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A SERMON PREAched at Pauls Crosse, the seconde of Nouember, 1606. Esay. 9 14.
A SERMON PREAched At Paul's Cross, the seconde of November, 1606. Isaiah. 9 14.
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Therefore will the Lord cut off from Israel, head, and tayle, braunch, and rush, in one day. Esay. 9 15. The Auncient and the Honourable man, he is the headland the Prophet that teacheth lyes, he is the tayle. Esay. 9 16.
Therefore will the Lord Cut off from Israel, head, and tail, branch, and rush, in one day. Isaiah. 9 15. The Ancient and the Honourable man, he is the headland the Prophet that Teaches lies, he is the tail. Isaiah. 9 16.
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For the leaders of my people, cause them to erre: an I they that are leddely them, are deuoured.
For the leaders of my people, cause them to err: an I they that Are leddely them, Are devoured.
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OVr Sauiour Christ compares a minister to a saithfull and wise Steward, whom the Maister shall make ruler ouer his houshould, to giue them their portion of meate, in season. Where are two things approoued: First, his faithfulnes: Secondly, his wisedome.
Our Saviour christ compares a minister to a saithfull and wise Steward, 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.
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His faithfulnesse appeareth in disposing of that he had receiued from his maister, for his honour,
His faithfulness appears in disposing of that he had received from his master, for his honour,
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and vtilitie, and not for his owne gaine:
and utility, and not for his own gain:
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his wisedome in giuing vnto the houshould of God their due portion of meate, and that in fit time and season,
his Wisdom in giving unto the household of God their due portion of meat, and that in fit time and season,
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for all meates are not for all persons, but that which is nourishment to some, is poyson to others,
for all Meats Are not for all Persons, but that which is nourishment to Some, is poison to Others,
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neither is that fitting at one time which is at another.
neither is that fitting At one time which is At Another.
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So farech it in Spirituall foode, where many things are sutable to times of iudgement, which would be vnfit for the day of mercy, and on the contrary.
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.
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Now I hauing obtained this mercy of God, to bee, though vnworthy, a minister and disposer of his mysteries,
Now I having obtained this mercy of God, to be, though unworthy, a minister and disposer of his Mysteres,
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and by authoritie called to this place:
and by Authority called to this place:
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In that measure of fidelitie, I haue receiued, I began to thinke what might most glorifie God,
In that measure of Fidis, I have received, I began to think what might most Glorify God,
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and in the small degree of wisedome, God hath giuen me, what portion was fittest to Gods houshold, whereof this auditorie is a part,
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,
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but especially what was fittest for this time, which is as Hezechiah said, A day of tribulation, and a day of iudgement:
but especially what was Fittest for this time, which is as Hezekiah said, A day of tribulation, and a day of judgement:
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I at length resolued vpon this place and these verses of the Prophet Isay, as both sitting this time and this assemblie:
I At length resolved upon this place and these Verses of the Prophet Saiah, as both sitting this time and this assembly:
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out of which I intende not to gather euery thing that may be gathered, as if I would immitate those vvho digge for treasures, vvho as Chrysost. saith,
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 Chrysostom Says,
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though they haue taken much riches, yet leaue not till they haue taken all their care being not to take much, but to leaue nothing.
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.
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But I vvill only chuse out some principall things, vvhich I discerne to be of most necessitie,
But I will only choose out Some principal things, which I discern to be of most necessity,
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and profit, seeing the length of the text, and the limmit of the time vvill not suffer me to run through all.
and profit, seeing the length of the text, and the limmit of the time will not suffer me to run through all.
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The dependaunce of these vvords vpon the former, is thus: In this chapter are contained tvvo things:
The dependence of these words upon the former, is thus: In this chapter Are contained tvvo things:
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First, comfort and consolation to the godly, from the first verse to the eighteenth:
First, Comfort and consolation to the godly, from the First verse to the eighteenth:
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Secondly, iudgement and threatnings menaced against the vvicked and obstinate, from the eight verse to the end,
Secondly, judgement and threatenings menaced against the wicked and obstinate, from the eight verse to the end,
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but so as before he threatens the rod, he tells them in the eight verse, that he had sent his word vnto Iacob,
but so as before he threatens the rod, he tells them in the eight verse, that he had sent his word unto Iacob,
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and it had lighted vpon Israel, and hauing called them by his vvord, and they vvould not be gathered,and it had lighted upon Israel, and having called them by his word, and they would not be gathered,
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and hauing indeuoured to bring them in order, and they vvould not be reformed, then according to that in the prophet, Heare the rod, and who hath appointed it:
and having endeavoured to bring them in order, and they would not be reformed, then according to that in the Prophet, Hear the rod, and who hath appointed it:
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In the eleuenth, and tvvelue verses of this chapter, the Prophet threatens a heauie, and grieuous iudgement that God should bring vpon them, In the Eleventh, and tvvelue Verses of this chapter, the Prophet threatens a heavy, and grievous judgement that God should bring upon them,
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an enemie that should deuoure them vvith open mouth, and because they profitted not by that iudgement, he saith in the tvvelue verse;
an enemy that should devour them with open Mouth, and Because they profited not by that judgement, he Says in the tvvelue verse;
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The wrath of the Lord is not turned away, but his hand is stretched out still; The wrath of the Lord is not turned away, but his hand is stretched out still;
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the reason of it is giuen in the 13. verse, and iusinuated in the 14. verse, because the people haue not returned to the Lord that sinit them,
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,
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neither doe they seeke the Lord of hastes, therefore he will cut off head, and taile, branch, and rush, &c. Herein vve may obserue 2. things: 1. the denouncing a Iudgement: 2. the causes vvhy the Lord vvould bring it vpon them.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.
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In the iudgement are 2. things to be considered: 1. the generalitie of it, 2. the impartialitie of it.
In the judgement Are 2. things to be considered: 1. the generality of it, 2. the impartiality of it.
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The generalitie, because the Lord vvil cut off head, and taile.
The generality, Because the Lord will Cut off head, and tail.
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The impartialitie is double: 1. because he vvill as vvell smite the head, as the taile; the braunche, as the rush;
The impartiality is double: 1. Because he will as well smite the head, as the tail; the branch, as the rush;
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the great, as the small: 2. because hee vvill principallie smite the heads, as those that vvere the cause of all the corruptions that vvere in the body. The 2. is the causes:
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:
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and they are 2. First, is general, because the people had not profited by former iudgements and lesse afflictions,
and they Are 2. First, is general, Because the people had not profited by former Judgments and less afflictions,
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therefore they should haue a 2. and 3. vvoe, in the first vvord, Therefore: The 2. is a particular cause in the 16. verse:
Therefore they should have a 2. and 3. woe, in the First word, Therefore: The 2. is a particular cause in the 16. verse:
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because the leaders of the people caused them to c•re, and the people vvere content to bee misled by them,
Because the leaders of the people caused them to c•re, and the people were content to be misled by them,
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therefore shall they bee deuoured all together. So much for the coherence and diuision of the vvords.
Therefore shall they be devoured all together. So much for the coherence and division of the words.
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And novv for the meaning of the vvords:
And now for the meaning of the words:
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Therefore the Lord will cut off, &c. That is, because the people haue not benefited by the former iudgements,Therefore the Lord will Cut off, etc. That is, Because the people have not benefited by the former Judgments,
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and afflictions to turne to God by repentance, many of them onely seeking the Lord by mourning and fasting,
and afflictions to turn to God by Repentance, many of them only seeking the Lord by mourning and fasting,
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and sackcloth, in outward show, which is but as much as hipocrites may doe;
and Sackcloth, in outward show, which is but as much as Hypocrites may do;
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but fewe or none of them were sound to forsake their sinnes, and turne to God by true repentance, therfore saith the Lord, I wil cut off head, and taile, &c.
but few or none of them were found to forsake their Sins, and turn to God by true Repentance, Therefore Says the Lord, I will Cut off head, and tail, etc.
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The iudgement is, God will cut off and destroy with a generall iudgement and consusion, the whole state,
The judgement is, God will Cut off and destroy with a general judgement and confusion, the Whole state,
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and the whole land, for this sinne.
and the Whole land, for this sin.
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For to imagine as some do, that the magistrate is called here the head, because the head is the seate of sense, and beginning of motion;
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;
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I take it, it is besides the intent of the Prophet in this place:
I take it, it is beside the intent of the Prophet in this place:
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and that he meerely intendes to note a generall consasion and plague that should spread ouer the whole body from the toppe of the head to the sole of the foote;
and 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;
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and 〈 ◊ 〉 one should be spared. And not onely so:
and 〈 ◊ 〉 one should be spared. And not only so:
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but as it is saul that his iudgements are generall, so they should be without partialitie, God would out off as well the head,
but as it is saul that his Judgments Are general, so they should be without partiality, God would out off as well the head,
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as the taile, the weake and feeble rush that hangs downe the head, & the stronge braunche that is high and mightie,
as the tail, the weak and feeble rush that hangs down the head, & the strong branch that is high and mighty,
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and therefore in the 15. verse hee tells vs whom hee meanes, by head, and whom by taile:
and Therefore in the 15. verse he tells us whom he means, by head, and whom by tail:
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The head is the auncient and honourable, and the taile is the Prophet that teacheth lyes. The head is the ancient and honourable, and the tail is the Prophet that Teaches lies.
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Here is another part of Gods impartialitie obserued:
Here is Another part of God's impartiality observed:
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whereas the magistrate and the minister were the cause of the corruptions and cuill manners of the people,
whereas the magistrate and the minister were the cause of the corruptions and cuill manners of the people,
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therefore the Lord will smite them both, and because these too conspired together, the magistrate deceiued by the false Prophets slattering,
Therefore the Lord will smite them both, and Because these too conspired together, the magistrate deceived by the false prophets slattering,
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and fauning vpon him, telling him of his insinite maiestie, his absolute greatnesse, and power to doe what hee list, where he list, and punish whom he list:
and 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:
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and being so perswaded by him because of his power, he thinkes any thing is lawfull for him to doe:
and being so persuaded by him Because of his power, he thinks any thing is lawful for him to do:
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and on the other side, the lying Prophet because he had gotten fauour, and countenance with the magistrate, he thought that he should settle his neast so sure, that he should haue no hurt whatsoeuer came:
and on the other side, the lying Prophet Because he had got favour, and countenance with the magistrate, he Thought that he should settle his nest so sure, that he should have no hurt whatsoever Come:
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thus saith the Lord, because they haue agreed together, the one to deceiue, and the other to be deceiued;
thus Says the Lord, Because they have agreed together, the one to deceive, and the other to be deceived;
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herefore they shal be destroyed both together.
Therefore they shall be destroyed both together.
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The leaders of my people cause them to erre, &c. Here is the particular reason why God would destroy them,The leaders of my people cause them to err, etc. Here is the particular reason why God would destroy them,
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because there was deceiuers amongst them and they were willing to be deceiued;
Because there was deceivers among them and they were willing to be deceived;
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as if he should say, I set ministers ouer my people, that they should lead them and teach them in the right way, that they should learne knowledge out of the word,
as if he should say, I Set Ministers over my people, that they should led them and teach them in the right Way, that they should Learn knowledge out of the word,
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and then teach it to others, and teach them what they ought to doe, and reprooue them when they doe that which is not fit,
and then teach it to Others, and teach them what they ought to do, and reprove them when they do that which is not fit,
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and which they ought not to doe, but on the other side they haue set their faces, to get the applause and liking of the people, preach onely pleasing and foothing things to please the care, onely to get fauour and a name, they therefore haue caused the people to erre,
and 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 foothing things to please the care, only to get favour and a name, they Therefore have caused the people to err,
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and they that were lead by them are willing to be seduced, therefore they shall bee deuoured together:
and they that were led by them Are willing to be seduced, Therefore they shall be devoured together:
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so much for the meaning of the words.
so much for the meaning of the words.
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Therefore will the Lord cut off from Israel, &c. The first thing is the generall cause of the iudgement that should come vpon this people, which was,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,
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because they had not sought the Lord, nor turned to him, nor profited by their former afflictions, There the Lord would cut them off?
Because they had not sought the Lord, nor turned to him, nor profited by their former afflictions, There the Lord would Cut them off?
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The first thing that wee learne in these words is, that this is the dealing of God with an obstinate and gaine-saying people,
The First thing that we Learn in these words is, that this is the dealing of God with an obstinate and gainsaying people,
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when they doe not benefite by former and lesse iudgements that he layes vpon them, to bring heauier,
when they do not benefit by former and less Judgments that he lays upon them, to bring Heavier,
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and more fearefull plagues vpon them, this is manifest euery-where in the word of God:
and more fearful plagues upon them, this is manifest everywhere in the word of God:
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as Deut. 28. Chapter, and in verse 45. after the Lord had threatened a great many plagues against his people:
as Deuteronomy 28. Chapter, and in verse 45. After the Lord had threatened a great many plagues against his people:
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hee saith further, that if this should doe them no good: then, All these curses shall come vpon thee and ouertake thee, to destroy thee;
he Says further, that if this should do them no good: then, All these curses shall come upon thee and overtake thee, to destroy thee;
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because thou obeyest not the voyce of the Lord thy God. Because thou obeyest not the voice of the Lord thy God.
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And in verse 58. &c. The Lord saith, If thou wilt not obey and doe al the words of this law, that are written in this booke,
And in verse 58. etc. The Lord Says, If thou wilt not obey and do all the words of this law, that Are written in this book,
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and feare this glorious and fearefull name the Lord thy God, then the Lord will make thy plagues wonderfull,
and Fear this glorious and fearful name the Lord thy God, then the Lord will make thy plagues wonderful,
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and the plagues of thy seede, euen great plagues and of long continuance: moreouer, he will bring vpon thee, all the diseas•s of Egypt whereof thou wast afraid;
and the plagues of thy seed, even great plagues and of long Continuance: moreover, he will bring upon thee, all the diseas•s of Egypt whereof thou wast afraid;
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and euery sickenesse, and euery plague, that is written in this booke of this 〈 ◊ 〉 wil the Lord heape vpon thee, till thou bee destroyed. and every sickness, and every plague, that is written in this book of this 〈 ◊ 〉 will the Lord heap upon thee, till thou be destroyed.
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Like to this is that in Leuiticus 26. where the Lord saith: Like to this is that in Leviticus 26. where the Lord Says:
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If you walke stubbornly against me, and will not obey me, I will then bring seau•n times more plagues vpon you according to your sinnes; 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;
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I will send wild beasts vpon you, which shall spoyle you, and destroy your carttell, and make you f•we in number:
I will send wild beasts upon you, which shall spoil you, and destroy your carttell, and make you f•we in number:
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yet if by these you will not bee reformed by me, but walke stubbornely against me,
yet if by these you will not be reformed by me, but walk stubbornly against me,
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then will I also walke stubbornelie against you, and I will smite you yet seauen times more for your sinnes. then will I also walk stubbornly against you, and I will smite you yet seauen times more for your Sins.
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This also made the Prophet Esay in this chapter to repeate three times these words;
This also made the Prophet Isaiah in this chapter to repeat three times these words;
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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.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.
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And in the Gospel our Sauiour Christ said to the man that had beene sicke 38. yeares:
And in the Gospel our Saviour christ said to the man that had been sick 38. Years:
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Goe thy way, sinne no more, least a worse thing happen vnto thee. Go thy Way, sin no more, lest a Worse thing happen unto thee.
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Out of which places, it is apparant that the Lord brings heauier & greater plagues vpon men,
Out of which places, it is apparent that the Lord brings Heavier & greater plagues upon men,
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when they profit not by lesser.
when they profit not by lesser.
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The reason of this is because there is neither equitie nor right in it, that the Lord should go away,
The reason of this is Because there is neither equity nor right in it, that the Lord should go away,
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as ouercome with the stubbornnesse, and obstinacie of the people.
as overcome with the stubbornness, and obstinacy of the people.
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That were, as if a Prince hauing a rebell standing out against him, and beeing norable with a fewe to subdue him, should giue ouer,
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,
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& gather no more forces against him; which to him were too much indignitie, and dishonor:
& gather no more forces against him; which to him were too much indignity, and dishonour:
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So no reason the Lord giue ouer his armes til his rebells are brought in.
So no reason the Lord give over his arms till his rebels Are brought in.
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As Ioah would not giue ouer his siege against Abell, till hee had the head of Sheba throwne ouer the wall: As Joah would not give over his siege against Abel, till he had the head of Sheba thrown over the wall:
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So the Lord will not giue ouer his siedge against men, till hee haue the heads of their sinnes cut off and cast away.
So the Lord will not give over his siege against men, till he have the Heads of their Sins Cut off and cast away.
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The second reason is, that as it is a dishonour to God, so it would be daungerous to men, whom he should spare:
The second reason is, that as it is a dishonour to God, so it would be dangerous to men, whom he should spare:
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because if that be true in Ecclesiastes. 8.11. Because sentence is deferred, and not executed speedily, therefore the harts of the children of men are fully set to doe euill.
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.
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If deferring of a sentence doe harden men in their sins; then much more, if God should remooue his iudgements, and not renew them againe: If deferring of a sentence do harden men in their Sins; then much more, if God should remove his Judgments, and not renew them again:
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therefore lest he should harden them, he will vndoubtedly renew them, that he may reclaime them.
Therefore lest he should harden them, he will undoubtedly renew them, that he may reclaim them.
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Thirdly, the Lord must doe it, whether he deale with his owne, or with those that are none of his;
Thirdly, the Lord must do it, whither he deal with his own, or with those that Are none of his;
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with his owne to cure them, or the other to destroy them: for so is the practise of Physitians and Chirurgians:
with his own to cure them, or the other to destroy them: for so is the practice of Physicians and Chirurgeons:
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if they meere with a body harde to worke vpon, and a setled disease they double the doses of their medicines, and vse more violent meanes:
if they mere with a body harden to work upon, and a settled disease they double the doses of their medicines, and use more violent means:
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So the Lord will deale with his owne when he sindes them obstinate:
So the Lord will deal with his own when he sindes them obstinate:
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but if they be not his owne, then must he doe it, that he may shew his power, that hee is able to abate and destroy whosoeuer stands out against him,
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,
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for these reasos or the like, it is that the Lord whē he deales with obstinate men:
for these Reason or the like, it is that the Lord when he deals with obstinate men:
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if lesse afflictions doe them no good, he will bring greater, and heauier plagues vpon them:
if less afflictions do them no good, he will bring greater, and Heavier plagues upon them:
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now hence doe arise many seuerall godly considerations and vses. First, this may make vs to feare;
now hence do arise many several godly considerations and uses. First, this may make us to Fear;
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nay, bee assured of it, that though God hath for the most part freed the land from this deuouring plagues:
nay, be assured of it, that though God hath for the most part freed the land from this devouring plagues:
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Euen from the pestilence that walketh in the darknesse, and the plagues that destroyeth at noone day, (saue that he hath a little returned to this Citie where he begunne, Even from the pestilence that walks in the darkness, and the plagues that Destroyeth At noon day, (save that he hath a little returned to this city where he begun,
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yet are there more heauie and fearefull plagues, and iudgements at our dores, readie to breake in vpon vs,
yet Are there more heavy and fearful plagues, and Judgments At our doors, ready to break in upon us,
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for this that is here said is true, and as it were spoken to vs by Esay. For this is yet the state of the Citie, refractary and obstinate,
for this that is Here said is true, and as it were spoken to us by Isaiah. For this is yet the state of the city, refractory and obstinate,
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as if they had conspired against God, that doe what hee will, they will still bee alwayes the same, wicked as they have beene:
as if they had conspired against God, that do what he will, they will still be always the same, wicked as they have been:
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I (speake generally, for I doubt not but some fewe haue well profited by it.) The Lord hath had a controuersie with the inhabitants of this Citie, and he hath followed it hard, almost for the space of these foure yeres.
I (speak generally, for I doubt not but Some few have well profited by it.) The Lord hath had a controversy with the inhabitants of this city, and he hath followed it hard, almost for the Molle of these foure Years.
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But why did he thus trouble vs, complained he without cause? No assuredly, For will a Lyon roare in the forrest,
But why did he thus trouble us, complained he without cause? No assuredly, For will a lion roar in the forest,
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when he hath no prey? For those sinnes which made him contende with Israel, haue beene the cause of his controuersie with vs; when he hath no prey? For those Sins which made him contend with Israel, have been the cause of his controversy with us;
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Hosea saith, the Lord had a controuersie with the inhabitants of the Land, because there was no truth, Hosea Says, the Lord had a controversy with the inhabitants of the Land, Because there was no truth,
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nor merey, nor knowledge of God in the land, by swearing, and lying, and killing, and stealing, and whoring, they breake forth, and blood toucheth bloud: nor Mercy, nor knowledge of God in the land, by swearing, and lying, and killing, and stealing, and whoring, they break forth, and blood touches blood:
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There is no man who dare deny these, least he reprooue the Lord, for contēding causeleslie:
There is no man who Dare deny these, lest he reprove the Lord, for contending causeleslie:
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but some will say indeede these sinnes were amongst vs, but since so many of vs fell the last plague, we are fallen from them.
but Some will say indeed these Sins were among us, but since so many of us fell the last plague, we Are fallen from them.
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I would to God it were so, then might we well hope the controuersie would end,
I would to God it were so, then might we well hope the controversy would end,
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and that God would remooue his plagues from vs, and renew them no more;
and that God would remove his plagues from us, and renew them no more;
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but alas who seeth not the contrary, when that in Ieremie may well be verified of vs, that the bellowes are burnt, the lead is consumed, and the founder hath melted in vaine,
but alas who sees not the contrary, when that in Ieremie may well be verified of us, that the bellows Are burned, the led is consumed, and the founder hath melted in vain,
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for the wicked are not taken away. for the wicked Are not taken away.
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How should we then not feare greater iudgements? But to goe a little further, there are foure sinnes which brought the iudgements of God vpon Sodome first,
How should we then not Fear greater Judgments? But to go a little further, there Are foure Sins which brought the Judgments of God upon Sodom First,
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and after vpon Israel, and made the Lord take away that people at his pleasure, and sweepe them away as the dust of the earth;
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;
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and they were, Pride, Idlenesse f•lues of bread, and contempt of the poore:
and they were, Pride, Idleness f•lues of bred, and contempt of the poor:
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which sinnes in this land, and in this Citre haue 〈 ◊ 〉 the cause why God hath swept away so many thousands of vs. And if these sinnes be still in the land,
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,
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and not remooued, what hope is there but that there are more fearefull plagues hanging ouer our heads? These soure sinnes are the begetters one of another. Pride commonly begetts idlenes:
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:
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Pride, and Idlenes hegette Fullnesse of bread, for that is one part of Pride to haue a table richly deckt and furnished:
Pride, and Idleness hegette Fullness of bred, for that is one part of Pride to have a table richly decked and furnished:
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and whereas labour would bee satisfied with a little, yet idlenesse is a deuourer: now pride, idlenesse, and fullnesse of bread, breede Contempt of the poore:
and whereas labour would be satisfied with a little, yet idleness is a devourer: now pride, idleness, and fullness of bred, breed Contempt of the poor:
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for where these are, there can be little reliefe for them.
for where these Are, there can be little relief for them.
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For if the rich man fare deliciously euery day, and goe in purple and fine linnen, there will bee hardly any scraps left for poore Lazarus: seeing all is too little to furnish the table, to pamper the backe,
For if the rich man fare 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,
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and the belly, for the seruice of sinne and Sathan.
and the belly, for the service of sin and Sathan.
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Then if this pride be spread through the Citie and through the land, what may we expect,
Then if this pride be spread through the city and through the land, what may we expect,
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but greater plagues to come vpon vs? If any man will put me to prooue it that it is to bee sound, he shall pardon me, I will adde no light to the sunne;
but greater plagues to come upon us? If any man will put me to prove it that it is to be found, he shall pardon me, I will add no Light to the sun;
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because if a man doe but looke thorow the Citie, in euery place, in euery familie, in euery man,
Because if a man do but look thorough the city, in every place, in every family, in every man,
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and woman, in euery Church and assemblie, he shall see how the pride of Israel, and of England, doth testifie it to her face.
and woman, in every Church and assembly, he shall see how the pride of Israel, and of England, does testify it to her face.
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Now to these I will adde this speciall one. 2. Chron. 36.16.17. where was a sinne that brought the wrath of God vpon the prople without remedie:
Now to these I will add this special one. 2. Chronicles 36.16.17. where was a sin that brought the wrath of God upon the prople without remedy:
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which was, that they misused the messengers of God, despised the word of God, mocked the Prophets of God,
which was, that they misused the messengers of God, despised the word of God, mocked the prophets of God,
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therefore the Lord gaue them into the hands of the Galdeans, who slowe their young men with the word,
Therefore the Lord gave them into the hands of the Galdeans, who slow their young men with the word,
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and spared neither young man nor virgine, auncient, nor aged. and spared neither young man nor Virgae, ancient, nor aged.
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And are not these rhinges thus with vs? were euer the ministers of God in more contempt? Nay, are they not all in extreame contempt, either justly or vniustlie? whether such as doe conforme themselues according to the custome of the Church,
And 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? whither such as do conform themselves according to the custom of the Church,
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and will of his maiestie, or they who refuse? Whether such as bee gluttous or drinkers of wine,
and will of his majesty, or they who refuse? Whither such as be gluttous or drinkers of wine,
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and friends of publicans & sinners, as they falsly said of Christ, or they be of an honester life,
and Friends of Publicans & Sinners, as they falsely said of christ, or they be of an Honester life,
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and cariage, comming neither cating nor drinking as Iohn: whether they be either negligent and idle in their places,
and carriage, coming neither cating nor drinking as John: whither they be either negligent and idle in their places,
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and will hardly preach in any season but vnsauourly, or they be diligent, and painfull, preaching in season, and out of season:
and will hardly preach in any season but unsavourly, or they be diligent, and painful, preaching in season, and out of season:
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whether they be plaine dealing Amoses or slattring Amaziahs: all are in contempt, some of one and some of another.
whither they be plain dealing Amos or slattring Amaziah's: all Are in contempt, Some of one and Some of Another.
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Is there thē any remedie, but that heauier wrath must come vppon vs, then yet any wee haue felt? Ezech. 22. When the Lord had reckoned vp many sinnes which were in that people:
Is there them any remedy, but that Heavier wrath must come upon us, then yet any we have felt? Ezekiel 22. When the Lord had reckoned up many Sins which were in that people:
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Hee saith, I haue smitten my hands vpō thy couetousnes. He Says, I have smitten my hands upon thy covetousness.
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A similitude, from those who incourage dogs to pull downe and deuour, shewing with what desire and earnestnes, he would contend with them, and bring iudgements vpon them:
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 Judgments upon them:
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if such sinnes be found among vs not lessoned, but increased, since the height of our plague, that crueltie and blood bee in our streets,
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,
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as verse. 7.8. &c. In thee haue they despised Father and Mother, in the middest of thee haue they opposed the strangers:
as verse. 7.8. etc. In thee have they despised Father and Mother, in the midst of thee have they opposed the Strangers:
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in thee haue they vexed the fatherlesse, and the widdow.
in thee have they vexed the fatherless, and the widow.
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Thou hast despised my holy things, and hast polluted my Sabboaths, &c. What can wee expect but the Lord should clappe his hands vpon our couetousnesse,
Thou hast despised my holy things, and hast polluted my Sabbaths, etc. What can we expect but the Lord should clap his hands upon our covetousness,
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and bring a fresh and sierce reply of some fearefull iudgement?
and bring a fresh and fierce reply of Some fearful judgement?
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To conclude this with a speech of Chrysost. in his 5. Homilie to the people of Antioch: after the Emperours wrath was asswadged towards that Citie, he said;
To conclude this with a speech of Chrysostom in his 5. Homily to the people of Antioch: After the emperors wrath was asswadged towards that city, he said;
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We haue made a happie change: We have made a happy change:
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yet this I dare say, if you reforme not your corruptions and sinnes, though this cloude be ouer, we shall see and suffer worse things:
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:
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for I haue euer beene more afraide of your security then of the Emperours wrath. for I have ever been more afraid of your security then of the emperors wrath.
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So say I, wee haue a happy change in respect how it was with vs this time three yeres, a happie change in respect of that which our cruell and bloody papists did designe vs vnto this time twelue-moneth: But this I dare say;
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;
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If we doe not reforme our corruptions and manners, though this cloud bee ouer, yet we shall see and suffer more fearefull things,
If we do not reform our corruptions and manners, though this cloud be over, yet we shall see and suffer more fearful things,
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for whatsoeuer other mens opinions are, for my part I haue euer feared more the the securitie of the land, then the wrath of God;
for whatsoever other men's opinions Are, for my part I have ever feared more the the security of the land, then the wrath of God;
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because the wrath of God (if we were not secure) were to be expiated,
Because the wrath of God (if we were not secure) were to be expiated,
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and appeased by our repentaunce, and turning vnto him:
and appeased by our Repentance, and turning unto him:
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but we being secure and setled vpon the dregs of our sinnes, there is no hope that the wrath of God should bee remooued,
but we being secure and settled upon the dregs of our Sins, there is no hope that the wrath of God should be removed,
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but that he should doe to vs, as is spoken heere:
but that he should do to us, as is spoken Here:
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Cut off head, and taile, &c. and that these should bee but the beginning of sorrows. cut off head, and tail, etc. and that these should be but the beginning of sorrows.
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Secondly, here is instruction for all christian magistrates, who are called Gods, and are so by their office,
Secondly, Here is instruction for all christian Magistrates, who Are called God's, and Are so by their office,
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and the communication of power and authoritie;
and the communication of power and Authority;
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that they deale thus with wicked and obstinate malefactors, when their lenitie or their smaller corrections will not make them relinquish the former corruptions,
that they deal thus with wicked and obstinate malefactors, when their lenity or their smaller corrections will not make them relinquish the former corruptions,
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and returne to better manners, they ought to take them in hand, and to vse more seueritie, and sharpnes towards them;
and return to better manners, they ought to take them in hand, and to use more severity, and sharpness towards them;
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amongst many I would presse this, concerning one kind of offendors, who are the greatest enemies of the kingdome of Christ;
among many I would press this, Concerning one kind of offenders, who Are the greatest enemies of the Kingdom of christ;
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the grossest idolaters of all the kingdomes of the world, and the most pestilent enemies of this kingdome and state;
the Grossest Idolaters of all the kingdoms of the world, and the most pestilent enemies of this Kingdom and state;
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I meane our seducing and seduced papists.
I mean our seducing and seduced Papists.
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In whom I rather instance, because this day reuiues the memorie of their cruell designement, seeing they purposed that it should haue beene the last day,
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,
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when any should haue spoken against them out of this place:
when any should have spoken against them out of this place:
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pretending, they meant to to be the Lords executioners of this iudgement here set downe by the Prophet;
pretending, they meant to to be the lords executioners of this judgement Here Set down by the Prophet;
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when they intended indeede to haue bin the diuels instruments to haue cut off from Jrael. from England, head and taile, braunch, and rush, in one day.
when they intended indeed to have been the Devils Instruments to have Cut off from Israel. from England, head and tail, branch, and rush, in one day.
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Concerning these I say, when neither lenitie of the state, nor smaller meanes, and mildenes, will serue to reduce them from their heresies,
Concerning these I say, when neither lenity of the state, nor smaller means, and mildness, will serve to reduce them from their heresies,
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and Idolatries, to make them conformable to the lawes of God, and the land; there ought now more seuerity to be vsed.
and Idolatries, to make them conformable to the laws of God, and the land; there ought now more severity to be used.
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And as Dauid said to God; And as David said to God;
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It is 〈 ◊ 〉 for thee Lord to lay too thy hand for they have destroyed thy law: It is 〈 ◊ 〉 for thee Lord to lay too thy hand for they have destroyed thy law:
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So it is time for you gods to lay to your hands, else they will destroy both the law and the land.
So it is time for you God's to lay to your hands, Else they will destroy both the law and the land.
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That such may, and ought to be seuerely dealt with, especially such as are seducers,
That such may, and ought to be severely dealt with, especially such as Are seducers,
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and obstinate, I thinke no man will put mee to prooue, neither doe I intend it;
and obstinate, I think no man will put me to prove, neither do I intend it;
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being that which I once manifested out of this place:
being that which I once manifested out of this place:
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since which, the whole state in the honourable court of Parliament, haue manifested, their perswasion of the truth of this point;
since which, the Whole state in the honourable court of Parliament, have manifested, their persuasion of the truth of this point;
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else why haue they enacted, established and confirmed more seuere, yet most iust lawes, against them:
Else why have they enacted, established and confirmed more severe, yet most just laws, against them:
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for the execution of these lawes it is that I nowe speake, and do vrge vpon this grounde, that if you loue them,
for the execution of these laws it is that I now speak, and do urge upon this ground, that if you love them,
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if you loue the Church and truth, if you loue your selues and the State, do not the worke of God & of the king negligently.
if you love the Church and truth, if you love your selves and the State, do not the work of God & of the King negligently.
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I say, if you loue thē you must execute:
I say, if you love them you must execute:
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for if that be true of Hierom. Ille haereticum interficit, &c. he killes an hereticke who suffers him to be an hereticke:
for if that be true of Hieronymus Isle Hereticum interficit, etc. he kills an heretic who suffers him to be an heretic:
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but a iust punishment of them, is the quickning and putting life into them, that dying to their heresie, they may liue to the Catholique faith; 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;
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what more loue can bee shewed, then to execute the lawes with seueritie against them? And that of Augustine, Qui phreneticum ligat, & qui lethargium excitat, ambobus molestus est, ambos amat.
what more love can be showed, then to execute the laws with severity against them? And that of Augustine, Qui phreneticum Lies, & qui lethargium excitat, ambobus Molestus est, ambos amat.
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He that blindeth a man possessed with a frensie, and wakeneth another oppressed with a lethargie, is indeed troublesome to both,
He that blinds a man possessed with a frenzy, and wakeneth Another oppressed with a lethargy, is indeed troublesome to both,
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but louing and profitable to both.
but loving and profitable to both.
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Now when as many of them are possessed with a spirit of frensie, seeking to subuert and ouerturne all,
Now when as many of them Are possessed with a Spirit of frenzy, seeking to subvert and overturn all,
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though they and their friends perish with it;
though they and their Friends perish with it;
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some with a lethargie, or a spirit of slumber, hauing drunke of that golden Babilonish cup,
Some with a lethargy, or a Spirit of slumber, having drunk of that golden Babylonish cup,
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and being laid asleepe like Sisera with the milke of that harlot;
and being laid asleep like Sisera with the milk of that harlot;
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you can not shew more loue then in binding such mad-men, and bringing them to their wits,
you can not show more love then in binding such madmen, and bringing them to their wits,
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and in wakening such sleepers by the due execution of your most iust lawes; for this will be the meanes to win the seduced;
and in wakening such sleepers by the due execution of your most just laws; for this will be the means to win the seduced;
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because, as fire softneth mettall and makes it fit for the hammer, and for to bee easily wrought to any forme,
Because, as fire softeneth mettle and makes it fit for the hammer, and for to be Easily wrought to any Form,
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so the rod and correction worketh the same effect in mens minds; and as Elihu in Iob, of Gods corrections: So I, of your corrections. They will open their eares;
so the rod and correction works the same Effect in men's minds; and as Elihu in Job, of God's corrections: So I, of your corrections. They will open their ears;
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and make them both more tractable, and teachable, by which many may bee gained that else must perish.
and make them both more tractable, and teachable, by which many may be gained that Else must perish.
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But if you loue not them, yet if you tender the good of the Church, you must execute that you haue decreed:
But if you love not them, yet if you tender the good of the Church, you must execute that you have decreed:
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for how can it bee well with the vineyard, if the Foxes liue or be at libertie, which destroy the vines? how can it be well with the flocke and the Lambes of it,
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,
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if the wolues be not taken and cut off? How with the field of Gods corne,
if the wolves be not taken and Cut off? How with the field of God's corn,
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while that Sampson of Rome (if I honour him not too much, or disgrace the other extreamlie, in making the comparison) may haue such foxes to tye taile to taile,
while that Sampson of Room (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,
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and put fir brāds in them to send into our church? how can Israel enioy the land of Canaan in quiet,
and put fir brands in them to send into our Church? how can Israel enjoy the land of Canaan in quiet,
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if those cursed Cananits be not subdued as seruants to the congregation, or subuerted as enemies? What greater loue can you shew more to the Church, Christes vineyarde, his flock, Gods field,
if those cursed Canaanites be not subdued as Servants to the congregation, or subverted as enemies? What greater love can you show more to the Church, Christ's vineyard, his flock, God's field,
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and the whole land, then in taking these foxes, in abandoning these moules, in abasing or destroying these Cananites, proceeding according to your iust laws, to consiscation of goods, to imprisonment, banishment,
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 confiscation of goods, to imprisonment, banishment,
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or death it selfe, according to the qualitie of their offences.
or death it self, according to the quality of their offences.
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But if you neither loue them, nor tender the good of the Church (as be it farre from me to thinke you should not) yet if you loue your selues and the peace of the state, you must execute with some roundnesse, and seueritie.
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 your selves and the peace of the state, you must execute with Some roundness, and severity.
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For consider I pray you, and call to mind, how that when they enioyed all lenitie, the lawes being laid a sleepe for the space of sixe yeares,
For Consider I pray you, and call to mind, how that when they enjoyed all lenity, the laws being laid a sleep for the Molle of sixe Years,
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or thereabouts, in the latter dayes of our late Soueraigne of happie memorie, and for almost 3. yeares space in the dayes of his sacred Maiestie,
or thereabouts, in the latter days of our late Sovereign of happy memory, and for almost 3. Years Molle in the days of his sacred Majesty,
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and being in hope that they would not be wakened against them in haste;
and being in hope that they would not be wakened against them in haste;
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yet for all that, they hammered, and hatched that cursed and more tisen barbarous designement against the state:
yet for all that, they hammered, and hatched that cursed and more tisen barbarous designment against the state:
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and so that they might be at once auenged of them, for their light yoakes and rods, they prouided for them in former times,
and so that they might be At once avenged of them, for their Light yokes and rods, they provided for them in former times,
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though it were to the perishing of many of their friends, they cared not;
though it were to the perishing of many of their Friends, they cared not;
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What thinke you now that you haue made their yoakes heauier, and prepared scourges, and scorpions for them,
What think you now that you have made their yokes Heavier, and prepared scourges, and scorpions for them,
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when they are defeated of that, whereupon they had set their rest, when they are thus exasperated,
when they Are defeated of that, whereupon they had Set their rest, when they Are thus exasperated,
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and made raging, as beares robbed of their whelpes, what thinke you? Nay can you thinke, that they are now idle,
and made raging, as bears robbed of their whelps, what think you? Nay can you think, that they Are now idle,
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and not plotting, or deuising some new reuenge; and if it may bee some more strange and hellish mischiefe:
and not plotting, or devising Some new revenge; and if it may be Some more strange and hellish mischief:
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which if you preuent not by due execution of the law, to diminish, and weaken them, they will execute their cruelty, to the ruine & confusion of you and the whole state,
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,
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if they bee but suffered a while to gather strength, and get power, answerable to their cruell minds.
if they be but suffered a while to gather strength, and get power, answerable to their cruel minds.
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For who sees not this, is more then blind; that poperie and crueltie, goe hand, in hand, if they haue power in their handes.
For who sees not this, is more then blind; that popery and cruelty, go hand, in hand, if they have power in their hands.
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Therefore if there be any loue to those seduced soules, that they may be reformed; If any loue to the Church of God, that Ierusalem may prosper:
Therefore if there be any love to those seduced Souls, that they may be reformed; If any love to the Church of God, that Ierusalem may prosper:
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If any loue to your selues, and state, that it may continue in peace, and you inioy your liues,
If any love to your selves, and state, that it may continue in peace, and you enjoy your lives,
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and liuings, your wiues, and children, your comforts and contentment: as you are Gods, so shew it in being like to God:
and livings, your wives, and children, your comforts and contentment: as you Are God's, so show it in being like to God:
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to deale iustly in seueritie, with these;
to deal justly in severity, with these;
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when you see lenitie will not recouer, nor smaller punishments worke any correction with them, to mooue them,
when you see lenity will not recover, nor smaller punishments work any correction with them, to move them,
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or remoue them, from their heresies, and other corruptions.
or remove them, from their heresies, and other corruptions.
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It is reported of Grosthead the renowmed B. of Lyncolne, that a little before his death, complaining of wicked courses, holden by the Romamsts, whose scourge he was;
It is reported of Grosseteste the renowned B. of Lincoln, that a little before his death, complaining of wicked courses, held by the Romanists, whose scourge he was;
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he said the Church should neuer finde any ease, from the oppressiue burdens laid vpon her,
he said the Church should never find any ease, from the oppressive burdens laid upon her,
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nor bee deliuered from the Aegiptiacall bondage she was holden in, til hir deliuerance was wrought, In ore Glady cruentand•, In the mouth of the sword, all bathed in blood.
nor be Delivered from the Egyptiacal bondage she was held in, till his deliverance was wrought, In over Glady cruentand•, In the Mouth of the sword, all bathed in blood.
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Which I alleadge, not to perswade crueltie and barbarisme, and hellish massacring; which those cruell Romanists vse in all places, when they can preuaile:
Which I allege, not to persuade cruelty and barbarism, and hellish massacring; which those cruel Romanists use in all places, when they can prevail:
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but to perswade Iustice, and the execution of iustice;
but to persuade justice, and the execution of Justice;
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being perswaded in my selfe, (as I thinke thousands more are besides) that as he thought no deliuerance could bee wrought, but by the sword:
being persuaded in my self, (as I think thousands more Are beside) that as he Thought no deliverance could be wrought, but by the sword:
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So no preseruation of vs from those burdens, and bondages, but In ore Glady Iustitiae, In the mouth of the sword, executing Iustice vpon such as would drawe vs that way. Weapons they say hoade peace.
So no preservation of us from those burdens, and bondages, but In over Glady Iustitiae, In the Mouth of the sword, executing justice upon such as would draw us that Way. Weapons they say hoade peace.
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but if it be knowne that trauailers; either cannot, or will not vse them; it will bolden cowardly theeues, and will make them dare to practise any thing;
but if it be known that travellers; either cannot, or will not use them; it will bolden cowardly thieves, and will make them Dare to practise any thing;
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either against their liues or goods. Lawes are good things for the peace of a state:
either against their lives or goods. Laws Are good things for the peace of a state:
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& are the very weapōs of their defence:
& Are the very weapons of their defence:
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but if offenders either find some not willing that haue power, or those restrained, that haue will to execute;
but if offenders either find Some not willing that have power, or those restrained, that have will to execute;
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they will dare to do any thing. For the particular;
they will Dare to do any thing. For the particular;
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If Courtiers for money will procure pardon for such as haue offended (abusing the lenitie of his Maiestie) or else some dispensation for the time to come;
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;
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to suspend the lawes against some greatones:
to suspend the laws against Some greatones:
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If Iudges fauour them in their trialls, and Iustices in their commitments, one set at libertie, whē another hath committed:
If Judges favour them in their trials, and Justices in their commitments, one Set At liberty, when Another hath committed:
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If Sheriffes, and other officers, bee remisse in their searching for them, and informing against them:
If Sheriffs, and other Officers, be remiss in their searching for them, and informing against them:
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If when information is giuen, and the Iury hath found the inditement, Clarkes and Officers both know how to doe it,
If when information is given, and the Jury hath found the indictment, Clerks and Officers both know how to do it,
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and doe practise to smother of 20. or 30.5. or more of the principallest, and most daungerous:
and do practise to smother of 20. or 30.5. or more of the principallest, and most dangerous:
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If I say they may sinde this sauour, and remission of the lawes by these meanes:
If I say they may sinde this savour, and remission of the laws by these means:
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how bolde will they grow, and how will they insult, that though the face of the lawe be against them,
how bold will they grow, and how will they insult, that though the face of the law be against them,
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yet the edge is turned from them? how vnlike shall this gouernment be to that which God vseth in adding,
yet the edge is turned from them? how unlike shall this government be to that which God uses in adding,
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and vsing more seueritie, when the smaller corrections preuaile not? how preiudiciall to the peace of the state,
and using more severity, when the smaller corrections prevail not? how prejudicial to the peace of the state,
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and preseruation of his Maiestie, his posteritie and people, both in respect of their inueterate malice,
and preservation of his Majesty, his posterity and people, both in respect of their inveterate malice,
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and exasperated stomacks? and in respect of Gods iustice, who cannot endure such a sinne, without seuere iudgements:
and exasperated stomachs? and in respect of God's Justice, who cannot endure such a sin, without severe Judgments:
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when neither the loue of the truth, is expressed; nor the hatred of heresies, and his enemies pursued.
when neither the love of the truth, is expressed; nor the hatred of heresies, and his enemies pursued.
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When Ahab had let Benhadad the King of Aram escape his hands, whom the Lord had deliuered into his hands:
When Ahab had let Benhadad the King of Aram escape his hands, whom the Lord had Delivered into his hands:
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euen then whē he had fully resolued to destroy him, and the whole kingdome, there came vnto him a Prophet of the Lord and vnder a parable made him accuse himselfe,
even then when he had Fully resolved to destroy him, and the Whole Kingdom, there Come unto him a Prophet of the Lord and under a parable made him accuse himself,
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& then vttered the Lords message. Thus saith the Lord:
& then uttered the lords message. Thus Says the Lord:
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Because thou hast let goe out of thy hands, a man whom I appointed to die, thy life shall go for his life, Because thou hast let go out of thy hands, a man whom I appointed to die, thy life shall go for his life,
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& thy people for his people. & thy people for his people.
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The Lord hath deliuered into your hands, men, whō he hath appointed to punishment, some after this sort, some after that, according to the iustice of the law;
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;
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and some to die, which are their principall seducers:
and Some to die, which Are their principal seducers:
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If you let them goe, out of your hands, what can you expect but that Iudgement, your liues for theirs;
If you let them go, out of your hands, what can you expect but that Judgement, your lives for theirs;
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and your people, for their people; your goods, libertie, and peace, for theirs? But to preuent this:
and your people, for their people; your goods, liberty, and peace, for theirs? But to prevent this:
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as you are Gods, so shewe it in time, in vsing more seueritie, and yet but iust, against al who are irreconciliable, and irreuotable;
as you Are God's, so show it in time, in using more severity, and yet but just, against all who Are irreconciliable, and irreuotable;
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specially against their seducers, the seedes-men not of heresies only, but of horrible treason, and confusion of state.
specially against their seducers, the seedsman not of heresies only, but of horrible treason, and confusion of state.
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The french storie reporteth, that Sa•anorola, holden by many, for a Prophet (but sure hee was a renounned man,
The french story Reporteth, that Sa•anorola, held by many, for a Prophet (but sure he was a renounned man,
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for pietie and learning) tolde the french King Charles the 8. he should haue great prosperitie in his voyage into Italic, and that God would giue the sword into his hand;
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;
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and all this, to the end hee should reforme the corrupt state of the church: which if he did not performe, he shuld returne home againe with dishonour;
and 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;
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and God would reserue the honour of this worke, for some other: and so it fell out.
and God would reserve the honour of this work, for Some other: and so it fell out.
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I am no Prophet, nor the sonne of a Prophet;
I am no Prophet, nor the son of a Prophet;
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yet out of Gods dealing in former times, as the sacred, and Ecclesiasticall Histories shew, I may be bolde to speake thus much;
yet out of God's dealing in former times, as the sacred, and Ecclesiastical Histories show, I may be bold to speak thus much;
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that seeing God hath put the sword into your hands, to reforme things amisse, and withstand corruptions that would grow by cutting off such as seeke to bring them in:
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:
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If you doe it, well and good; I will honour them that honour me: But if you doe it not, you shall returne with dishonour to your long homes.
If you do it, well and good; I will honour them that honour me: But if you do it not, you shall return with dishonour to your long homes.
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For they who despise me, shall be despised: and God will reserue the honour of this worke to some other.For they who despise me, shall be despised: and God will reserve the honour of this work to Some other.
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Ther is a speech in Lactantius to this purpose:
There is a speech in Lactantius to this purpose:
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If saith he, a maister of a family, shall haue his children massacred, his wife murdered, his house burned ouer his head,
If Says he, a master of a family, shall have his children massacred, his wife murdered, his house burned over his head,
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and all by a leawd seruant: and if he should spare that seruant and let him goe without seuere punishment;
and all by a lewd servant: and if he should spare that servant and let him go without severe punishment;
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what doe you thinke of him? Were he to be accounted mild, mercifull, and clement;
what do you think of him? Were he to be accounted mild, merciful, and clement;
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or vnnaturall, and cruell? doubtlesse euery one would condemne him of crueltie. Then what may be thought of your sparing of Papists;
or unnatural, and cruel? doubtless every one would condemn him of cruelty. Then what may be Thought of your sparing of Papists;
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for though (Blessed be God) they haue not done any such thing to vs;
for though (Blessed be God) they have not done any such thing to us;
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yet there wanted no will nor intent in them: no indeuour was lacking to haue effected it:
yet there wanted no will nor intent in them: no endeavour was lacking to have effected it:
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So, no thanke to them, we yet liue and prosper;
So, no thank to them, we yet live and prosper;
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for if they might haue had their wills, long since our wiues and children had bin murdered before our eyes, our houses burned before our faces, our whole state brought to confusion.
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.
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Then iudge whether pittie, & lenitie to them, be not crueltie, to all our state. But as the Apostle Paul hauing reprooued the Hebrewes somewhat sharpely, saith;
Then judge whither pity, & lenity to them, be not cruelty, to all our state. But as the Apostle Paul having reproved the Hebrews somewhat sharply, Says;
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Beloued, wee haue perswaded our selues, better things of you, and such as accompanie saluation, though wee thus speake: beloved, we have persuaded our selves, better things of you, and such as accompany salvation, though we thus speak:
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So, Honorable, and Reuerend, I haue perswaded my selfe better things of you, and such as accompanie the safetie of the state, the peace of the Church, the prosperitie,
So, Honourable, and Reverend, I have persuaded my self better things of you, and such as accompany the safety of the state, the peace of the Church, the Prosperity,
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and preseruation of his Maiestie, and all his royall issue; and the good & comfort of your selues and your posteritie, though I thus speake.
and preservation of his Majesty, and all his royal issue; and the good & Comfort of your selves and your posterity, though I thus speak.
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Thirdly, this may perswade euery man to indeuor for repentance, to profit by gods former and lesser iudgements, that they may auoyde the future and greater.
Thirdly, this may persuade every man to endeavour for Repentance, to profit by God's former and lesser Judgments, that they may avoid the future and greater.
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Those Patients who will not obey the physitians prescripts, must indure his potions;
Those Patients who will not obey the Physicians prescripts, must endure his potions;
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and if those whose ingredients are more gentle and milde and of lesse malignitie, preuaile not, they must haue sharper,
and if those whose ingredients Are more gentle and mild and of less malignity, prevail not, they must have sharper,
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if the physitian purpose to cure them:
if the Physician purpose to cure them:
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he that would auoyde these, must indeuour himselfe to helpe the first, that they may haue their effect,
he that would avoid these, must endeavour himself to help the First, that they may have their Effect,
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and worke that which was intended by them: so he that will not obey God commanding, must be sure to heare from him;
and work that which was intended by them: so he that will not obey God commanding, must be sure to hear from him;
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and to feele his rodde, that neglects his worde: and if he profit not by the lesse, he shal haue the greater:
and to feel his rod, that neglects his word: and if he profit not by the less, he shall have the greater:
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and seeing God will do this, he ought by that he hath felt, to harken to the prophet Ames, Prepare to meete him with true repentance, and 〈 ◊ 〉 to him that hath smitten him, least his hand be stretched out still.
and seeing God will do this, he ought by that he hath felt, to harken to the Prophet Ames, Prepare to meet him with true Repentance, and 〈 ◊ 〉 to him that hath smitten him, lest his hand be stretched out still.
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The physitians haue a potion against the plague, which consisteth of three ingrediēts:
The Physicians have a potion against the plague, which Consisteth of three ingredients:
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but it is but the rich mans physicke, it is too costly for many, the medicine is called flying, the ingredients are these; Citò, longè, Tardè. Citò, flee soone enough: Longè, flee farre inough:
but it is but the rich men physic, it is too costly for many, the medicine is called flying, the ingredients Are these; Citò, long, Tardè. Citò, flee soon enough: Long, flee Far enough:
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Tardè, make no haste to returne, but returne slowe inough.Tardè, make no haste to return, but return slow enough.
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Many take this preseruatiue, & many are kept all together from this, though ouertaken with another:
Many take this preservative, & many Are kept all together from this, though overtaken with Another:
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many haue it adiourned for a time, but yet are met withall afterwards, either with that or a greater: As Amos saith;
many have it adjourned for a time, but yet Are met withal afterwards, either with that or a greater: As Amos Says;
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As if a man did slie from a lyon, and a Beare me••• him, or went into the house and leaned his hard against the wall and the Serpent bit him. 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 bit him.
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But the prophets haue another preseruatiue not against this only, but all other, either to make them not touch him,
But the Prophets have Another preservative not against this only, but all other, either to make them not touch him,
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or else to turne to his good; and this they call not flying, but returning. The ingredients of this medicine are two, laid downe euery where in the Scriptures:
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:
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Cease to do euill; learne to do well. Eschew euill, and do good. And this is both restoratiue, & preseruatiue, that by which men may remooue the present, and preuent greater to come: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:
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for if men would turne from their wicked waves and put away their drunkennes and gluttonie, their chambering & wantonnesse, their horible oathes and blasphemie, cease profaning of holy things and the Sabbothes of God, forsake their couetousnes and oppression, vsurie, iniustice, adulterie, theft,
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,
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and such like and giue themselues to practise sobrietie, to refraine their tongues, to honour the Sabbothes and holy things, to followe chastitie, to be iust and faithfull, to seek iudgement, relieue the oppressed, iudge the fatherlesse, and defend the widow;
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;
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then as Esay saith of sinnes, though your sinne were as crimsin, they shalbe made white as snow, &c. So for the punishments of them,
then as Isaiah Says of Sins, though your sin were as crimson, they shall made white as snow, etc. So for the punishments of them,
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if they were neuer so great he wil remoue them, and the euill that is feared shall not come,
if they were never so great he will remove them, and the evil that is feared shall not come,
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as Chrisost. vrged the people of Antioch. with the example of the barbarous Niniuitos. Quomodo non admirabile. What an admirable thing is it, saith he, That when the Iudge had pronounced sentence, the guiltie persons should by repentance dissolue it:
as Chrysostom urged the people of Antioch. with the Exampl of the barbarous Niniuitos. Quomodo non admirabile. What an admirable thing is it, Says he, That when the Judge had pronounced sentence, the guilty Persons should by Repentance dissolve it:
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they did not flee out of the Citie as we now doe, but abiding at home did disannull the sentence:
they did not flee out of the city as we now do, but abiding At home did disannul the sentence:
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they heard their houses should fall vpon their heads, but they did flee from their sinnes, none of them did forsake his owne house as wee doe now,
they herd their houses should fallen upon their Heads, but they did flee from their Sins, none of them did forsake his own house as we do now,
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but euery one departed from his wicked way: They said not, the walles haue brought, and begotten this anger;
but every one departed from his wicked Way: They said not, the walls have brought, and begotten this anger;
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wee who are authors of this wound, let vs prepare the medicine: therefore they trusted not for safetie to the change of place, but to the change, and mutation of their maners.
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.
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These things the Barbarians did; and are not wee ashamed to doe the contrary? If any of vs were angry with his seruant,
These things the Barbarians did; and Are not we ashamed to do the contrary? If any of us were angry with his servant,
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and he should not seeke to appease our anger, but get him into his chamber, and begin to gather his clothes and stuffe together, and make a packe of them, and prepare to flee away;
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;
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would wee easily beare this contempt? And shall wee thinke God will take it at our hands? Let vs then imitate the Niniuites, who vpon vneertainties repented: would we Easily bear this contempt? And shall we think God will take it At our hands? Let us then imitate the Niniuites, who upon vneertainties repented:
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for all they had, was but this, Who can tell whether God will turne, and repent;
for all they had, was but this, Who can tell whither God will turn, and Repent;
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and turne away from his sierce wrath, that wee perish not? For they knew not the law and the Prophets: but wee haue a certaintie; namely, a most sure word: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:
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euen the certaine promises of God. Let vs, as we haue more incouragements then they, turne to God.
even the certain promises of God. Let us, as we have more encouragements then they, turn to God.
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But to conclude this poynt, I would say as the Prophet Gad said to Dauid, when hee had deliuered Gods fearefull message vnto him, touching the choyee of his plague:
But to conclude this point, I would say as the Prophet Gad said to David, when he had Delivered God's fearful message unto him, touching the choyee of his plague:
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Wilt thou that seuen yeares famine come vpon thee in thy land? Or wilt thou flee three monethes before thine enemies, they following thee? Or that there bee three daies pestilence in thy land? Now aduise thee, Wilt thou that seuen Years famine come upon thee in thy land? Or wilt thou flee three months before thine enemies, they following thee? Or that there be three days pestilence in thy land? Now advise thee,
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and see what answere I shall giue to him that sent me. and see what answer I shall give to him that sent me.
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So say I, aduise your selues, and see what aunswere I shall giue to him that sent mee.
So say I, advise your selves, and see what answer I shall give to him that sent me.
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Let mee not say, that you will not returne, for that is not profitable for you,
Let me not say, that you will not return, for that is not profitable for you,
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nor ioyfull newes for me to carie:
nor joyful news for me to carry:
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But if I shall say to God, you will returne, then as Moses said, Let not Pharaoh deceiue any more: So let not Englād deceiue any more:
But if I shall say to God, you will return, then as Moses said, Let not Pharaoh deceive any more: So let not Englād deceive any more:
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For, Be not deceiued, God is not mocked: for, whatsoeuer a man sowes that shall he reape.
For, Be not deceived, God is not mocked: for, whatsoever a man sows that shall he reap.
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He that sowes repentance, shall reape mercie; and he that sowes obstinacie and hardnes of heart shall reape confusion:
He that sows Repentance, shall reap mercy; and he that sows obstinacy and hardness of heart shall reap confusion:
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for God shall multiply his plagues still vpon him, and his wrath shall not be turned away;
for God shall multiply his plagues still upon him, and his wrath shall not be turned away;
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but his hand shall bee stretched out still. So much may suffice for the generall cause of this threatened iudgement.
but his hand shall be stretched out still. So much may suffice for the general cause of this threatened judgement.
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In the next place, as they are here placed by the Prophet, followeth the iudgement it selfe.
In the next place, as they Are Here placed by the Prophet, follows the judgement it self.
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Whereof I haue many things to speake: but the time passing so fast, and being much spent alreadie;
Whereof I have many things to speak: but the time passing so fast, and being much spent already;
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I shall bee forced to imitate cunning painters, who hauing in a great story many pictures to expresse in a little table, onely draw the chiefest and most principall at large,
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,
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and in their full proportions, the rest they expresse by the heads, and the halues onely:
and in their full proportions, the rest they express by the Heads, and the halves only:
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So I shall bee constrained to touch many things briefly, that I may handle the chiefest more fully;
So I shall be constrained to touch many things briefly, that I may handle the chiefest more Fully;
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then by the halues, that I may follow these somewhat at the full.
then by the halves, that I may follow these somewhat At the full.
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The next thing then which is to bee handled, is the generalitie of the iudgemēt, in these words;
The next thing then which is to be handled, is the generality of the judgement, in these words;
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The Lord will cut off head and taile, braunch, and rush. Whence, for our instruction, I obserue this point.The Lord will Cut off head and tail, branch, and rush. Whence, for our instruction, I observe this point.
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This is the dealing of God when he commeth to visite;
This is the dealing of God when he comes to visit;
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Where he findeth sinne generally spreade ouer all, then will he bring a generall iudgement vpon all:
Where he finds sin generally spread over all, then will he bring a general judgement upon all:
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this is manifest through the scriptures, when sinne grewe generall in the world, and the Imaginations of mans hart was only euill continually:
this is manifest through the Scriptures, when sin grew general in the world, and the Imaginations of men heart was only evil continually:
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then the Lord brought a general deluge of water and destroyed all, saue Noe & his family:then the Lord brought a general deluge of water and destroyed all, save No & his family:
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when sinne couered Sodome, Gomorrah, and the fiue Citties about it, so that not ten good men could be found in all those Cities: when sin covered Sodom, Gomorrah, and the fiue Cities about it, so that not ten good men could be found in all those Cities:
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there came a common fire from heauen and destroyed all;
there Come a Common fire from heaven and destroyed all;
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when sinne in the daies of Dauid couered the people, and Dauid left to his owne corruption, numbered the people, and prouoked the Lord, there came a common plague vpon them from Dan to Bersheba: Also when Manasses and the people corrupted themselues with Idolatrie, the Lord threatēs he would bring a cōmō plague vpon them, that he would stretch ouer them the line of Samaria, and the plummet of the house of Ahab, and would wipe Ierusalem as a man would wipe a dish, and turneth it vpside downe:
when sin in the days of David covered the people, and David left to his own corruption, numbered the people, and provoked the Lord, there Come a Common plague upon them from Dan to Beersheba: 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 Ierusalem as a man would wipe a dish, and turns it upside down:
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by al these it is manifest, that where sinne is general, there Gods iudgements shall be generall.
by all these it is manifest, that where sin is general, there God's Judgments shall be general.
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The reason of this is, First, because Iustice requireth alwaies a proportion betwixt the sin and the punishment:
The reason of this is, First, Because justice requires always a proportion betwixt the since and the punishment:
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& that both in the weight and greatnes of it, and in the length and extent of it:
& that both in the weight and greatness of it, and in the length and extent of it:
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when the sinnes are great and crying sinnes, the punishments must be great and heauie plagues;
when the Sins Are great and crying Sins, the punishments must be great and heavy plagues;
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so when they are generally spread ouer all, proportiō requireth the iudgments also should be generall.
so when they Are generally spread over all, proportion requires the Judgments also should be general.
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Secondly, because by this, God may manifest and magnifie his power: for, as it shewes his power to saue with fewe as well as with many. 1. Sam. 14.6. so to destroy many as well as fewe:
Secondly, Because by this, 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:
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& though Dauid spared Ioab because he was weake and but newly anoynted King, and the sonnes of Seruia were too strong for him;
& though David spared Ioab Because he was weak and but newly anointed King, and the Sons of Seruia were too strong for him;
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yet God is King from euerlasting, yea none is too strong for him: yet God is King from everlasting, yea none is too strong for him:
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but as well when hand ioyneth in hand, the wicked shall not be vnpunished, as when they are single.
but as well when hand Joineth in hand, the wicked shall not be unpunished, as when they Are single.
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Now vpon this ground, and from hence may I teach our earthly gods, that seeing the heauenly God will deale thus:
Now upon this ground, and from hence may I teach our earthly God's, that seeing the heavenly God will deal thus:
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So ought our earthly gods to imitate, not to suffer vnpunished, nor to tollerate any iniquitie, or any workers of iniquity;
So ought our earthly God's to imitate, not to suffer unpunished, nor to tolerate any iniquity, or any workers of iniquity;
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because of the multitude, or that many are wrapped in the same sinne:
Because of the multitude, or that many Are wrapped in the same sin:
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especially when they are not so many, but their power is able to deale with them, without preiudice to the whole, and common peace.
especially when they Are not so many, but their power is able to deal with them, without prejudice to the Whole, and Common peace.
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Indeed Augustine hath a rule, that it is not safe punishing of him, who being corrupt hath a multitude of companions:
Indeed Augustine hath a Rule, that it is not safe punishing of him, who being corrupt hath a multitude of Sodales:
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but when many are corrupted, nothing remaines to the godly, but Dolor & Gemitus, Mourning and groning:
but when many Are corrupted, nothing remains to the godly, but Dolour & Gemitus, Mourning and groaning:
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That by this figue they may be found fit and worthy to escape their destruction:
That by this figure they may be found fit and worthy to escape their destruction:
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as Ezeke. 9. But this by himselfe is expounded, that it is either of the censure of the Church or else of the Magistrate,
as Ezeke. 9. But this by himself is expounded, that it is either of the censure of the Church or Else of the Magistrate,
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when he cannot do it without preiudice to the common good;
when he cannot do it without prejudice to the Common good;
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for so he manifesteth it, out of Mathew: Concerning the Tares, the Seruants said vnto him, Wilt thou that we goe and gather them vp? But he said nay:
for so he manifesteth it, out of Matthew: Concerning the Tares, the Servants said unto him, Wilt thou that we go and gather them up? But he said nay:
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least whilst you goe about to gather the Tares yee plucke vp also with them the wheate: least while you go about to gather the Tares ye pluck up also with them the wheat:
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so that when the Tares come to be plucked vp, and the feare of hurting the wheate is remoued,
so that when the Tares come to be plucked up, and the Fear of hurting the wheat is removed,
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and that it is in no daunger, and the iniquitie either hath not defenders, or no such defēders that such a daungerous schisme and rent may follow;
and that it is in no danger, and the iniquity either hath not defenders, or no such defenders that such a dangerous Schism and rend may follow;
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then saith he, Ne Dorm•at seueritas discipliuae, Let not the seucritie of the law sleepe.
then Says he, Ne Dorm•at seueritas discipliuae, Let not the seucritie of the law sleep.
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Now among vs there are no such malefactors, but the power of the state may well deale with,
Now among us there Are no such malefactors, but the power of the state may well deal with,
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though in many sinnes many are combined: therefore ought they not to suffer them vnpunished for their multitude.
though in many Sins many Are combined: Therefore ought they not to suffer them unpunished for their multitude.
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Truth it is, our pope-holy Catholiques, who are combined in Idolatrie and treason, are many,
Truth it is, our Pope holy Catholics, who Are combined in Idolatry and treason, Are many,
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and they let not to brag of their multvde, as if they would dare the state to deale with them:
and they let not to brag of their multvde, as if they would Dare the state to deal with them:
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nay plainely daring the state, as D. Bishop doth in his Epistle to his Maiesty,
nay plainly daring the state, as D. Bishop does in his Epistle to his Majesty,
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before his answere to M. Perkins; Telling the state, what a multitude they are, & what necessitie may compell them vnto:
before his answer to M. Perkins; Telling the state, what a multitude they Are, & what necessity may compel them unto:
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yet blessed be God, the sonnes of Seruia, or of the three headed Cerberus, are not too strong for vs;
yet blessed be God, the Sons of Seruia, or of the three headed Cerberus, Are not too strong for us;
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howsoeuer they may growe by the conniuence, and lenitie of the state, and the pronenesse of our people to that naturall religion, or idolatrous superstition.
howsoever they may grow by the connivance, and lenity of the state, and the proneness of our people to that natural Religion, or idolatrous Superstition.
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Therefore ought you earthly gods to imitate the heauenly; and let your punishments bee generall, because they cōfesse this iniquitie to be very general:
Therefore ought you earthly God's to imitate the heavenly; and let your punishments be general, Because they confess this iniquity to be very general:
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especially seing this time twelue-month they thought to goe generally to worke, both with you, and vs all;
especially sing this time twelvemonth they Thought to go generally to work, both with you, and us all;
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yea, seeing wee haue a voice from heauen speaking this to vs, and commaunding that you should doe so, Reward her euen as she hath rewarded you, and giue hir double, according to hir workes:
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, and give his double, according to his works:
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and in the cuppe, that shee hath filled to you, fill her the double. If any will say, All are not such;and in the cup, that she hath filled to you, fill her the double. If any will say, All Are not such;
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and it is against charitie, so to iudge of all:
and it is against charity, so to judge of all:
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I aunswere him, I haue learned to put a difference betwixt popishly affected, and grounded papists:
I answer him, I have learned to put a difference betwixt popishly affected, and grounded Papists:
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howbeit, it is apparant that they that are only popish, are so blockish, that without the seueritie of the lawes, they will hardly harken to any instruction.
howbeit, it is apparent that they that Are only popish, Are so blockish, that without the severity of the laws, they will hardly harken to any instruction.
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And as for grounded Papists, which are indeed Atheists, and traitors; howsoeuer it may be thought all are not alike cruellie minded;
And as for grounded Papists, which Are indeed Atheists, and Traitors; howsoever it may be Thought all Are not alike cruelly minded;
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as some haue shewed themselues more then barbarous:
as Some have showed themselves more then barbarous:
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yet if they might haue but a little schooling, of a Iesuite, or a secular Priest (for if there be one good, there is neuer a bad) they will easily be hardened:
yet if they might have but a little schooling, of a Iesuite, or a secular Priest (for if there be one good, there is never a bad) they will Easily be hardened:
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and they that now seeme to be most pittifull, if they had had that they looked for, (but let their eyes fall out,
and they that now seem to be most pitiful, if they had had that they looked for, (but let their eyes fallen out,
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before they see it) they would haue beene like the Edomites that Obadiah speaketh of, They would haue beheld vs in the day that we should haue bin made strāgers;
before they see it) they would have been like the Edomites that Obadiah speaks of, They would have beheld us in the day that we should have been made Strangers;
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they would haue reioyced ouer vs in the day of our destructiō; they would haue spokē proudly in the day of our afflictiō;
they would have rejoiced over us in the day of our destruction; they would have spoken proudly in the day of our affliction;
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they would haue entred into our gates in the day of our destruction; they would haue looked on our affliction in the day of our destruction;
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;
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in the day of our destructiō, they would haue laid hands on our substāte;
in the day of our destruction, they would have laid hands on our substante;
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in the day of our destructiō, they would haue stood in the crosse wayes, to cut them off that had escaped,
in the day of our destruction, they would have stood in the cross ways, to Cut them off that had escaped,
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and haue shut vp the remembrance of vs, in thè day of our affliction. and have shut up the remembrance of us, in thè day of our affliction.
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Therefore blessed shal that hand be, that in the way of iustice, rewardeth them as they would haue serued vs.
Therefore blessed shall that hand be, that in the Way of Justice, Rewardeth them as they would have served us
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Secondly, from hence, and by this, may I admonish al men, not to blesse themselues in their sinnes;
Secondly, from hence, and by this, may I admonish all men, not to bless themselves in their Sins;
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nor to thinke they may bee the more secure, because wickednesse is spread ouer al, euen head & taile, branch and rush.
nor to think they may be the more secure, Because wickedness is spread over all, even head & tail, branch and rush.
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Vsually such is the corruption of men, that the corruptions of the time they take to be a sufficient couer for whatsoeuer sinnes they lie in;
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;
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and while they compare themselues with others, they neither are afraid, nor ashamed of sinne. For where the number is so great, there is euery thing more tollerable:
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:
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as, in the region where all are borne black-mores, it is no shame for any to bee blacke;
as, in the region where all Are born blackamoors, it is no shame for any to be black;
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and in those regions where al are drunkards, it's no shame to be drunke:
and in those regions where all Are drunkards, it's no shame to be drunk:
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So where wicked men are so many, and sinne so familiar, it is neither feared nor auoided.
So where wicked men Are so many, and sin so familiar, it is neither feared nor avoided.
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But alas, see the folly and madnesse of these men; that they make most for their securitie, will soonest bring their ruine;
But alas, see the folly and madness of these men; that they make most for their security, will soonest bring their ruin;
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because that when sinne is generall, then commeth the generall iudgement: while there are but fewe particular offenders, God vseth long patience to men;
Because that when sin is general, then comes the general judgement: while there Are but few particular offenders, God uses long patience to men;
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but when they are once growne to be banded in sinne, and all to consent in wickednes,
but when they Are once grown to be banded in sin, and all to consent in wickedness,
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then God cannot but assemble al his armies against them;
then God cannot but assemble all his armies against them;
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as a prince whē he hath one rebell vp against him with a smal power, litle regards him:
as a Prince when he hath one rebel up against him with a small power, little regards him:
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but when they are growne to a multitude, he mustereth and sendeth his forces against them.
but when they Are grown to a multitude, he mustereth and sends his forces against them.
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We see how God hath dealt with vs, and he threateneth to deale with vs further:
We see how God hath dealt with us, and he threateneth to deal with us further:
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for are we better then Dauid and his people and others? And if this seeme not to bee generall enough,
for Are we better then David and his people and Others? And if this seem not to be general enough,
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because the noble, the worshipfull and the rich, are but a little troubled, and touched with it, seeing they can take the Physitians preseruatiue,
Because the noble, the worshipful and the rich, Are but a little troubled, and touched with it, seeing they can take the Physicians preservative,
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so that this hath onely beene the plague of the poore, and of the seruants, not of the maisters, and the rich:
so that this hath only been the plague of the poor, and of the Servants, not of the masters, and the rich:
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Let vs know that the Lord will yet punish vs, more generally.
Let us know that the Lord will yet Punish us, more generally.
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And if wee turne not as the Niniuites, with one heart as one man, that our repentance and humiliation may be generall as our sinne and corruptions haue beene, hee will punish vs yet more,
And if we turn not as the Niniuites, 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,
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as he is able, and most iust;
as he is able, and most just;
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and hee will stretch ouer vs the line of Samariae, and the Plummet of the house of Ahab, and hee will wipe vs cleane;
and he will stretch over us the line of Samariae, and the Plummet of the house of Ahab, and he will wipe us clean;
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as a dish that is wiped, and turned vp-side downe. And thus you haue the generality of this iudgement.
as a dish that is wiped, and turned upside down. And thus you have the generality of this judgement.
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Now I come to the impartiallitie of it, that it is to the head as well as the taile; and to the branch, as well as to the rush: whence obserue,
Now I come to the impartiality 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,
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That when God commeth to iudge, hee spares none for any outward respects, though they be high in honour, great in power, rich in reuenues, wise in policie, deepe in learning, or whatsoeuer else:
That when God comes to judge, 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:
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no outward thing is any priuiledge to saue them, from his Iudgements.
no outward thing is any privilege to save them, from his Judgments.
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Hence is that of Salomon; Though hand ioyne in hand, the wicked shall not bee vnpunished: Hence is that of Solomon; Though hand join in hand, the wicked shall not be unpunished:
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So, though head ioyne to head, and all the meanes bee winded and knit together that may be had,
So, though head join to head, and all the means be winded and knit together that may be had,
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yet shall nothing free them from the iudgements of God. Such are the vehemencie of the Lords arrowes, when he shooteth them abroad;
yet shall nothing free them from the Judgments of God. Such Are the vehemency of the lords arrows, when he shoots them abroad;
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though Achab bee in the middest of his hoast, companied with all his men of armes, though Ahab be in the midst of his host, companied with all his men of arms,
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yet one of them shall giue him a deadly wound.
yet one of them shall give him a deadly wound.
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Though Nabuchadnezzer be in his lordly palace, built for the honour of his maiestie, accompanied with his wise counsell,
Though Nebuchadnezzar be in his lordly palace, built for the honour of his majesty, accompanied with his wise counsel,
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yet another of them shall smite him, and driue him to banishment. Though Belshazzer his sonne be in the middest of his cuppes;
yet Another of them shall smite him, and driven him to banishment. Though Belshazzar his son be in the midst of his cups;
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euen as it were in despight of God, drinking healthes in the vessells of Gods tabernacle:
even as it were in despite of God, drinking healths in the vessels of God's tabernacle:
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yet another of them shall be like an hand-writing vpon the wall, and shall make his countenance to change, his thoughts to be troublesome, his ioyntes to loose,
yet Another of them shall be like an handwriting upon the wall, and shall make his countenance to change, his thoughts to be troublesome, his Joints to lose,
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and his knees to beate one against the other. and his knees to beat one against the other.
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Though Herod be arrayed with his royall robes, set vpon his glorious seate, making his eloquent oration,
Though Herod be arrayed with his royal robes, Set upon his glorious seat, making his eloquent oration,
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and enioying the applause of the people, The voyce of God and not of man:
and enjoying the applause of the people, The voice of God and not of man:
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Yet shall another of them smite him, that hee shall bee eaten with wormes, and make him as loathsome to the smel,
Yet shall Another of them smite him, that he shall be eaten with worms, and make him as loathsome to the Smell,
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as euer he was delectable to the eare.
as ever he was delectable to the ear.
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If the Lord smite the Cedars of Libanus, how shall the shrubs escape? for saith the Psalmist, The voyce of the Lordsh tketh the Codars of Libanus, aswel as the shrubs of Cades, wherby we plainly see, that there is no earthly thing can be a writ of protection, to protect a man from the wrath of God, when hee commeth to iudgement.
If the Lord smite the Cedars of Lebanon, how shall the shrubs escape? for Says the Psalmist, The voice of the Lords tketh the Cedars of Lebanon, aswell as the shrubs of Cades, whereby we plainly see, that there is no earthly thing can be a writ of protection, to Pact a man from the wrath of God, when he comes to judgement.
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And good reason there is, why it should not. First, because the Lord is no accepter of persons, as Peter thought in his error;
And good reason there is, why it should not. First, Because the Lord is no accepter of Persons, as Peter Thought in his error;
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ingeniously confessing it afterwards, Acts. 10.34.
ingeniously confessing it afterwards, Acts. 10.34.
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And the reason of this, is partly the iustice and vprightnes of his nature, and partly the greatnesse of his maiestie:
And the reason of this, is partly the Justice and uprightness of his nature, and partly the greatness of his majesty:
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the vprightnesse of his nature, because it is immutable, and he alwayes the same;
the uprightness of his nature, Because it is immutable, and he always the same;
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the greatnesse of his maiestie, because nothing is great in comparison of him, as Ambrose giueth the reason;
the greatness of his majesty, Because nothing is great in comparison of him, as Ambrose gives the reason;
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though the things be great in respect of man, yet nothing is great in respect of God, seeing that as Esay speakes;
though the things be great in respect of man, yet nothing is great in respect of God, seeing that as Isaiah speaks;
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Hee sitteth vpon the Circle of the earth, & the inhabitants thereof are as grashoppers. The earth is but as a poynt, or mote in comparison of the heauens: 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:
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though a little hill in respect of man, is a great thing. A litle grain turneth the goldsmiths scales;
though a little hill in respect of man, is a great thing. A little grain turns the goldsmiths scales;
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when as a great matter will not change the scales at the Kings beame. Secondly, because their sinnes are greater then others:
when as a great matter will not change the scales At the Kings beam. Secondly, Because their Sins Are greater then Others:
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partly because they haue receied much, and much is required of them; and where most obedience is due, there the disobedience is greater:
partly Because they have receied much, and much is required of them; and where most Obedience is due, there the disobedience is greater:
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partly because, where others sinne of infirmitie, as Solomon speaketh of the theefe, that he steales for hunger, therefore men pittie him.
partly Because, where Others sin of infirmity, as Solomon speaks of the thief, that he steals for hunger, Therefore men pity him.
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But they sinne of contempt, as Pharoh did: But they sin of contempt, as Pharaoh did:
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Who is the Lord, that I should feare him? partly, because by their example, many are drawne and imboldened to the like sinnes:Who is the Lord, that I should Fear him? partly, Because by their Exampl, many Are drawn and emboldened to the like Sins:
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therefore no maruell if God smite them principallie. Now from this poynt, the impartialitie of Gods iudgements, may we haue these informations:
Therefore no marvel if God smite them principally. Now from this point, the impartiality of God's Judgments, may we have these informations:
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First, for such as Iehosaphat speaketh, Who execute the iudgements, not of max, but of God; They ought to doe as God himselfe would doe, whose deputies they are, and whose person they represent;
First, for such as Jehoshaphat speaks, Who execute the Judgments, not of max, but of God; They ought to do as God himself would do, whose deputies they Are, and whose person they represent;
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who also is in the middest of them, not to spare any malefactor, for any outward respect, whatsoeuer:
who also is in the midst of them, not to spare any Malefactor, for any outward respect, whatsoever:
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they ought to punish the Noble, as well as the base, the rich, as the poore, the great as wel as the smal.
they ought to Punish the Noble, as well as the base, the rich, as the poor, the great as well as the small.
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It was not for nought, that Iethro aduised Moses that his magistrates should bee men of courage, and hating Couetonsnes:
It was not for nought, that Jethro advised Moses that his Magistrates should be men of courage, and hating Couetonsnes:
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because, they that are fearefull, and that loue money, desiring to finger it, will sinne for a little thing;
Because, they that Are fearful, and that love money, desiring to finger it, will sin for a little thing;
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a small thing will easily turne them, and one graine will make their scale weigh heauier, or lighter.
a small thing will Easily turn them, and one grain will make their scale weigh Heavier, or lighter.
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They will soone bee like the fishermans Angle, as one saith, that though it haue but a little fish it will bend somewhat:
They will soon be like the fishermans Angle, as one Says, that though it have but a little Fish it will bend somewhat:
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but when it hath a great fish, it will bowe to his hand; but these things should not be so.
but when it hath a great Fish, it will bow to his hand; but these things should not be so.
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But as the lawe, which is the dumbe magistrate, was penned without respect of person: So the magistrate which is the speaking lawe, should execute without any affection;
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;
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as well punishing a Noble adulterer, as a meane one; as well laying the law to a great idolatrous recusant, as to a small one;
as well punishing a Noble adulterer, as a mean one; as well laying the law to a great idolatrous recusant, as to a small one;
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as well to such as is his friend, as to him that is a stranger;
as well to such as is his friend, as to him that is a stranger;
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as well to him that hath many friends, as to him that is destitute of friends;
as well to him that hath many Friends, as to him that is destitute of Friends;
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and not onely to those that openly professe that grosse idolatrie, but to such as vnderhand further that pestilent superstition.
and not only to those that openly profess that gross idolatry, but to such as underhand further that pestilent Superstition.
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How daungerous such are, may appeare by that which Socrates writeth:
How dangerous such Are, may appear by that which Socrates Writeth:
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that certaine Arians, supposed to be conuerts, abusing the lenitie and credulitie of Constantine the great, insinuated themselues into his fauour;
that certain Arians, supposed to be converts, abusing the lenity and credulity of Constantine the great, insinuated themselves into his favour;
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and obtained offices, and imployments, in the common-wealth: these publiquely professed the doctrine of the Nieene Creed;
and obtained Offices, and employments, in the commonwealth: these publicly professed the Doctrine of the Nicene Creed;
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but secretly, and vnderhand they kept their olde corruptions in their hearts:
but secretly, and underhand they kept their old corruptions in their hearts:
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and by all meanes they could, collaterallie with slanders, and Iniustice, through the sides of the godly, they wounded the holy and innocent cause.
and by all means they could, collaterally with slanders, and Injustice, through the sides of the godly, they wounded the holy and innocent cause.
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If there be any such among vs, possessing any such places;
If there be any such among us, possessing any such places;
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and if there bee any branch of the law against them, these as most dangerous ought to feele the waight of it:
and if there be any branch of the law against them, these as most dangerous ought to feel the weight of it:
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but if there be no lawe, blessed be his mouth that will speake for such a law, that there may bee more and longer triall made of them,
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,
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before they be admitted to any place;
before they be admitted to any place;
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and if they be in any, that they may bee speedily remooued when their windings are discouered:
and if they be in any, that they may be speedily removed when their windings Are discovered:
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& blessed he his hand that shall execute such a law. And as against them, so against all other malefactors, executions ought to be without partialitie:
& 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:
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and then if they prooue like vnto Leui in execution, That said vnto his father, and mother, I haue not seene him;
and then if they prove like unto Levi in execution, That said unto his father, and mother, I have not seen him;
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neither knew hee his brethren nor his owne children: for they obserued thy law, and and kept thy couenant: neither knew he his brothers nor his own children: for they observed thy law, and and kept thy Covenant:
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If any deale so, then shall come vpon them that blessing, The Lord shall blesse their substance,
If any deal so, then shall come upon them that blessing, The Lord shall bless their substance,
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and accept the worke of their hands, and smite through the loynes of them that rise against him,
and accept the work of their hands, and smite through the loins of them that rise against him,
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and of them that hate him, that they rise not againe. and of them that hate him, that they rise not again.
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But if any be partiall, let him looke for the recompence of King Saul, who was put out of the calendar of the Kings,
But if any be partial, let him look for the recompense of King Saul, who was put out of the calendar of the Kings,
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as if hee had raigned but two yeares: so shal they, out of the number of the worthy Iudges of God.
as if he had reigned but two Years: so shall they, out of the number of the worthy Judges of God.
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Secondly, this may admonish all those that are great, whose heads the Lord hath lifted vp aboue others, who are more Noble, honourable, worshipfull or wealthy,
Secondly, this may admonish all those that Are great, whose Heads the Lord hath lifted up above Others, who Are more Noble, honourable, worshipful or wealthy,
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then others that thinke themselues in greatest securitic, the Lord can bring them to greatest miseries.
then Others that think themselves in greatest securitic, the Lord can bring them to greatest misery's.
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For it is he that can binde the Nobles in chaines, and Princes in links of Iron:
For it is he that can bind the Nobles in chains, and Princes in links of Iron:
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his darknes couered the Courte of Pharoh, as well as the countrie of Aegytt: he slewe the first borne of the King,
his darkness covered the Court of Pharaoh, as well as the country of Egypt: he slew the First born of the King,
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as well as the pezants of Ham: Pharoh was destroyed in the red Sea, as well as the common Souldier or subiect.
as well as the peasants of Ham: Pharaoh was destroyed in the read Sea, as well as the Common Soldier or Subject.
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That which Dauid sent as a comfort to Ioab after worthie Vriah was slaine (Let not this thing trouble thee, the sword of the Lord destroyes one as well as another) I may sēd as a cooling card to those that are at ease in Sion, & secure in England; lifted vp, vpon the wings of their wealth, or other priuiledges: but yet with this charge; Let this thing trouble you;
That which David sent as a Comfort to Ioab After worthy Uriah was slain (Let not this thing trouble thee, the sword of the Lord Destroys one as well as Another) I may send as a cooling carded to those that Are At ease in Sion, & secure in England; lifted up, upon the wings of their wealth, or other privileges: but yet with this charge; Let this thing trouble you;
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for the sword of the Lord deuoureth one as well as an other. The iudgements of God are vpon vs:for the sword of the Lord devoureth one as well as an other. The Judgments of God Are upon us:
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they haue little profited those, that haue any of these priuiledges;
they have little profited those, that have any of these privileges;
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partly for that they are seduced with a conceit, which is, that wee neither read of,
partly for that they Are seduced with a conceit, which is, that we neither read of,
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nor see any men of their qualitie touched with any such plague:
nor see any men of their quality touched with any such plague:
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but do they thinke so indeed? Why then did they flie from it? What a vaine action is it to flie,
but do they think so indeed? Why then did they fly from it? What a vain actium is it to fly,
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when there is no feare? But, haue not as great as they bin smittē with it? What, was not Hezekiah smitten to death with it? And was Dauids feare a vaine feare,
when 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 Fear a vain Fear,
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when the Angell approached towards Ierusalem? But if this should not be, hath not the Lord varietie of iudgements? and hath he not smitten others as great as they, with as fearefull as this? If Pharaoh could not be preserued with all his iron Chariots,
when the Angel approached towards Ierusalem? But if this should not be, hath not the Lord variety of Judgments? 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,
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if the goodly buildings and houses of Nabuchadnezzar could not preserue him from his beastly banishment,
if the goodly buildings and houses of Nebuchadnezzar could not preserve him from his beastly banishment,
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nor the praise and the great applause of the people keepe Herod from the deuouring of the wormes,
nor the praise and the great applause of the people keep Herod from the devouring of the worms,
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nor all the full barnes of the rich man in the Gospell, could keepe his soule in body for one night;
nor all the full Barns of the rich man in the Gospel, could keep his soul in body for one night;
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What can your great power, or goodly buildings, or honours, or admiration of men promise safetie vnto you? and yet if they do promise,
What can your great power, or goodly buildings, or honours, or admiration of men promise safety unto you? and yet if they do promise,
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how can they performe it? And if they could in this life, yet should they not in the life that is to come:
how can they perform it? And if they could in this life, yet should they not in the life that is to come:
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where if God would respect persons, yet there should not be any thing to be respected,
where if God would respect Persons, yet there should not be any thing to be respected,
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because euery one shall appeare stript of all worldly priuiledges;
Because every one shall appear stripped of all worldly privileges;
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Princes of their Crownes and dignities, Nobles of their Coronets and honours, the rich of their wealth, the magistrate of their Scarlets & of their ensignes of honour,
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,
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and euery one shall appeare more naked then he goeth out of the world. In this world indeed there is a difference, but none in the world to come:
and every one shall appear more naked then he Goes out of the world. In this world indeed there is a difference, but none in the world to come:
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but as it is with marchants counters, that all the time the account lasteth, one is better then another, one stands for a thousand, another for a hundred, and another for a cypher;
but as it is with Merchants counters, that all the time the account lasteth, one is better then Another, one Stands for a thousand, Another for a hundred, and Another for a cypher;
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but when the account is ended, all is alike: So it is in these things.
but when the account is ended, all is alike: So it is in these things.
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Let no man then for his greatnesse, honour, worship, wealth, or any other thing, flatter himselfe in his sinnes,
Let no man then for his greatness, honour, worship, wealth, or any other thing, flatter himself in his Sins,
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as if the hand of God should not finde him out here in this present world:
as if the hand of God should not find him out Here in this present world:
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seeing he will cut off head, as well as taile, branch as rush; much lesse let him harden himselfe, in respect of the time to come.
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.
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For whereas riches and these thinges when they are had, will not deliuer their owner in the day of wrath;
For whereas riches and these things when they Are had, will not deliver their owner in the day of wrath;
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he cannot expect, but falselie, deliuerance, by them, when he shall appeare without them.
he cannot expect, but falsely, deliverance, by them, when he shall appear without them.
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Now further out of this, that God will destroy both head, and taile, the deceiued magistrate,
Now further out of this, that God will destroy both head, and tail, the deceived magistrate,
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& the deceiuing Prophet, as it is interpreted in the 15. verse, which is the vprightnesse, and the equitie of Gods iudgement; I obserue this doctrine:
& 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:
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That wicked magistrats and ministers, flattering and bolstering each others in their wicked courses, shall certainly be punished, and oftentimes together.
That wicked Magistrates and Ministers, flattering and bolstering each Others in their wicked courses, shall Certainly be punished, and oftentimes together.
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So it is manifest by Balaam and the Kings of Midian: also by Ahab & his soure hundred false Prophets:
So it is manifest by balaam and the Kings of Midian: also by Ahab & his sour hundred false prophets:
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by Ierohoam and his hedge priests:
by Jeroboam and his hedge Priests:
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by Zedchia and his false prophets, when as Ieremy, and other the poore people were reserued. And why this?
by Zedchia and his false Prophets, when as Ieremy, and other the poor people were reserved. And why this?
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But first, because they do much hurt by their example, & strengthen other mens hands in sinne, being the cause of the corruptions of others;
But First, Because they do much hurt by their Exampl, & strengthen other men's hands in sin, being the cause of the corruptions of Others;
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the whole bodie being commonly as these heads are.
the Whole body being commonly as these Heads Are.
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So that it is in a commonwealth, as one saith it is in a fish, that if the head bee once corrupted and putrified, the whole body certainely is no lesse;
So that it is in a commonwealth, as one Says it is in a Fish, that if the head be once corrupted and Putrified, the Whole body Certainly is not less;
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and if a man would know whether the bodie of the fish be corrupt or no, hee must smell the head:
and if a man would know whither the body of the Fish be corrupt or no, he must smell the head:
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so if these heads be corrupted, the whole bodie needes must be infected. These are the ringleaders and captaines of such rebellions:
so if these Heads be corrupted, the Whole body needs must be infected. These Are the ringleaders and Captains of such rebellions:
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it is iust then they should be punished with the first and together. Secondly, because the Lord would shewe both his iustice and his power, in one action:
it is just then they should be punished with the First and together. Secondly, Because the Lord would show both his Justice and his power, in one actium:
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his iustice giuing aequalia aequalibus, punishing alike them, who sinne alike;
his Justice giving aequalia aequalibus, punishing alike them, who sin alike;
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and power, in manifesting that no strength is able to withstand him, but that he is able to confound all that combine themselues:
and power, in manifesting that no strength is able to withstand him, but that he is able to confound all that combine themselves:
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euen as Nahum saith, They shall be but as thornes folden together, as drunkards in their drunkennes: even as Nahum Says, They shall be but as thorns folden together, as drunkards in their Drunkenness:
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they shal be devoured as stubble fully dried. Now if these things shall bee thus; First, magistrates may learne to know who are their friends, and who their enemies.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.
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In the generall it will bee granted, that he that preserues a mā from destruction, is his special friend;
In the general it will be granted, that he that preserves a man from destruction, is his special friend;
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he that draweth him into ruine must needs be his enemie; and such an one is a flatterer:
he that draws him into ruin must needs be his enemy; and such an one is a flatterer:
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who, as Solomon speaketh, spreads a net for his steps.
who, as Solomon speaks, spreads a net for his steps.
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And such are flattering ministers, who smoth them vp in euery thing, magnifying euery thing that they doe, and is in them;
And such Are flattering Ministers, who smooth them up in every thing, magnifying every thing that they do, and is in them;
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as if no mote were at al in their garments;
as if no mote were At all in their garments;
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as if they could not sinne, or that which is sinne in others were no sinne in them:
as if they could not sin, or that which is sin in Others were no sin in them:
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these are they who bring destruction vnto them.
these Are they who bring destruction unto them.
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There is a kinde of Serpent, that by stinging of men, casts them into a maruellous sweete sleepe;
There is a kind of Serpent, that by stinging of men, Cast them into a marvelous sweet sleep;
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who if euer they once wake, they presently die: such verily are these flatterers;
who if ever they once wake, they presently die: such verily Are these Flatterers;
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and the like will be to these who are flattered, if they could, or would foresee and know it.
and the like will be to these who Are flattered, if they could, or would foresee and know it.
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If Ahab could haue seene it, Micha was not his enemie, but Zidkiah & the whole companie of false flattering prophets.
If Ahab could have seen it, Micah was not his enemy, but Zidkiah & the Whole company of false flattering Prophets.
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If Ieroboam could haue seene it, plaine dealing Amos was not his enemie, but flattering Amaziah, the priest:
If Jeroboam could have seen it, plain dealing Amos was not his enemy, but flattering Amaziah, the priest:
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So generally to all princes, such ministers, are enemies, who compose themselues to their countenances, and seeke not to frame them to the lawes of God;
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;
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who are like to some pictures that will looke on a man which way soeuer hee looke, on the right hād, or on the left;
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;
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before him, or aside of him. The Lord keepe all Christian Kings, from such enemies.
before him, or aside of him. The Lord keep all Christian Kings, from such enemies.
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And easie were it for them to be freed of them, if they would countenance those that would deale plainely with them, with discretion, and discountenance all such smoothers and flatterers.
And easy were it for them to be freed of them, if they would countenance those that would deal plainly with them, with discretion, and discountenance all such smothers and Flatterers.
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For thē as the Northwinde driueth away the raine: so would an angry coūtenance, the slandering tong;
For them as the Northwind Driveth away the rain: so would an angry countenance, the slandering tonge;
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yea, the flattering tongue. I suppose that Alexander was a long time after free from flatterers,
yea, the flattering tongue. I suppose that Alexander was a long time After free from Flatterers,
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when as Aristobulus, hauing read vnto him many things that he had writ of him surpassing the truth,
when as Aristobulus, having read unto him many things that he had writ of him surpassing the truth,
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as the was passing the riuer Hydaspis; he tooke the booke from him, and threwe it into the riuer,
as the was passing the river Hydaspis; he took the book from him, and threw it into the river,
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and said, hee was almost mooued to doe so with Aristobulus himselfe, for his seruile dealing:
and said, he was almost moved to do so with Aristobulus himself, for his servile dealing:
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with such kind of entertainment, they might easily rid thēselues, of such destroying flatterers;
with such kind of entertainment, they might Easily rid themselves, of such destroying Flatterers;
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least they be forced to say as Adrian the Emperour, when he was a dying (hauing delighted in Physitians all his life, who administred nothing but pleasing things vnto him,) said;
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;
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that too many Physitians had killed the Emperor: so too many flatterers, haue caused their destruction.
that too many Physicians had killed the Emperor: so too many Flatterers, have caused their destruction.
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Secondly, ministers may learnes, as they loue themselues, to deale faithfully, and to bee as the Cherubines,
Secondly, Ministers may learns, as they love themselves, to deal faithfully, and to be as the Cherubim,
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vnto the mercie seate, thither they looked and thence they gaue their aunsweres; and not to be partiall in the law, least God cause them to bee despised,
unto the mercy seat, thither they looked and thence they gave their answers; and not to be partial in the law, lest God cause them to be despised,
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and in the end destroy them, as here is threatned.
and in the end destroy them, as Here is threatened.
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They may liue in a time, when such prophets as will speake of wine, and strong drinke, and pleasing things, shall be most desired;
They may live in a time, when such Prophets as will speak of wine, and strong drink, and pleasing things, shall be most desired;
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and among such as are like those in Esay, which say vnto the seers, see not,
and among such as Are like those in Isaiah, which say unto the seers, see not,
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and to the Prophets, prophecie not vnto vs right things, but speake flattering things vnto vs, prophecie errors: and to the prophets, prophecy not unto us right things, but speak flattering things unto us, prophecy errors:
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and such as will tell them if they deale faithfully, as Balacke told Balaam, I thought surely to promote thee to honour,
and such as will tell them if they deal faithfully, as Balack told balaam, I Thought surely to promote thee to honour,
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but the Lord hath kept thee backe from honour. but the Lord hath kept thee back from honour.
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And so it proues that this is the way to earthly honour, preferment, and liuing for a season and a little while: And so it Proves that this is the Way to earthly honour, preferment, and living for a season and a little while:
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but the Lord threatned it shall not prosper long with them, he can in a night take all from them as he did Ionas his gourd.
but the Lord threatened it shall not prosper long with them, he can in a night take all from them as he did Ionas his gourd.
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But if they enioy it longer, it is but for a while; for the eyes of his children shall faile, that speaketh flattery to his friends.
But if they enjoy it longer, it is but for a while; for the eyes of his children shall fail, that speaks flattery to his Friends.
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But if no such thing happen to them in this life, what haue they gained to gaine the whole world, to get all honour and preferment,
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,
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and lose their owne soules, and to answere for so many soules as haue perished through their vnfaithfulnes? For what can they answere when God shall come to iudge? will they pretend the greatnes of those, whom they indeuoured so to please? certainly it will not benefit them.
and loose 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.
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Chrysostome when he had spoken somewhat which seemed to offend the rich and mighty of his audience, spake to thē thus; Chrysostom when he had spoken somewhat which seemed to offend the rich and mighty of his audience, spoke to them thus;
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Ne quis miht diues. &c. Let no rich man, nor no great or powerful man, swell against me, Ne quis miht dives. etc. Let no rich man, nor no great or powerful man, swell against me,
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or knit his browes at me; I account of all these as fables, shaddowes, and dreames:
or knit his brows At me; I account of all these as fables, shadows, and dreams:
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for none of those that are present shall be able to defend me at that day,
for none of those that Are present shall be able to defend me At that day,
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when I shall be challenged and reprooued for not deliuering the lawe of God with sufficient sharpnes; when I shall be challenged and reproved for not delivering the law of God with sufficient sharpness;
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this was, euen this was the ruine of that admirable olde man, who himselfe liued a blameles life: this was, even this was the ruin of that admirable old man, who himself lived a blameless life:
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it destroyed him with his sonnes; it destroyed him with his Sons;
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what then can any flattring Amaziahs or fawning Zedkiahs expect? that any mans greatnes should excuse them? it will not defend themselues:
what then can any flattering Amaziah's or fawning Zedkiahs expect? that any men greatness should excuse them? it will not defend themselves:
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how then their flatterers? nay as is said before; they then shal haue none of their greatnes to defend themselues or helpe others.
how then their Flatterers? nay as is said before; they then shall have none of their greatness to defend themselves or help Others.
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Now in the 16. verse followeth the particular cause of the iudgement, which is the gouernours and Ministers misleading of the people, making them to erre:
Now in the 16. verse follows the particular cause of the judgement, which is the Governors and Ministers misleading of the people, making them to err:
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whence it must needs be that they themselues erred and teached errors. Whence I gather this.
whence it must needs be that they themselves erred and teached errors. Whence I gather this.
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That the gouerners, rulers & Ministers of a particular visible Church, may erre in matters of faith,
That the Governors, Rulers & Ministers of a particular visible Church, may err in matters of faith,
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and manners, doctrine and life, which is manifest through the whole booke of the Scriptures; First these things were foretolde:
and manners, Doctrine and life, which is manifest through the Whole book of the Scriptures; First these things were foretold:
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for howsoeuer the people made a bragge, Come let vs imagine some deuice against Ieremiah, for the law shal not perish fro the priest,
for howsoever the people made a brag, Come let us imagine Some device against Jeremiah, for the law shall not perish from the priest,
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nor counsell from the wise, nor the word from the Prophets: Yet the Lord he threateneth it shuld come to passe cleane contrary:nor counsel from the wise, nor the word from the prophets: Yet the Lord he threateneth it should come to pass clean contrary:
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as it is said in Ezek. Calamitie shal come vpon calamitie, & rumour shal be vpō rumor: as it is said in Ezekiel Calamity shall come upon calamity, & rumour shall be upon rumor:
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then shal they •••ke a vision of the Prophet; but the law shal perish 〈 ◊ 〉 the Priest, & counsel from the auncient: and Micha. 3.6. Therefore night shall be vnto you for a vision, and darknesse shall be vnto you for a diuination;
then shall they •••ke a vision of the Prophet; but the law shall perish 〈 ◊ 〉 the Priest, & counsel from the ancient: and Micah. 3.6. Therefore night shall be unto you for a vision, and darkness shall be unto you for a divination;
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and the sunne shall goe downe ouer the Prophets, and the day shall be darke ouer them. and the sun shall go down over the prophets, and the day shall be dark over them.
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Secondly, it is manifest by that which is in Esay, The watch men are all bl••• …, they be asleepe, and delight in sleeping: and by that in Ieremie; I haue seene foolisimesse, in the Prophets of Samariah, &c. If the exception be, that this was Israel and not Iuda, then see that which followeth;
Secondly, it is manifest by that which is in Isaiah, The watch men Are all bl••• …, they be asleep, and delight in sleeping: and by that in Ieremie; I have seen foolisimesse, in the prophets of Samaria, etc. If the exception be, that this was Israel and not Iuda, then see that which follows;
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I haue also seene filthinesse in the Prophets of Ierusalem. If it be said, that these are prophets and not priests; I have also seen filthiness in the prophets of Ierusalem. If it be said, that these Are Prophets and not Priests;
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Thirdly, I manifest it by the euent.
Thirdly, I manifest it by the event.
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All the chiese of the priests also and of the people, trespassed wonderfully, according to all the abominations of the heathen, All the chiese of the Priests also and of the people, trespassed wonderfully, according to all the abominations of the heathen,
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and polluted the house of the Lord, which hee had sanctified in Ierusalem. and polluted the house of the Lord, which he had sanctified in Ierusalem.
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And if it be said, that this was in the Synagogue & not in the christian church (as they absurdly speake) that all the cheise of the priests and of the people trespassed, &c. We will follow them whither they call vs:
And 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:
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and see the Apostles how they erred: when Christ spake vnto them of his sufferings, in Luke, it is said;
and see the Apostles how they erred: when christ spoke unto them of his sufferings, in Lycia, it is said;
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They vnderstood none of these things, and this saying was hid from them: neither perceiued they the things which were spoken: They understood none of these things, and this saying was hid from them: neither perceived they the things which were spoken:
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which not vnderstanding of the speech of Christ, grew out of an error, which their mindes was forestalled withall before, that Christ should raigne as a temporall king.
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.
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But it may be that this was before Christs resurectiō; see therfore his disciples asked him, saying;
But it may be that this was before Christ resurrection; see Therefore his Disciples asked him, saying;
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Lord wilt thou at this time restore the kingdoe to Israel? as dreaming of an earthly kingdome;Lord wilt thou At this time restore the Kingdom to Israel? as dreaming of an earthly Kingdom;
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as if he should haue had one: but though he now were risen, vet was he not ascended;
as if he should have had one: but though he now were risen, vet was he not ascended;
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neither had sent the holy ghost.
neither had sent the holy ghost.
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600
The to say nothing touching certain of the Church, & those in like lihood not a sewe, who erred, concerning the calling of the Gentiles, so that Peter was faine to make an Apologie for his going to Cornelius, Acts 11; Let vs come to Peter the head of the Church; Acts. 10.14. he was ignorant that by Christ the ceremoniall lawe was abolished;
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;
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I haue eaten nothing that is vncleane or polluted: yea himselfe was ignorant of the calling of the Gentiles:I have eaten nothing that is unclean or polluted: yea himself was ignorant of the calling of the Gentiles:
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doubt not but goe; therefore hee was ignorant before: and verse 33.34. Of a truth, now I know there is no respect of persons with God. 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.
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And as he erred in faith, so also in manners.
And as he erred in faith, so also in manners.
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Gelat. 2.14, Paul reprooued him before all men, that being a Iewe, be walked as the Gentiles, and not like the Iewes: Gelat. 2.14, Paul reproved him before all men, that being a Iewe, be walked as the Gentiles, and not like the Iewes:
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and yet compelled the Gentiles to dee like the Iewes: and yet compelled the Gentiles to dee like the Iewes:
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606
Is it not then manifest they may erre, and haue erred? but see this confirmed.
Is it not then manifest they may err, and have erred? but see this confirmed.
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First, because the best knoweth but in part; though their knowledge be neuer so great, yet is it but imperfect:
First, Because the best Knoweth but in part; though their knowledge be never so great, yet is it but imperfect:
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for the Apostle saith, Wee know in part, and wee prophecie in part:
for the Apostle Says, we know in part, and we prophecy in part:
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and the common speech is, Maexima pars eorum quae sci••us, est minima pars eorum quae ignoranuts;
and the Common speech is, Maexima pars Their Quae sci••us, est minima pars Their Quae ignoranuts;
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The greatest part of those things we know, is the least part of those things we yet are ignorat of. The greatest part of those things we know, is the least part of those things we yet Are Ignorant of.
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Now ignorance is the mother of errour, saith Bernard: seeing al men thē are in partignorāt, they may erre:
Now ignorance is the mother of error, Says Bernard: seeing all men them Are in partignorant, they may err:
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612
thē the Priest may erre in part.
them the Priest may err in part.
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613
Secondly, because euery man is but in part sanctified, and hath the remnants of the olde man remaining in him:
Secondly, Because every man is but in part sanctified, and hath the remnants of the old man remaining in him:
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euen Paul, who had so farre proceeded in sanctification, as that hee was not inseriour to the very chiese Apostles, had yet the remnants of the old man.
even Paul, who had so Far proceeded in sanctification, as that he was not inseriour to the very chiese Apostles, had yet the remnants of the old man.
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615
Now then it is no more I that doe it, but the sinne that dwelleth in me:
Now then it is no more I that do it, but the sin that dwells in me:
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O wretched man that I am, who shall deliuer me from the bodie of this death? Therefore they may partlie striue against their owne iudgment,Oh wretched man that I am, who shall deliver me from the body of this death? Therefore they may partly strive against their own judgement,
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and be drawne by temptation to defende an errour against conscience; for howsoeuer errour in iudgement, commeth from ignorance:
and be drawn by temptation to defend an error against conscience; for howsoever error in judgement, comes from ignorance:
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yet errour in act, as in teaching, defending, and maintaing of some vntruth, is ioyned often with knowledge;
yet error in act, as in teaching, defending, and maintaining of Some untruth, is joined often with knowledge;
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and ariseth not out of ignorance, but out of want of grace, and sanctification.
and arises not out of ignorance, but out of want of grace, and sanctification.
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Thirdly, because that promise of the incessant assistāce & infallible guidāce of the spirit, was neuer made to any saue to the Apostles because they were to plant Churches, where were neuer any before;
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;
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and being in a new sorme of gouernment of the Church, which was neuer vsed nor heard of before,
and being in a new Form of government of the Church, which was never used nor herd of before,
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therefore to them it was promised, He shall teach y•• all things, and bring all things to your remembrance:
Therefore to them it was promised, He shall teach y•• all things, and bring all things to your remembrance:
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and againe, Hee shall lead you into all truth. By which is meant, not an absolute illumination of all truth;
and again, He shall led you into all truth. By which is meant, not an absolute illumination of all truth;
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for that the Apostle had denied before, Wee know in part: But an infallible suggestion of the truth, as occasion was offered.
for that the Apostle had denied before, we know in part: But an infallible suggestion of the truth, as occasion was offered.
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And that this was promised onely to thē, I proue, because of that, Ioh. 16.13. And he shall shew you all things to come;
And that this was promised only to them, I prove, Because of that, John 16.13. And he shall show you all things to come;
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which neuer any Pope or Patriarch durst challenge:
which never any Pope or Patriarch durst challenge:
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and therefore seeing they are both in one graunt, and that this will not passe by vertue of that promise;
and Therefore seeing they Are both in one grant, and that this will not pass by virtue of that promise;
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then why the other, seeing they are both in one and the same promise?
then why the other, seeing they Are both in one and the same promise?
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Now this being so certaine a truth, it will first euince the doctrine of poperie, of errour, which teacheth, that the Church cannot erre:
Now this being so certain a truth, it will First evince the Doctrine of popery, of error, which Teaches, that the Church cannot err:
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nor a councell, which is the representatiue Church;
nor a council, which is the representative Church;
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for when all Ministers or the greater part may fall into grosse errours, and things in a councell are caried by the most voyces, shall we thinke they may not then erre? for suppose a councell be collected of them, is it not likely they will be the same in the councell when they meete together, that they are, seuered,
for when all Ministers or the greater part may fallen 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,
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& alone? for Coelum non animum mutat, &c. They may well change the heauens and their places,
& alone? for Coelum non animum Mutat, etc. They may well change the heavens and their places,
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but not their minds and affections. But to instance in some, see a councel erring, 1. Kings. 22;
but not their minds and affections. But to instance in Some, see a council erring, 1. Kings. 22;
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400. false prophets with one consent aduising king Ahab. flat against the minde of God,
400. false Prophets with one consent advising King Ahab. flat against the mind of God,
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and the word of the Lord, by the prophet Michaiah. But happely Bellarmine will say, they were a councell of prophets, not priests;
and the word of the Lord, by the Prophet Michaiah. But happily Bellarmine will say, they were a council of Prophets, not Priests;
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gathered by the King, not by the high priest. See therefore councels of priests gathered by the high priest, and yet erring;
gathered by the King, not by the high priest. See Therefore Counsels of Priests gathered by the high priest, and yet erring;
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In Iohn we haue a councell, which met and decreed to excommunicate whosoeuer professed Christ: In John we have a council, which met and decreed to excommunicate whosoever professed christ:
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did they not erre? And in Marke, there is a coūcell which condemned Christ of blasphemie, and that he ought to die for it:
did they not err? And in Mark, there is a council which condemned christ of blasphemy, and that he ought to die for it:
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Thinke you they were in the truth, or in impious errour? But Bellarmine will say, that a councell of priests could not erre before Christs comming;
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 coming;
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but he being come, they might erre:
but he being come, they might err:
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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:
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:
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for the priesthood of Aaron was not abolished, till Christ offered vp his sacrifice, and so had established an cuerlasting priesthood:
for the priesthood of Aaron was not abolished, till christ offered up his sacrifice, and so had established an cuerlasting priesthood:
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yea further, the argument of the Rhemists, which is common to them, and other popish writers,
yea further, the argument of the Rhemists, which is Common to them, and other popish writers,
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how should it hold good? when Iohn. 11.49.50. because Caiaphas spake the truth, they would prone the Pope could not erre, be he neuer so wicked:
how should it hold good? when John. 11.49.50. Because Caiaphas spoke the truth, they would prove the Pope could not err, be he never so wicked:
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for if he were not a high priest, then there would be no consequent in this argument.
for if he were not a high priest, then there would be no consequent in this argument.
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But he was the high priest, and they all priests, and yet they erred: and so a councell may erre.
But he was the high priest, and they all Priests, and yet they erred: and so a council may err.
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But more ingeniously dealeth Hosius & Canus, who affirme directly, that that councell did pronounce a right sentence,
But more ingeniously deals Hosius & Canus, who affirm directly, that that council did pronounce a right sentence,
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and that the spirit of God was with them, and that it neuer left the councell of priests, till Christ had offered vp his bloudie sacrifice:
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:
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yet that councell condemned Christ of blasphemie:
yet that council condemned christ of blasphemy:
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and is not this the mouth of blasphemie, that dare speake such things? But see other councels:
and is not this the Mouth of blasphemy, that Dare speak such things? But see other Counsels:
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the councell of Calcedon. not demed to be a lawfull councell, equalled the Biship of Constantinople, with the B B. of Rome, in authoritie, honour, and other priuiledges; saue onely in precedence.
the council of Calcedon. not deemed to be a lawful council, equaled the Bishop of Constantinople, with the B B. of Rome, in Authority, honour, and other privileges; save only in precedence.
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I hope they will say, this councell erred. I hope they will say, this council erred.
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The first councell of Necce established rebaptization, of those heritiques who sollowed Samesatenus. The second councell of Neece, established worshipping of Images, decreed that Angells had bodies,
The First council of Necce established rebaptization, of those Heretics who sollowed Samesatenus. The second council of Niece, established worshipping of Images, decreed that Angels had bodies,
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and that the soules of men were corporal.
and that the Souls of men were corporal.
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If a councell cannot erre, why did Augustine appeale from the Affrican councel, where Cyprian was present, to the Scriptures? Affirming that we may not doubt of the Scriptures:
If a council cannot err, why did Augustine appeal from the African council, where Cyprian was present, to the Scriptures? Affirming that we may not doubt of the Scriptures:
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but of them it is lawfull to doubt; saying, that Concilta plenaria, full councels may erre.
but of them it is lawful to doubt; saying, that Concilta plenaria, full Counsels may err.
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If the question be of the authoritie of the pope, whether it be greater then of a councell, Hterome answereth;
If the question be of the Authority of the pope, whither it be greater then of a council, Hterome Answers;
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Si authoritas quaritur, or his maior est vrbe. If you questiō about superiority, the whole world is aboue one city.Si Authoritas Quaritur, or his mayor est vrbe. If you question about superiority, the Whole world is above one City.
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But aske the coūcel of Constāce, which deposed Iohn 23. & chose Martin. 5. If they say the coūcell erred, they grant as much as we desire;
But ask the council of Constāce, which deposed John 23. & chosen Martin. 5. If they say the council erred, they grant as much as we desire;
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If they say that the councell did not erre, then the authoritie of the councell is aboue the Pope.
If they say that the council did not err, then the Authority of the council is above the Pope.
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But why should I contend so long about councels, seeing thēselues haue brought it to a narrower scantling? for they confesse that all particular Churches may erre,
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,
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except the Church of Rome, and the Church of Rome too, if the Pope should translate his seate from Rome, as Peter did from Antioch; and for councels, that all generall councels may erre, not confirmed by the Pope.
except the Church of Rome, and the Church of Room too, if the Pope should translate his seat from Room, as Peter did from Antioch; and for Counsels, that all general Counsels may err, not confirmed by the Pope.
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So that if it be proued that the pope, who is their virtual Church, can erre, then all is granted.
So that if it be proved that the pope, who is their virtual Church, can err, then all is granted.
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And first before I shew you that they haue erred in particular, I will let you see the strength of some of their Reasons, whereby they would prooue he cannot erre.
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.
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Bellarmine reasoneth out of the Gospell of Luke, thus; I haue prayed for thee, that thy faith faile not. Bellarmine reasoneth out of the Gospel of Lycia, thus; I have prayed for thee, that thy faith fail not.
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Here saith Bellarmine, Christ obtained 2. priuiledges for Peter: one, that he could neuer loose true faith, though he were tempted of the diucll.
Here Says Bellarmine, christ obtained 2. privileges for Peter: one, that he could never lose true faith, though he were tempted of the diucll.
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Another that he, as he is high priest, could neuer teach any thing contraric to faith;
another that he, as he is high priest, could never teach any thing contraric to faith;
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or that in his seate neuer any should be found which should teach contraric to the true faith.
or that in his seat never any should be found which should teach contraric to the true faith.
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The first of those, saith he, perhaps doth not descend to the successors of Peter. Very well then, by Bellarmines confession, the Pope perhaps may loose true faith;The First of those, Says he, perhaps does not descend to the Successors of Peter. Very well then, by Bellarmines Confessi, the Pope perhaps may lose true faith;
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nay I would for their owne sakes it were but perhaps: and yet I thinke it is without all perhaps that he cannot;
nay I would for their own sakes it were but perhaps: and yet I think it is without all perhaps that he cannot;
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for a man cannot loose that he neuer had. Popes, as Popes, neuer had true faith;
for a man cannot lose that he never had. Popes, as Popes, never had true faith;
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For antichrist cannot possibly haue it; then it is without perhaps he cannot loose it, but this but by the way:
For antichrist cannot possibly have it; then it is without perhaps he cannot lose it, but this but by the Way:
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but the latter, saith he, is without all doubt deriued to them.
but the latter, Says he, is without all doubt derived to them.
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Is it indeed, and why I pray you? What reason can you giue that these words should conuey two grauntes and priuiledges to Peter, and but one to his successors? Doubtlesse none is giue by him, neither can be giuen:
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:
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but yet he will proue it:
but yet he will prove it:
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by what? As impudent & shamelesse as he is, to wrest Scripture to his purpose,
by what? As impudent & shameless as he is, to wrest Scripture to his purpose,
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yet can he find none with any colour to offer this violence vnto. But do not the Fathers so affirm.
yet can he find none with any colour to offer this violence unto. But do not the Father's so affirm.
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Though his Vse be to make fathers speak what he would haue them, yet they cannot be sorced by him here;
Though his Use be to make Father's speak what he would have them, yet they cannot be source by him Here;
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how then doth he proue it? only by certaine sentences of seuen Popes, and some sewe late writers.
how then does he prove it? only by certain sentences of seuen Popes, and Some sew late writers.
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But is it equall that parties should be witnesses or Iudges? or are we now without Scripture,
But is it equal that parties should be Witnesses or Judges? or Are we now without Scripture,
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or antiquity, to take any thing for truth which a few popes or some new writers shall affirme? at least must we take them in so maine a matter,
or antiquity, to take any thing for truth which a few Popes or Some new writers shall affirm? At least must we take them in so main a matter,
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as this is? I take it, none can iustly reprooue vs if we reiect them, especially when we haue so good reason out of the text, that it can carie no such thing. And that I prooue thus;
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;
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Because that by faith here is not meant an historicall faith, or the saith of doctrine;
Because that by faith Here is not meant an historical faith, or the Says of Doctrine;
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but a iustifying faith, or the faith of the heart: not a generall faith, but a particular;
but a justifying faith, or the faith of the heart: not a general faith, but a particular;
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not that by which we belecue God, but in God; which failes not by errour, so it be not sundamentall:
not that by which we belecue God, but in God; which fails not by error, so it be not sundamentall:
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for so we should haue condemned all whosoeuer haue liued;
for so we should have condemned all whosoever have lived;
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but when a man doth fall wholly from grace, and ccaseth to be a member of Christ.
but when a man does fallen wholly from grace, and ccaseth to be a member of christ.
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And that it is so, appeares, first from those words, That thy faith should not saile:
And that it is so, appears, First from those words, That thy faith should not sail:
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not vanish away or be extinct as Chris. saith;
not vanish away or be extinct as Chris. Says;
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which cannot be vnderstood of any other saith, but of that by which we stand and are saued:
which cannot be understood of any other Says, but of that by which we stand and Are saved:
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for, the other faith may faile, not once, but often;
for, the other faith may fail, not once, but often;
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and a man be saued notwithstanding. 2. From those words, When thou art conuerted strengthen thy brethren:
and a man be saved notwithstanding. 2. From those words, When thou art converted strengthen thy brothers:
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that is, after thou hast repented and art conuerted, strengthen thy brethren, & sustaine their faith; namely, their sauing faith;that is, After thou hast repented and art converted, strengthen thy brothers, & sustain their faith; namely, their Saving faith;
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of which they confesse some of theirs may be destitute. 3. Out of the drist and scope of our Sauiour Christ:
of which they confess Some of theirs may be destitute. 3. Out of the drist and scope of our Saviour christ:
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for his drift was to arme and protect Peter, against that try all and temptation, that he then foretold him of:
for his drift was to arm and Pact Peter, against that try all and temptation, that he then foretold him of:
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not against errour in teaching the Church, but against apostasie in time of tryal; therefore faith Thcophilact, hee sheweth him the particular temptation:
not against error in teaching the Church, but against apostasy in time of trial; Therefore faith Theophilact, he shows him the particular temptation:
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for our Sauiour would not arme there where he was not to be hurt, where there was no daunger,
for our Saviour would not arm there where he was not to be hurt, where there was no danger,
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nor put a helmet on the head, where the heart and breast was to be smitten.
nor put a helmet on the head, where the heart and breast was to be smitten.
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And thus much Bellarmine cōfesseth, when he makes Peters fall to bee a matter of fact (to cast vtterly off his former profession) and not of saith,
And thus much Bellarmine Confesses, when he makes Peter's fallen to be a matter of fact (to cast utterly off his former profession) and not of Says,
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and therefore it was perseuerance in the habit of iustifying faith, not infallibilitie in the matter of his historicall faith that Christ prayed for:
and Therefore it was perseverance in the habit of justifying faith, not infallibility in the matter of his historical faith that christ prayed for:
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which so differs, that a mā may haue the one, that is, iustifying faith, and yet hold an crrour, not fundamentall, to the death;
which so differs, that a man may have the one, that is, justifying faith, and yet hold an crrour, not fundamental, to the death;
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as Bellarmine contends, for the Fathers diuerse of them:
as Bellarmine contends, for the Father's diverse of them:
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and the other, that is, a right beliefe of the generall poynts of religion, and yet not haue iustifying faith, nor sauing and sanctisiing grace;
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;
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as Bellarmine confesseth the Pope cannot erre, and yet professeth he may want sauing grace. 4. Prō the 31. verse, where Christ affirmeth that he praved for other of the Apostles as well as Peter, seeing Satan opposed them,
as Bellarmine Confesses the Pope cannot err, and yet Professes he may want Saving grace. 4. Prō the 31. verse, where christ Affirmeth that he praved for other of the Apostles as well as Peter, seeing Satan opposed them,
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and sought to winnow them as wel as Peter: Now for these Christ questionlesse prayed, vnlesse wee shall thinke that one was not as deere to him as another:
and sought to winnow them as well as Peter: Now for these christ questionless prayed, unless we shall think that one was not as deer to him as Another:
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not Iohn the beloued, as Peter: nay he loued all with a very great loue,
not John the Beloved, as Peter: nay he loved all with a very great love,
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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 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;
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and if the gift and grace bee common to all, and the same person made the same prayer in effect for all, as hee doth, Iohn. 17.9; I pray for them which thou hast giuen me out of the world.
and if the gift and grace be Common to all, and the same person made the same prayer in Effect for all, as he does, John. 17.9; I pray for them which thou hast given me out of the world.
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And verse 11. Holy Father keepe them in thy name:
And verse 11. Holy Father keep them in thy name:
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& verse 20. I pray not for these alone, but them also which shall beleeue in me through their word:
& verse 20. I pray not for these alone, but them also which shall believe in me through their word:
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what can they make out of it for their particular? for by vertue of this prayer, not only not Pet. but none of the Apostles,
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,
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yea none of the faithfull can fall from that faith there spoken of.
yea none of the faithful can fallen from that faith there spoken of.
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Vpon which ground, the ancient Fathers apply this place to al the Apostles, yea all the elect:
Upon which ground, the ancient Father's apply this place to all the Apostles, yea all the elect:
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and if to al, then helpes it them but a little. The second proofe, he cannot erre, is Math. 16.18. Thou art Peter, and vpon this rocke will I build my Church:
and 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 built my Church:
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and the gates of hell shall not ouercome it. Whence they first reason, that the foundation and rock of the Church cannot erre;and the gates of hell shall not overcome it. Whence they First reason, that the Foundation and rock of the Church cannot err;
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such as Peter and the Pope his successors: I say nothing: it is not yet prooued that the Pope is Peters successor;
such as Peter and the Pope his Successors: I say nothing: it is not yet proved that the Pope is Peter's successor;
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Nay, it is manifest that hee succeeded rather Symon Magus, then Symō Peter. But I say, that Peter is not the rock:
Nay, it is manifest that he succeeded rather Symon Magus, then Symō Peter. But I say, that Peter is not the rock:
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In the words saith Augustine, there is a difference betweene Petra and Petrus, both in the Greek and Latine.
In the words Says Augustine, there is a difference between Petra and Peter, both in the Greek and Latin.
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Againe, the rock here meant, is not Peter but Christ;
Again, the rock Here meant, is not Peter but christ;
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which is affirmed by Samt Paul, 1. Cor. 10. They dranke of the spirttuall rocke, that fall nved them; and that rocke was Christ:
which is affirmed by Samt Paul, 1. Cor. 10. They drank of the spirttuall rock, that fallen nved them; and that rock was christ:
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and Chap. 3. other foundation can no manlay then that which is laid, which is Iesus Christ:
and Chap. 3. other Foundation can not manlay then that which is laid, which is Iesus christ:
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wherevnto agree the Fathers, and their owne writers, and also late writers; whereby all colour of argument, taken from this place for the Pope, is vtterly quashed:
whereunto agree the Father's, and their own writers, and also late writers; whereby all colour of argument, taken from this place for the Pope, is utterly quashed:
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but grant that they begge, then must it be either in regard of his person; but that cannot be, for the Church cannot bee built vpon flesh and bloud:
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:
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or in regarde of some superioritie and place aboue the rest, but as it cannot be prooued,
or in regard of Some superiority and place above the rest, but as it cannot be proved,
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so the contrarie is manifest, 2 Cor. 12.11. For in nothing was I infer iour to the very chiefe Apostles:
so the contrary is manifest, 2 Cor. 12.11. For in nothing was I infer iour to the very chief Apostles:
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or of his doctrine taught by him, and of this faith of Christ confessed by him; so it is true:
or of his Doctrine taught by him, and of this faith of christ confessed by him; so it is true:
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now this was cōmon to him with al the rest: for as Iohn is called a pillar, Gal. 2.9. so was Iames as well as Peter, and all the rest:
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:
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as Reue. 21. The wall of the Citic had twelue foundations, and in them the names of the lambes twelue Apostles, to which is that, Ephes. 2.20.
as Reue. 21. The wall of the Critt.thurm had twelue foundations, and in them the names of the Lambs twelue Apostles, to which is that, Ephesians 2.20.
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Built vpon the foundation of the Apostles and Prophets, with whom the Prophets are ioyned,
Built upon the Foundation of the Apostles and prophets, with whom the prophets Are joined,
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because they wrote the Scripture, which is indeede the soundation of our faith, they being put for their writings;
Because they wrote the Scripture, which is indeed the Foundation of our faith, they being put for their writings;
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but of all this, nothing will followe for the Pope, or nothing in especiall manner.
but of all this, nothing will follow for the Pope, or nothing in especial manner.
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Now that you haue seene the strength of some of his reasons, by which you may coniecture of the rest, I will shew you how this chalenge of the neuer erring Pope, is an impudent errour;
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;
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by producing many of them, who haue erred, and leaue you to iudge of the rest.
by producing many of them, who have erred, and leave you to judge of the rest.
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I am not ignorant, that Bellarmine indeuours to excuse all or most of these I shall produce:
I am not ignorant, that Bellarmine endeavours to excuse all or most of these I shall produce:
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time will not permit to let you see at large how slenderly he hath done it;
time will not permit to let you see At large how slenderly he hath done it;
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yet a little will I shew you and leaue you to iudge the Oxe by his hoofe.
yet a little will I show you and leave you to judge the Ox by his hoof.
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The first shall bee Peter, whom though not prooued yet we will confesse that hee was B. of R•••e: did he not apparantly deny Christ? was he not ignorant of the abolishing of the ceremoniall law, yea of the calling of the Gentries? Whom Bellarmine excuseth for his deniall of Christ, that he was not then Summus Pontifex the high priest:
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 Gentries? Whom Bellarmine excuseth for his denial of christ, that he was not then Summus Pontifex the high priest:
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and why not? because Christ gaue him that in the twentieth of Iohn, when he said, Pasce oues, feede my sheepe:
and why not? Because christ gave him that in the twentieth of John, when he said, Paske oues, feed my sheep:
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he hath garned much by his answere;
he hath garned much by his answer;
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for if hee was not made chiefe priest till then, then was he not, when Christ said to him, Thou art Peter and vpon this rocke will I builde my Church:
for if he was not made chief priest till then, then was he not, when christ said to him, Thou art Peter and upon this rock will I build my Church:
c-acp cs pns31 vbds xx vvn j-jn n1 c-acp av, av vbds pns31 xx, c-crq np1 vvd p-acp pno31, pns21 vb2r np1 cc p-acp d n1 vmb pns11 vvi po11 n1:
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and I haue prayed for thee, that thy faith should not faile: which was spoken long before:
and I have prayed for thee, that thy faith should not fail: which was spoken long before:
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and so hath he at one blow depriued himselfe of two of the strongest arguments, he hath to prooue the Pope cannot erre.
and so hath he At one blow deprived himself of two of the Strongest Arguments, he hath to prove the Pope cannot err.
cc av vhz pns31 p-acp crd n1 vvd px31 pp-f crd pp-f dt js n2, pns31 vhz pc-acp vvi dt n1 vmbx vvi.
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Ne ther can we admit of his shift, that these were promises, that Christ would make him in future time the foundatio of the Church, but not performances;
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;
ccx a-acp vmb pns12 vvi pp-f po31 n1, cst d vbdr n2, cst np1 vmd vvi pno31 p-acp j-jn n1 dt fw-la pp-f dt n1, cc-acp xx n2;
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for that wee haue the whole colledge of Iesuites agamst this one: who vpon the place assirme, that Christ gaue Peter now to be the foundation.
for that we have the Whole college of Iesuites agamst this one: who upon the place assirme, that christ gave Peter now to be the Foundation.
c-acp cst pns12 vhb dt j-jn n1 pp-f np2 vvd2 d pi: r-crq p-acp dt n1 vvi, cst np1 vvd np1 av pc-acp vbi dt n1.
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He doth not, say they, so much call him by the name Peter or Ro ke, as he doth affirme him to be a Rocke. And T. Aquinas saith; He does not, say they, so much call him by the name Peter or Ro ke, as he does affirm him to be a Rock. And T. Aquinas Says;
pns31 vdz xx, vvb pns32, av av-d vvi pno31 p-acp dt n1 np1 cc np1 wd, c-acp pns31 vdz vvi pno31 pc-acp vbi dt n1. cc np1 np1 vvz;
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that in these words, now first was giuen to Peter power ouer all the Apostles.
that in these words, now First was given to Peter power over all the Apostles.
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And if these bee not weightie inough against him, because his head is listed aboue them, see one a step at oue him.
And if these be not weighty enough against him, Because his head is listed above them, see one a step At oue him.
cc cs d vbb xx j av-d p-acp pno31, c-acp po31 n1 vbz vvd p-acp pno32, vvb pi dt n1 p-acp vvb pno31.
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Pope Anacletus in his second Epistle writeth, that to Peter first the prelateship was giuen, the Lord saying: Pope Anacletus in his second Epistle Writeth, that to Peter First the prelateship was given, the Lord saying:
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Thouart Peter. Now I adde, that seeing Bellarmine, and they all contend, that Peter is a rocke and foundation,Thou art Peter. Now I add, that seeing Bellarmine, and they all contend, that Peter is a rock and Foundation,
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and here Christ saith to him:
and Here christ Says to him:
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thou art Peter, not thou shalt be Peter: hee here performeth, that he euer gaue him, and doth not barely promise.
thou art Peter, not thou shalt be Peter: he Here Performeth, that he ever gave him, and does not barely promise.
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Finally, by the future-tense, is not nere noted a promise, but a perpetuall, permanent, & continuing to the time following:
Finally, by the future-tense, is not never noted a promise, but a perpetual, permanent, & Continuing to the time following:
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as the Hebrew Grammarians do note vnto vs. Again he answereth that that he did, was Ore, not Corde: as if we should iudge an heretique by the thought of his heart,
as the Hebrew Grammarians do note unto us Again he Answers that that he did, was Over, not Cord: as if we should judge an heretic by the Thought of his heart,
c-acp dt njp n2 vdb vvi p-acp pno12 av pns31 vvz d cst pns31 vdd, vbds a-acp, xx n1: c-acp cs pns12 vmd vvi dt n1 p-acp dt n1 pp-f po31 n1,
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and not by the words of his mouth.
and not by the words of his Mouth.
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That it was not with his heart, it serueth to extenuate, and make him more capable of remission.
That it was not with his heart, it serveth to extenuate, and make him more capable of remission.
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but it serueth not to take away the offence.
but it serveth not to take away the offence.
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Now Bellarmine answereth nothing touching the other two, of his ignorance of the abolishing of the ceremoniall law,
Now Bellarmine Answers nothing touching the other two, of his ignorance of the abolishing of the ceremonial law,
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and the calling of the Gentiles; which errours he certainly had, after he was Summus Pontifex, if euer he were:
and the calling of the Gentiles; which errors he Certainly had, After he was Summus Pontifex, if ever he were:
cc dt n-vvg pp-f dt n2-j; r-crq n2 pns31 av-j vhd, c-acp pns31 vbds np1 np1, cs av pns31 vbdr:
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for they were after the resurrection of Christ; yea after his ascention, and so after that, Feede my sheepe.
for they were After the resurrection of christ; yea After his Ascension, and so After that, Feed my sheep.
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The secōd shalbe Marcellinus, who offred vp Sacrifice to Idols, & was made by the coūcel of Sessa to recant it.
The secōd shall Marcellinus, who offered up Sacrifice to Idols, & was made by the council of Sessa to recant it.
dt ord vmb|vbi np1, r-crq vvd a-acp n1 p-acp n2, cc vbds vvn p-acp dt n1 pp-f uh pc-acp vvi pn31.
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For whom, Bellarmine saith, that he taught nothing against faith, neither was he an heretique nor infidell:
For whom, Bellarmine Says, that he taught nothing against faith, neither was he an heretic nor infidel:
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but in the externall act, and for feare of death.
but in the external act, and for Fear of death.
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But I answere, it is not likely, but that the same feare would haue made also his tongue to haue spoken as much if he had bene compelled to it,
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 be compelled to it,
cc-acp pns11 vvb, pn31 vbz xx j, cc-acp cst dt d n1 vmd vhi vvn av po31 n1 pc-acp vhi vvn p-acp d cs pns31 vhd vbn vvn p-acp pn31,
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and to haue taught the same; & for the excuse that Bellarmine makes, that he did it for feare; It is false:
and to have taught the same; & for the excuse that Bellarmine makes, that he did it for Fear; It is false:
cc pc-acp vhi vvn dt d; cc p-acp dt n1 cst np1 vvz, cst pns31 vdd pn31 p-acp n1; pn31 vbz j:
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For Andradius saith, he cōfessed in the Synnessan Councel, that he was corrupted with mony, Iudas like. For Andreas Says, he confessed in the Synnessan Council, that he was corrupted with money, Iudas like.
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Further it is false, which Bellarmine saith, that he taught not against faith: for he taught by deed, though not by word.
Further it is false, which Bellarmine Says, that he taught not against faith: for he taught by deed, though not by word.
av-jc pn31 vbz j, r-crq np1 vvz, cst pns31 vvd xx p-acp n1: c-acp pns31 vvd p-acp n1, cs xx p-acp n1.
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Now Bernard saith, Essicacius loquitur vox operis, quam sermonis, Deeds teach more effectually then words. And by this, Marcellinus drewe many to offer sacrifices to Idols:
Now Bernard Says, Essicacius loquitur vox operis, quam Sermon, deeds teach more effectually then words. And by this, Marcellinus drew many to offer Sacrifices to Idols:
av np1 vvz, np1 fw-la fw-la fw-la, fw-la fw-la, n2 vvb av-dc av-j cs n2. cc p-acp d, np1 vvd d pc-acp vvi n2 p-acp n2:
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yea and by it, did more hurt to the Church, then if he had taught by word.
yea and by it, did more hurt to the Church, then if he had taught by word.
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The third Liberius, who as Htecome and Athanasius write of him, denyed the deitte of Christ.
The third Liberius, who as Htecome and Athanasius write of him, denied the deitte of christ.
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How excuseth the Iesuite him? for sooth he was not an hereticke, but onely in the outward act,
How excuseth the Iesuite him? for sooth he was not an heretic, but only in the outward act,
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and that not expresly, but by implication; because he condemned Athanasius whome he knew to be persecuted for the true saith.
and that not expressly, but by implication; Because he condemned Athanasius whom he knew to be persecuted for the true Says.
cc cst xx av-j, cc-acp p-acp n1; c-acp pns31 vvd np1 r-crq pns31 vvd pc-acp vbi vvn p-acp dt j vvz.
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But Athanasius cotradicts Bellarm. who hued at the same time, banished for the same cause;
But Athanasius cotradicts Bellarmine who hued At the same time, banished for the same cause;
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who saith, that Liberius after he had liued two yeares in hanishment, relented, and by the treatning of death was brought to subscribe,
who Says, that Liberius After he had lived two Years in hanishment, relented, and by the treatning of death was brought to subscribe,
r-crq vvz, cst np1 c-acp pns31 vhd vvn crd n2 p-acp n1, vvd, cc p-acp dt n-vvg pp-f n1 vbds vvn pc-acp vvi,
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namely to the Arrtan heresie. But to adde no more testimonie, I would knowe of Bellarmine, if Liberius were not an herticke,
namely to the Arrtan heresy. But to add no more testimony, I would know of Bellarmine, if Liberius were not an herticke,
av p-acp dt jp n1. p-acp pc-acp vvi dx dc n1, pns11 vmd vvi pp-f np1, cs np1 vbdr xx dt j,
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how Foelix the second could be Pope, and the Church honour him and worihip him, as Pope;
how Felix the second could be Pope, and the Church honour him and worihip him, as Pope;
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euen while Liberius was aline? and the Romane Cleargie chose him Pope as he consesseth.
even while Liberius was aline? and the Roman Clergy chosen him Pope as he confesseth.
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The fourth shal be Foelix. Liberius his successor, an Arrian also, as Ierom writeth.
The fourth shall be Felix. Liberius his successor, an Arrian also, as Jerom Writeth.
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For him, whereas Hierom saith he was an Arriā, whē he was chosen Pope, Bellarmine saith, that that word Arrian was thrust into the text;
For him, whereas Hieronymus Says he was an Arrian, when he was chosen Pope, Bellarmine Says, that that word Arrian was thrust into the text;
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or if not so, that he was an Arrian onely when he was not true Pope, being chosen before by the Arrian Bishops,
or if not so, that he was an Arrian only when he was not true Pope, being chosen before by the Arrian Bishops,
cc cs xx av, cst pns31 vbds dt n1 av-j c-crq pns31 vbds xx j n1, vbg vvn a-acp p-acp dt n1 n2,
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and not by the Romane Cleargie. Because faith he, Liberius was not yet depriued:
and not by the Roman Clergy. Because faith he, Liberius was not yet deprived:
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but some two yeares after, when as Liberius fel into his heresie, the Roman Cleargie deposed him, & chose the other:
but Some two Years After, when as Liberius fell into his heresy, the Roman Clergy deposed him, & chosen the other:
cc-acp d crd n2 a-acp, c-crq p-acp np1 vvd p-acp po31 n1, dt njp n1 vvn pno31, cc vvd dt n-jn:
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not that Bellarmine alloweth the Cleargie, in that action; howsoeuer he defends that he was no heretike.
not that Bellarmine alloweth the Clergy, in that actium; howsoever he defends that he was no heretic.
xx cst np1 vvz dt n1, p-acp d n1; c-acp pns31 vvz cst pns31 vbds dx n1.
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As for Felix, Bellarmine confesseth, that he communicated with the Arrians, that they chose him Bishop:
As for Felix, Bellarmine Confesses, that he communicated with the Arians, that they chosen him Bishop:
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which is a great argument that he was an Arrian; And if he was not then right and true Bishop,
which is a great argument that he was an Arrian; And if he was not then right and true Bishop,
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then was the Church of Rome not onely without her owne Bishop, he being sent into banishment,
then was the Church of Rome not only without her own Bishop, he being sent into banishment,
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but without any Bishop at all; and that for two yeares space: which how it will aduantage them to grant, let them looke to it.
but without any Bishop At all; and that for two Years Molle: which how it will advantage them to grant, let them look to it.
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The fist Siricius, who held, that matrimonie was vncleannesse, and pollution of the flesh, which God had made honorable.
The fist Siricius, who held, that matrimony was uncleanness, and pollution of the Flesh, which God had made honourable.
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Touching whom, Bellarmine saith, that Caluine after his manner, impudently lyeth, for that Siricius spake not of lawfull mariage, but vnlawfull coniunction.
Touching whom, Bellarmine Says, that Calvin After his manner, impudently lies, for that Siricius spoke not of lawful marriage, but unlawful conjunction.
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But he that giues the lie, hath more right to keepe it to himselfe;
But he that gives the lie, hath more right to keep it to himself;
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and in this very thing, for whosoeuer shall read his Epistle the 5. and 7. chapters, shall find no such thing:
and in this very thing, for whosoever shall read his Epistle the 5. and 7. Chapters, shall find no such thing:
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for he commandeth single life to priests, and calleth their mariage pollution, and wickedly for his purpose (which is that, Caluine reprooueth) abuseth the words of S. Paul, saying;
for he commands single life to Priests, and calls their marriage pollution, and wickedly for his purpose (which is that, Calvin Reproveth) abuseth the words of S. Paul, saying;
c-acp pns31 vvz j n1 p-acp n2, cc vvz po32 n1 n1, cc av-j p-acp po31 n1 (r-crq vbz d, np1 vvz) vvz dt n2 pp-f n1 np1, vvg;
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792
And they who are in the flesh (witnesse the elect vessell) cannot please God; And they who Are in the Flesh (witness the elect vessel) cannot please God;
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but you are not in the flesh, but in the spirit, if so be the spirit of God dwell in you.
but you Are not in the Flesh, but in the Spirit, if so be the Spirit of God dwell in you.
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And where can the spirit of God dwell, but (as we read) in holy bodies? Doth not this apparantly shew, that he accounted marriage vncleannesse, and pollution?And where can the Spirit of God dwell, but (as we read) in holy bodies? Does not this apparently show, that he accounted marriage uncleanness, and pollution?
cc q-crq vmb dt n1 pp-f np1 vvi, cc-acp (c-acp pns12 vvb) p-acp j n2? vdz xx d av-j vvi, cst pns31 vvd n1 n1, cc n1?
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795
In the sixt place, Vigilius; who cursed them that held that Christ had two natures.
In the sixt place, Vigilius; who cursed them that held that christ had two nature's.
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Which Bellarmine cannot deny, but plainly confesseth, that he writ such an impious Epistle, vnworthy the name of a Christian, wherein he condemned all who affirmed Christ to haue two natures.
Which Bellarmine cannot deny, but plainly Confesses, that he writ such an impious Epistle, unworthy the name of a Christian, wherein he condemned all who affirmed christ to have two nature's.
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But saith he, he did not defend any thing publikely;
But Says he, he did not defend any thing publicly;
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neither was an heretike in hart, but secretly in a priuate Epistle, which he did for desire of authoritie.
neither was an heretic in heart, but secretly in a private Epistle, which he did for desire of Authority.
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Againe, that he did, was then when he was not truly and lawfully Bishop; for Syluerius was yet liuing, who was Pope, though in banishment.
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.
av, cst pns31 vdd, vbds av c-crq pns31 vbds xx av-j cc av-j n1; p-acp np1 vbds av vvg, r-crq vbds n1, cs p-acp n1.
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To the first I aunswere, Whether it was publiquelie or priuately, it is not to the matter;
To the First I answer, Whither it was publicly or privately, it is not to the matter;
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he did it and heresie priuate, I hope, is heresie; whether it was in the heart or no, that was knowne to God:
he did it and heresy private, I hope, is heresy; whither it was in the heart or no, that was known to God:
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and wee may iudge truly of his heart by his writings.
and we may judge truly of his heart by his writings.
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If these shifts would scrue, no body should euer be knowne or determined to be an heretike. To the second, I answere;
If these shifts would scrue, no body should ever be known or determined to be an heretic. To the second, I answer;
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that Liberatus his words, in the end of the chap. are these; Vigilius writting these things closely to the heritikes, permansit sedens, did still keepe his seate;
that Liberatus his words, in the end of the chap. Are these; Vigilius writing these things closely to the Heretics, permansit sedens, did still keep his seat;
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namely, after the death of Syluerius, who dyed as Sigebertus writeth, the same yeare he was banished.
namely, After the death of Syluerius, who died as Sigebertus Writeth, the same year he was banished.
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7 Honorius the first, who denied that Christ had two wils, & two operations; as Melchior Canus and diuers other Popes and councells haue written.
7 Honorius the First, who denied that christ had two wills, & two operations; as Melchior Canus and diverse other Popes and Counsels have written.
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Bellarmine would gladly answere, that those epistles of Honorius were fained, & falsely imputed to him:Bellarmine would gladly answer, that those Epistles of Honorius were feigned, & falsely imputed to him:
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but, that hee will not greatly stand too;
but, that he will not greatly stand too;
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but tells vs in the second place, that Honourius did holde no such thing, in those Epistles,
but tells us in the second place, that Honourius did hold no such thing, in those Epistles,
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but onely forbids the vsing of the words of one or two wils, and operations. And being pressed with it, that in those Epistles, he hath these very words;
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;
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Vnam voluntatem fatemur domini Wee confesse one will of the Lord: hee answereth, that hee speaketh there of his humaine nature, onely;Vnam voluntatem fatemur domini we confess one will of the Lord: he Answers, that he speaks there of his human nature, only;
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and would say that in the man Christ, there were not 2. contrary willes, one of the flesh, another of the spirit;
and would say that in the man christ, there were not 2. contrary wills, one of the Flesh, Another of the Spirit;
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but one onely of the spirit. I aunswere, that whatsoeuer he would haue said, it's apparant what hee did say;
but one only of the Spirit. I answer, that whatsoever he would have said, it's apparent what he did say;
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it may be Bellarmine would hee had said thus: but the wordes are plaine;
it may be Bellarmine would he had said thus: but the words Are plain;
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and not to vs onely who may be thought partiall, but to 3. Synodes, as Bellarmine confesseth, and to 2. or 3. Popes.
and not to us only who may be Thought partial, but to 3. Synods, as Bellarmine Confesses, and to 2. or 3. Popes.
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Now Iudge whether it be equall that we should beleeue Bellarm. before so many Fathers, and such authoritie;
Now Judge whither it be equal that we should believe Bellarmine before so many Father's, and such Authority;
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as if he had better vnderstood him, then all they did.
as if he had better understood him, then all they did.
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8 So Innocent the first, holding that Baptisme and the Eucharist, was necessary for children to saluation, as Augustine writeth the latter whereof was consuted by the councell of Trent, 5. Session vnder Pius 4. whom Bellarmine seekes to defend from other errours, 8 So Innocent the First, holding that Baptism and the Eucharist, was necessary for children to salvation, as Augustine Writeth the latter whereof was consulted by the council of Trent, 5. Session under Pius 4. whom Bellarmine seeks to defend from other errors,
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and heresies, and not from these; passing them ouer in silence: and so we take him for consenting to our accusation of him;
and heresies, and not from these; passing them over in silence: and so we take him for consenting to our accusation of him;
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for, that he held such things, Bellarmine could not be ignorant, seeing Augustine speaketh of them in many places.
for, that he held such things, Bellarmine could not be ignorant, seeing Augustine speaks of them in many places.
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9 Behold Stephen the 6. abolishing all the Acts of Formosus his predecessor, and decreeing that the Sacrament depended vpon the vertue of the Prtest.
9 Behold Stephen the 6. abolishing all the Acts of Formosus his predecessor, and decreeing that the Sacrament depended upon the virtue of the Protest.
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10 After him commeth Iohn the ninth, who disannulled all the Acts of Stephen, and established whatsoeuer Formosus had done.
10 After him comes John the ninth, who Disannulled all the Acts of Stephen, and established whatsoever Formosus had done.
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In the 11. place, Sergins the third disannulled whatsoeuer Formosus and Iohn had done, and reestablished the Acts of Stephen.
In the 11. place, Sergins the third Disannulled whatsoever Formosus and John had done, and Reestablished the Acts of Stephen.
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It may well be, that all these may be in an errour: but sure it is, they all could not be in the truth.
It may well be, that all these may be in an error: but sure it is, they all could not be in the truth.
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For the defence or excuse of these three, hee saith, that touching Formosus, the question was,
For the defence or excuse of these three, he Says, that touching Formosus, the question was,
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whether Formosus was true and lawfull Pope: Stephen thought bee was not.
whither Formosus was true and lawful Pope: Stephen Thought bee was not.
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Iohn the ninth, after, round the contrarie, and condemned the Acts of Stephen. As if the holy Ghost did erre more in iudging of a fact,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,
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then in iudging of the right: he is God and knoweth all things.
then in judging of the right: he is God and Knoweth all things.
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They say the spirit of God is giuen to their Church, and as it were tyed to their Councels, being ouer them, to lead them into all truth:
They say the Spirit of God is given to their Church, and as it were tied to their Counsels, being over them, to led them into all truth:
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But to condemne him, that was not to be condemned, is farre from the truth, and cannot come from the spirit of God.
But to condemn him, that was not to be condemned, is Far from the truth, and cannot come from the Spirit of God.
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But he saith, Iohn sound out that which Stephen did not, that Formosus was a true Pope:
But he Says, John found out that which Stephen did not, that Formosus was a true Pope:
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by what meanes did hee finde it? sure by the spirit of God:
by what means did he find it? sure by the Spirit of God:
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and could the spirit finde it out in the councell of Raucnna, vnder Iohn the ninth,
and could the Spirit find it out in the council of Raucnna, under John the ninth,
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and not finde it in the councell of Rome, vnder Stephen the 6? Nay not only not find it out,
and not find it in the council of Room, under Stephen the 6? Nay not only not find it out,
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but iudge the contrary? Are then the iudgements of the spirit of God contrary one to another? But graunt Iohn did finde out things thus, was this then the decree of the holy Ghost? By what spirit then did Sergius the third, succeeding Iohn. condemne Formosus againe,
but judge the contrary? are then the Judgments 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,
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and abrogate all his acts and take him the second time out of the graue,
and abrogate all his acts and take him the second time out of the graven,
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and cut off his head, and cast his boly into Tyber? which being found by fishermen, was brought into the cathedral Churche at Rome, where the Images did worship him, beleeue it if you will.
and Cut off his head, and cast his boly into Tiber? which being found by fishermen, was brought into the cathedral Church At Room, where the Images did worship him, believe it if you will.
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What probabilitie and truth is like to be in these excuses, you may easily coniecture.
What probability and truth is like to be in these excuses, you may Easily conjecture.
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To make vp the dozen, See Iohn 22. called as some say the 21. who if he denied not the immortalitie of the soule as Caluine affirmes, and Bellarmine denies;
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 Calvin affirms, and Bellarmine Denies;
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yet held he, that the soules departed, neuer came into the presence of God till the resurrectio of the body.
yet held he, that the Souls departed, never Come into the presence of God till the Resurrection of the body.
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Which errour the Vniuersitie of Paris opposing;
Which error the university of paris opposing;
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by the helpe of Philip King of France, they made him recant with the sound of a Trumpet,
by the help of Philip King of France, they made him recant with the found of a Trumpet,
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for feare of loosing his Popedome, as Iohn Gerson affirmes in his Sermon of Easter.
for Fear of losing his Popedom, as John Gerson affirms in his Sermon of Easter.
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Bellarmine excuseth him, that though he held such an opinion, yet he might do it without danger of heresie:Bellarmine excuseth him, that though he held such an opinion, yet he might do it without danger of heresy:
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for the Church had not yet defined it to be an errour; a very sriuolous excuse.
for the Church had not yet defined it to be an error; a very sriuolous excuse.
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For it there had not bene, before, any definition of the Church, (which he falsely affirmeth) yet had we the difinition of the Lord, in the Scripture;
For it there had not be, before, any definition of the Church, (which he falsely Affirmeth) yet had we the definition of the Lord, in the Scripture;
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which he hath appointed to be the rule of faith to his Church, and not the Church to be a rule to others.
which he hath appointed to be the Rule of faith to his Church, and not the Church to be a Rule to Others.
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She may declare something to be an heresie, but her determination cannot make it an heresie:
She may declare something to be an heresy, but her determination cannot make it an heresy:
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and if she had neuer defined it to be an heresie: yet had it beene an errour;
and if she had never defined it to be an heresy: yet had it been an error;
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and hee had therein manifestly erred, who either then or now shall holde it.
and he had therein manifestly erred, who either then or now shall hold it.
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13 To giue you the aduantage, see Iohn the 23. who denied both Eternall life and the resurection of the body.
13 To give you the advantage, see John the 23. who denied both Eternal life and the resurrection of the body.
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852
Concerning whom, First, the Iesuite saith it is vncertaine, whether he were true Pope, because there was at that time two Popes more;
Concerning whom, First, the Iesuite Says it is uncertain, whither he were true Pope, Because there was At that time two Popes more;
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Gregorie the 12 and Benedict, the 13. each cursing other: so that if he erred, it is nothing to the erring of the Pope;Gregory the 12 and Benedict, the 13. each cursing other: so that if he erred, it is nothing to the erring of the Pope;
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because it was not knowne who was Pope. Obserue a monstrous body, with three heads, or a body with no head;
Because it was not known who was Pope. Observe a monstrous body, with three Heads, or a body with no head;
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but his excuse is but a shift:
but his excuse is but a shift:
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for Platina (who maketh him, Iohn the 24.) affirmeth, that he was created Pope at Bononia, with the consent of all:
for Platina (who makes him, John the 24.) Affirmeth, that he was created Pope At Bologna, with the consent of all:
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but secondly, he answereth that at the councell of Constance, 53. Articles were put vp against him, but secondly, he Answers that At the council of Constance, 53. Articles were put up against him,
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and prooued by substantiall witnesses, and those were all for matter of manners;
and proved by substantial Witnesses, and those were all for matter of manners;
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but as for this and some other Articles of faith, they were prooued by no witnesses:
but as for this and Some other Articles of faith, they were proved by no Witnesses:
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therefore saith he, it is probable, that by reason of his vitious life, the opinion of the people was, that he thought there was neither life euerlasting,
Therefore Says 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,
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nor the resurection of the body.
nor the resurrection of the body.
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862
So by excusing of him from errour, he hath stemed him, and made him stinke in the nosthrils of all honest men:
So by excusing of him from error, he hath stemmed him, and made him stink in the nostrils of all honest men:
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And if the head was so bad, all the body was worse.
And if the head was so bad, all the body was Worse.
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But the councell obiecting it to him, and hee not cleering himselfe of it, nay his life gaue testimonie of it,
But the council objecting it to him, and he not clearing himself of it, nay his life gave testimony of it,
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why should we beleeue Bellarmine, before all the Fathers of that councel? But leauing these things, I hasten towards an end,
why should we believe Bellarmine, before all the Father's of that council? But leaving these things, I hasten towards an end,
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and come to apply this, for our more particular benefite.
and come to apply this, for our more particular benefit.
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This then may teach euery man, seeing things stand thus, to labour for the knowledge of the word, and the mysteries of Saluation;
This then may teach every man, seeing things stand thus, to labour for the knowledge of the word, and the Mysteres of Salvation;
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that hauing the rule of truth, he may be able to iudge of all falsehood,
that having the Rule of truth, he may be able to judge of all falsehood,
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and errour, and may not be caried away with the errour of one or many, be they neuer so great or learned.
and error, and may not be carried away with the error of one or many, be they never so great or learned.
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Certaine it is, that because they know but in part, they may erre though they be neuer so learned;
Certain it is, that Because they know but in part, they may err though they be never so learned;
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and erre often times they do, because they are not wholly sanctified. It is certaine that the greatest part of a visible Church is euer vnsanctified:
and 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:
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and the best part that is sanctified, is but sanctified in part, and so subiect to partialitie and errour;
and the best part that is sanctified, is but sanctified in part, and so Subject to partiality and error;
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and may both erre, and defend errour against their knowledge; some violent temptation, of pride, pleasure, or profit, carrying them therto.
and may both err, and defend error against their knowledge; Some violent temptation, of pride, pleasure, or profit, carrying them thereto.
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Seeing none are now gouerned by the infallible guidance of the spirit of God;
Seeing none Are now governed by the infallible guidance of the Spirit of God;
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then had men need of knowledge, that they may be able to trie the doctrines that are deliuered.
then had men need of knowledge, that they may be able to try the doctrines that Are Delivered.
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It is a certaine truth, and not to be denyed, because stories of all times do manifestly prooue it;
It is a certain truth, and not to be denied, Because stories of all times do manifestly prove it;
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that errour, and herefie, haue oftentimes so much preuailed, that they who haue holden and possessed the places of office,
that error, and heresy, have oftentimes so much prevailed, that they who have held and possessed the places of office,
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and dignitie in the Church of God, either for feare, slatterie, hope of gaine, and honour,
and dignity in the Church of God, either for Fear, slattery, hope of gain, and honour,
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or misled by their owne ignorance, and simplicitie, or fallen into some errour, giuen ouer of God, haue departed from the soundnes of Faith:
or misled by their own ignorance, and simplicity, or fallen into Some error, given over of God, have departed from the soundness of Faith:
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so that the sinceritie of religion was vpholden, and the truth defended, and maintained, only by some fewe, that were molested, persecuted, tra luced as turbulent and seditious persons,
so that the sincerity of Religion was upholden, and the truth defended, and maintained, only by Some few, that were molested, persecuted, tra luced as turbulent and seditious Persons,
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and enimies to the common peace of the Christian world.
and enemies to the Common peace of the Christian world.
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This were easie to be shewed in the times of Christ, and of the immediate successors, the Apostles.
This were easy to be showed in the times of christ, and of the immediate Successors, the Apostles.
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This was manifest in the times of Athanasius, when in the councel of S•leuci•, and Arminium, the Nicene Faith was condemned,
This was manifest in the times of Athanasius, when in the council of S•leuci•, and Arminium, the Nicene Faith was condemned,
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and all the B B. of the whole world sell from the soundnes of the Faith, saue Athanasius, and a sewe confessors that were banished with him;
and all the B B. of the Whole world fell from the soundness of the Faith, save Athanasius, and a sew Confessors that were banished with him;
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So as Ierom writes against the Luciserians saying, Ingemuit totus orbis & miratus est, se faclum esse drianum.
So as Jerom writes against the Luciferians saying, Ingemuit totus Orbis & Miratus est, se faclum esse drianum.
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The whole world groned, and is amazed to see how she was become an Arrian. So Hillarius, against Auxentius Bishop of Millan, complaineth, that the Arrian faction had confounded all;
The Whole world groaned, and is amazed to see how she was become an Arrian. So Hilarius, against Auxentius Bishop of Milan, Complaineth, that the Arrian faction had confounded all;
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and therefore, admonished men to take heed how they were led by any outward appearance or glorious shewes.
and Therefore, admonished men to take heed how they were led by any outward appearance or glorious shows.
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Now as there is no new thing vnder the heauens; but that that is now, hath bene before:
Now as there is no new thing under the heavens; but that that is now, hath be before:
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so there is no old thing, but it may be renewed, and such times may befall the Church againe.
so there is no old thing, but it may be renewed, and such times may befall the Church again.
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Therefore it is the wisedome of euery man that is not carelesse which end goeth forward, and retchlesse of his soules health, to labour for knowledge, that he may be able as S. Iohn saith, to trie the Spirits; for many false prophets are gone out into the world.
Therefore it is the Wisdom of every man that is not careless which end Goes forward, and retchless of his Souls health, to labour for knowledge, that he may be able as S. John Says, to try the Spirits; for many false Prophets Are gone out into the world.
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If any man will say, how shall not we erre, when so many great learued men haue erred and may erre? The answere is,
If any man will say, how shall not we err, when so many great learued men have erred and may err? The answer is,
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as Salmon saith, The rich man is wise in his owne conceit; but the poore that hath vnderstanding can trie him:
as Salmon Says, The rich man is wise in his own conceit; but the poor that hath understanding can try him:
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So, oftentimes meaner men may found the depth, and see more then great schollers; especially, seeing that he that was truth hath said it;
So, oftentimes meaner men may found the depth, and see more then great Scholars; especially, seeing that he that was truth hath said it;
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God reucaleth that to suckelings and babes, that he hideth from wise and prudent. God reucaleth that to suckelings and babes, that he Hideth from wise and prudent.
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Let vs then account of that doctrine of poperie, as damnable, which commendeth an Implicit faith,
Let us then account of that Doctrine of popery, as damnable, which commends an Implicit faith,
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and be suspicious of those who thinke it is not good for men to haue knowledge;
and be suspicious of those who think it is not good for men to have knowledge;
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as if they meāt either to make a pray vpon them, or to broach some grosse errours,
as if they meant either to make a prey upon them, or to broach Some gross errors,
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and therefore deale with them as Chrysostome saith, Theeues do; First put out the candle, and then fall a spoyling:
and Therefore deal with them as Chrysostom Says, Thieves do; First put out the candle, and then fallen a spoiling:
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and as deceitfull Marchants, that would vtter their wares by obscure and deceitfull lights.
and as deceitful Merchants, that would utter their wares by Obscure and deceitful lights.
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And let vs againe labour for knowledge, that we may be able to trie the spirits,
And let us again labour for knowledge, that we may be able to try the spirits,
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& not be deceiued, by any seducers;
& not be deceived, by any seducers;
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especially, when it will not goe for currant before God, that we haue beene so taught and misled, by our guides:
especially, when it will not go for currant before God, that we have been so taught and misled, by our guides:
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for if the blind lead the blind, they shall both fall into the ditch and bee deuoured together.
for if the blind led the blind, they shall both fallen into the ditch and be devoured together.
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Which that we may escape, let vs follow men, though they be Apostles, no further then they follow Christ.
Which that we may escape, let us follow men, though they be Apostles, no further then they follow christ.
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And that we may be able to discerne others steppes, whether they tread right or no;
And that we may be able to discern Others steps, whither they tread right or no;
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Let vs imbrace the Apostles exhortation, or commaund;
Let us embrace the Apostles exhortation, or command;
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Let the word of Christ dwell plentifully in vs. By which, we may be preserued from error; Let the word of christ dwell plentifully in us By which, we may be preserved from error;
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being the speciall antidote against this poyson:
being the special antidote against this poison:
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yea and abyding in it, we shall walke in the truth, and in the end be saued, by the truth.
yea and abiding in it, we shall walk in the truth, and in the end be saved, by the truth.
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Now the God of peace and truth, sanctifie you, throughout: and I pray God that your whole spirit and soule and bodie may be kept blamelesse, 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,
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vnto the Comming of our Lord Iesus Christ. FINIS.unto the Coming of our Lord Iesus christ. FINIS.
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