A SERMON PREACHED AT Paul's Cross, the second of November. 1606.  
By Richard Stock, Preacher of Al-hallowes, Bread-streete, London.  
LONDON, Printed by T. C. for Edmond Weaver, and William Welby. 1609.   

TO THE RIGHT REVErend Father in God, james, by God's providence, Lord Bishop of , and Welles, R. S. wisheth all Grace, true Honour, and Comforts in this life, and the Crown of glory, in the life to come.  
Right Reverend in CHRIST, 
Saluia: Massil. de gubernat. Dei.  the anger of God, & his fearful punishments (for Iradivinitatis est poena peccantis) hath been heavy upon us for the space of these almost six years. The cause doubtless is the sins of the time, which have defiled the Land, and provoked God to send such plagues as may purge the land of us, when we will not purge it, and ourselves from our sins. Which sins, what they are, as I have touched divers in the Sermon following, so none seemeth to me to be more offensive to the eyes of God, than that popish Idolatry which is committed in the land, wherewith every place, country and City is horribly defiled; though as the prophet speaketh, 
Ezek. 8.12.  it is but in the dark, and in the chamber of their imagery. Which was an occasion to me, being called to the stage of the land, to act this part I have done in this Sermon: namely, to persuade every man to judge himself; and them, to whom the sword of justice is committed, to judge other malefactors, specially Romish Idolaters, and to execute the just laws upon them; because God will not judge when man doth judge before: as the judges of assile will not censure again those malefactors, whom the justices of the sessions have formerly punished. But when this is neglected, God will, and can not, for his justice, but he must bring this & the like fearful judgements upon the land. Which as they were the occasion of my preaching of this doctrine, so they are some causes of my publishing of it in writing: to try if I might by any means provoke every man in his several place and condition to this preventing course of God's judgements; At the least, I shall have my own discharge by it. Now I have presumed to bring it forth into public under your name and countenance for diverse both public, and private reasons and respects: Public, first you are now advanced to a special place of government in the Church, and have that authority in your hands, that you may cause & effect great reformation of manners and redress of many things, which are highly displeasing to God. To which if I might be any occasion to excite your Lordship, I should think I had effected some great good: because your example, as it might provoke others in authority, both in Church and common wealth to do the like; so it might animate them to go forward, with hope it would be well accepted of his highness, when they shall see you, (who have been so continually in his presence, and so daily conversant with him, and can not but know his heart & affection) take some round and constant courses in reforming of abuses both in manners and doctrine.  
Secondly, your place you yet enjoy so nigh unto his majesties person; whereby you have done hitherto good offices to the Church, 
The English defence of the Pope's Breeves, & Bellar. Letter.  (her enemies being witness) in justly and wisely exasperating his majesties heart against these foxes, who would destroy her vines. Now if I might be any means to further your willing mind to be constant in this duty, I should judge it in me a good service to the Church, as in yourself it will be a glorious service to the King of Kings; honourable to his highness, profitable to the Church, comfortable to all her friends, and bring you great honour from God and good men. Which point I will not here much press in the particular, seeing I have in the treatise following done it in the general; though to use Bernard's words in another case, 
De diligendo Deo.  Non prout dignum rei, sed prout datum mihi. Yet let me entreat your Lordship, or rather adjure you by that honour and savour which God hath given you with your Sovereign, and by that account you must give for the employment of it, before the great King in that great day, that you would go on in this so religious and profitable a work, namely, to excite his Majesty to waken his sleeping laws, that as he hath long sung mercy, he would at length tune justice; and command indeed that his laws may have their course, 
Psal. 101.8.  that betimes he would destroy the wicked of the land, & that such workers of iniquity may be cut off from the city of the Lord. It is not unfitting your Lorenzo (beeinng called to be a reverend Bishop, a governor of the Church) to incite him to this, since it was the consecrating of the Levites hands to the Lord, for every man to slay his brother, 
Exod. 32.29.27.  his companion, and his neighbour, who had defiled the land with Idolatry. And it is no less than necessity requireth of his Majesty, both for the good of himself, 
Thomas Worthingtonus presbyter.  his posterity (those hopeful plants) his whole people, and the church of God. Sith they boast not at home only, but a broad, of the great increase of this Idolatrous brood amongst us. There is one who hath lately published two Tomes of bristol the jesuite, written in Latin, called Motiva Anti-haretica, who in his Epistle Dedicatory, speaks thus; Post diuturnas in Anglia ingravescentes, pro fide Catholica, persecutiones, ita plus solito crescat Catholicorum ibi mumerus, ac zelus, ut spes effulgeat (Divina praestante misericordia) totum illud amplissimun Regnum, ad sanctaematris Ecclesiae gremium brevirediturum. Is it not then more than need & high time, that his majesties former lenity should be turned into just severity? lest he may seem to succeeding ages to forget both his God & himself, his posterity, & people. Which may easily be prevented, if his laws may be at length with some roundness executed, specially against the seeds men of treason & idolatry, by whom this popish superstition is nourished & increased in this land. For so saith the former author in the same place, commending the founders and upholders of their Seminaries, as the fountains of those waters which have watered these weeds till they be fit for the fire, adding, that His enim in collegijs Sacerdotes initiati, & inde in Anglian missi, tum paruas ibi religionis reliquias conseruerunt, tum easden (ut nunc videamus) in immensum propagarunt. These then by confession being the preservers and the increasers of this Idolatry among us, there is no way to prevent the continuance and increase of this, ●●●●…by ●●●…ing off such at lest who husband this Idolatrous work: lest 〈◊〉 should grow to that, they would have it, the ●ar●s to 〈◊〉 more than the wheat; when without great danger and disturbance to the whose, and hazard of the Church, they cannot be dealt withal. Now that your Lordship hath such an opportunity to further this business of the Lord, who knoweth whether you are come to such a place for such a purpose? etc. whether, when some would have cast you out, you have yet but God been kept in, to such an end? The sanour God brought you first into, with your Sovereign, and his upholding of you in it to greater advancement, seemeth to re●iui●e no less of you. Without which, I should doubt, you can neither perform thankfulness to God, nor faithfulness to his Majesty.  
Pardon, I beseech your Lordship, my plainness and boldness; which I excuse with that of Bernard to Eugenius: Attendo celsitudinem honoris, & è vicino periculum reformido: and with that of Hieroure to Salvina, Absit ut sinistrum quicquam mihi de te suspicari liceat: sed ex abundantia lubricam aetatem (dicerem ego, 
Epist. 9  lubricum statum & gradum) monuisse, pietatis est: imò amoris non vulgaris.  
Now the private reasons which have moved me to make choice of your Lordship, under whose name this slender labour of mine might appear in the sight of men, is your ancient favour which you bore to wards me in the University; and that good respect, though undeserved, which you had of me, for my good and preferment there: as also since, the renewing of the same many ways towards me, even now when you are advanced to honour and place of dignity. So that I could do no less than return a bare & naked sign of my good will and hearty affection, for so great favours. Now, the Lord of glory make you faithful to himself, and your Sovereign, to the Church in general, & your own whereof you are made overseer; and that for the furtherance of God's glory, the advancement of Christ's holy Gospel, the comfort of his glorious spouse the Church, the confusion of the Pope's glistering Concubine, 
Nos justitiam nostram & Ecclesiae Sponsae nostrae noletes negligere. Bonifac. 8. de immunit. Eccles. c. quoman in sexto.  the seat of Antichrist, and to the discharge of your conscience in this life, and your account in the great day.  
Your Lordships, in the Lord to be commanded, Rich. Stock.   

¶ To the Reader.  
CHristian Reader, thou hast here from me a Sermon, as the Sea in a storm hath the merchants goods, willingly against my will. When I preached it, many were very instant with me to print it: but I was then as peremptory in the denial, & thought never to have brought it again into view and sight of men. But the iniquities of the times are such, that some men for their gain care not what prejudice and injury they do unto others. Whereupon some having copies of this slender labour of mine, though very imperfect, and of some other things of far greater quantity in themselves, and of labour to me, & those things, whose impression would have cost them a great sum; yet have gone about to seek the allowance of them without my privity & knowledge: and had I not had a friend in place, they had at the least obtained an allowance of them, though happily I might have got knowledge of it, before they had printed much of them.  
Now this thing, being short and small, might happily some have passed and been speedily printed, before I should have had notice of it, & that with such imperfections as would have been small to my credit, and as little to thy contentment. Wherefore I resolved, being importuned by some, to seek forth my own Copy; which in probability is like to have less imperfections than any which they had. Which as in speaking, so in printing. I purpose not to make any pleasant illurement or enticement, but a remedy & medicine rather, which should not so much please the cares of the idle and curious, as profit the minds of the sickly and weak: which if I can compass, I shall account it a great fruit of my labours. But if it happen not, I shall not think I have laboured in vain; seeing I assayed and endeavoured to have profited. For happily with men, but certainly with God, 
De duplici Martyrio.  it is as Cyprian speaketh, (if Cyprian) Deus non aestimat quenquam ex eventu rerum, sed ex affectu. Not the fruit of their labours, but the affection of men's hearts gets them respect with God. To whose blessing I commend thee: and this poor mite, I offer to the treasury of the lords temple.  
Thine, in Christ jesus, Rich. Stock.   

A SERMON PREAched at Paul's Cross, the second of November, 1606.  Esay. 9 14. 
Therefore will the Lord cut off from Israel, head, and tail, branch, and rush, in one day.  Esay. 9 15. 
The Ancient and the Honourable man, he is the headland the Prophet that teacheth lies, he is the tail.  Esay. 9 16. 
For the leaders of my people, cause them to err: an I they that are leddely them, are devoured.  
Our Saviour Christ compares a minister to a saithful and wise Steward, 
Luke. 12.4.  whom the Master shall make ruler over his household, to give them their portion of meat, in season. Where are two things approved: First, his faithfulness: Secondly, his wisdom. His faithfulness appeareth in disposing of that he had received from his master, for his honour, and utility, and not for his own gain: his wisdom in giving unto the household of God their due portion of meat, and that in fit time and season, for all meats are not for all persons, but that which is nourishment to some, is poison to others, neither is that fitting at one time which is at another. So farech it in Spiritual food, where many things are suitable to times of judgement, which would be unfit for the day of mercy, and on the contrary. Now I having obtained this mercy of God, to be, though unworthy, a minister and disposer of his mysteries, and by authority called to this place: In that measure of fidelity, I have received, I began to think what might most glorify God, and in the small degree of wisdom, God hath given me, what portion was fittest to God's household, whereof this auditory 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 judgement: I at length resolved upon this place and these verses of the Prophet Isay, as both sitting this time and this assembly: out of which I intend not to gather every thing that may be gathered, as if I would imitate those who dig for treasures, who as Chrysost. saith, though they have taken much riches, yet leave not till they have taken all their care being not to take much, but to leave nothing. But I will only choose out some principal things, which I discern to be of most necessity, and profit, seeing the length of the text, and the limit of the time will not suffer me to run through all.  
The dependence of these words upon the former, is thus: 
Coherence.  In this chapter are contained two things: First, comfort and consolation to the godly, from the first verse to the eighteenth: Secondly, judgement and threatenings menaced against the wicked 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 unto jacob, and it had lighted upon Israel, and having called them by his word, and they would not be gathered, and having endeavoured to bring them in order, and they would not be reform, then according to that in the prophet, Hear the rod, and who hath appointed it: 
Mich. 6 9  In the eleventh, and twelve verses of this chapter, the Prophet threatens a heavy, and grievous judgement that God should bring upon them, an enemy that should devour them with open mouth, and because they profitted not by that judgement, he saith in the twelve verse; The wrath of the Lord is not turned away, but his hand is stretched out still; the reason of it is given in the 13. verse, and iusinuated in the 14. verse, because the people have not returned to the Lord that sinit them, neither do they seek the Lord of hastes, therefore he will cut off head, and tail, branch, and rush, etc.  
Herein we may observe 2. things: 1. the denouncing a judgement: 2. the causes why the Lord would bring it upon them. In the judgement are 2. things to be considered: 1. the generality of it, 2. the impartiality of it. The generality, because the Lord will cut off head, and tail. The impartiality is double: 1. because he will as well smite the head, as the tail; the branch, as the rush; the great, as the small: 2. because he will principally smite the heads, as those that were the cause of all the corruptions that were in the body. The 2. is the causes: and they are 2. First, is general, because the people had not profited by former judgements and less afflictions, therefore they should have a 2. and 3. woe, in the first word, 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 were content to be misled by them, therefore shall they be devoured all together. So much for the coherence and division of the words. And now for the meaning of the words: Therefore the Lord will cut off, etc. That is, because the people have not benefited by the former judgements, and afflictions to turn to God by repentance, many of them only seeking the Lord by mourning and fasting, and sackcloth, in outward show, which is but as much as hypocrites may do; but few or none of them were sound to forsake their sins, and turn to God by true repentance, therefore saith the Lord, I will cut off head, and tail, etc.  
The judgement is, God will cut off and destroy with a general judgement and consusion, the whole state, and the whole land, for this sin. For to imagine as some do, that the magistrate is called here the head, because the head is the seat of sense, and beginning of motion; I take it, it is beside the intent of the Prophet in this place: and that he merely intends to note a general consasion and plague that should spread over the whole body from the top of the head to the sole of the foot; and 〈◊〉 one should be spared. And not only so: but as it is saul that his judgements are general, so they should be without partiality, God would out off as well the head, as the tail, the weak and feeble rush that hangs down the head, & the strong branch that is high and mighty, and therefore in the 15. verse he tells us whom he means, by head, and whom by tail: The head is the ancient and honourable, and the tail is the Prophet that teacheth lies. Here is another part of God's impartiality observed: whereas the magistrate and the minister were the cause of the corruptions and evil manners of the people, therefore the Lord will smite them both, and because these too conspired together, the magistrate deceived by the false Prophets flattering, and fawning upon him, telling him of his infinite majesty, his absolute greatness, and power to do what he list, where he list, and punish whom he list: and being so persuaded by him because of his power, he thinks any thing is lawful for him to do: and on the other side, the lying Prophet because he had gotten favour, and countenance with the magistrate, he thought that he should settle his nest so sure, that he should have no hurt whatsoever came: thus saith the Lord, because they have agreed together, the one to deceive, and the other to be deceived; herefore they shall be destroyed both together.  
The leaders of my people cause them to err, etc. Here is the particular reason why God would destroy them, because there was deceivers amongst them and they were willing to be deceived; as if he should say, I set ministers over my people, that they should lead them and teach them in the right way, that they should learn knowledge out of the word, and then teach it to others, and teach them what they ought to do, and reprove them when they do that which is not fit, and which they ought not to do, but on the other side they have set their faces, to get the applause and liking of the people, preach only pleasing and soothing things to please the care, only to get favour and a name, they therefore have caused the people to err, and they that were lead by them are willing to be seduced, therefore they shall be devoured together: so much for the meaning of the words.  
Therefore will the Lord cut off from Israel, etc. The first thing is the general cause of the judgement that should come upon 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 we learn in these words is, that this is the dealing of God with an obstinate and gainsaying people, when they do not benefit by former and less judgements that he lays upon them, to bring heavier, and more fearful plagues upon them, this is manifest everywhere 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: he saith further, that if this should do them no good: then, All these curses shall come upon thee and overtake thee, to destroy thee; because thou obeyest not the voice of the Lord thy God. And in verse 58. etc. The Lord saith, If thou wilt not obey and do all the words of this law, that are written in this book, and fear this glorious and fearful name the Lord thy God, than the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance: moreover, he will bring upon thee, all the disease's of Egypt whereof thou wast afraid; and every sickness, and every plague, that is written in this book of this 〈◊〉 will the Lord heap upon thee, till thou be destroyed. 
Levit. 26.21.22, 23 24.  Like to this is that in Leviticus 26. where the Lord saith: If you walk stubbornly against me, and will not obey me, I will then bring seau●n times more plagues upon you according to your sins; I will send wild beasts upon you, which shall spoil you, and destroy your carttell, and make you f●we in number: yet if by these you will not be reform by me, but walk stubbornly against me, then will I also walk stubbornly against you, and I will smite you yet seven times more for your sins. This also made the Prophet Esay in this chapter to repeat 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 Saviour Christ said to the man that had been sick 38. 
〈◊〉 5.14.  years: Go thy way, sin no more, lest a worse thing happen unto thee. Out of which places, it is apparent that the Lord brings heavier & greater plagues upon men, Reason 1 when they profit not by lesser. The reason of this is because there is neither equity nor right in it, that the Lord should go away, as overcome with the stubbornness, and obstinacy of the people. That were, as if a Prince having a rebel standing out against him, and being norable with a few to subdue him, should give over, & gather no more forces against him; which to him were too much indignity, and dishonour: So no reason the Lord give over his arms till his rebels are brought in. 
2. Sam. 20.22.  As joah would not give over his siege against Abel, till he had the head of Sheba thrown over the wall: So the Lord will not give over his siege against men, till he have the heads of their sins cut off and cast away. The second reason is, that as it is a dishonour to God, Reason 2 so it would be dangerous 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 hearts of the children of men are fully set to do evil. 
Eel. 8.11  If deferring of a sentence do harden men in their sins; then much more, if God should remove his judgements, and not renew them again: therefore lest he should harden them, he will undoubtedly renew them, that he may reclaim them. Thirdly, the Lord must do it, Reason 3 whether he deal with his own, or with those that are none of his; with his own to cure them, or the other to destroy them: for so is the practice of Physicians and Chirurgeons: if they mere with a body hard to work upon, and a settled disease they double the doses of their medicines, and use more violent means: So the Lord will deal with his own when he sindes them obstinate: but if they be not his own, then must he do it, that he may show his power, that he is able to abate and destroy whosoever stands out against him, for these reasoes or the like, it is that the Lord when he deals with obstinate men: if less afflictions do them no good, he will bring greater, and heavier plagues upon them: now hence do arise many several godly considerations and uses.  
First, Use. 1 this may make us to fear; nay, be assured of it, that though God hath for the most part freed the land from this devouring plagues: Even from the pestilence that walketh in the darkness, and the plagues that destroyeth at noon day, 
Psal. 91.6.  (save that he hath a little returned to this City where he begun, yet are there more heavy and fearful plagues, and judgements at our doors, ready to break in upon us, for this that is here said is true, and as it were spoken to us by Esay. For this is yet the state of the City, refractory and obstinate, as if they had conspired against God, that do what he will, they will still be always the same, wicked as they have been: I (speak generally, for I doubt not but some few have well profited by it.) 
Hosea. 4.1.  The Lord hath had a controversy with the inhabitants of this City, and he hath followed it hard, almost for the space of these four years. But why did he thus trouble us, complained he without cause? No assuredly, For will a Lion roar in the forest, when he hath no prey? 
Amos. 3.4.  For those sins which made him contend with Israel, have been the cause of his controversy with us; 
Cap. 41.  Hosea saith, the Lord had a controversy 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 break forth, and blood toucheth blood: There is no man who dare deny these, lest he reprove the Lord, for contending causelessly: but some will say indeed these sins were amongst us, but since so many of us fell the last plague, we are fallen from them. I would to God it were so, then might we well hope the controversy would end, and that God would remove his plagues from us, and renew them no more; but alas who seethe not the contrary, when that in jeremy may well be verified of us, that the bellows are burnt, 
jer. 6.2.29.  the lead is consumed, and the founder hath melted in vain, for the wicked are not taken away. How should we then not fear greater judgements? But to go a little further, there are four sins which brought the judgements of God upon Sodom first, and after upon Israel, and made the Lord take away that people at his pleasure, and sweep them away as the dust of the earth; and they were, Pride, Idleness selves of bread, and contempt of the poor: which sins in this land, and in this Citre have 〈◊〉 the cause why God hath swept away so many thousands of us. And if these sins be still in the land, and not removed, what hope is there but that there are more fearful plagues hanging over our heads? These sour sins are the begetters one of another. Pride commonly begets idleness: Pride, and Idleness hegette Fullness of bread, for that is one part of Pride to have a table richly decked and furnished: and whereas labour would be satisfied with a little, yet idleness is a devourer: now pride, idleness, and fullness of bread, breed Contempt of the poor: for where these are, there can be little relief for them. For if the rich man far deliciously every day, and go in purple and fine linen, there will be hardly any scraps left for poor Lazarus: seeing all is too little to furnish the table, to pamper the back, and the belly, for the service of sin and Satan. Then if this pride be spread through the City and through the land, what may we expect, but greater plagues to come upon us? If any man will put me to prove it that it is to be sound, he shall pardon me, I will add no light to the sun; because if a man do but look thorough the City, in every place, in every family, in every man, and woman, in every Church and assembly, he shall see how the pride of Israel, and of England, doth testify it to her face. Now to these I will add this special one. 2. Chron. 36.16.17. where was a sin that brought the wrath of God upon the people without remedy: which was, that they misused the messengers of God, despised the word of God, mocked the Prophets of God, therefore the Lord gave them into the hands of the Galdeans, who slow their young men with the word, and spared neither young man nor virgin, ancient, nor aged. And are not these rhinges thus with us? were ever the ministers of God in more contempt? Nay, are they not all in extreme contempt, either justly or unjustly? whether such as do conform themselves according to the custom of the Church, and will of his majesty, or they who refuse? Whether such as be gluttous or drinkers of wine, and friends of publicans & sinners, as they falsely said of Christ, or they be of an honester life, and carriage, coming neither eating nor drinking as john: whether they be either negligent and idle in their places, and will hardly preach in any season but unsavourly, or they be diligent, and painful, preaching in season, and out of season: whether they be plain dealing Amoses or slattring Amaziah's: all are in contempt, some of one and some of another. Is there than any remedy, but that heavier wrath must come upon us, than yet any we have felt? Ezech. 22. When the Lord had reckoned up many sins which were in that people: He saith, I have smitten my hands upon thy covetousness. A similitude, from those who encourage dogs to pull down and devour, showing with what desire and earnestness, he would contend with them, and bring judgements upon them: if such sins be found among us not lessoned, but increased, since the height of our plague, that cruelty and blood be in our streets, as verse. 7.8. etc. In thee have they despised Father and Mother, in the midst of thee have they opposed the strangers: in thee have they vexed the fatherless, and the widow. Thou hast despised my holy things, and hast polluted my Sabboaths, etc. What can we expect but the Lord should clap his hands upon our covetousness, and bring a fresh and fierce reply of some fearful judgement?  
To conclude this with a speech of Chrysost. in his 5. Homily to the people of Antioch: after the emperors wrath was asswadged towards that City, 
Chrysost. Ho. 5. 2d Pop. Ant.  he said; We have made a happy change: yet this I dare say, if you reform not your corruptions and sins, though this cloud be over, we shall see and suffer worse things: for I have ever been more afraid of your security then of the emperors wrath. So say I, we have a happy change in respect how it was with us this time three years, a happy change in respect of that which our cruel and bloody papists did design us unto this time twelvemonth: But this I dare say; If we do not reform our corruptions and manners, though this cloud be over, yet we shall see and suffer more fearful things, for whatsoever other men's opinions are, for my part I have ever feared more the the security of the land, than the wrath of God; because the wrath of God (if we were not secure) were to be expiated, and appeased by our repentance, and turning unto him: but we being secure and settled upon the dregs of our sins, there is no hope that the wrath of God should be removed, but that he should do to us, as is spoken here: Cut off head, and tail, etc. and that these should be but the beginning of sorrows. Use. 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 authority; that they deal thus with wicked and obstinate malefactors, when their lenity or their smaller corrections will not make them relinquish the former corruptions, and return to better manners, they ought to take them in hand, and to use more severity, and sharpness towards them; amongst many I would press this, concerning one kind of offenders, who are the greatest enemies of the kingdom of Christ; the grossest idolaters of all the kingdoms of the world, and the most pestilent enemies of this kingdom and state; I mean our seducing and seduced papists. In whom I rather instance, because this day revives the memory of their cruel designment, seeing they purposed that it should have been the last day, when any should have spoken against them out of this place: pretending, they meant to to be the Lords executioners of this judgement here set down by the Prophet; when they intended indeed to have been the devils instruments to have cut off from Jrael. from England, head and tail, branch, and rush, in one day. Concerning these I say, when neither lenity of the state, nor smaller means, and mildness, will serve to reduce them from their heresies, and Idolatries, to make them conformable to the laws of God, and the land; there ought now more severity to be used. 
Psal 119, 126.  And as David 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 aught to be severely dealt with, especially such as are seducers, and obstinate, I think no man will put me to prove, neither do I intent it; being that which I once manifested out of this place: since which, the whole state in the honourable court of Parliament, have manifested, their persuasion of the truth of this point; else why have they enacted, established and confirmed more severe, yet most just laws, against them: for the execution of these laws it is that I now speak, and do urge upon this ground, that if you love them, if you love the Church and truth, if you love yourselves and the State, do not the work of God & of the king negligently. I say, if you love them you must execute: for if that be true of Hierom. Ille haereticum interficit, etc. he kills an heretic who suffers him to be an heretic: 
Cont. Pelag. lib. 3. c. 6.  but a just punishment of them, is the quickening and putting life into them, that dying to their heresy, they may live to the Catholic faith; what more love can be showed, then to execute the laws with severity against them? And that of Augustine, 
De verbis Dom. secund. jows. ser. 59  Qui phreneticum ligat, & qui lethargium excitat, ambobus molestus est, ambos amat. He that blindeth a man possessed with a frenzy, and wakeneth another oppressed with a lethargy, is indeed troublesome to both, but loving and profitable to both. Now when as many of them are possessed with a spirit of frenzy, seeking to subvert and overturn all, though they and their friends perish with it; some with a lethargy, or a spirit of slumber, having drunk of that golden Babylonish cup, and being laid asleep like Sisera with the milk of that harlot; you can not show more love than in binding such madmen, and bringing them to their wits, and in wakening such sleepers by the due execution of your most just laws; for this will be the means to win the seduced; because, as fire softeneth metal and makes it fit for the hammer, and for to be easily wrought to any form, so the rod and correction worketh the same effect in men's minds; and as Elihu in job, of God's corrections: So I, 
job. 33.16.  of your corrections. They will open their ears; and make them both more tractable, and teachable, by which many may be gained that else must perish. But if you love not them, yet if you tender the good of the Church, you must execute that you have decreed: for how can it be well with the vineyard, if the Foxes live or be at liberty, which destroy the vines? how can it be well with the flock and the Lambs of it, if the wolves be not taken and cut off? How with the field of God's corn, while that Samson of Rome (if I honour him not too much, or disgrace the other extremely, in making the comparison) may have such foxes to tie tail to tail, and put fir brands in them to send into our church? how can Israel enjoy the land of Canaan in quiet, if those cursed Cananits be not subdued as servants to the congregation, or subverted as enemies? What greater love can you show more to the Church, Christ's vinyeard, his flock, God's field, and the whole land, then in taking these foxes, in abandoning these moules, in abasing or destroying these Canaanites, proceeding according to your just laws, to consiscation of goods, to imprisonment, banishment, or death itself, according to the quality of their offences. But if you neither love them, nor tender the good of the Church (as be it far from me to think you should not) yet if you love yourselves and the peace of the state, you must execute with some roundness, and severity. For consider I pray you, and call to mind, how that when they enjoyed all lenity, the laws being laid a sleep for the space of six years, or thereabouts, in the latter days of our late Sovereign of happy memory, and for almost 3. years space in the days of his sacred Majesty, 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 designment against the state: and so that they might be at once avenged of them, for their light yokes and rods, they provided for them in former times, though it were to the perishing of many of their friends, they cared not; What think you now that you have made their yokes heavier, 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 bears rob of their whelps, what think you? Nay can you think, that they are now idle, and not plotting, or devising some new revenge; and if it may be some more strange and hellish mischief: which if you prevent not by due execution of the law, to diminish, and weaken them, they will execute their cruelty, to the ruin & confusion of you and the whole state, if they be but suffered a while to gather strength, and get power, answerable to their cruel minds. For who sees not this, is more than blind; that popery and cruelty, go hand, in hand, if they have power in their hands. Therefore if there be any love to those seduced souls, that they may be reform; If any love to the Church of God, that jerusalem may prosper: If any love to yourselves, and state, that it may continue in peace, and you enjoy your lives, and livings, your wives, and children, your comforts and contentment: as you are Gods, so show it in being like to God: to deal justly in severity, with these; when you see lenity will not recover, nor smaller punishments work any correction with them, to move them, or remove them, from their heresies, and other corruptions. It is reported of Grosthead the renowned 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 never find any ease, from the oppressive burdens laid upon her, nor be delivered from the aegyptiacal bondage she was holden in, till her deliverance was wrought, In ore Glady cruentand●, In the mouth of the sword, all bathed in blood. Which I allege, not to persuade cruelty and barbarism, and hellish massacring; which those cruel Romanists use in all places, when they can prevail: but to persuade justice, and the execution of justice; being persuaded in myself, (as I think thousands more are beside) that as he thought no deliverance could be wrought, but by the sword: So no preservation of us from those burdens, and bondages, but In ore Glady justitiae, In the mouth of the sword, executing justice upon such as would draw us that way. Weapons they say hoade peace. but if it be known that travailers; either cannot, or will not use them; it will bolden cowardly thieves, and will make them dare to practise any thing; either against their lives or goods. Laws are good things for the peace of a state: & are the very weapons of their defence: but if offenders either find some not willing that have power, or those restrained, that have will to execute; they will dare to do any thing. For the particular; If Courtiers for money will procure pardon for such as have offended (abusing the lenity of his Majesty) or else some dispensation for the time to come; to suspend the laws against some greatones: If judges favour them in their trials, and justices in their commitments, one set at liberty, when another hath committed: If Sheriffs, and other officers, be remiss in their searching for them, and informing against them: If when information is given, and the jury hath found the indictment, Clerks and Officers both know how to do it, and do practise to smother of 20. or 30.5. or more of the principallest, and most dangerous: If I say they may find this savour, and remission of the laws by these means: how bold will they grow, and how will they insult, that though the face of the law be against them, yet the edge is turned from them? how unlike shall this government be to that which God useth in adding, and using more severity, when the smaller corrections prevail not? how prejudicial to the peace of the state, and preservation of his Majesty, his posterity and people, both in respect of their inveterate malice, and exasperated stomachs? and in respect of God's justice, who cannot endure such a sin, without severe judgements: when neither the love 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 delivered into his hands: even then when he had fully resolved to destroy him, and the whole kingdom, there came unto him a Prophet of the Lord and under a parable made him accuse himself, & then uttered the Lords message. Thus saith the Lord: 
1. King. 20.42.  Because thou hast let go 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 delivered into your hands, men, whom he hath appointed to punishment, some after this sort, some after that, according to the justice of the law; and some to die, which are their principal seducers: If you let them go, out of your hands, what can you expect but that judgement, your lives for theirs; and your people, for their people; your goods, liberty, and peace, for theirs? But to prevent this: as you are Gods, so show it in time, in using more severity, and yet but just, against all who are irreconcilable, and irrevotable; specially against their seducers, the seedesmen not of heresies only, but of horrible treason, and confusion of state. The french story reporteth, that Sa●anorola, 
Prelude Co●●. lib. 8. cap. 2.  holden by many, for a Prophet (but sure he was a renounned man, for piety and learning) told the french King Charles the 8. he should have great prosperity in his voyage into Italic, and that God would give the sword into his hand; and all this, to the end he should reform the corrupt state of the church: which if he did not perform, he should return home again with dishonour; and God would reserve the honour of this work, for some other: and so it fell out. I am no Prophet, nor the son of a Prophet; yet out of Gods dealing in former times, as the sacred, and Ecclesiastical Histories show, I may be bold to speak thus much; that seeing God hath put the sword into your hands, to reform things amiss, and withstand corruptions that would grow by cutting off such as seek to bring them in: If you do it, well and good; 
1. Sam. 2.30.  I will honour them that honour me: But if you do it not, you shall return with dishonour to your long homes. For they who despise me, shall be despised: and God will reserve the honour of this work to some other. There is a speech in Lactantius to this purpose: If saith he, 
De Ira Dei.  a master of a family, shall have his children massacred, his wife murdered, his house burned over his head, and all by a lewd servant: and if he should spare that servant and let him go without severe punishment; what do you think of him? Were he to be accounted mild, merciful, and clement; or unnatural, and cruel? doubtless every one would condemn him of cruelty. Then what may be thought of your sparing of Papists; for though (Blessed be God) they have not done any such thing to us; yet there wanted no will nor intent in them: no endeavour was lacking to have effected it: So, no thank to them, we yet live and prosper; for if they might have had their wills, long since our wives and children had been murdered before our eyes, our houses burned before our faces, our whole state brought to confusion. Then judge whether pity, & lenity to them, be not cruelty, to all our state. But as the Apostle Paul having reproved the Hebrews somewhat sharply, saith; 
Heb. 6.6.  Beloved, we have persuaded ourselves, better things of you, and such as accompany salvation, though we thus speak: So, Honourable, and Reverend, I have persuaded myself better things of you, and such as accompany the safety of the state, the peace of the Church, the prosperity, and preservation of his Majesty, and all his royal issue; and the good & comfort of yourselves and your posterity, though I thus speak.  
Thirdly, Use. 3 this may persuade every man to endeavour for repentance, to profit by gods former and lesser judgements, that they may avoid the future and greater. Those Patients who will not obey the physicians prescripts, must endure his potions; and if those whose ingredients are more gentle and mild and of less malignity, prevail not, they must have sharper, if the physician purpose to cure them: he that would avoid these, must endeavour himself to help the first, that they may have their effect, and work that which was intended by them: so he that will not obey God commanding, must be sure to hear from him; and to feel his rod, that neglects his word: and if he profit not by the less, he shall have the greater: and seeing God will do this, he ought by that he hath felt, to hearken to the prophet Ames, Prepare to meet him with true repentance, and 〈◊〉 to him that hath smitten him, 
Amos. 4.12.  lest his hand be stretched out still. The physicians have a potion against the plague, which consisteth of three ingredients: but it is but the rich man's physic, it is too costly for many, the medicine is called flying, the ingredients are these; Citò, longè, Tardè. Citò, flee soon enough: Long, flee far enough: Tardè, make no haste to return, but return slow enough. Many take this preservative, & many are kept all together from this, though overtaken with another: many have it adjourned for a time, but yet are met withal afterwards, either with that or a greater: 
Amos. 5.19.  As Amos saith; As if a man did sly from a lion, and a Bear me●●● him, or went into the house and leaned his hard against the wall and the Serpent bitten him. But the prophets have another preservative not against this only, but all other, either to make them not touch him, or else to turn to his good; and this they call not flying, but returning. The ingredients of this medicine are two, laid down every where in the Scriptures: Cease to do evil; learn to do well. Eschew evil, and do good. And this is both restorative, & preservative, that by which men may remove the present, and prevent greater to come: for if men would turn from their wicked waves and put away their drunkenness and gluttony, their chambering & wantonness, their horrible oaths and blasphemy, cease profaning of holy things and the sabbaths of God, forsake their covetousness and oppression, usury, injustice, adultery, theft, and such like and give themselves to practise sobriety, to refrain their tongues, to honour the sabbaths and holy things, to follow chastity, to be just and faithful, to seek judgement, relieve the oppressed, judge the fatherless, and defend the widow; then as Esay saith of sins, 
Isay. 1.18.  though your sin were as crimson, they shallbe made white as snow, etc. So for the punishments of them, if they were never so great he will remove them, and the evil that is feared shall not come, as Chrisost. urged the people of Antioch. with the example of the barbarous Ninivitoes. 
Hom. 5.  Quomodo non admirabile. What an admirable thing is it, saith he, That when the judge had pronounced sentence, the guilty persons should by repentance dissolve it: they did not flee out of the City as we now do, but abiding at home did disannul the sentence: they heard their houses should fall upon their heads, but they did flee from their sins, none of them did forsake his own house as we do now, but every one departed from his wicked way: They said not, the walls have brought, and begotten this anger; we who are authors of this wound, let us prepare the medicine: therefore they trusted not for safety to the change of place, but to the change, and mutation of their manners. These things the Barbarians did; and are not we ashamed to do the contrary? If any of us were angry with his servant, and he should not seek to appease our anger, but get him into his chamber, and begin to gather his clothes and stuff together, and make a pack of them, and prepare to flee away; would we easily bear this contempt? And shall we think God will take it at our hands? Let us then imitate the Ninivites, 
jonah. 3.9.  who upon uneertainties repent: for all they had, was but this, Who can tell whether God will turn, and repent; and turn away from his fierce wrath, that we perish not? For they knew not the law and the Prophets: but we have a certainty; namely, a most sure word: even the certain promises of God. Let us, as we have more encouragements than they, turn to God. But to conclude this point, I would say as the Prophet Gad said to David, when he had delivered Gods fearful message unto him, touching the choice of his plague: Wilt thou that seven years famine come upon thee in thy land? Or wilt thou flee three months before thine enemies, 
2. Sam. 24.13.  they following thee? Or that there be three days pestilence in thy land? Now advise thee, and see what answer I shall give to him that sent me. So say I, advise yourselves, and see what answer I shall give to him that sent me. Let me not say, that you will not return, for that is not profitable for you, nor joyful news for me to carry: But if I shall say to God, you will return, then as Moses said, 
Ezod. 8.29.  Let not Pharaoh deceive any more: So let not England deceive any more: For, Be not deceived, God is not mocked: 
Gal. 6.7.  for, whatsoever a man sows that shall he reap. He that sows repentance, shall reap mercy; and he that sows obstinacy and hardness of heart shall reap confusion: for God shall multiply his plagues still upon him, and his wrath shall not be turned away; but his hand shall be stretched out still.  
So much may suffice for the general cause of this threatened judgement.  
In the next place, as they are here placed by the Prophet, followeth the judgement itself. Whereof I have many things to speak: but the time passing so fast, and being much spent already; I shall be forced to imitate cunning painters, who having in a great story many pictures to express in a little table, only draw the chiefest and most principal at large, and in their full proportions, the rest they express by the heads, and the halves only: So I shall be constrained to touch many things briefly, that I may handle the chiefest more fully; then by the halves, that I may follow these somewhat at the full. The next thing then which is to be handled, is the generality of the judgement, in these words; The Lord will cut off head and tail, branch, and rush. Whence, for our instruction, I observe this point. This is the dealing of God when he cometh to visit; Doct. 2 Where he findeth sin generally spread over all, then will he bring a general judgement upon all: this is manifest through the scriptures, when sin grew general in the world, 
Gen. 6.5.7.  and the Imaginations of man's heart was only evil continually: then the Lord brought a general deluge of water and destroyed all, save Noah & his family: 
Gen. 1 8.  when sin covered Sodom, Gomorrah, and the five Cities about it, so that not ten good men could be found in all those Cities: there came a common fire from heaven and destroyed all; when sin in the days of David covered the people, and David left to his own corruption, numbered the people, 
2. King. 21.12.13.  and provoked the Lord, there came a common plague upon them from Dan to Bersheba: Also when Manasses and the people corrupted themselves with Idolatry, the Lord threatens he would bring a common plague upon them, that he would stretch over them the line of Samaria, and the plummet of the house of Ahab, and would wipe jerusalem as a man would wipe a dish, and turneth it upside down: by all these it is manifest, that where sin is general, there God's judgements shall be general.  
The reason of this is, Reason. 1 First, because justice requireth always a proportion betwixt the sin and the punishment: & that both in the weight and greatness of it, and in the length and extent of it: when the sins are great and crying sins, the punishments must be great and heavy plagues; so when they are generally spread over all, proportion requireth the judgements also should be general. Secondly, because by this, Reason. 2 God may manifest and magnify his power: for, as it shows his power to save with few as well as with many. 1. Sam. 14.6. so to destroy many as well as few: & though David spared joab because he was weak and but newly anointed King, and the sons of Servia were too strong for him; 
2. Sam. 3.39.  yet God is King from everlasting, yea none is too strong for him: but as well when hand joineth in hand, the wicked shall not be unpunished, as when they are single.  
Now upon this ground, and from hence may I teach our earthly gods, that seeing the heavenly God will deal thus: Use. 1 So ought our earthly gods to imitate, not to suffer unpunished, nor to tolerate any iniquity, or any workers of iniquity; because of the multitude, or that many are wrapped in the same sin: especially when they are not so many, but their power is able to deal with them, without prejudice to the whole, 
Lib. 3. Cont. 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 remains to the godly, but Dolour & Gemitus, Mourning and groaning: That by this figue they may be found fit and worthy to escape their destruction: as Ezeke. 9 But this by himself is expounded, that it is either of the censure of the Church or else of the Magistrate, when he cannot do it without prejudice to the common good; for so he manifesteth it, out of Matthew: Concerning the tars, the Servants said unto him, Wilt thou that we go and gather them up? But he said nay: 
Math. 13.28.29.  lest whilst you go about to gather the tars ye pluck up also with them the wheat: so that when the tars come to be plucked up, and the fear of hurting the wheat is removed, and that it is in no danger, and the iniquity either hath not defenders, or no such defenders that such a dangerous schism and rent may follow; then saith he, Ne Dorm●at severitas disciplivae, Let not the seucritie of the law sleep. Now among us there are no such malefactors, but the power of the state may well deal with, though in many sins many are combined: therefore ought they not to suffer them unpunished for their multitude. Truth it is, our pope-holy Catholics, who are combined in Idolatry and treason, are many, and they let not to brag of their multude, as if they would dare the state to deal with them: nay plainly daring the state, as D. Bishop doth in his Epistle to his Majesty, before his answer to M. Perkins; Telling the state, what a multitude they are, & what necessity may compel them unto: yet blessed be God, the sons of Servia, or of the three headed Cerberus, are not too strong for us; howsoever they may grow by the connivence, and lenity of the state, and the proneness of our people to that natural religion, or idolatrous superstition. Therefore ought you earthly gods to imitate the heavenly; and let your punishments be general, because they confess this iniquity to be very general: especially seeing this time twelvemonth they thought to go generally to work, both with you, and us all; yea, seeing we have a voice from heaven speaking this to us, and commanding that you should do so, Reward her even as she hath rewarded you, 
Reu. 18.6.  and give her double, according to her works: and in the cup, that she hath filled to you, fill her the double. If any will say, All are not such; and it is against charity, so to judge of all: I answer him, I have learned to put a difference betwixt popishly affected, and grounded papists: howbeit, it is apparent that they that are only popish, are so blockish, that without the severity of the laws, they will hardly hearken to any instruction. And as for grounded Papists, which are indeed Atheists, and traitors; howsoever it may be thought all are not alike cruelly minded; as some have showed themselves more then barbarous: yet if they might have but a little schooling, of a jesuite, or a secular Priest (for if there be one good, there is never a bad) they will easily be hardened: and they that now seem to be most pitiful, if they had had that they looked for, (but let their eyes fall out, before they see it) they would have been like the Edomites that Obadiah speaketh of, 
Obadiah. Verse. 12.13.14.  They would have beheld us in the day that we should have been made strangers; they would have rejoiced over us in the day of our destruction; they would have spoken proudly in the day of our affliction; they would have entered into our gates in the day of our destruction; they would have looked on our affliction in the day of our destruction; in the day of our destruction, they would have laid hands on our substante; in the day of our destruction, they would have stood in the cross ways, to cut them off that had escaped, and have shut up the remembrance of us, in thè day of our affliction. Therefore blessed shall that hand be, 
Psal. 137.13.  that in the way of justice, rewardeth them as they would have served us.  
Secondly, from hence, and by this, may I admonish all men, Use. 2 not to bless themselves in their sins; nor to think they may be the more secure, because wickedness is spread over all, even head & tail, branch and rush. Usually such is the corruption of men, that the corruptions of the time they take to be a sufficient cover for whatsoever sins they lie in; and while they compare themselves with others, they neither are afraid, nor ashamed of sin. For where the number is so great, there is every thing more tolerable: as, in the region where all are borne blackamoors, it is no shame for any to be black; and in those regions where all are drunkards, it's no shame to be drunk: So where wicked men are so many, and sin so familiar, it is neither feared nor avoided. But alas, see the folly and madness of these men; that they make most for their security, will soon bring their ruin; because that when sin is general, then cometh the general judgement: while there are but few particular offenders, God useth long patience to men; but when they are once grown to be banded in sin, and all to consent in wickedness, than God cannot but assemble all his armies against them; as a prince when he hath one rebel up against him with a small power, little regards him: but when they are grown to a multitude, he mustereth and sendeth his forces against them. We see how God hath dealt with us, and he threateneth to deal with us further: for are we better than David and his people and others? And if this seem not to be general enough, because the noble, the worshipful and the rich, are but a little troubled, and touched with it, seeing they can take the physicians preservative, so that this hath only been the plague of the poor, and of the servants, not of the masters, and the rich: Let us know that the Lord will yet punish us, more generally. And if we turn not as the Ninivites, with one heart as one man, that our repentance and humiliation may be general as our sin and corruptions have been, he will punish us yet more, as he is able, and most just; and he will stretch over us the line of Samariae, and the Plummet of the house of Ahab, and he will wipe us clean; as a dish that is wiped, and turned upside down. And thus you have the generality of this judgement. Now I come to the impartiallitie of it, that it is to the head as well as the tail; and to the branch, as well as to the rush: whence observe,  
That when God cometh to judge, Doct. 3 he spares none for any outward respects, though they be high in honour, great in power, rich in revenues, wise in policy, deep in learning, or whatsoever else: no outward thing is any privilege to save them, from his judgements. 
●rou. 11. ●1.  Hence is that of Solomon; Though hand join in hand, the wicked shall not be unpunished: So, though head join to head, and all the means be wound and knit together that may be had, yet shall nothing free them from the judgements of God. Such are the vehemency of the Lords arrows, when he shooteth them abroad; 
●ing●. 2.31.  though Achab be in the midst of his host, companied with all his men of arms, yet one of them shall give him a deadly wound. Though Nabuchadnezzer be in his lordly palace, built for the honour of his majesty, accompanied with his wise counsel, yet another of them shall smite him, and drive him to banishment. Though Belshazzer his son be in the midst of his cups; even as it were in despite of God, drinking healths in the vessels of God's tabernacle: yet another of them shall be like an hand-writing upon the wall, and shall make his countenance to change, 
Daniel. 5.  his thoughts to be troublesome, his joints to lose, and his knees to beat one against the other. Though Herod be arrayed with his royal robes, set upon his glorious seat, making his eloquent oration, and enjoying the applause of the people, 
Acts. 12  The voice of God and not of man: Yet shall another of them smite him, that he shall be eaten with worms, and make him as loathsome to the smell, as ever he was delectable to the ear. If the Lord smite the Cedars of Libanus, how shall the shrubs escape? for saith the Psalmist, The voice of the Lordsh tketh the Codars of Libanus, aswell as the shrubs of Cades, whereby 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 he cometh to judgement. 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 justice and uprightness of his nature, and partly the greatness of his majesty: the uprightness of his nature, because it is immutable, and he always the same; the greatness of his majesty, because nothing is great in comparison of him, as Ambrose giveth the reason; though the things be great in respect of man, yet nothing is great in respect of God, seeing that as Esay speaks; 
Isay. 40.22.  He sitteth upon the Circle of the earth, & the inhabitants thereof are as grasshoppers. The earth is but as a point, or mote in comparison of the heavens: though a little hill in respect of man, is a great thing. A little grain turneth the goldsmith's scales; when as a great matter will not change the scales at the King's beam.  
Secondly, Reason 2 because their sins are greater than others: partly because they have receied much, and much is required of them; and where most obedience is due, there the disobedience is greater: partly because, where others sin of infirmity, as Solomon speaketh of the thief, that he steals for hunger, therefore men pity him. 
Prou. 6.30.  But they sin of contempt, as Pharaoh did: Who is the Lord, that I should fear him? partly, because by their example, many are drawn and emboldened to the like sins: therefore no marvel if God smite them principally.  
Now from this point, Use 1 the impartiality of God's judgements, may we have these informations: First, for such as jehosaphat speaketh, Who execute the judgements, not of max, 
2. Chron. 19.6.  but of God; They ought to do as God himself would do, whose deputies they are, and whose person they represent; who also is in the midst of them, not to spare any malefactor, for any outward respect, whatsoever: they ought to punish the Noble, as well as the base, the rich, as the poor, the great as well as the small. It was not for nought, that jethro advised Moses that his magistrates should be men of courage, and hating Covetonsnes: because, 
Exod. 18.21.  they that are fearful, and that love money, desiring to finger it, will sin for a little thing; a small thing will easily turn them, and one grain will make their scale weigh heavier, or lighter. They will soon be like the fisherman's Angle, as one saith, that though it have but a little fish it will bend somewhat: but when it hath a great fish, it will bow to his hand; but these things should not be so. But as the law, which is the dumb magistrate, was penned without respect of person: So the magistrate which is the speaking law, should execute without any affection; as well punishing a Noble adulterer, as a mean 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 only to those that openly profess that gross idolatry, but to such as underhand further that pestilent superstition. How dangerous such are, may appear by that which Socrates writeth: that certain Arians, 
Socrates. lib. 1. Cap. 10.  supposed to be converts, abusing the lenity and credulity of Constantine the great, insinuated themselves into his favour; and obtained offices, and employments, in the commonwealth: these publicly professed the doctrine of the Nieene Creed; but secretly, and underhand they kept their old corruptions in their hearts: and by all means they could, collaterally with slanders, and Injustice, through the sides of the godly, they wounded the holy and innocent cause. If there be any such among us, possessing any such places; and if there be any branch of the law against them, these as most dangerous aught to feel the weight of it: but if there be no law, blessed be his mouth that will speak for such a law, that there may be more and longer trial made of them, before they be admitted to any place; and if they be in any, that they may be speedily removed when their windings are discovered: & blessed he his hand that shall execute such a law. And as against them, so against all other malefactors, executions ought to be without partiality: and then if they prove like unto Levi in execution, 
Deut. 33.9.  That said unto his father, and mother, I have not seen him; neither knew he his brethren nor his own children: for they observed thy law, and and kept thy covenant: If any deal so, then shall come upon them that blessing, Verse. 11 The Lord shall bless their substance, and accept the work of their hands, and smite through the loins of them that rise against him, and of them that hate him, that they rise not again. But if any be partial, let him look for the recompense of King Saul, who was put out of the calendar of the Kings, as if he had reigned but two years: so shall they, out of the number of the worthy judges of God.  
Secondly, this may admonish all those that are great, Use. 2 whose heads the Lord hath lifted up above others, who are more Noble, honourable, worshipful or wealthy, than others that think themselves in greatest securitic, the Lord can bring them to greatest miseries. For it is he that can bind the Nobles in chains, and Princes in links of Iron: his darkness covered the Court of Pharaoh, as well as the country of Aegytt: he slew the first borne of the King, as well as the peasants of Ham: Pharaoh was destroyed in the red Sea, as well as the common Soldier or subject. That which David sent as a comfort to joab after worthy Vriah was slain (Let not this thing trouble thee, 
2. Sam. 11.25.  the sword of the Lord destroys one as well as another) I may sand as a cooling card to those that are at ease in Zion, & secure in England; lifted up, upon the wings of their wealth, or other privileges: but yet with this charge; Let this thing trouble you; for the sword of the Lord devoureth one as well as an other. The judgements of God are upon us: they have little profited those, that have any of these privileges; partly for that they are seduced with a conceit, which is, that we neither read of, nor see any men of their quality touched with any such plague: but do they think so indeed? Why then did they fly from it? What a vain action is it to fly, when there is no fear? But, have not as great as they been smitten with it? What, was not Hezekiah smitten to death with it? And was David's fear a vain fear, when the Angel approached towards jerusalem? But if this should not be, hath not the Lord variety of judgements? and hath he not smitten others as great as they, with as fearful as this? If Pharaoh could not be preserved with all his iron Chariots, if the goodly buildings and houses of Nabuchadnezzar could not preserve him from his beastly banishment, nor the praise and the great applause of the people keep Herod from the devouring of the worms, nor all the full barns of the rich man in the Gospel, could keep his soul in body for one night; What can your great power, or goodly buildings, or honours, or admiration of men promise safety unto you? and yet if they do promise, how can they perform 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, yet there should not be any thing to be respected, because every one shall appear stripped of all worldly privileges; Princes of their Crowns and dignities, Nobles of their Coronets and honours, the rich of their wealth, the magistrate of their Scarlets & of their ensigns of honour, and every one shall appear more naked than 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 merchants counters, that all the time the account lasteth, one is better than another, one stands for a thousand, another for a hundred, and another for a cipher; but when the account is ended, all is alike: So it is in these things. Let no man then for his greatness, honour, worship, wealth, or any other thing, flatter himself in his sins, as if the hand of God should not find him out here in this present world: seeing he will cut off head, as well as tail, branch as rush; much less let him harden himself, in respect of the time to come. For whereas riches and these things when they are had, will not deliver their owner in the day of wrath; he cannot expect, but falsely, deliverance, by them, when he shall appear without them.  
Now further out of this, that God will destroy both head, and tail, the deceived magistrate, & the deceiving Prophet, as it is interpreted in the 15. verse, which is the uprightness, and the equity of God's judgement; I observe this doctrine: Doct. 4  
That wicked magistrates 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. jer. 3.49.  also by Ahab & his sour hundred false Prophets: by jerohoam and his hedge priests: by Zedchia and his false prophets, when as jeremy, and other the poor people were reserved. And why this?  
Reason. 1 But first, because they do much hurt by their example, & strengthen other men's hands in sin, being the cause of the corruptions of others; the whole body 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 be once corrupted and putrefied, the whole body certainly is no less; and if a man would know whether the body of the fish be corrupt or no, he must smell the head: so if these heads be corrupted, the whole body needs must be infected. These are the ringleaders and captains of such rebellions: it is just than they should be punished with the first and together.  
Secondly, Reason. 2 because the Lord would show both his justice and his power, in one action: his justice giving aequalia aequalibus, punishing alike them, who sin alike; and power, in manifesting that no strength is able to withstand him, but that he is able to confound all that combine themselves: 
Nahum. 1.9.10.  even as Nahum saith, They shall be but as thorns folden together, as drunkards in their drunkenness: they shall be devoured as stubble fully dried.  
Now if these things shall be thus; First, magistrates may learn to know who are their friends, and who their enemies. Use. 1 In the general it will be granted, that he that preserves a man from destruction, is his special friend; he that draweth him into ruin must needs be his enemy; 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 smooth them up in every thing, magnifying every thing that they do, and is in them; as if no more were at all in their garments; as if they could not sin, or that which is sin in others were no sin in them: these are they who bring destruction unto them. There is a kind of Serpent, that by stinging of men, casts them into a marvelous sweet sleep; who if ever 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 have seen it, Micha was not his enemy, but Zidkiah & the whole company of false flattering prophets. If jeroboam could have seen it, plain dealing Amos was not his enemy, but flattering Amaziah, the priest: So generally to all princes, such ministers, are enemies, who compose themselves to their countenances, and seek not to frame them to the laws of God; who are like to some pictures that will look on a man which way soever he look, on the right hand, or on the left; before him, or aside of him. The Lord keep all Christian Kings, from such enemies. And easy were it for them to be freed of them, if they would countenance those that would deal plainly with them, with discretion, 
Prou. 25.23.  and discountenance all such smoothers and flatterers. For then as the north-wind driveth away the rain: so would an angry countenance, the slandering tongue; yea, the flattering tongue. I suppose that Alexander was a long time after free from flatterers, when as Aristobulus, having read unto him many things that he had writ of him surpassing the truth, as the was passing the river Hydaspis; he took the book from him, and threw it into the river, and said, he was almost moved to do so with Aristobulus himself, for his servile dealing: with such kind of entertainment, they might easily rid themselves, of such destroying flatterers; lest they be forced to say as Adrian the Emperor, when he was a dying (having delighted in Physicians all his life, who administered nothing but pleasing things unto him,) said; that too many Physicians had killed the Emperor: so too many flatterers, have caused their destruction.  
Secondly, ministers may learns, Use. 2 as they love themselves, to deal faithfully, and to be as the Cherubins, unto the mercy seat, thither they looked and thence they gave their answers; and not to be partial in the law, 
Mal. 2.11  lest God cause them to be despised, and in the end destroy them, as here is threatened. They may live in a time, when such prophets as will speak of wine, and strong drink, 
Mich. 2.11.  and pleasing things, shall be most desired; and among such as are like those in Esay, 
Isa. 30.10.  which say unto the seers, see not, and to the Prophets, prophecy not unto us right things, but speak flattering things unto us, prophecy errors: and such as will tell them if they deal faithfully, as Balacke told Balaam, I thought surely to promote thee to honour, but the Lord hath kept thee back from honour. 
Numb. 24.11.  And so it proves that this is the way to earthly honour, preferment, and living for a season and a little while: but the Lord threatened it shall not prosper long with them, he can in a night take all from them as he did jonas his gourd. But if they enjoy it longer, it is but for a while; 
job. 17.5.  for the eyes of his children shall fail, that speaketh flattery to his friends. But if no such thing happen to them in this life, what have they gained to gain the whole world, to get all honour and preferment, and lose their own souls, and to answer for so many souls as have perished through their unfaithfulness? For what can they answer when God shall come to judge? will they pretend the greatness of those, whom they endeavoured 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, spoke to them thus; Ne quis miht dives. etc. Let no rich man, nor no great or powerful man, swell against me, or knit his brows at me; I account of all these as fables, shadows, and dreams: for none of those that are present shall be able to defend me at that day, when I shall be challenged and reproved for not delivering the law of God with sufficient sharpness; 
1. Sam. 2.4.  this was, even this was the ruin of that admirable old man, who himself lived a blameless life: it destroyed him with his sons; what then can any flattering Amaziah's or fawning Zedkiah's expect? that any man's greatness should excuse them? it will not defend themselves: how then their flatterers? nay as is said before; they then shall have none of their greatness to defend themselves or help others.  
Now in the 16. verse followeth the particular cause of the judgement, which is the governors and Ministers misleading of the people, making them to err: whence it must needs be that they themselves erred and teached errors. Whence I gather this.  
That the governors, rulers & Ministers of a particular visible Church, Doctri. 5 may err in matters of faith, and manners, doctrine and life, which is manifest through the whole book of the Scriptures; First these things were foretold: for howsoever the people made a brag, Come let us imagine some device against jeremiah, 
jer. 18.18.  for the law shall not perish fro the priest, nor counsel from the wise, nor the word from the Prophets: Yet the Lord he threateneth it should come to pass clean contrary: 
Ezek. 7.26.  as it is said in Ezek. Calamity shall come upon calamity, & rumour shall be upon rumour: then shall they ●●●ke a vision of the Prophet; but the law shall perish 〈◊〉 the Priest, & counsel from the ancient: and Micha. 3.6. Therefore night shall be unto you for a vision, 
Mich. 3.6.  and darkness shall be unto you for a divination; and the sun shall go down over the Prophets, and the day shall be dark over them. Secondly, it is manifest by that which is in Esay, The watch men are all bl●●●…, they be asleep, 
Esay. 6.10.  and delight in sleeping: and by that in jeremy; I have seen foolisimesse, 
jer. 23.13  in the Prophets of Samariah, etc. If the exception be, that this was Israel and not juda, then see that which followeth; I have also seen filthiness in the Prophets of jerusalem. If it be said, 
Verse 14.16.  that these are prophets and not priests; Thirdly, I manifest it by the event. All the chief 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 he had sanctified in jerusalem. And if it be said, that this was in the Synagogue & not in the christian church (as they absurdly speak) that all the cheise of the priests and of the people trespassed, etc. We will follow them whither they call us: and see the Apostles how they erred: when Christ spoke unto them of his sufferings, in Luke, 
Luk. 18.34.  it is said; They understood none of these things, and this saying was hid from them: neither perceived they the things which were spoken: which not understanding of the speech of Christ, grew out of an error, which their minds was forestalled withal before, that Christ should reign as a temporal king. But it may be that this was before Christ's resurrection; see therefore his disciples asked him, 
Act. 1.6.  saying; Lord wilt thou at this time restore the kingdoe to Israel? as dreaming of an earthly kingdom; as if he should have had one: but though he now were risen, yet 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 sew, who erred, concerning the calling of the Gentiles, so that Peter was feign to make an Apology for his going to Cornelius, Acts 11; Let us come to Peter the head of the Church; Acts. 10.14. he was ignorant that by Christ the ceremonial law was abolished; I have eaten nothing that is unclean or polluted: yea himself was ignorant of the calling of the Gentiles: doubt not but go; therefore he was ignorant before: and verse 33.34. Of a truth, now I know there is no respect of persons with God. And as he erred in faith, so also in manners. Gelat. 2.14, Paul reproved him before all men, that being a jew, be walked as the Gentiles, and not like the jews: and yet compelled the Gentiles to dee like the jews: Is it not then manifest they may err, and have erred? but see this confirmed.  
Reason. 1 First, because the best knoweth but in part; though their knowledge be never so great, yet is it but imperfect: for the Apostle saith, 
1. Cor. 3.9.  We know in part, and we prophecy 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 error, saith Bernard: seeing all men them are in partignorant, they may err: them the Priest may err in part.  
Reason. 2 Secondly, because every man is but in part sanctified, and hath the remnants of the old man remaining in him: even Paul, who had so far proceeded in sanctification, as that he was not inferior to the very chief Apostles, 
2. Cor. 11.5.  had yet the remnants of the old man. Now than it is no more I that do it, 
Rom. 7.17.24.  but the sin that dwelleth in me: O wretched man that I am, who shall deliver me from the body of this death? Therefore they may partly strive against their own judgement, and be drawn by temptation to defend an error against conscience; for howsoever error in judgement, cometh from ignorance: yet error in act, as in teaching, defending, and maintaing of some untruth, is joined 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 assistance & infallible guidance of the spirit, was never made to any save to the Apostles because they were to plant Churches, where were never any before; and being in a new form of government of the Church, which was never used nor heard of before, therefore to them it was promised, 
john. 14.26.  He shall teach y●● all things, and bring all things to your remembrance: and again, 
john 16.13.  He 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.  We know in part: But an infallible suggestion of the truth, as occasion was offered. And that this was promised only to them, I prove, because of that, joh. 16.13. And he shall show you all things to come; which never any Pope or Patriarch durst challenge: and therefore seeing they are both in one grant, and that this will not pass by virtue of that promise; then why the other, seeing they are both in one and the same promise?  
Now this being so certain a truth, Use 1 it will first evince the doctrine of popery, of error, which teacheth, that the Church cannot err: nor a council, which is the representative Church; for when all Ministers or the greater part may fall into gross errors, and things in a council are carried by the most voices, shall we think they may not then err? for suppose a council be collected of them, is it not likely they will be the same in the council when they meet together, that they are, severed, & alone? for Coelum non animum mutat, etc. They may well change the heavens and their places, but not their minds and affections. But to instance in some, see a council erring, 1. Kings. 22; 400. false prophets with one consent advising king Ahab. flat against the mind of God, and the word of the Lord, by the prophet Michaiah. But happily Bellarmine will say, they were a council of prophets, not priests; gathered by the King, not by the high priest. See therefore counsels of priests gathered by the high priest, and yet erring; 
john. 9.22  In john we have a council, which met and decreed to excommunicate whosoever professed Christ: did they not err? And in Mark, there is a council which condemned Christ of blasphemy, 
Mark. 14.64.  and that he ought to die for it: Think you they were in the truth, or in impious error? But Bellarmine will say, that a council of priests could not err before Christ's coming; but he being come, they might err: 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 Christ offered up his sacrifice, and so had established an everlasting priesthood: yea further, the argument of the Rhemists, which is common to them, and other popish writers, how should it hold good? when john. 11.49.50. because Caiaphas spoke the truth, they would prone the Pope could not err, be he never so wicked: for if he were not a high priest, than 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 council may err. But more ingeniously dealeth Hosius & Canus, 
Hosius in lib. 2. Corara Brentium. Prolegom. Canus lib. 5. cap. vlt. in respon ad second argum. In action. 16.  who affirm directly, that that council did pronounce a right sentence, and that the spirit of God was with them, and that it never left the council of priests, till Christ had offered up his bloody sacrifice: yet that council condemned Christ of blasphemy: and is not this the mouth of blasphemy, that dare speak such things? But see other counsels: the council of Chalcedon. not deemed to be a lawful council, equalled the Biship of Constantinople, with the B B. of Rome, in authority, honour, and other privileges; save only in precedence. 
Canon. 19 de baeret. rebaptiz.  I hope they will say, this council erred. The first council of Niece established rebaptisation, of those heretics who sollowed Samesatenus. The second council of Niece, 
Action. 5.  established worshipping of Images, decreed that Angels had bodies, and that the souls of men were corporal. If a council cannot err, 
August. de baptism. Contra Donatist. lib. 2. Cap. 3.  why did Augustine appeal from the African council, where Cyprian was present, to the Scriptures? Affirming that we may not doubt of the Scriptures: but of them it is lawful to doubt; saying, that Concilta plenaria, full counsels may err. If the question be of the authority of the pope, whether it be greater than of a council, Hterome answereth; Si authoritas quaritur, or his maior est urbe. If you question about superiority, the whole world is above one city. But ask the council of Constance, which deposed john 23. & chose Martin. 5. If they say the council erred, they grant as much as we desire; If they say that the council did not err, than the authority of the council is above the Pope. But why should I contend so long about counsels, seeing themselves have brought it to a narrower scantling? for they confess that all particular Churches may err, except the Church of Rome, and the Church of Rome too, 
Bellarm. de pontifice Rom. lib. 4. c. 4. Idem. lib. 4. Cap. 3. Bellarm. de pontiff. Romano. lib. 4. c. 3.  if the Pope should translate his seat from Rome, as Peter did from Antioch; and for counsels, that all general counsels may err, not confirmed by the Pope. So that if it be proved that the pope, who is their virtual Church, can err, than all is granted. And first before I show you that they have erred in particular, I will let you see the strength of some of their Reasons, whereby they would prove he cannot err. 
Luke. 22.32.  Bellarmine reasoneth out of the Gospel of Luke, thus; I have prayed for thee, that thy faith fail not. Here saith Bellarmine, Christ obtained 2. privileges for Peter: one, that he could never lose true faith, though he were tempted of the diucll. Another that he, as he is high priest, could never teach any thing contraric to faith; or that in his seat never 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 Bellarmine's confession, the Pope perhaps may lose true faith; nay I would for their own sakes it were but perhaps: and yet I think it is without all perhaps that he cannot; for a man cannot lose that he never had. Popes, as Popes, never had true faith; For antichrist cannot possibly have it; than it is without perhaps he cannot lose it, but this but by the way: but the latter, saith he, is without all doubt derived to them. Is it indeed, and why I pray you? What reason can you give that these words should convey two grants and privileges to Peter, and but one to his successors? Doubtless none is give by him, neither can be given: but yet he will prove it: by what? As impudent & shameless as he is, to wrest Scripture to his purpose, yet can he find none with any colour to offer this violence unto. But do not the Fathers so affirm. Though his Use be to make fathers speak what he would have them, yet they cannot be forced by him here; how then doth he prove it? only by certain sentences of seven Popes, and some sew late writers. But is it equal that parties should be witnesses or judges? or are we now without Scripture, or antiquity, to take any thing for truth which a few pope's or some new writers shall affirm? at least must we take them in so main a matter, as this is? I take it, none can justly reprove us if we reject them, especially when we have so good reason out of the text, that it can carry no such thing. And that I prove thus; Because that by faith here is not meant an historical faith, or the saith of doctrine; but a justifying faith, or the faith of the heart: not a general faith, but a particular; not that by which we believe God, but in God; which fails not by error, so it be not fundamental: for so we should have condemned all whosoever have lived; but when a man doth fall wholly from grace, and ccaseth to be a member of Christ. And that it is so, appears, first from those words, That thy faith should not sail: not vanish away or be extinct as Chris. saith; which cannot be understood of any other saith, but of that by which we stand and are saved: for, the other faith may fail, not once, but often; and a man be saved notwithstanding. 2. From those words, When thou art converted strengthen thy brethren: that is, after thou hast repent and art converted, strengthen thy brethren, & sustain their faith; namely, their saving faith; of which they confess some of theirs may be destitute. 3. Out of the drift and scope of our Saviour Christ: for his drift was to arm and protect Peter, against that try all and temptation, that he then foretold him of: not against error in teaching the Church, but against apostasy in time of trial; therefore faith Thcophilact, he showeth him the particular temptation: for our Saviour would not arm there where he was not to be hurt, where there was no danger, nor put a helmet on the head, where the heart and breast was to be smitten. And thus much Bellarmine confesseth, when he makes Peter's fall to be a matter of fact (to cast utterly off his former profession) and not of saith, and therefore it was perseverance in the habit of justifying faith, not infallibility in the matter of his historical faith that Christ prayed for: which so differs, that a man may have the one, that is, justifying faith, and yet hold an crrour, not fundamental, to the death; as Bellarmine contends, for the Father's diverse of them: and the other, that is, a right belief of the general points of religion, and yet not have justifying faith, nor saving and sanctisiing grace; as Bellarmine confesseth the Pope cannot err, and yet professeth he may want saving grace. 4. Pron 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 well as Peter: Now for these Christ questionless prayed, unless we shall think that one was not as dear to him as another: not john the beloved, as Peter: nay he loved all with a very great love, 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 be common to all, and the same person made the same prayer in effect for all, as he doth, john. 17.9; I pray for them which thou hast given me out of the world. And verse 11. Holy Father keep them in thy name: & verse 20. I pray not for these alone, but them also which shall believe in me through their word: what can they make out of it for their particular? for by virtue of this prayer, not only not Pet. but none of the Apostles, yea none of the faithful can fall from that faith there spoken of. Upon which ground, the ancient Fathers apply this place to all the Apostles, yea all the elect: and if to all, then helps it them but a little. The second proof, he cannot err, is Math. 16.18. Thou art Peter, and upon this rock will I build my Church: and the gates of hell shall not overcome it. Whence they first reason, that the foundation and rock of the Church cannot err; such as Peter and the Pope his successors: I say nothing: it is not yet proved that the Pope is Peter's successor; Nay, it is manifest that he succeeded rather Simon Magus, than Simon Peter. But I say, that Peter is not the rock: In the words saith Augustine, there is a difference between Petra and Petrus, both in the Greek and Latin. Again, the rock here meant, is not Peter but Christ; which is affirmed by Samt Paul, 1. Cor. 10. They drank of the spirttuall rock, that fall nved them; and that rock was Christ: and Chap. 3. other foundation can no manlay then that which is laid, which is jesus Christ: whereunto agree the Fathers, and their own writers, and also late writers; whereby all colour of argument, taken from this place for the Pope, is utterly quashed: but grant that they beg, then must it be either in regard of his person; but that cannot be, for the Church cannot be built upon flesh and blood: or in regard of some superiority and place above the rest, but as it cannot be proved, so the contrary is manifest, 2 Cor. 12.11. For in nothing was I infer iour to the very chief Apostles: or of his doctrine taught by him, and of this faith of Christ confessed by him; so it is true: now this was common to him with all the rest: for as john is called a pillar, Gal. 2.9. so was james as well as Peter, and all the rest: as reve. 21. 
Rev. 21.14.  The wall of the City had twelve foundations, and in them the names of the lambs twelve Apostles, to which is that, Ephes. 2.20. Built upon the foundation of the Apostles and Prophets, 
Ephes. 2.20.  with whom the Prophets are joined, because they wrote the Scripture, which is indeed the foundation of our faith, they being put for their writings; but of all this, nothing will follow for the Pope, or nothing in especial manner. Now that you have seen the strength of some of his reasons, by which you may conjecture of the rest, I will show you how this challenge of the never erring Pope, is an impudent error; by producing many of them, who have erred, and leave you to judge of the rest. I am not ignorant, that Bellarmine endeavours 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 show you and leave you to judge the Ox by his hoof. The first shall be Peter, whom though not proved yet we will confess that he was B. of R●●●e: did he not apparently deny Christ? was he not ignorant of the abolishing of the ceremonial law, yea of the calling of the Gentry's? Whom Bellarmine excuseth for his denial of Christ, that he was not then Summus Pontifex the high priest: and why not? because Christ gave him that in the twentieth of john, when he said, Pasce oves, feed my sheep: he hath garned much by his answer; for if he was not made chief priest till then, then was he not, when Christ said to him, 
Math. 16.18.  Thou art Peter and upon this rock will I build my Church: and I have prayed for thee, that thy faith should not fail: 
Luk. 22.32.  which was spoken long before: and so hath he at one blow deprived himself of two of the strongest arguments, he hath to prove the Pope cannot err. Ne there 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 we have the whole college of jesuits agamst this one: who upon the place affirm, that Christ gave Peter now to be the foundation. He doth not, say they, so much call him by the name Peter or Roke, as he doth affirm him to be a Rock. 
Thomas in 4. Seatent. dist. 4.9.  And T. Aquinas saith; that in these words, now first was given to Peter power over all the Apostles. And if these be not weighty enough against him, because his head is listed above them, see one a step at one him. 
Vist. 21.  Pope Anacletus in his second Epistle writeth, that to Peter first the prelateship was given, the Lord saying: Thovart Peter. Now I add, that seeing Bellarmine, and they all contend, that Peter is a rock and foundation, and here Christ saith to him: thou art Peter, not thou shalt be Peter: he here performeth, that he ever gave him, and doth not barely promise. Finally, by the future-tense, is not near noted a promise, but a perpetual, permanent, & continuing to the time following: as the Hebrew Grammarians do note unto us. Again he answereth that that he did, was Over, not Cord: as if we should judge an heretic by the thought of his heart, and not by the words of his mouth. That it was not with his heart, it serveth to extenuate, and make him more capable of remission. but it serveth not to take away the offence. Now Bellarmine answereth nothing touching the other two, of his ignorance of the abolishing of the ceremonial law, and the calling of the Gentiles; which errors he certainly had, after he was Summus Pontifex, if ever he were: for they were after the resurrection of Christ; yea after his ascension, and so after that, Feed my sheep.  
The second shallbe Marcellinus, who offered up Sacrifice to Idols, & was made by the council of Sessa to recant it. For whom, Bellarmine saith, that he taught nothing against faith, neither was he an heretic nor infidel: but in the external act, and for fear of death. But I answer, it is not likely, but that the same fear would have made also his tongue to have spoken as much if he had been compelled to it, and to have taught the same; & for the excuse that Bellarmine makes, that he did it for fear; It is false: 
Aadrad. lib. 2. de defence. Trident. Concil.  For Andradius saith, he confessed in the Synnessan Council, that he was corrupted with money, judas 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 than words. And by this, Marcellinus drew many to offer sacrifices to Idols: yea and by it, did more hurt to the Church, then if he had taught by word. The third Liberius, who as Htecome and Athanasius write of him, 
Athanas. it's epist. ad solitar. uttan agentes.  denied the deitte of Christ. How excuseth the jesuite him? for sooth he was not an heretic, but only in the outward act, and that not expressly, but by implication; because he condemned Athanasius whom 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 lived two years in hanishment, relented, and by the treatning of death was brought to subscribe, namely to the Arrtan heresy. But to add no more testimony, I would know 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; even while Liberius was alive? and the Roman Clergy chose him Pope as he confesseth. The fourth shall be Foelix. Liberius his successor, an Arrian also, as jerom writeth. For him, whereas Hierom saith he was an Arrian, when he was chosen Pope, Bellarmine saith, that that word Arrian was thrust into the text; or if not so, that he was an Arrian only when he was not true Pope, being chosen before by the Arrian Bishops, and not by the Roman Clergy. Because faith he, Liberius was not yet deprived: but some two years after, when as Liberius fell into his heresy, the Roman Clergy deposed him, & chose the other: not that Bellarmine alloweth the Clergy, in that action; howsoever he defends that he was no heretic. 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, than was the Church of Rome not only without her own Bishop, he being sent into banishment, but without any Bishop at all; and that for two years space: which how it will advantage them to grant, let them look to it. The fist Siricius, who held, that matrimony was uncleanness, and pollution of the flesh, which God had made honourable. Touching whom, Bellarmine saith, that Caluine after his manner, impudently lieth, for that Siricius spoke not of lawful marriage, but unlawful conjunction. But he that gives the lie, hath more right to keep it to himself; and in this very thing, for whosoever shall read his Epistle the 5. and 7. chapters, shall find no such thing: for he commandeth single life to priests, and calleth their marriage pollution, and wickedly for his purpose (which is that, Caluine reproveth) abuseth the words of S. Paul, saying; 
Sirius in Epist. ad Hispan. cap. 5. & 7.  And they who are in the flesh (witness the elect vessel) 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 apparently show, that he accounted marriage uncleanness, and pollution?  
In the sixth 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, unworthy the name of a Christian, wherein he condemned all who affirmed Christ to have two natures. But saith he, he did not defend any thing publicly; neither was an heretic in heart, but secretly in a private Epistle, which he did for desire of authority. Again, that he did, was then when he was not truly and lawfully Bishop; for Syluerius was yet living, who was Pope, though in banishment. To the first I answer, Whether it was publicly or privately, it is not to the matter; he did it and heresy private, I hope, is heresy; whether it was in the heart or no, that was known to God: and we may judge truly of his heart by his writings. If these shifts would screw, no body should ever be known or determined to be an heretic. To the second, I answer; that Liberatus his words, 
Liberat. in brcuia. cap. 22.  in the end of the chap. are these; Vigilius writing these things closely to the heretics, permansit sedens, did still keep his seat; namely, after the death of Syluerius, who died as Sigebertus writeth, the same year he was banished.  
7 Honorius the first, who denied that Christ had two wills, & two operations; as Melchior Canus and divers other Popes and councils have written. Bellarmine would gladly answer, that those epistles of Honorius were feigned, & falsely imputed to him: but, that he will not greatly stand too; but tells us in the second place, that Honourius did hold no such thing, in those Epistles, but only forbids the using of the words of one or two wills, and operations. And being pressed with it, that in those Epistles, he hath these very words; unam voluntatem fatemur domini We confess one will of the Lord: he answereth, that he speaketh there of his humane nature, only; and would say that in the man Christ, there were not 2. contrary wills, one of the flesh, another of the spirit; but one only of the spirit. I answer, that whatsoever he would have said, it's apparent what he did say; it may be Bellarmine would he had said thus: but the words are plain; and not to us only who may be thought partial, but to 3. Synods, as Bellarmine confesseth, and to 2. or 3. Popes. Now judge whether it be equal that we should believe Bellarm. before so many Fathers, and such authority; as if he had better understood him, than all they did. 
August. count jul. Pelag. lib. 1. cap. 2. & al●●●.   
8 So Innocent the first, holding that Baptism and the Eucharist, was necessary for children to salvation, as Augustine writeth the latter whereof was confuted by the council of Trent, 5. Session under Pius 4. whom Bellarmine seeks to defend from other errors, and heresies, and not from these; passing them over 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 upon the virtue of the Priest.  
10 After him cometh john the ninth, who disannulled all the Acts of Stephen, and established whatsoever Formosus had done.  
In the 11. place, Sergins the third disannulled whatsoever Formosus and john had done, and re-established the Acts of Stephen. It may well be, that all these may be in an error: but sure it is, they all could not be in the truth.  
For the defence or excuse of these three, he saith, that touching Formosus, the question was, whether Formosus was true and lawful Pope: Stephen thought be was not. john the ninth, after, round the contrary, and condemned the Acts of Stephen. As if the holy Ghost did err more in judging of a fact, then in judging of the right: he is God and knoweth all things. They say the spirit of God is given to their Church, and as it were tied to their Counsels, being over them, to lead them into all truth: But to condemn him, that was not to be condemned, is far from the truth, and cannot come from the spirit of God. But he saith, john sound out that which Stephen did not, that Formosus was a true Pope: by what means did he find it? sure by the spirit of God: and could the spirit find it out in the council of Raucnna, under john the ninth, and not find it in the council of Rome, under Stephen the 6? Nay not only not find it out, but judge the contrary? Are then the judgements of the spirit of God contrary one to another? But grant john did find out things thus, was this then the decree of the holy Ghost? By what spirit then did Sergius the third, succeeding john. condemn Formosus again, and abrogate all his acts and take him the second time out of the grave, and cut off his head, and cast his boly into Tiber? which being found by fishermen, was brought into the cathedral Church at Rome, where the Images did worship him, believe it if you will. What probability and truth is like to be in these excuses, you may easily conjecture. To make up the dozen, See john 22. called as some say the 21. who if he denied not the immortality of the soul as Caluine affirms, and Bellarmine denies; yet held he, that the souls departed, never came into the presence of God till the resurrectio of the body. Which error the University of Paris opposing; by the help of Philip King of France, they made him recant with the sound of a Trumpet, for fear of losing his Popedom, as john Gerson affirms in his Sermon of Easter. Bellarmine excuseth him, that though he held such an opinion, yet he might do it without danger of heresy: for the Church had not yet defined it to be an error; a very srivolous excuse. For it there had not been, before, any definition of the Church, (which he falsely affirmeth) yet had we the definition 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 heresy, but her determination cannot make it an heresy: and if she had never defined it to be an heresy: yet had it been an error; and he had therein manifestly erred, who either then or now shall hold it.  
13 To give you the advantage, see john the 23. who denied both Eternal life and the resurrection of the body. Concerning whom, First, the jesuite saith it is uncertain, whether he were true Pope, because there was at that time two Popes more; Gregory 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 known who was Pope. Observe a monstrous body, with three heads, or a body with no head; but his excuse is but a shift: for Platina (who maketh him, john the 24.) affirmeth, that he was created Pope at Bononia, with the consent of all: 
Platina in john 24.  but secondly, he answereth that at the council of Constance, 53. Articles were put up against him, and proved by substantial witnesses, and those were all for matter of manners; but as for this and some other Articles of faith, they were proved by no witnesses: therefore saith he, it is probable, that by reason of his vicious life, the opinion of the people was, that he thought there was neither life everlasting, nor the resurrection of the body. So by excusing of him from error, he hath stemed him, and made him stink in the nostrils of all honest men: And if the head was so bad, all the body was worse. But the council objecting it to him, and he not cleared himself of it, nay his life gave testimony of it, why should we believe Bellarmine, before all the Fathers of that council? But leaving these things, I hasten towards an end, and come to apply this, for our more particular benefit.  
This than may teach every man, Use. 2 seeing things stand thus, to labour for the knowledge of the word, and the mysteries of Salvation; that having the rule of truth, he may be able to judge of all falsehood, and error, and may not be carried away with the error of one or many, be they never so great or learned. Certain it is, that because they know but in part, they may err though they be never so learned; and err often times they do, because they are not wholly sanctified. It is certain that the greatest part of a visible Church is ever unsanctified: and the best part that is sanctified, is but sanctified in part, and so subject to partiality and error; and may both err, and defend error against their knowledge; some violent temptation, of pride, pleasure, or profit, carrying them thereto. Seeing none are now governed by the infallible guidance of the spirit of God; then had men need of knowledge, that they may be able to try the doctrines that are delivered. It is a certain truth, and not to be denied, because stories of all times do manifestly prove it; that error, and heresy, have oftentimes so much prevailed, that they who have holden and possessed the places of office, and dignity in the Church of God, either for fear, flattery, hope of gain, and honour, or misled by their own ignorance, and simplicity, or fallen into some error, given over of God, have departed from the soundness of Faith: so that the sincerity of religion was upholden, and the truth defended, and maintained, only by some few, that were molested, persecuted, traduced as turbulent and seditious persons, and enemies to the common peace of the Christian world. This were easy to be showed in the times of Christ, and of the immediate successors, the Apostles. This was manifest in the times of Athanasius, when in the council of S●leuci●, and Arminium, the Nicene Faith was condemned, and all the B B. of the whole world sell from the soundness of the Faith, save Athanasius, and a sew confessors that were banished with him; So as jerom writes against the Luciserians saying, Ingemuit totus orbis & miratus est, se faclum esse drianum. The whole world groaned, and is amazed to see how she was become an Arrian. So Hillarius, against Auxentius Bishop of Milan, 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 shows. Now as there is no new thing under the heavens; but that that is now, hath been before: so there is no old thing, but it may be renewed, and such times may befall the Church again. Therefore it is the wisdom of every man that is not careless which end goeth forward, 
1. joh. 4.1.  and reckless of his soul's health, to labour for knowledge, that he may be able as S. john saith, to try the Spirits; for many false prophets are gone out into the world. If any man will say, how shall not we err, when so many great learned men have erred and may err? The answer is, as Salmon saith, 
Pro. 28.11.  The rich man is wise in his own conceit; but the poor that hath understanding can try him: So, oftentimes meaner men may found the depth, and see more than great scholars; 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 us then account of that doctrine of popery, as damnable, which commendeth an Implicit faith, and be suspicious of those who think it is not good for men to have knowledge; as if they meant either to make a pray upon them, or to broach some gross errors, and therefore deal with them as Chrysostome saith, thieves do; First put out the candle, and then fall a spoiling: and as deceitful Merchants, that would utter their wares by obscure and deceitful lights. And let us again labour for knowledge, that we may be able to try the spirits, & not be deceived, by any seducers; especially, when it will not go for currant before God, that we have been so taught and misled, by our guides: for if the blind lead the blind, they shall both fall into the ditch and be devoured together. Which that we may escape, let us follow men, though they be Apostles, no further than they follow Christ. And that we may be able to discern others steps, whether they tread right or no; Let us embrace the Apostles exhortation, or command; 
Cot. 3.16.  Let the word of Christ dwell plentifully in us. By which, we may be preserved from error; being the special antidote against this poison: yea and abiding in it, we shall walk in the truth, 
1. Thess. 5.23.  and in the end be saved, by the truth. Now the God of peace and truth, sanctify you, throughout: and I pray God that your whole spirit and soul and body may be kept blameless, unto the Coming of our Lord jesus Christ.  
FINIS.   

LONDON, Printed by T. C. For Edmond Weaver, and William Welby. 1609.