters successor; Nay, it is manifest that hee succeeded rather Symon Magus, then Symō Pe­ter. But I say, that Peter is not the rock: In [Page 60]the words saith Augustine, there is a difference betweene Petra and Petrus, both in the Greek and Latine. Againe, the rock here meant, is not Peter but Christ; which is affirmed by Samt Paul, 1. Cor. 10. They dranke of the spirt­tuall rocke, that fall nved them; and that rocke was Christ: and Chap. 3. other foundation can no manlay then that which is laid, which is Iesus Christ: wherevnto agree the Fathers, and their owne writers, and also late writers; whereby all colour of argument, taken from this place for the Pope, is vtterly quashed: but grant that they begge, then must it be either in regard of his person; but that cannot be, for the Church cannot bee built vpon flesh and bloud: or in regarde of some superioritie and place aboue the rest, but as it cannot be proo­ued, so the contrarie is manifest, 2 Cor. 12.11. For in nothing was I infer iour to the very chiefe Apostles: or of his doctrine taught by him, and of this faith of Christ confessed by him; so it is true: now this was cōmon to him with al the rest: for as Iohn is called a pillar, Gal. 2.9. so was Iames as well as Peter, and all the rest: as Reue. 21.Rev. 21.14. The wall of the Citic had twelue foun­dations, and in them the names of the lambes twelue Apostles, to which is that, Ephes. 2.20. Built vpon the foundation of the Apostles and Prophets,Ephes. 2.20. with whom the Prophets are ioyned, because they wrote the Scripture, which is indeede the soundation of our faith, [Page 61]they being put for their writings; but of all this, nothing will followe for the Pope, or nothing in especiall manner. Now that you haue seene the strength of some of his rea­sons, by which you may coniecture of the rest, I will shew you how this chalenge of the neuer erring Pope, is an impudent errour; by producing many of them, who haue erred, and leaue you to iudge of the rest. I am not ignorant, that Bellarmine indeuours to excuse all or most of these I shall produce: time will not permit to let you see at large how slender­ly he hath done it; yet a little will I shew you and leaue you to iudge the Oxe by his hoofe. The first shall bee Peter, whom though not prooued yet we will confesse that hee was B. of R [...]e: did he not apparantly deny Christ? was he not ignorant of the abolishing of the cere­moniall law, yea of the calling of the Gentries? Whom Bellarmine excuseth for his deniall of Christ, that he was not then Summus Pontifex the high priest: and why not? because Christ gaue him that in the twentieth of Iohn, when he said, Pasce oues, feede my sheepe: he hath gar­ned much by his answere; for if hee was not made chiefe priest till then, then was he not, when Christ said to him,Math. 16.18. Thou art Peter and vpon this rocke will I builde my Church: and I haue prayed for thee, that thy faith should not faile: Luk. 22.32. which was spoken long before: and so hath he at one blow depriued himselfe of two of the [Page 62]strongest arguments, he hath to prooue the Pope cannot erre. Ne ther can we admit of his shift, that these were promises, that Christ would make him in future time the foundatio of the Church, but not performances; for that wee haue the whole colledge of Iesuites a­gamst this one: who vpon the place assirme, that Christ gaue Peter now to be the founda­tion. He doth not, say they, so much call him by the name Peter or Ro ke, as he doth affirme him to be a Rocke. Thomas in 4. Sea­tent. dist. 4.9. And T. Aquinas saith; that in these words, now first was giuen to Peter power ouer all the Apostles. And if these bee not weightie inough against him, because his head is listed aboue them, see one a step at oue him.Vist. 21. Pope Anacletus in his second Epistle writeth, that to Peter first the prelateship was giuen, the Lord saying: Thouart Peter. Now I adde, that seeing Bellarmine, and they all contend, that Peter is a rocke and foundation, and here Christ saith to him: thou art Peter, not thou shalt be Peter: hee here performeth, that he euer gaue him, and doth not barely promise. Finally, by the future-tense, is not nere noted a promise, but a perpetuall, per­manent, & continuing to the time following: as the Hebrew Grammarians do note vnto vs. Again he answereth that that he did, was Ore, not Corde: as if we should iudge an heretique by the thought of his heart, and not by the words of his mouth. That it was not with his [Page 63]heart, it serueth to extenuate, and make him more capable of remission. but it serueth not to take away the offence. Now Bellarmine answe­reth nothing touching the other two, of his ignorance of the abolishing of the ceremoni­all law, and the calling of the Gentiles; which errours he certainly had, after he was Summus Pontifex, if euer he were: for they were after the resurrection of Christ; yea after his ascen­tion, and so after that, Feede my sheepe.

The secōd shalbe Marcellinus, who offred vp Sa­crifice to Idols, & was made by the coūcel of Ses­sa to recant it. For whom, Bellarmine saith, that he taught nothing against faith, neither was he an heretique nor infidell: but in the externall act, and for feare of death. But I answere, it is not likely, but that the same feare would haue made also his tongue to haue spoken as much if he had bene compelled to it, and to haue taught the same; & for the excuse that Bellar­mine makes, that he did it for feare; It is false:Aadrad. lib. 2. de defens. Trident. Concil. For Andradius saith, he cōfessed in the Synnes­san Councel, that he was corrupted with mony, Iudas like. Further it is false, which Bellarmine saith, that he taught not against faith: for he taught by deed, though not by word. Now Ber­nard saith, Essicacius loquitur vox operis, quam ser­monis, Deeds teach more effectually then words. And by this, Marcellinus drewe many to offer sacrifices to Idols: yea and by it, did more hurt to the Church, then if he had taught by [Page 64]word. The third Liberius, who as Htecome and Athanasius write of him,Athanas. its epist. ad solitar. vt­tā agentes. denyed the deitte of Christ. How excuseth the Iesuite him? for sooth he was not an hereticke, but onely in the out­ward act, and that not expresly, but by impli­cation; because he condemned Athanasius whome he knew to be persecuted for the true saith. But Athanasius cotradicts Bellarm. who hued at the same time, banished for the same cause; who saith, that Liberius after he had li­ued two yeares in hanishment, relented, and by the treatning of death was brought to sub­scribe, namely to the Arrtan heresie. But to adde no more testimonie, I would knowe of Bellar­mine, if Liberius were not an herticke, how Foe­lix the second could be Pope, and the Church honour him and worihip him, as Pope; euen while Liberius was aline? and the Romane Clear­gie chose him Pope as he consesseth. The fourth shal be Foelix. Liberius his successor, an Arrian also, as Ierom writeth. For him, whereas Hierom saith he was an Arriā, whē he was cho­sen Pope, Bellarmine saith, that that word Arri­an was thrust into the text; or if not so, that he was an Arrian onely when he was not true Pope, being chosen before by the Arrian Bi­shops, and not by the Romane Cleargie. Because faith he, Liberius was not yet depriued: but some two yeares after, when as Liberius fel into his heresie, the Roman Cleargie deposed him, & chose the other: not that Bellarmine alloweth [Page 65]the Cleargie, in that action; howsoeuer he de­fends that he was no heretike. As for Felix, Bellarmine confesseth, that he communicated with the Arrians, that they chose him Bishop: which is a great argument that he was an Ar­rian; And if he was not then right and true Bi­shop, then was the Church of Rome not onely without her owne Bishop, he being sent into banishment, but without any Bishop at all; and that for two yeares space: which how it will ad­uantage them to grant, let them looke to it. The fist Siricius, who held, that matrimonie was vncleannesse, and pollution of the flesh, which God had made honorable. Touching whom, Bel­larmine saith, that Caluine after his manner, im­pudently lyeth, for that Siricius spake not of lawfull mariage, but vnlawfull coniunction. But he that giues the lie, hath more right to keepe it to himselfe; and in this very thing, for whosoeuer shall read his Epistle the 5. and 7. chapters, shall find no such thing: for he commandeth single life to priests, and calleth their mariage pollution, and wickedly for his purpose (which is that, Caluine reprooueth) abuseth the words of S. Paul, saying;Sirius in Epist. ad Hispan. cap. 5. & 7. And they who are in the flesh (witnesse the elect vessell) cannot please God; but you are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. And where can the spirit of God dwell, but (as we read) in holy bodies? Doth not this apparantly shew, [Page 66]that he accounted marriage vncleannesse, and pollution?

In the sixt place, Vigilius; who cursed them that held that Christ had two natures. Which Bellarmine cannot deny, but plainly confes­seth, that he writ such an impious Epistle, vn­worthy the name of a Christian, wherein he condemned all who affirmed Christ to haue two natures. But saith he, he did not defend any thing publikely; neither was an heretike in hart, but secretly in a priuate Epistle, which he did for desire of authoritie. Againe, that he did, was then when he was not truly and lawfully Bishop; for Syluerius was yet liuing, who was Pope, though in banishment. To the first I aunswere, Whether it was publiquelie or pri­uately, it is not to the matter; he did it and heresie priuate, I hope, is heresie; whether it was in the heart or no, that was knowne to God: and wee may iudge truly of his heart by his writings. If these shifts would scrue, no body should euer be knowne or determined to be an heretike. To the second, I answere; that Liberatus his words,Liberat. in brcuia. cap. 22. in the end of the chap. are these; Vigilius writting these things closely to the heritikes, permansit sedens, did still keepe his seate; namely, after the death of Syluerius, who dyed as Sigebertus writeth, the same yeare he was banished.

7 Honorius the first, who denied that Christ [Page 67]had two wils, & two operations; as Melchior Canus and diuers other Popes and councells haue written. Bellarmine would gladly answere, that those epistles of Honorius were fained, & falsely imputed to him: but, that hee will not greatly stand too; but tells vs in the second place, that Honourius did holde no such thing, in those Epistles, but onely forbids the vsing of the words of one or two wils, and operations. And being pressed with it, that in those Epistles, he hath these very words; Vnam voluntatem fate­mur domini Wee confesse one will of the Lord: hee answereth, that hee speaketh there of his hu­maine nature, onely; and would say that in the man Christ, there were not 2. contrary willes, one of the flesh, another of the spirit; but one onely of the spirit. I aunswere, that whatsoe­uer he would haue said, it's apparant what hee did say; it may be Bellarmine would hee had said thus: but the wordes are plaine; and not to vs onely who may be thought parti­all, but to 3. Synodes, as Bellarmine confesseth, and to 2. or 3. Popes. Now Iudge whether it be equall that we should beleeue Bellarm. before so many Fathers, and such authoritie; as if he had better vnderstood him, then all they did.August. cont. Iul. Pelag. lib. 1. cap. 2. & al [...].

8 So Innocent the first, holding that Bap­tisme and the Eucharist, was necessary for chil­dren to saluation, as Augustine writeth the lat­ter whereof was consuted by the councell of [Page 68] Trent, 5. Session vnder Pius 4. whom Bellar­mine seekes to defend from other errours, and heresies, and not from these; passing them o­uer in silence: and so we take him for consen­ting to our accusation of him; for, that he held such things, Bellarmine could not be ignorant, seeing Augustine speaketh of them in many places.

9 Behold Stephen the 6. abolishing all the Acts of Formosus his predecessor, and decreeing that the Sacrament depended vpon the vertue of the Prtest.

10 After him commeth Iohn the ninth, who disannulled all the Acts of Stephen, and esta­blished whatsoeuer Formosus had done.

In the 11. place, Sergins the third disannulled whatsoeuer Formosus and Iohn had done, and re­established the Acts of Stephen. It may well be, that all these may be in an errour: but sure it is, they all could not be in the truth.

For the defence or excuse of these three, hee saith, that touching Formosus, the question was, whether Formosus was true and lawfull Pope: Stephen thought bee was not. Iohn the ninth, after, round the contrarie, and condemned the Acts of Stephen. As if the holy Ghost did erre more in iudging of a fact, then in iudging of the right: he is God and knoweth all things. They say the spirit of God is giuen to their Church, and as it were [Page 69]tyed to their Councels, being ouer them, to lead them into all truth: But to condemne him, that was not to be condemned, is farre from the truth, and cannot come from the spirit of God. But he saith, Iohn sound out that which Stephen did not, that Formosus was a true Pope: by what meanes did hee finde it? sure by the spirit of God: and could the spirit finde it out in the councell of Raucnna, vnder Iohn the ninth, and not finde it in the councell of Rome, vnder Stephen the 6? Nay not only not find it out, but iudge the contra­ry? Are then the iudgements of the spirit of God contrary one to another? But graunt Iohn did finde out things thus, was this then the de­cree of the holy Ghost? By what spirit then did Sergius the third, succeeding Iohn. condemne Formosus againe, and abrogate all his acts and take him the second time out of the graue, and cut off his head, and cast his boly into Ty­ber? which being found by fishermen, was brought into the cathedral Churche at Rome, where the Images did worship him, beleeue it if you will. What probabilitie and truth is like to be in these excuses, you may easily coniec­ture. To make vp the dozen, See Iohn 22. cal­led as some say the 21. who if he denied not the immortalitie of the soule as Caluine affirmes, and Bellarmine denies; yet held he, that the soules departed, neuer came into the presence of God till [Page 70]the resurrectio of the body. Which errour the Vni­uersitie of Paris opposing; by the helpe of Philip King of France, they made him recant with the sound of a Trumpet, for feare of loo­sing his Popedome, as Iohn Gerson affirmes in his Sermon of Easter. Bellarmine excuseth him, that though he held such an opinion, yet he might do it without danger of heresie: for the Church had not yet defined it to be an errour; a very sriuolous excuse. For it there had not bene, before, any definition of the Church, (which he falsely affirmeth) yet had we the di­finition of the Lord, in the Scripture; which he hath appointed to be the rule of faith to his Church, and not the Church to be a rule to others. She may declare something to be an heresie, but her determination cannot make it an heresie: and if she had neuer defined it to be an heresie: yet had it beene an errour; and hee had therein manifestly erred, who either then or now shall holde it.

13 To giue you the aduantage, see Iohn the 23. who denied both Eternall life and the resurection of the body. Concerning whom, First, the Iesuite saith it is vncertaine, whether he were true Pope, because there was at that time two Popes more; Gregorie the 12 and Benedict, the 13. each cursing other: so that if he erred, it is nothing to the erring of the Pope; because it was not knowne who was [Page 71]Pope. Obserue a monstrous body, with three heads, or a body with no head; but his ex­cuse is but a shift: for Platina (who maketh him, Iohn the 24.) affirmeth, that he was crea­ted Pope at Bononia, with the consent of all:Platina in Iohn 24. but secondly, he answereth that at the coun­cell of Constance, 53. Articles were put vp a­gainst him, and prooued by substantiall wit­nesses, and those were all for matter of man­ners; but as for this and some other Articles of faith, they were prooued by no witnesses: therefore saith he, it is probable, that by rea­son of his vitious life, the opinion of the peo­ple was, that he thought there was neither life euerlasting, nor the resurection of the body. So by excusing of him from errour, he hath stemed him, and made him stinke in the nosthrils of all honest men: And if the head was so bad, all the body was worse. But the councell obiecting it to him, and hee not cleering himselfe of it, nay his life gaue testimonie of it, why should we beleeue Bellar­mine, before all the Fathers of that coun­cel? But leauing these things, I hasten towards an end, and come to apply this, for our more particular benefite.

This then may teach euery man, Vse. 2 seeing things stand thus, to labour for the knowledge of the word, and the mysteries of Saluation; that hauing the rule of truth, he may be able [Page 72]to iudge of all falsehood, and errour, and may not be caried away with the errour of one or many, be they neuer so great or learned. Cer­taine it is, that because they know but in part, they may erre though they be neuer so lear­ned; and erre often times they do, because they are not wholly sanctified. It is certaine that the greatest part of a visible Church is euer vnsanctified: and the best part that is sancti­fied, is but sanctified in part, and so subiect to partialitie and errour; and may both erre, and defend errour against their knowledge; some violent temptation, of pride, pleasure, or pro­fit, carrying them therto. Seeing none are now gouerned by the infallible guidance of the spirit of God; then had men need of know­ledge, that they may be able to trie the doc­trines that are deliuered. It is a certaine truth, and not to be denyed, because stories of all times do manifestly prooue it; that errour, and herefie, haue oftentimes so much preuailed, that they who haue holden and possessed the places of office, and dignitie in the Church of God, either for feare, slatterie, hope of gaine, and honour, or misled by their owne igno­rance, and simplicitie, or fallen into some er­rour, giuen ouer of God, haue departed from the soundnes of Faith: so that the sinceritie of religion was vpholden, and the truth defen­ded, and maintained, only by some fewe, that [Page 73]were molested, persecuted, tra luced as turbu­lent and seditious persons, and enimies to the common peace of the Christian world. This were easie to be shewed in the times of Christ, and of the immediate successors, the Apostles. This was manifest in the times of Athanasius, when in the councel of S [...]leuci [...], and Arminium, the Nicene Faith was condemned, and all the B B. of the whole world sell from the sound­nes of the Faith, saue Athanasius, and a sewe confessors that were banished with him; So as Ierom writes against the Luciserians saying, In­gemuit totus orbis & miratus est, se faclum esse drianum. The whole world groned, and is a­mazed to see how she was become an Arrian. So Hillarius, against Auxentius Bishop of Mil­lan, complaineth, that the Arrian faction had confounded all; and therefore, admonished men to take heed how they were led by any outward appearance or glorious shewes. Now as there is no new thing vnder the heauens; but that that is now, hath bene before: so there is no old thing, but it may be renewed, and such times may befall the Church againe. There­fore it is the wisedome of euery man that is not carelesse which end goeth forward,1. Ioh. 4.1. and retchlesse of his soules health, to labour for knowledge, that he may be able as S. Iohn saith, to trie the Spirits; for many false prophets are gone out into the world. If any man will say, how shall [Page 74]not we erre, when so many great learued men haue erred and may erre? The answere is, as Salmon saith,Pro. 28.11. The rich man is wise in his owne conceit; but the poore that hath vnderstanding can trie him: So, oftentimes meaner men may found the depth, and see more then great schollers; especially, seeing that he that was truth hath said it; God reucaleth that to suckelings and babes, Math. 11.25. that he hideth from wise and prudent. Let vs then account of that doctrine of pope­rie, as damnable, which commendeth an Im­plicit faith, and be suspicious of those who thinke it is not good for men to haue know­ledge; as if they meāt either to make a pray vp­on them, or to broach some grosse errours, and therefore deale with them as Chrysostome saith, Theeues do; First put out the candle, and then fall a spoyling: and as deceitfull Marchants, that would vtter their wares by obscure and deceitfull lights. And let vs againe labour for knowledge, that we may be able to trie the spirits, & not be deceiued, by any seducers; es­pecially, when it will not goe for currant be­fore God, that we haue beene so taught and misled, by our guides: for if the blind lead the blind, they shall both fall into the ditch and bee de­uoured together. Which that we may escape, let vs follow men, though they be Apostles, no further then they follow Christ. And that we may be able to discerne others steppes, whe­ther [Page 75]they tread right or no; Let vs imbrace the Apostles exhortation, or commaund;Cot. 3.16. Let the word of Christ dwell plentifully in vs. By which, we may be preserued from error; being the speci­all antidote against this poyson: yea and aby­ding in it, we shall walke in the truth,1. Thess. 5.23. and in the end be saued, by the truth. Now the God of peace and truth, sanctifie you, throughout: and I pray God that your whole spirit and soule and bodie may be kept blamelesse, vnto the Comming of our Lord Iesus Christ.