A
SERMON
PREAched
at
Pauls
Crosse
,
the
seconde
of
Nouember
,
1606.
Esay
.
9
14.
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.
For
the
leaders
of
my
people
,
cause
them
to
erre
:
an
I
they
that
are
leddely
them
,
are
deuoured
.
OVr
Sauiour
Christ
compares
a
minister
to
a
saithfull
and
wise
Steward
,
Luke
.
12.4
.
whom
the
Maister
shall
make
ruler
ouer
his
houshould
,
to
giue
them
their
portion
of
meate
,
in
season
.
Where
are
two
things
approoued
:
First
,
his
faithfulnes
:
Secondly
,
his
wisedome
.
His
faithfulnesse
appeareth
in
disposing
of
that
he
had
receiued
from
his
maister
,
for
his
honour
,
and
vtilitie
,
and
not
for
his
owne
gaine
:
his
wisedome
in
giuing
vnto
the
houshould
of
God
their
due
portion
of
meate
,
and
that
in
fit
time
and
season
,
for
all
meates
are
not
for
all
persons
,
but
that
which
is
nourishment
to
some
,
is
poyson
to
others
,
neither
is
that
fitting
at
one
time
which
is
at
another
.
So
farech
it
in
Spirituall
foode
,
where
many
things
are
sutable
to
times
of
iudgement
,
which
would
be
vnfit
for
the
day
of
mercy
,
and
on
the
contrary
.
Now
I
hauing
obtained
this
mercy
of
God
,
to
bee
,
though
vnworthy
,
a
minister
and
disposer
of
his
mysteries
,
and
by
authoritie
called
to
this
place
:
In
that
measure
of
fidelitie
,
I
haue
receiued
,
I
began
to
thinke
what
might
most
glorifie
God
,
and
in
the
small
degree
of
wisedome
,
God
hath
giuen
me
,
what
portion
was
fittest
to
Gods
houshold
,
whereof
this
auditorie
is
a
part
,
but
especially
what
was
fittest
for
this
time
,
which
is
as
Hezechiah
said
,
Isay
37.3
.
A
day
of
tribulation
,
and
a
day
of
iudgement
:
I
at
length
resolued
vpon
this
place
and
these
verses
of
the
Prophet
Isay
,
as
both
sitting
this
time
and
this
assemblie
:
out
of
which
I
intende
not
to
gather
euery
thing
that
may
be
gathered
,
as
if
I
would
immitate
those
who
digge
for
treasures
,
who
as
Chrysost.
saith
,
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
.
But
I
will
only
chuse
out
some
principall
things
,
which
I
discerne
to
be
of
most
necessitie
,
and
profit
,
seeing
the
length
of
the
text
,
and
the
limmit
of
the
time
will
not
suffer
me
to
run
through
all
.
The
dependaunce
of
these
words
vpon
the
former
,
is
thus
:
Coherence
.
In
this
chapter
are
contained
two
things
:
First
,
comfort
and
consolation
to
the
godly
,
from
the
first
verse
to
the
eighteenth
:
Secondly
,
iudgement
and
threatnings
menaced
against
the
wicked
and
obstinate
,
from
the
eight
verse
to
the
end
,
but
so
as
before
he
threatens
the
rod
,
he
tells
them
in
the
eight
verse
,
that
he
had
sent
his
word
vnto
Iacob
,
and
it
had
lighted
vpon
Israel
,
and
hauing
called
them
by
his
word
,
and
they
would
not
be
gathered
,
and
hauing
indeuoured
to
bring
them
in
order
,
and
they
would
not
be
reformed
,
then
according
to
that
in
the
prophet
,
Heare
the
rod
,
and
who
hath
appointed
it
:
Mich.
6
9.
In
the
eleuenth
,
and
twelue
verses
of
this
chapter
,
the
Prophet
threatens
a
heauie
,
and
grieuous
iudgement
that
God
should
bring
vpon
them
,
an
enemie
that
should
deuoure
them
with
open
mouth
,
and
because
they
profitted
not
by
that
iudgement
,
he
saith
in
the
twelue
verse
;
The
wrath
of
the
Lord
is
not
turned
away
,
but
his
hand
is
stretched
out
still
;
the
reason
of
it
is
giuen
in
the
13.
verse
,
and
iusinuated
in
the
14.
verse
,
because
the
people
haue
not
returned
to
the
Lord
that
sinit
them
,
neither
doe
they
seeke
the
Lord
of
hastes
,
therefore
he
will
cut
off
head
,
and
taile
,
branch
,
and
rush
,
&c.
Herein
we
may
obserue
2.
things
:
1.
the
denouncing
a
Iudgement
:
2.
the
causes
why
the
Lord
would
bring
it
vpon
them
.
In
the
iudgement
are
2.
things
to
be
considered
:
1.
the
generalitie
of
it
,
2.
the
impartialitie
of
it
.
The
generalitie
,
because
the
Lord
wil
cut
off
head
,
and
taile
.
The
impartialitie
is
double
:
1.
because
he
will
as
well
smite
the
head
,
as
the
taile
;
the
braunche
,
as
the
rush
;
the
great
,
as
the
small
:
2.
because
hee
will
principallie
smite
the
heads
,
as
those
that
were
the
cause
of
all
the
corruptions
that
were
in
the
body
.
The
2.
is
the
causes
:
and
they
are
2.
First
,
is
general
,
because
the
people
had
not
profited
by
former
iudgements
and
lesse
afflictions
,
therefore
they
should
haue
a
2.
and
3.
woe
,
in
the
first
word
,
Therefore
:
The
2.
is
a
particular
cause
in
the
16.
verse
:
because
the
leaders
of
the
people
caused
them
to
c●re
,
and
the
people
were
content
to
bee
misled
by
them
,
therefore
shall
they
bee
deuoured
all
together
.
So
much
for
the
coherence
and
diuision
of
the
words
.
And
now
for
the
meaning
of
the
words
:
Therefore
the
Lord
will
cut
off
,
&c.
That
is
,
because
the
people
haue
not
benefited
by
the
former
iudgements
,
and
afflictions
to
turne
to
God
by
repentance
,
many
of
them
onely
seeking
the
Lord
by
mourning
and
fasting
,
and
sackcloth
,
in
outward
show
,
which
is
but
as
much
as
hipocrites
may
doe
;
but
fewe
or
none
of
them
were
sound
to
forsake
their
sinnes
,
and
turne
to
God
by
true
repentance
,
therfore
saith
the
Lord
,
I
wil
cut
off
head
,
and
taile
,
&c.
The
iudgement
is
,
God
will
cut
off
and
destroy
with
a
generall
iudgement
and
consusion
,
the
whole
state
,
and
the
whole
land
,
for
this
sinne
.
For
to
imagine
as
some
do
,
that
the
magistrate
is
called
here
the
head
,
because
the
head
is
the
seate
of
sense
,
and
beginning
of
motion
;
I
take
it
,
it
is
besides
the
intent
of
the
Prophet
in
this
place
:
and
that
he
meerely
intendes
to
note
a
generall
consasion
and
plague
that
should
spread
ouer
the
whole
body
from
the
toppe
of
the
head
to
the
sole
of
the
foote
;
and
〈◊〉
one
should
be
spared
.
And
not
onely
so
:
but
as
it
is
saul
that
his
iudgements
are
generall
,
so
they
should
be
without
partialitie
,
God
would
out
off
as
well
the
head
,
as
the
taile
,
the
weake
and
feeble
rush
that
hangs
downe
the
head
,
&
the
stronge
braunche
that
is
high
and
mightie
,
and
therefore
in
the
15.
verse
hee
tells
vs
whom
hee
meanes
,
by
head
,
and
whom
by
taile
:
The
head
is
the
auncient
and
honourable
,
and
the
taile
is
the
Prophet
that
teacheth
lyes
.
Here
is
another
part
of
Gods
impartialitie
obserued
:
whereas
the
magistrate
and
the
minister
were
the
cause
of
the
corruptions
and
cuill
manners
of
the
people
,
therefore
the
Lord
will
smite
them
both
,
and
because
these
too
conspired
together
,
the
magistrate
deceiued
by
the
false
Prophets
flattering
,
and
fauning
vpon
him
,
telling
him
of
his
insinite
maiestie
,
his
absolute
greatnesse
,
and
power
to
doe
what
hee
list
,
where
he
list
,
and
punish
whom
he
list
:
and
being
so
perswaded
by
him
because
of
his
power
,
he
thinkes
any
thing
is
lawfull
for
him
to
doe
:
and
on
the
other
side
,
the
lying
Prophet
because
he
had
gotten
fauour
,
and
countenance
with
the
magistrate
,
he
thought
that
he
should
settle
his
neast
so
sure
,
that
he
should
haue
no
hurt
whatsoeuer
came
:
thus
saith
the
Lord
,
because
they
haue
agreed
together
,
the
one
to
deceiue
,
and
the
other
to
be
deceiued
;
herefore
they
shal
be
destroyed
both
together
.
The
leaders
of
my
people
cause
them
to
erre
,
&c.
Here
is
the
particular
reason
why
God
would
destroy
them
,
because
there
was
deceiuers
amongst
them
and
they
were
willing
to
be
deceiued
;
as
if
he
should
say
,
I
set
ministers
ouer
my
people
,
that
they
should
lead
them
and
teach
them
in
the
right
way
,
that
they
should
learne
knowledge
out
of
the
word
,
and
then
teach
it
to
others
,
and
teach
them
what
they
ought
to
doe
,
and
reprooue
them
when
they
doe
that
which
is
not
fit
,
and
which
they
ought
not
to
doe
,
but
on
the
other
side
they
haue
set
their
faces
,
to
get
the
applause
and
liking
of
the
people
,
preach
onely
pleasing
and
foothing
things
to
please
the
care
,
onely
to
get
fauour
and
a
name
,
they
therefore
haue
caused
the
people
to
erre
,
and
they
that
were
lead
by
them
are
willing
to
be
seduced
,
therefore
they
shall
bee
deuoured
together
:
so
much
for
the
meaning
of
the
words
.
Therefore
will
the
Lord
cut
off
from
Israel
,
&c.
The
first
thing
is
the
generall
cause
of
the
iudgement
that
should
come
vpon
this
people
,
which
was
,
because
they
had
not
sought
the
Lord
,
nor
turned
to
him
,
nor
profited
by
their
former
afflictions
,
There
the
Lord
would
cut
them
off
?
Doct.
1
The
first
thing
that
wee
learne
in
these
words
is
,
that
this
is
the
dealing
of
God
with
an
obstinate
and
gaine-saying
people
,
when
they
doe
not
benefite
by
former
and
lesse
iudgements
that
he
layes
vpon
them
,
to
bring
heauier
,
and
more
fearefull
plagues
vpon
them
,
this
is
manifest
euery-where
in
the
word
of
God
:
as
Deut.
28.
Deut.
28.45
Chapter
,
and
in
verse
45.
after
the
Lord
had
threatened
a
great
many
plagues
against
his
people
:
hee
saith
further
,
that
if
this
should
doe
them
no
good
:
then
,
All
these
curses
shall
come
vpon
thee
and
ouertake
thee
,
to
destroy
thee
;
because
thou
obeyest
not
the
voyce
of
the
Lord
thy
God
.
And
in
verse
58.
&c.
The
Lord
saith
,
If
thou
wilt
not
obey
and
doe
al
the
words
of
this
law
,
that
are
written
in
this
booke
,
and
feare
this
glorious
and
fearefull
name
the
Lord
thy
God
,
then
the
Lord
will
make
thy
plagues
wonderfull
,
and
the
plagues
of
thy
seede
,
euen
great
plagues
and
of
long
continuance
:
moreouer
,
he
will
bring
vpon
thee
,
all
the
diseas●s
of
Egypt
whereof
thou
wast
afraid
;
and
euery
sickenesse
,
and
euery
plague
,
that
is
written
in
this
booke
of
this
〈◊〉
wil
the
Lord
heape
vpon
thee
,
till
thou
bee
destroyed
.
Levit.
26.21.22
,
23
24.
Like
to
this
is
that
in
Leuiticus
26.
where
the
Lord
saith
:
If
you
walke
stubbornly
against
me
,
and
will
not
obey
me
,
I
will
then
bring
seau●n
times
more
plagues
vpon
you
according
to
your
sinnes
;
I
will
send
wild
beasts
vpon
you
,
which
shall
spoyle
you
,
and
destroy
your
carttell
,
and
make
you
f●we
in
number
:
yet
if
by
these
you
will
not
bee
reformed
by
me
,
but
walke
stubbornely
against
me
,
then
will
I
also
walke
stubbornelie
against
you
,
and
I
will
smite
you
yet
seauen
times
more
for
your
sinnes
.
This
also
made
the
Prophet
Esay
in
this
chapter
to
repeate
three
times
these
words
;
For
all
this
,
the
wrath
of
the
Lord
is
not
turned
away
,
but
his
hand
is
stretched
out
still
,
as
in
the
12.17
.
and
21.
verses
.
And
in
the
Gospel
our
Sauiour
Christ
said
to
the
man
that
had
beene
sicke
38.
〈◊〉
5.14
.
yeares
:
Goe
thy
way
,
sinne
no
more
,
least
a
worse
thing
happen
vnto
thee
.
Out
of
which
places
,
it
is
apparant
that
the
Lord
brings
heauier
&
greater
plagues
vpon
men
,
Reason
1
when
they
profit
not
by
lesser
.
The
reason
of
this
is
because
there
is
neither
equitie
nor
right
in
it
,
that
the
Lord
should
go
away
,
as
ouercome
with
the
stubbornnesse
,
and
obstinacie
of
the
people
.
That
were
,
as
if
a
Prince
hauing
a
rebell
standing
out
against
him
,
and
beeing
norable
with
a
fewe
to
subdue
him
,
should
giue
ouer
,
&
gather
no
more
forces
against
him
;
which
to
him
were
too
much
indignitie
,
and
dishonor
:
So
no
reason
the
Lord
giue
ouer
his
armes
til
his
rebells
are
brought
in
.
2.
Sam.
20.22
.
As
Ioah
would
not
giue
ouer
his
siege
against
Abell
,
till
hee
had
the
head
of
Sheba
throwne
ouer
the
wall
:
So
the
Lord
will
not
giue
ouer
his
siedge
against
men
,
till
hee
haue
the
heads
of
their
sinnes
cut
off
and
cast
away
.
The
second
reason
is
,
that
as
it
is
a
dishonour
to
God
,
Reason
2
so
it
would
be
daungerous
to
men
,
whom
he
should
spare
:
because
if
that
be
true
in
Ecclesiastes
.
8.11
.
Because
sentence
is
deferred
,
and
not
executed
speedily
,
therefore
the
harts
of
the
children
of
men
are
fully
set
to
doe
euill
.
Eel
.
8.11
If
deferring
of
a
sentence
doe
harden
men
in
their
sins
;
then
much
more
,
if
God
should
remooue
his
iudgements
,
and
not
renew
them
againe
:
therefore
lest
he
should
harden
them
,
he
will
vndoubtedly
renew
them
,
that
he
may
reclaime
them
.
Thirdly
,
the
Lord
must
doe
it
,
Reason
3
whether
he
deale
with
his
owne
,
or
with
those
that
are
none
of
his
;
with
his
owne
to
cure
them
,
or
the
other
to
destroy
them
:
for
so
is
the
practise
of
Physitians
and
Chirurgians
:
if
they
meere
with
a
body
harde
to
worke
vpon
,
and
a
setled
disease
they
double
the
doses
of
their
medicines
,
and
vse
more
violent
meanes
:
So
the
Lord
will
deale
with
his
owne
when
he
sindes
them
obstinate
:
but
if
they
be
not
his
owne
,
then
must
he
doe
it
,
that
he
may
shew
his
power
,
that
hee
is
able
to
abate
and
destroy
whosoeuer
stands
out
against
him
,
for
these
reasos
or
the
like
,
it
is
that
the
Lord
when
he
deales
with
obstinate
men
:
if
lesse
afflictions
doe
them
no
good
,
he
will
bring
greater
,
and
heauier
plagues
vpon
them
:
now
hence
doe
arise
many
seuerall
godly
considerations
and
vses
.
First
,
Vse
.
1
this
may
make
vs
to
feare
;
nay
,
bee
assured
of
it
,
that
though
God
hath
for
the
most
part
freed
the
land
from
this
deuouring
plagues
:
Euen
from
the
pestilence
that
walketh
in
the
darknesse
,
and
the
plagues
that
destroyeth
at
noone
day
,
Psal.
91.6
.
(
saue
that
he
hath
a
little
returned
to
this
Citie
where
he
begunne
,
yet
are
there
more
heauie
and
fearefull
plagues
,
and
iudgements
at
our
dores
,
readie
to
breake
in
vpon
vs
,
for
this
that
is
here
said
is
true
,
and
as
it
were
spoken
to
vs
by
Esay
.
For
this
is
yet
the
state
of
the
Citie
,
refractary
and
obstinate
,
as
if
they
had
conspired
against
God
,
that
doe
what
hee
will
,
they
will
still
bee
alwayes
the
same
,
wicked
as
they
have
beene
:
I
(
speake
generally
,
for
I
doubt
not
but
some
fewe
haue
well
profited
by
it
.
)
Hosea
.
4.1
.
The
Lord
hath
had
a
controuersie
with
the
inhabitants
of
this
Citie
,
and
he
hath
followed
it
hard
,
almost
for
the
space
of
these
foure
yeres
.
But
why
did
he
thus
trouble
vs
,
complained
he
without
cause
?
No
assuredly
,
For
will
a
Lyon
roare
in
the
forrest
,
when
he
hath
no
prey
?
Amos.
3.4
.
For
those
sinnes
which
made
him
contende
with
Israel
,
haue
beene
the
cause
of
his
controuersie
with
vs
;
Cap.
41.
Hosea
saith
,
the
Lord
had
a
controuersie
with
the
inhabitants
of
the
Land
,
because
there
was
no
truth
,
nor
merey
,
nor
knowledge
of
God
in
the
land
,
by
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
whoring
,
they
breake
forth
,
and
blood
toucheth
bloud
:
There
is
no
man
who
dare
deny
these
,
least
he
reprooue
the
Lord
,
for
contending
causeleslie
:
but
some
will
say
indeede
these
sinnes
were
amongst
vs
,
but
since
so
many
of
vs
fell
the
last
plague
,
we
are
fallen
from
them
.
I
would
to
God
it
were
so
,
then
might
we
well
hope
the
controuersie
would
end
,
and
that
God
would
remooue
his
plagues
from
vs
,
and
renew
them
no
more
;
but
alas
who
seeth
not
the
contrary
,
when
that
in
Ieremie
may
well
be
verified
of
vs
,
that
the
bellowes
are
burnt
,
Ier.
6.2.29
.
the
lead
is
consumed
,
and
the
founder
hath
melted
in
vaine
,
for
the
wicked
are
not
taken
away
.
How
should
we
then
not
feare
greater
iudgements
?
But
to
goe
a
little
further
,
there
are
foure
sinnes
which
brought
the
iudgements
of
God
vpon
Sodome
first
,
and
after
vpon
Israel
,
and
made
the
Lord
take
away
that
people
at
his
pleasure
,
and
sweepe
them
away
as
the
dust
of
the
earth
;
and
they
were
,
Pride
,
Idlenesse
f●lues
of
bread
,
and
contempt
of
the
poore
:
which
sinnes
in
this
land
,
and
in
this
Citre
haue
〈◊〉
the
cause
why
God
hath
swept
away
so
many
thousands
of
vs
.
And
if
these
sinnes
be
still
in
the
land
,
and
not
remooued
,
what
hope
is
there
but
that
there
are
more
fearefull
plagues
hanging
ouer
our
heads
?
These
soure
sinnes
are
the
begetters
one
of
another
.
Pride
commonly
begetts
idlenes
:
Pride
,
and
Idlenes
hegette
Fullnesse
of
bread
,
for
that
is
one
part
of
Pride
to
haue
a
table
richly
deckt
and
furnished
:
and
whereas
labour
would
bee
satisfied
with
a
little
,
yet
idlenesse
is
a
deuourer
:
now
pride
,
idlenesse
,
and
fullnesse
of
bread
,
breede
Contempt
of
the
poore
:
for
where
these
are
,
there
can
be
little
reliefe
for
them
.
For
if
the
rich
man
fare
deliciously
euery
day
,
and
goe
in
purple
and
fine
linnen
,
there
will
bee
hardly
any
scraps
left
for
poore
Lazarus
:
seeing
all
is
too
little
to
furnish
the
table
,
to
pamper
the
backe
,
and
the
belly
,
for
the
seruice
of
sinne
and
Sathan
.
Then
if
this
pride
be
spread
through
the
Citie
and
through
the
land
,
what
may
we
expect
,
but
greater
plagues
to
come
vpon
vs
?
If
any
man
will
put
me
to
prooue
it
that
it
is
to
bee
sound
,
he
shall
pardon
me
,
I
will
adde
no
light
to
the
sunne
;
because
if
a
man
doe
but
looke
thorow
the
Citie
,
in
euery
place
,
in
euery
familie
,
in
euery
man
,
and
woman
,
in
euery
Church
and
assemblie
,
he
shall
see
how
the
pride
of
Israel
,
and
of
England
,
doth
testifie
it
to
her
face
.
Now
to
these
I
will
adde
this
speciall
one
.
2.
Chron.
36.16.17
.
where
was
a
sinne
that
brought
the
wrath
of
God
vpon
the
people
without
remedie
:
which
was
,
that
they
misused
the
messengers
of
God
,
despised
the
word
of
God
,
mocked
the
Prophets
of
God
,
therefore
the
Lord
gaue
them
into
the
hands
of
the
Galdeans
,
who
slowe
their
young
men
with
the
word
,
and
spared
neither
young
man
nor
virgine
,
auncient
,
nor
aged
.
And
are
not
these
rhinges
thus
with
vs
?
were
euer
the
ministers
of
God
in
more
contempt
?
Nay
,
are
they
not
all
in
extreame
contempt
,
either
justly
or
vniustlie
?
whether
such
as
doe
conforme
themselues
according
to
the
custome
of
the
Church
,
and
will
of
his
maiestie
,
or
they
who
refuse
?
Whether
such
as
bee
gluttous
or
drinkers
of
wine
,
and
friends
of
publicans
&
sinners
,
as
they
falsly
said
of
Christ
,
or
they
be
of
an
honester
life
,
and
cariage
,
comming
neither
eating
nor
drinking
as
Iohn
:
whether
they
be
either
negligent
and
idle
in
their
places
,
and
will
hardly
preach
in
any
season
but
vnsauourly
,
or
they
be
diligent
,
and
painfull
,
preaching
in
season
,
and
out
of
season
:
whether
they
be
plaine
dealing
Amoses
or
slattring
Amaziahs
:
all
are
in
contempt
,
some
of
one
and
some
of
another
.
Is
there
than
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
:
Hee
saith
,
I
haue
smitten
my
hands
vpon
thy
couetousnes
.
A
similitude
,
from
those
who
incourage
dogs
to
pull
downe
and
deuour
,
shewing
with
what
desire
and
earnestnes
,
he
would
contend
with
them
,
and
bring
iudgements
vpon
them
:
if
such
sinnes
be
found
among
vs
not
lessoned
,
but
increased
,
since
the
height
of
our
plague
,
that
crueltie
and
blood
bee
in
our
streets
,
as
verse
.
7.8
.
&c.
In
thee
haue
they
despised
Father
and
Mother
,
in
the
middest
of
thee
haue
they
opposed
the
strangers
:
in
thee
haue
they
vexed
the
fatherlesse
,
and
the
widdow
.
Thou
hast
despised
my
holy
things
,
and
hast
polluted
my
Sabboaths
,
&c.
What
can
wee
expect
but
the
Lord
should
clappe
his
hands
vpon
our
couetousnesse
,
and
bring
a
fresh
and
fierce
reply
of
some
fearefull
iudgement
?
To
conclude
this
with
a
speech
of
Chrysost.
in
his
5.
Homilie
to
the
people
of
Antioch
:
after
the
Emperours
wrath
was
asswadged
towards
that
Citie
,
Chrysost.
Ho.
5.
2d
Pop.
Ant.
he
said
;
We
haue
made
a
happie
change
:
yet
this
I
dare
say
,
if
you
reforme
not
your
corruptions
and
sinnes
,
though
this
cloude
be
ouer
,
we
shall
see
and
suffer
worse
things
:
for
I
haue
euer
beene
more
afraide
of
your
security
then
of
the
Emperours
wrath
.
So
say
I
,
wee
haue
a
happy
change
in
respect
how
it
was
with
vs
this
time
three
yeres
,
a
happie
change
in
respect
of
that
which
our
cruell
and
bloody
papists
did
designe
vs
vnto
this
time
twelue-moneth
:
But
this
I
dare
say
;
If
we
doe
not
reforme
our
corruptions
and
manners
,
though
this
cloud
bee
ouer
,
yet
we
shall
see
and
suffer
more
fearefull
things
,
for
whatsoeuer
other
mens
opinions
are
,
for
my
part
I
haue
euer
feared
more
the
the
securitie
of
the
land
,
then
the
wrath
of
God
;
because
the
wrath
of
God
(
if
we
were
not
secure
)
were
to
be
expiated
,
and
appeased
by
our
repentaunce
,
and
turning
vnto
him
:
but
we
being
secure
and
setled
vpon
the
dregs
of
our
sinnes
,
there
is
no
hope
that
the
wrath
of
God
should
bee
remooued
,
but
that
he
should
doe
to
vs
,
as
is
spoken
heere
:
Cut
off
head
,
and
taile
,
&c.
and
that
these
should
bee
but
the
beginning
of
sorrows
.
Vse
.
2
Secondly
,
Psal
42.1.9
.
here
is
instruction
for
all
christian
magistrates
,
who
are
called
Gods
,
and
are
so
by
their
office
,
and
the
communication
of
power
and
authoritie
;
that
they
deale
thus
with
wicked
and
obstinate
malefactors
,
when
their
lenitie
or
their
smaller
corrections
will
not
make
them
relinquish
the
former
corruptions
,
and
returne
to
better
manners
,
they
ought
to
take
them
in
hand
,
and
to
vse
more
seueritie
,
and
sharpnes
towards
them
;
amongst
many
I
would
presse
this
,
concerning
one
kind
of
offendors
,
who
are
the
greatest
enemies
of
the
kingdome
of
Christ
;
the
grossest
idolaters
of
all
the
kingdomes
of
the
world
,
and
the
most
pestilent
enemies
of
this
kingdome
and
state
;
I
meane
our
seducing
and
seduced
papists
.
In
whom
I
rather
instance
,
because
this
day
reuiues
the
memorie
of
their
cruell
designement
,
seeing
they
purposed
that
it
should
haue
beene
the
last
day
,
when
any
should
haue
spoken
against
them
out
of
this
place
:
pretending
,
they
meant
to
to
be
the
Lords
executioners
of
this
iudgement
here
set
downe
by
the
Prophet
;
when
they
intended
indeede
to
haue
bin
the
diuels
instruments
to
haue
cut
off
from
Jrael
.
from
England
,
head
and
taile
,
braunch
,
and
rush
,
in
one
day
.
Concerning
these
I
say
,
when
neither
lenitie
of
the
state
,
nor
smaller
meanes
,
and
mildenes
,
will
serue
to
reduce
them
from
their
heresies
,
and
Idolatries
,
to
make
them
conformable
to
the
lawes
of
God
,
and
the
land
;
there
ought
now
more
seuerity
to
be
vsed
.
Psal
119
,
126.
And
as
Dauid
said
to
God
;
It
is
〈◊〉
for
thee
Lord
to
lay
too
thy
hand
for
they
have
destroyed
thy
law
:
So
it
is
time
for
you
gods
to
lay
to
your
hands
,
else
they
will
destroy
both
the
law
and
the
land
.
That
such
may
,
and
ought
to
be
seuerely
dealt
with
,
especially
such
as
are
seducers
,
and
obstinate
,
I
thinke
no
man
will
put
mee
to
prooue
,
neither
doe
I
intend
it
;
being
that
which
I
once
manifested
out
of
this
place
:
since
which
,
the
whole
state
in
the
honourable
court
of
Parliament
,
haue
manifested
,
their
perswasion
of
the
truth
of
this
point
;
else
why
haue
they
enacted
,
established
and
confirmed
more
seuere
,
yet
most
iust
lawes
,
against
them
:
for
the
execution
of
these
lawes
it
is
that
I
nowe
speake
,
and
do
vrge
vpon
this
grounde
,
that
if
you
loue
them
,
if
you
loue
the
Church
and
truth
,
if
you
loue
your selues
and
the
State
,
do
not
the
worke
of
God
&
of
the
king
negligently
.
I
say
,
if
you
loue
them
you
must
execute
:
for
if
that
be
true
of
Hierom.
Ille
haereticum
interficit
,
&c.
he
killes
an
hereticke
who
suffers
him
to
be
an
hereticke
:
Cont.
Pelag.
lib.
3.
c.
6.
but
a
iust
punishment
of
them
,
is
the
quickning
and
putting
life
into
them
,
that
dying
to
their
heresie
,
they
may
liue
to
the
Catholique
faith
;
what
more
loue
can
bee
shewed
,
then
to
execute
the
lawes
with
seueritie
against
them
?
And
that
of
Augustine
,
De
verbis
Dom.
secund.
Iows
.
ser.
59.
Qui
phreneticum
ligat
,
&
qui
lethargium
excitat
,
ambobus
molestus
est
,
ambos
amat
.
He
that
blindeth
a
man
possessed
with
a
frensie
,
and
wakeneth
another
oppressed
with
a
lethargie
,
is
indeed
troublesome
to
both
,
but
louing
and
profitable
to
both
.
Now
when
as
many
of
them
are
possessed
with
a
spirit
of
frensie
,
seeking
to
subuert
and
ouerturne
all
,
though
they
and
their
friends
perish
with
it
;
some
with
a
lethargie
,
or
a
spirit
of
slumber
,
hauing
drunke
of
that
golden
Babilonish
cup
,
and
being
laid
asleepe
like
Sisera
with
the
milke
of
that
harlot
;
you
can
not
shew
more
loue
then
in
binding
such
mad-men
,
and
bringing
them
to
their
wits
,
and
in
wakening
such
sleepers
by
the
due
execution
of
your
most
iust
lawes
;
for
this
will
be
the
meanes
to
win
the
seduced
;
because
,
as
fire
softneth
mettall
and
makes
it
fit
for
the
hammer
,
and
for
to
bee
easily
wrought
to
any
forme
,
so
the
rod
and
correction
worketh
the
same
effect
in
mens
minds
;
and
as
Elihu
in
Iob
,
of
Gods
corrections
:
So
I
,
Iob.
33.16
.
of
your
corrections
.
They
will
open
their
eares
;
and
make
them
both
more
tractable
,
and
teachable
,
by
which
many
may
bee
gained
that
else
must
perish
.
But
if
you
loue
not
them
,
yet
if
you
tender
the
good
of
the
Church
,
you
must
execute
that
you
haue
decreed
:
for
how
can
it
bee
well
with
the
vineyard
,
if
the
Foxes
liue
or
be
at
libertie
,
which
destroy
the
vines
?
how
can
it
be
well
with
the
flocke
and
the
Lambes
of
it
,
if
the
wolues
be
not
taken
and
cut
off
?
How
with
the
field
of
Gods
corne
,
while
that
Sampson
of
Rome
(
if
I
honour
him
not
too
much
,
or
disgrace
the
other
extreamlie
,
in
making
the
comparison
)
may
haue
such
foxes
to
tye
taile
to
taile
,
and
put
fir
brands
in
them
to
send
into
our
church
?
how
can
Israel
enioy
the
land
of
Canaan
in
quiet
,
if
those
cursed
Cananits
be
not
subdued
as
seruants
to
the
congregation
,
or
subuerted
as
enemies
?
What
greater
loue
can
you
shew
more
to
the
Church
,
Christes
vineyarde
,
his
flock
,
Gods
field
,
and
the
whole
land
,
then
in
taking
these
foxes
,
in
abandoning
these
moules
,
in
abasing
or
destroying
these
Cananites
,
proceeding
according
to
your
iust
laws
,
to
consiscation
of
goods
,
to
imprisonment
,
banishment
,
or
death
it selfe
,
according
to
the
qualitie
of
their
offences
.
But
if
you
neither
loue
them
,
nor
tender
the
good
of
the
Church
(
as
be
it
farre
from
me
to
thinke
you
should
not
)
yet
if
you
loue
your selues
and
the
peace
of
the
state
,
you
must
execute
with
some
roundnesse
,
and
seueritie
.
For
consider
I
pray
you
,
and
call
to
mind
,
how
that
when
they
enioyed
all
lenitie
,
the
lawes
being
laid
a
sleepe
for
the
space
of
sixe
yeares
,
or
thereabouts
,
in
the
latter
dayes
of
our
late
Soueraigne
of
happie
memorie
,
and
for
almost
3.
yeares
space
in
the
dayes
of
his
sacred
Maiestie
,
and
being
in
hope
that
they
would
not
be
wakened
against
them
in
haste
;
yet
for
all
that
,
they
hammered
,
and
hatched
that
cursed
and
more
tisen
barbarous
designement
against
the
state
:
and
so
that
they
might
be
at
once
auenged
of
them
,
for
their
light
yoakes
and
rods
,
they
prouided
for
them
in
former
times
,
though
it
were
to
the
perishing
of
many
of
their
friends
,
they
cared
not
;
What
thinke
you
now
that
you
haue
made
their
yoakes
heauier
,
and
prepared
scourges
,
and
scorpions
for
them
,
when
they
are
defeated
of
that
,
whereupon
they
had
set
their
rest
,
when
they
are
thus
exasperated
,
and
made
raging
,
as
beares
robbed
of
their
whelpes
,
what
thinke
you
?
Nay
can
you
thinke
,
that
they
are
now
idle
,
and
not
plotting
,
or
deuising
some
new
reuenge
;
and
if
it
may
bee
some
more
strange
and
hellish
mischiefe
:
which
if
you
preuent
not
by
due
execution
of
the
law
,
to
diminish
,
and
weaken
them
,
they
will
execute
their
cruelty
,
to
the
ruine
&
confusion
of
you
and
the
whole
state
,
if
they
bee
but
suffered
a
while
to
gather
strength
,
and
get
power
,
answerable
to
their
cruell
minds
.
For
who
sees
not
this
,
is
more
then
blind
;
that
poperie
and
crueltie
,
goe
hand
,
in
hand
,
if
they
haue
power
in
their
handes
.
Therefore
if
there
be
any
loue
to
those
seduced
soules
,
that
they
may
be
reformed
;
If
any
loue
to
the
Church
of
God
,
that
Ierusalem
may
prosper
:
If
any
loue
to
your selues
,
and
state
,
that
it
may
continue
in
peace
,
and
you
inioy
your
liues
,
and
liuings
,
your
wiues
,
and
children
,
your
comforts
and
contentment
:
as
you
are
Gods
,
so
shew
it
in
being
like
to
God
:
to
deale
iustly
in
seueritie
,
with
these
;
when
you
see
lenitie
will
not
recouer
,
nor
smaller
punishments
worke
any
correction
with
them
,
to
mooue
them
,
or
remoue
them
,
from
their
heresies
,
and
other
corruptions
.
It
is
reported
of
Grosthead
the
renowmed
B.
of
Lyncolne
,
that
a
little
before
his
death
,
complaining
of
wicked
courses
,
holden
by
the
Romamsts
,
whose
scourge
he
was
;
he
said
the
Church
should
neuer
finde
any
ease
,
from
the
oppressiue
burdens
laid
vpon
her
,
nor
bee
deliuered
from
the
Aegiptiacall
bondage
she
was
holden
in
,
til
hir
deliuerance
was
wrought
,
In
ore
Glady
cruentand●
,
In
the
mouth
of
the
sword
,
all
bathed
in
blood
.
Which
I
alleadge
,
not
to
perswade
crueltie
and
barbarisme
,
and
hellish
massacring
;
which
those
cruell
Romanists
vse
in
all
places
,
when
they
can
preuaile
:
but
to
perswade
Iustice
,
and
the
execution
of
iustice
;
being
perswaded
in
my selfe
,
(
as
I
thinke
thousands
more
are
besides
)
that
as
he
thought
no
deliuerance
could
bee
wrought
,
but
by
the
sword
:
So
no
preseruation
of
vs
from
those
burdens
,
and
bondages
,
but
In
ore
Glady
Iustitiae
,
In
the
mouth
of
the
sword
,
executing
Iustice
vpon
such
as
would
drawe
vs
that
way
.
Weapons
they
say
hoade
peace
.
but
if
it
be
knowne
that
trauailers
;
either
cannot
,
or
will
not
vse
them
;
it
will
bolden
cowardly
theeues
,
and
will
make
them
dare
to
practise
any
thing
;
either
against
their
liues
or
goods
.
Lawes
are
good
things
for
the
peace
of
a
state
:
&
are
the
very
weapons
of
their
defence
:
but
if
offenders
either
find
some
not
willing
that
haue
power
,
or
those
restrained
,
that
haue
will
to
execute
;
they
will
dare
to
do
any
thing
.
For
the
particular
;
If
Courtiers
for
money
will
procure
pardon
for
such
as
haue
offended
(
abusing
the
lenitie
of
his
Maiestie
)
or
else
some
dispensation
for
the
time
to
come
;
to
suspend
the
lawes
against
some
greatones
:
If
Iudges
fauour
them
in
their
trialls
,
and
Iustices
in
their
commitments
,
one
set
at
libertie
,
when
another
hath
committed
:
If
Sheriffes
,
and
other
officers
,
bee
remisse
in
their
searching
for
them
,
and
informing
against
them
:
If
when
information
is
giuen
,
and
the
Iury
hath
found
the
inditement
,
Clarkes
and
Officers
both
know
how
to
doe
it
,
and
doe
practise
to
smother
of
20.
or
30.5
.
or
more
of
the
principallest
,
and
most
daungerous
:
If
I
say
they
may
finde
this
sauour
,
and
remission
of
the
lawes
by
these
meanes
:
how
bolde
will
they
grow
,
and
how
will
they
insult
,
that
though
the
face
of
the
lawe
be
against
them
,
yet
the
edge
is
turned
from
them
?
how
vnlike
shall
this
gouernment
be
to
that
which
God
vseth
in
adding
,
and
vsing
more
seueritie
,
when
the
smaller
corrections
preuaile
not
?
how
preiudiciall
to
the
peace
of
the
state
,
and
preseruation
of
his
Maiestie
,
his
posteritie
and
people
,
both
in
respect
of
their
inueterate
malice
,
and
exasperated
stomacks
?
and
in
respect
of
Gods
iustice
,
who
cannot
endure
such
a
sinne
,
without
seuere
iudgements
:
when
neither
the
loue
of
the
truth
,
is
expressed
;
nor
the
hatred
of
heresies
,
and
his
enemies
pursued
.
When
Ahab
had
let
Benhadad
the
King
of
Aram
escape
his
hands
,
whom
the
Lord
had
deliuered
into
his
hands
:
euen
then
when
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
,
&
then
vttered
the
Lords
message
.
Thus
saith
the
Lord
:
1.
King
.
20.42
.
Because
thou
hast
let
goe
out
of
thy
hands
,
a
man
whom
I
appointed
to
die
,
thy
life
shall
go
for
his
life
,
&
thy
people
for
his
people
.
The
Lord
hath
deliuered
into
your
hands
,
men
,
whom
he
hath
appointed
to
punishment
,
some
after
this
sort
,
some
after
that
,
according
to
the
iustice
of
the
law
;
and
some
to
die
,
which
are
their
principall
seducers
:
If
you
let
them
goe
,
out
of
your
hands
,
what
can
you
expect
but
that
Iudgement
,
your
liues
for
theirs
;
and
your
people
,
for
their
people
;
your
goods
,
libertie
,
and
peace
,
for
theirs
?
But
to
preuent
this
:
as
you
are
Gods
,
so
shewe
it
in
time
,
in
vsing
more
seueritie
,
and
yet
but
iust
,
against
al
who
are
irreconciliable
,
and
irreuotable
;
specially
against
their
seducers
,
the
seedes-men
not
of
heresies
only
,
but
of
horrible
treason
,
and
confusion
of
state
.
The
french
storie
reporteth
,
that
Sa●anorola
,
P●●l●de
Co●●
.
lib.
8.
cap.
2.
holden
by
many
,
for
a
Prophet
(
but
sure
hee
was
a
renounned
man
,
for
pietie
and
learning
)
tolde
the
french
King
Charles
the
8.
he
should
haue
great
prosperitie
in
his
voyage
into
Italic
,
and
that
God
would
giue
the
sword
into
his
hand
;
and
all
this
,
to
the
end
hee
should
reforme
the
corrupt
state
of
the
church
:
which
if
he
did
not
performe
,
he
shuld
returne
home
againe
with
dishonour
;
and
God
would
reserue
the
honour
of
this
worke
,
for
some
other
:
and
so
it
fell
out
.
I
am
no
Prophet
,
nor
the
sonne
of
a
Prophet
;
yet
out
of
Gods
dealing
in
former
times
,
as
the
sacred
,
and
Ecclesiasticall
Histories
shew
,
I
may
be
bolde
to
speake
thus
much
;
that
seeing
God
hath
put
the
sword
into
your
hands
,
to
reforme
things
amisse
,
and
withstand
corruptions
that
would
grow
by
cutting
off
such
as
seeke
to
bring
them
in
:
If
you
doe
it
,
well
and
good
;
1.
Sam.
2.30
.
I
will
honour
them
that
honour
me
:
But
if
you
doe
it
not
,
you
shall
returne
with
dishonour
to
your
long
homes
.
For
they
who
despise
me
,
shall
be
despised
:
and
God
will
reserue
the
honour
of
this
worke
to
some
other
.
Ther
is
a
speech
in
Lactantius
to
this
purpose
:
If
saith
he
,
De
Ira
Dei.
a
maister
of
a
family
,
shall
haue
his
children
massacred
,
his
wife
murdered
,
his
house
burned
ouer
his
head
,
and
all
by
a
leawd
seruant
:
and
if
he
should
spare
that
seruant
and
let
him
goe
without
seuere
punishment
;
what
doe
you
thinke
of
him
?
Were
he
to
be
accounted
mild
,
mercifull
,
and
clement
;
or
vnnaturall
,
and
cruell
?
doubtlesse
euery
one
would
condemne
him
of
crueltie
.
Then
what
may
be
thought
of
your
sparing
of
Papists
;
for
though
(
Blessed
be
God
)
they
haue
not
done
any
such
thing
to
vs
;
yet
there
wanted
no
will
nor
intent
in
them
:
no
indeuour
was
lacking
to
haue
effected
it
:
So
,
no
thanke
to
them
,
we
yet
liue
and
prosper
;
for
if
they
might
haue
had
their
wills
,
long
since
our
wiues
and
children
had
bin
murdered
before
our
eyes
,
our
houses
burned
before
our
faces
,
our
whole
state
brought
to
confusion
.
Then
iudge
whether
pittie
,
&
lenitie
to
them
,
be
not
crueltie
,
to
all
our
state
.
But
as
the
Apostle
Paul
hauing
reprooued
the
Hebrewes
somewhat
sharpely
,
saith
;
Heb.
6.6
.
Beloued
,
wee
haue
perswaded
our selues
,
better
things
of
you
,
and
such
as
accompanie
saluation
,
though
wee
thus
speake
:
So
,
Honorable
,
and
Reuerend
,
I
haue
perswaded
my selfe
better
things
of
you
,
and
such
as
accompanie
the
safetie
of
the
state
,
the
peace
of
the
Church
,
the
prosperitie
,
and
preseruation
of
his
Maiestie
,
and
all
his
royall
issue
;
and
the
good
&
comfort
of
your selues
and
your
posteritie
,
though
I
thus
speake
.
Thirdly
,
Vse
.
3
this
may
perswade
euery
man
to
indeuor
for
repentance
,
to
profit
by
gods
former
and
lesser
iudgements
,
that
they
may
auoyde
the
future
and
greater
.
Those
Patients
who
will
not
obey
the
physitians
prescripts
,
must
indure
his
potions
;
and
if
those
whose
ingredients
are
more
gentle
and
milde
and
of
lesse
malignitie
,
preuaile
not
,
they
must
haue
sharper
,
if
the
physitian
purpose
to
cure
them
:
he
that
would
auoyde
these
,
must
indeuour
himselfe
to
helpe
the
first
,
that
they
may
haue
their
effect
,
and
worke
that
which
was
intended
by
them
:
so
he
that
will
not
obey
God
commanding
,
must
be
sure
to
heare
from
him
;
and
to
feele
his
rodde
,
that
neglects
his
worde
:
and
if
he
profit
not
by
the
lesse
,
he
shal
haue
the
greater
:
and
seeing
God
will
do
this
,
he
ought
by
that
he
hath
felt
,
to
harken
to
the
prophet
Ames
,
Prepare
to
meete
him
with
true
repentance
,
and
〈◊〉
to
him
that
hath
smitten
him
,
Amos.
4.12
.
least
his
hand
be
stretched
out
still
.
The
physitians
haue
a
potion
against
the
plague
,
which
consisteth
of
three
ingredients
:
but
it
is
but
the
rich
mans
physicke
,
it
is
too
costly
for
many
,
the
medicine
is
called
flying
,
the
ingredients
are
these
;
Citò
,
longè
,
Tardè
.
Citò
,
flee
soone
enough
:
Longè
,
flee
farre
inough
:
Tardè
,
make
no
haste
to
returne
,
but
returne
slowe
inough
.
Many
take
this
preseruatiue
,
&
many
are
kept
all
together
from
this
,
though
ouertaken
with
another
:
many
haue
it
adiourned
for
a
time
,
but
yet
are
met
withall
afterwards
,
either
with
that
or
a
greater
:
Amos.
5.19
.
As
Amos
saith
;
As
if
a
man
did
slie
from
a
lyon
,
and
a
Beare
me●●●
him
,
or
went
into
the
house
and
leaned
his
hard
against
the
wall
and
the
Serpent
bit
him
.
But
the
prophets
haue
another
preseruatiue
not
against
this
only
,
but
all
other
,
either
to
make
them
not
touch
him
,
or
else
to
turne
to
his
good
;
and
this
they
call
not
flying
,
but
returning
.
The
ingredients
of
this
medicine
are
two
,
laid
downe
euery
where
in
the
Scriptures
:
Cease
to
do
euill
;
learne
to
do
well
.
Eschew
euill
,
and
do
good
.
And
this
is
both
restoratiue
,
&
preseruatiue
,
that
by
which
men
may
remooue
the
present
,
and
preuent
greater
to
come
:
for
if
men
would
turne
from
their
wicked
waves
and
put
away
their
drunkennes
and
gluttonie
,
their
chambering
&
wantonnesse
,
their
horible
oathes
and
blasphemie
,
cease
profaning
of
holy
things
and
the
Sabbothes
of
God
,
forsake
their
couetousnes
and
oppression
,
vsurie
,
iniustice
,
adulterie
,
theft
,
and
such
like
and
giue
themselues
to
practise
sobrietie
,
to
refraine
their
tongues
,
to
honour
the
Sabbothes
and
holy
things
,
to
followe
chastitie
,
to
be
iust
and
faithfull
,
to
seek
iudgement
,
relieue
the
oppressed
,
iudge
the
fatherlesse
,
and
defend
the
widow
;
then
as
Esay
saith
of
sinnes
,
Isay
.
1.18
.
though
your
sinne
were
as
crimsin
,
they
shal
be
made
white
as
snow
,
&c.
So
for
the
punishments
of
them
,
if
they
were
neuer
so
great
he
wil
remoue
them
,
and
the
euill
that
is
feared
shall
not
come
,
as
Chrisost.
vrged
the
people
of
Antioch
.
with
the
example
of
the
barbarous
Niniuitos
.
Hom.
5.
Quomodo
non
admirabile
.
What
an
admirable
thing
is
it
,
saith
he
,
That
when
the
Iudge
had
pronounced
sentence
,
the
guiltie
persons
should
by
repentance
dissolue
it
:
they
did
not
flee
out
of
the
Citie
as
we
now
doe
,
but
abiding
at
home
did
disannull
the
sentence
:
they
heard
their
houses
should
fall
vpon
their
heads
,
but
they
did
flee
from
their
sinnes
,
none
of
them
did
forsake
his
owne
house
as
wee
doe
now
,
but
euery
one
departed
from
his
wicked
way
:
They
said
not
,
the
walles
haue
brought
,
and
begotten
this
anger
;
wee
who
are
authors
of
this
wound
,
let
vs
prepare
the
medicine
:
therefore
they
trusted
not
for
safetie
to
the
change
of
place
,
but
to
the
change
,
and
mutation
of
their
maners
.
These
things
the
Barbarians
did
;
and
are
not
wee
ashamed
to
doe
the
contrary
?
If
any
of
vs
were
angry
with
his
seruant
,
and
he
should
not
seeke
to
appease
our
anger
,
but
get
him
into
his
chamber
,
and
begin
to
gather
his
clothes
and
stuffe
together
,
and
make
a
packe
of
them
,
and
prepare
to
flee
away
;
would
wee
easily
beare
this
contempt
?
And
shall
wee
thinke
God
will
take
it
at
our
hands
?
Let
vs
then
imitate
the
Niniuites
,
Ionah
.
3.9
.
who
vpon
vneertainties
repented
:
for
all
they
had
,
was
but
this
,
Who
can
tell
whether
God
will
turne
,
and
repent
;
and
turne
away
from
his
fierce
wrath
,
that
wee
perish
not
?
For
they
knew
not
the
law
and
the
Prophets
:
but
wee
haue
a
certaintie
;
namely
,
a
most
sure
word
:
euen
the
certaine
promises
of
God
.
Let
vs
,
as
we
haue
more
incouragements
then
they
,
turne
to
God
.
But
to
conclude
this
poynt
,
I
would
say
as
the
Prophet
Gad
said
to
Dauid
,
when
hee
had
deliuered
Gods
fearefull
message
vnto
him
,
touching
the
choyce
of
his
plague
:
Wilt
thou
that
seuen
yeares
famine
come
vpon
thee
in
thy
land
?
Or
wilt
thou
flee
three
monethes
before
thine
enemies
,
2.
Sam.
24.13
.
they
following
thee
?
Or
that
there
bee
three
daies
pestilence
in
thy
land
?
Now
aduise
thee
,
and
see
what
answere
I
shall
giue
to
him
that
sent
me
.
So
say
I
,
aduise
your selues
,
and
see
what
aunswere
I
shall
giue
to
him
that
sent
mee
.
Let
mee
not
say
,
that
you
will
not
returne
,
for
that
is
not
profitable
for
you
,
nor
ioyfull
newes
for
me
to
carie
:
But
if
I
shall
say
to
God
,
you
will
returne
,
then
as
Moses
said
,
Ezod
.
8.29
.
Let
not
Pharaoh
deceiue
any
more
:
So
let
not
England
deceiue
any
more
:
For
,
Be
not
deceiued
,
God
is
not
mocked
:
Gal.
6.7
.
for
,
whatsoeuer
a
man
sowes
that
shall
he
reape
.
He
that
sowes
repentance
,
shall
reape
mercie
;
and
he
that
sowes
obstinacie
and
hardnes
of
heart
shall
reape
confusion
:
for
God
shall
multiply
his
plagues
still
vpon
him
,
and
his
wrath
shall
not
be
turned
away
;
but
his
hand
shall
bee
stretched
out
still
.
So
much
may
suffice
for
the
generall
cause
of
this
threatened
iudgement
.
In
the
next
place
,
as
they
are
here
placed
by
the
Prophet
,
followeth
the
iudgement
it selfe
.
Whereof
I
haue
many
things
to
speake
:
but
the
time
passing
so
fast
,
and
being
much
spent
alreadie
;
I
shall
bee
forced
to
imitate
cunning
painters
,
who
hauing
in
a
great
story
many
pictures
to
expresse
in
a
little
table
,
onely
draw
the
chiefest
and
most
principall
at
large
,
and
in
their
full
proportions
,
the
rest
they
expresse
by
the
heads
,
and
the
halues
onely
:
So
I
shall
bee
constrained
to
touch
many
things
briefly
,
that
I
may
handle
the
chiefest
more
fully
;
then
by
the
halues
,
that
I
may
follow
these
somewhat
at
the
full
.
The
next
thing
then
which
is
to
bee
handled
,
is
the
generalitie
of
the
iudgement
,
in
these
words
;
The
Lord
will
cut
off
head
and
taile
,
braunch
,
and
rush
.
Whence
,
for
our
instruction
,
I
obserue
this
point
.
This
is
the
dealing
of
God
when
he
commeth
to
visite
;
Doct.
2
Where
he
findeth
sinne
generally
spreade
ouer
all
,
then
will
he
bring
a
generall
iudgement
vpon
all
:
this
is
manifest
through
the
scriptures
,
when
sinne
grewe
generall
in
the
world
,
Gen.
6.5.7
.
and
the
Imaginations
of
mans
hart
was
only
euill
continually
:
then
the
Lord
brought
a
general
deluge
of
water
and
destroyed
all
,
saue
Noe
&
his
family
:
Gen.
1
8.
when
sinne
couered
Sodome
,
Gomorrah
,
and
the
fiue
Citties
about
it
,
so
that
not
ten
good
men
could
be
found
in
all
those
Cities
:
there
came
a
common
fire
from
heauen
and
destroyed
all
;
when
sinne
in
the
daies
of
Dauid
couered
the
people
,
and
Dauid
left
to
his
owne
corruption
,
numbered
the
people
,
2.
King
.
21.12.13
.
and
prouoked
the
Lord
,
there
came
a
common
plague
vpon
them
from
Dan
to
Bersheba
:
Also
when
Manasses
and
the
people
corrupted
themselues
with
Idolatrie
,
the
Lord
threatens
he
would
bring
a
common
plague
vpon
them
,
that
he
would
stretch
ouer
them
the
line
of
Samaria
,
and
the
plummet
of
the
house
of
Ahab
,
and
would
wipe
Ierusalem
as
a
man
would
wipe
a
dish
,
and
turneth
it
vpside
downe
:
by
al
these
it
is
manifest
,
that
where
sinne
is
general
,
there
Gods
iudgements
shall
be
generall
.
The
reason
of
this
is
,
Reason
.
1
First
,
because
Iustice
requireth
alwaies
a
proportion
betwixt
the
sin
and
the
punishment
:
&
that
both
in
the
weight
and
greatnes
of
it
,
and
in
the
length
and
extent
of
it
:
when
the
sinnes
are
great
and
crying
sinnes
,
the
punishments
must
be
great
and
heauie
plagues
;
so
when
they
are
generally
spread
ouer
all
,
proportion
requireth
the
iudgments
also
should
be
generall
.
Secondly
,
because
by
this
,
Reason
.
2
God
may
manifest
and
magnifie
his
power
:
for
,
as
it
shewes
his
power
to
saue
with
fewe
as
well
as
with
many
.
1.
Sam.
14.6
.
so
to
destroy
many
as
well
as
fewe
:
&
though
Dauid
spared
Ioab
because
he
was
weake
and
but
newly
anoynted
King
,
and
the
sonnes
of
Seruia
were
too
strong
for
him
;
2.
Sam.
3.39
.
yet
God
is
King
from
euerlasting
,
yea
none
is
too
strong
for
him
:
but
as
well
when
hand
ioyneth
in
hand
,
the
wicked
shall
not
be
vnpunished
,
as
when
they
are
single
.
Now
vpon
this
ground
,
and
from
hence
may
I
teach
our
earthly
gods
,
that
seeing
the
heauenly
God
will
deale
thus
:
Vse
.
1
So
ought
our
earthly
gods
to
imitate
,
not
to
suffer
vnpunished
,
nor
to
tollerate
any
iniquitie
,
or
any
workers
of
iniquity
;
because
of
the
multitude
,
or
that
many
are
wrapped
in
the
same
sinne
:
especially
when
they
are
not
so
many
,
but
their
power
is
able
to
deale
with
them
,
without
preiudice
to
the
whole
,
Lib.
3.
Cont.
Parmeu
.
Cap.
2.
and
common
peace
.
Indeed
Augustine
hath
a
rule
,
that
it
is
not
safe
punishing
of
him
,
who
being
corrupt
hath
a
multitude
of
companions
:
but
when
many
are
corrupted
,
nothing
remaines
to
the
godly
,
but
Dolor
&
Gemitus
,
Mourning
and
groning
:
That
by
this
figue
they
may
be
found
fit
and
worthy
to
escape
their
destruction
:
as
Ezeke
.
9.
But
this
by
himselfe
is
expounded
,
that
it
is
either
of
the
censure
of
the
Church
or
else
of
the
Magistrate
,
when
he
cannot
do
it
without
preiudice
to
the
common
good
;
for
so
he
manifesteth
it
,
out
of
Mathew
:
Concerning
the
Tares
,
the
Seruants
said
vnto
him
,
Wilt
thou
that
we
goe
and
gather
them
vp
?
But
he
said
nay
:
Math.
13.28.29
.
least
whilst
you
goe
about
to
gather
the
Tares
yee
plucke
vp
also
with
them
the
wheate
:
so
that
when
the
Tares
come
to
be
plucked
vp
,
and
the
feare
of
hurting
the
wheate
is
remoued
,
and
that
it
is
in
no
daunger
,
and
the
iniquitie
either
hath
not
defenders
,
or
no
such
defenders
that
such
a
daungerous
schisme
and
rent
may
follow
;
then
saith
he
,
Ne
Dorm●at
seueritas
discipliuae
,
Let
not
the
seucritie
of
the
law
sleepe
.
Now
among
vs
there
are
no
such
malefactors
,
but
the
power
of
the
state
may
well
deale
with
,
though
in
many
sinnes
many
are
combined
:
therefore
ought
they
not
to
suffer
them
vnpunished
for
their
multitude
.
Truth
it
is
,
our
pope-holy
Catholiques
,
who
are
combined
in
Idolatrie
and
treason
,
are
many
,
and
they
let
not
to
brag
of
their
multvde
,
as
if
they
would
dare
the
state
to
deale
with
them
:
nay
plainely
daring
the
state
,
as
D.
Bishop
doth
in
his
Epistle
to
his
Maiesty
,
before
his
answere
to
M.
Perkins
;
Telling
the
state
,
what
a
multitude
they
are
,
&
what
necessitie
may
compell
them
vnto
:
yet
blessed
be
God
,
the
sonnes
of
Seruia
,
or
of
the
three
headed
Cerberus
,
are
not
too
strong
for
vs
;
howsoeuer
they
may
growe
by
the
conniuence
,
and
lenitie
of
the
state
,
and
the
pronenesse
of
our
people
to
that
naturall
religion
,
or
idolatrous
superstition
.
Therefore
ought
you
earthly
gods
to
imitate
the
heauenly
;
and
let
your
punishments
bee
generall
,
because
they
confesse
this
iniquitie
to
be
very
general
:
especially
seing
this
time
twelue-month
they
thought
to
goe
generally
to
worke
,
both
with
you
,
and
vs
all
;
yea
,
seeing
wee
haue
a
voice
from
heauen
speaking
this
to
vs
,
and
commaunding
that
you
should
doe
so
,
Reward
her
euen
as
she
hath
rewarded
you
,
Reu.
18.6
.
and
giue
hir
double
,
according
to
hir
workes
:
and
in
the
cuppe
,
that
shee
hath
filled
to
you
,
fill
her
the
double
.
If
any
will
say
,
All
are
not
such
;
and
it
is
against
charitie
,
so
to
iudge
of
all
:
I
aunswere
him
,
I
haue
learned
to
put
a
difference
betwixt
popishly
affected
,
and
grounded
papists
:
howbeit
,
it
is
apparant
that
they
that
are
only
popish
,
are
so
blockish
,
that
without
the
seueritie
of
the
lawes
,
they
will
hardly
harken
to
any
instruction
.
And
as
for
grounded
Papists
,
which
are
indeed
Atheists
,
and
traitors
;
howsoeuer
it
may
be
thought
all
are
not
alike
cruellie
minded
;
as
some
haue
shewed
themselues
more
then
barbarous
:
yet
if
they
might
haue
but
a
little
schooling
,
of
a
Iesuite
,
or
a
secular
Priest
(
for
if
there
be
one
good
,
there
is
neuer
a
bad
)
they
will
easily
be
hardened
:
and
they
that
now
seeme
to
be
most
pittifull
,
if
they
had
had
that
they
looked
for
,
(
but
let
their
eyes
fall
out
,
before
they
see
it
)
they
would
haue
beene
like
the
Edomites
that
Obadiah
speaketh
of
,
Obadiah
.
Verse
.
12.13.14
.
They
would
haue
beheld
vs
in
the
day
that
we
should
haue
bin
made
strangers
;
they
would
haue
reioyced
ouer
vs
in
the
day
of
our
destruction
;
they
would
haue
spoken
proudly
in
the
day
of
our
affliction
;
they
would
haue
entred
into
our
gates
in
the
day
of
our
destruction
;
they
would
haue
looked
on
our
affliction
in
the
day
of
our
destruction
;
in
the
day
of
our
destruction
,
they
would
haue
laid
hands
on
our
substante
;
in
the
day
of
our
destruction
,
they
would
haue
stood
in
the
crosse
wayes
,
to
cut
them
off
that
had
escaped
,
and
haue
shut
vp
the
remembrance
of
vs
,
in
thè
day
of
our
affliction
.
Therefore
blessed
shal
that
hand
be
,
Psal.
137.13
.
that
in
the
way
of
iustice
,
rewardeth
them
as
they
would
haue
serued
vs
.
Secondly
,
from
hence
,
and
by
this
,
may
I
admonish
al
men
,
Vse
.
2
not
to
blesse
themselues
in
their
sinnes
;
nor
to
thinke
they
may
bee
the
more
secure
,
because
wickednesse
is
spread
ouer
al
,
euen
head
&
taile
,
branch
and
rush
.
Vsually
such
is
the
corruption
of
men
,
that
the
corruptions
of
the
time
they
take
to
be
a
sufficient
couer
for
whatsoeuer
sinnes
they
lie
in
;
and
while
they
compare
themselues
with
others
,
they
neither
are
afraid
,
nor
ashamed
of
sinne
.
For
where
the
number
is
so
great
,
there
is
euery
thing
more
tollerable
:
as
,
in
the
region
where
all
are
borne
black-mores
,
it
is
no
shame
for
any
to
bee
blacke
;
and
in
those
regions
where
al
are
drunkards
,
it
's
no
shame
to
be
drunke
:
So
where
wicked
men
are
so
many
,
and
sinne
so
familiar
,
it
is
neither
feared
nor
auoided
.
But
alas
,
see
the
folly
and
madnesse
of
these
men
;
that
they
make
most
for
their
securitie
,
will
soonest
bring
their
ruine
;
because
that
when
sinne
is
generall
,
then
commeth
the
generall
iudgement
:
while
there
are
but
fewe
particular
offenders
,
God
vseth
long
patience
to
men
;
but
when
they
are
once
growne
to
be
banded
in
sinne
,
and
all
to
consent
in
wickednes
,
then
God
cannot
but
assemble
al
his
armies
against
them
;
as
a
prince
when
he
hath
one
rebell
vp
against
him
with
a
smal
power
,
litle
regards
him
:
but
when
they
are
growne
to
a
multitude
,
he
mustereth
and
sendeth
his
forces
against
them
.
We
see
how
God
hath
dealt
with
vs
,
and
he
threateneth
to
deale
with
vs
further
:
for
are
we
better
then
Dauid
and
his
people
and
others
?
And
if
this
seeme
not
to
bee
generall
enough
,
because
the
noble
,
the
worshipfull
and
the
rich
,
are
but
a
little
troubled
,
and
touched
with
it
,
seeing
they
can
take
the
Physitians
preseruatiue
,
so
that
this
hath
onely
beene
the
plague
of
the
poore
,
and
of
the
seruants
,
not
of
the
maisters
,
and
the
rich
:
Let
vs
know
that
the
Lord
will
yet
punish
vs
,
more
generally
.
And
if
wee
turne
not
as
the
Niniuites
,
with
one
heart
as
one
man
,
that
our
repentance
and
humiliation
may
be
generall
as
our
sinne
and
corruptions
haue
beene
,
hee
will
punish
vs
yet
more
,
as
he
is
able
,
and
most
iust
;
and
hee
will
stretch
ouer
vs
the
line
of
Samariae
,
and
the
Plummet
of
the
house
of
Ahab
,
and
hee
will
wipe
vs
cleane
;
as
a
dish
that
is
wiped
,
and
turned
vp-side
downe
.
And
thus
you
haue
the
generality
of
this
iudgement
.
Now
I
come
to
the
impartiallitie
of
it
,
that
it
is
to
the
head
as
well
as
the
taile
;
and
to
the
branch
,
as
well
as
to
the
rush
:
whence
obserue
,
That
when
God
commeth
to
iudge
,
Doct.
3
hee
spares
none
for
any
outward
respects
,
though
they
be
high
in
honour
,
great
in
power
,
rich
in
reuenues
,
wise
in
policie
,
deepe
in
learning
,
or
whatsoeuer
else
:
no
outward
thing
is
any
priuiledge
to
saue
them
,
from
his
Iudgements
.
●rou
.
11.
●1.
Hence
is
that
of
Salomon
;
Though
hand
ioyne
in
hand
,
the
wicked
shall
not
bee
vnpunished
:
So
,
though
head
ioyne
to
head
,
and
all
the
meanes
bee
winded
and
knit
together
that
may
be
had
,
yet
shall
nothing
free
them
from
the
iudgements
of
God
.
Such
are
the
vehemencie
of
the
Lords
arrowes
,
when
he
shooteth
them
abroad
;
●ing●
.
2.31
.
though
Achab
bee
in
the
middest
of
his
hoast
,
companied
with
all
his
men
of
armes
,
yet
one
of
them
shall
giue
him
a
deadly
wound
.
Though
Nabuchadnezzer
be
in
his
lordly
palace
,
built
for
the
honour
of
his
maiestie
,
accompanied
with
his
wise
counsell
,
yet
another
of
them
shall
smite
him
,
and
driue
him
to
banishment
.
Though
Belshazzer
his
sonne
be
in
the
middest
of
his
cuppes
;
euen
as
it
were
in
despight
of
God
,
drinking
healthes
in
the
vessells
of
Gods
tabernacle
:
yet
another
of
them
shall
be
like
an
hand-writing
vpon
the
wall
,
and
shall
make
his
countenance
to
change
,
Daniel
.
5.
his
thoughts
to
be
troublesome
,
his
ioyntes
to
loose
,
and
his
knees
to
beate
one
against
the
other
.
Though
Herod
be
arrayed
with
his
royall
robes
,
set
vpon
his
glorious
seate
,
making
his
eloquent
oration
,
and
enioying
the
applause
of
the
people
,
Acts.
12
The
voyce
of
God
and
not
of
man
:
Yet
shall
another
of
them
smite
him
,
that
hee
shall
bee
eaten
with
wormes
,
and
make
him
as
loathsome
to
the
smel
,
as
euer
he
was
delectable
to
the
eare
.
If
the
Lord
smite
the
Cedars
of
Libanus
,
how
shall
the
shrubs
escape
?
for
saith
the
Psalmist
,
The
voyce
of
the
Lordsh
tketh
the
Codars
of
Libanus
,
aswel
as
the
shrubs
of
Cades
,
wherby
we
plainly
see
,
that
there
is
no
earthly
thing
can
be
a
writ
of
protection
,
to
protect
a
man
from
the
wrath
of
God
,
when
hee
commeth
to
iudgement
.
And
good
reason
there
is
,
why
it
should
not
.
First
,
because
the
Lord
is
no
accepter
of
persons
,
as
Peter
thought
in
his
error
;
Reason
.
1
ingeniously
confessing
it
afterwards
,
Acts.
10.34
.
And
the
reason
of
this
,
is
partly
the
iustice
and
vprightnes
of
his
nature
,
and
partly
the
greatnesse
of
his
maiestie
:
the
vprightnesse
of
his
nature
,
because
it
is
immutable
,
and
he
alwayes
the
same
;
the
greatnesse
of
his
maiestie
,
because
nothing
is
great
in
comparison
of
him
,
as
Ambrose
giueth
the
reason
;
though
the
things
be
great
in
respect
of
man
,
yet
nothing
is
great
in
respect
of
God
,
seeing
that
as
Esay
speakes
;
Isay
.
40.22
.
Hee
sitteth
vpon
the
Circle
of
the
earth
,
&
the
inhabitants
thereof
are
as
grashoppers
.
The
earth
is
but
as
a
poynt
,
or
mote
in
comparison
of
the
heauens
:
though
a
little
hill
in
respect
of
man
,
is
a
great
thing
.
A
litle
grain
turneth
the
goldsmiths
scales
;
when
as
a
great
matter
will
not
change
the
scales
at
the
Kings
beame
.
Secondly
,
Reason
2
because
their
sinnes
are
greater
then
others
:
partly
because
they
haue
receied
much
,
and
much
is
required
of
them
;
and
where
most
obedience
is
due
,
there
the
disobedience
is
greater
:
partly
because
,
where
others
sinne
of
infirmitie
,
as
Solomon
speaketh
of
the
theefe
,
that
he
steales
for
hunger
,
therefore
men
pittie
him
.
Prou.
6.30
.
But
they
sinne
of
contempt
,
as
Pharoh
did
:
Who
is
the
Lord
,
that
I
should
feare
him
?
partly
,
because
by
their
example
,
many
are
drawne
and
imboldened
to
the
like
sinnes
:
therefore
no
maruell
if
God
smite
them
principallie
.
Now
from
this
poynt
,
Vse
1
the
impartialitie
of
Gods
iudgements
,
may
we
haue
these
informations
:
First
,
for
such
as
Iehosaphat
speaketh
,
Who
execute
the
iudgements
,
not
of
max
,
2.
Chron.
19.6
.
but
of
God
;
They
ought
to
doe
as
God
himselfe
would
doe
,
whose
deputies
they
are
,
and
whose
person
they
represent
;
who
also
is
in
the
middest
of
them
,
not
to
spare
any
malefactor
,
for
any
outward
respect
,
whatsoeuer
:
they
ought
to
punish
the
Noble
,
as
well
as
the
base
,
the
rich
,
as
the
poore
,
the
great
as
wel
as
the
smal
.
It
was
not
for
nought
,
that
Iethro
aduised
Moses
that
his
magistrates
should
bee
men
of
courage
,
and
hating
Couetonsnes
:
because
,
Exod.
18.21
.
they
that
are
fearefull
,
and
that
loue
money
,
desiring
to
finger
it
,
will
sinne
for
a
little
thing
;
a
small
thing
will
easily
turne
them
,
and
one
graine
will
make
their
scale
weigh
heauier
,
or
lighter
.
They
will
soone
bee
like
the
fishermans
Angle
,
as
one
saith
,
that
though
it
haue
but
a
little
fish
it
will
bend
somewhat
:
but
when
it
hath
a
great
fish
,
it
will
bowe
to
his
hand
;
but
these
things
should
not
be
so
.
But
as
the
lawe
,
which
is
the
dumbe
magistrate
,
was
penned
without
respect
of
person
:
So
the
magistrate
which
is
the
speaking
lawe
,
should
execute
without
any
affection
;
as
well
punishing
a
Noble
adulterer
,
as
a
meane
one
;
as
well
laying
the
law
to
a
great
idolatrous
recusant
,
as
to
a
small
one
;
as
well
to
such
as
is
his
friend
,
as
to
him
that
is
a
stranger
;
as
well
to
him
that
hath
many
friends
,
as
to
him
that
is
destitute
of
friends
;
and
not
onely
to
those
that
openly
professe
that
grosse
idolatrie
,
but
to
such
as
vnderhand
further
that
pestilent
superstition
.
How
daungerous
such
are
,
may
appeare
by
that
which
Socrates
writeth
:
that
certaine
Arians
,
Socrates
.
lib.
1.
Cap.
10.
supposed
to
be
conuerts
,
abusing
the
lenitie
and
credulitie
of
Constantine
the
great
,
insinuated
themselues
into
his
fauour
;
and
obtained
offices
,
and
imployments
,
in
the
common-wealth
:
these
publiquely
professed
the
doctrine
of
the
Nieene
Creed
;
but
secretly
,
and
vnderhand
they
kept
their
olde
corruptions
in
their
hearts
:
and
by
all
meanes
they
could
,
collaterallie
with
slanders
,
and
Iniustice
,
through
the
sides
of
the
godly
,
they
wounded
the
holy
and
innocent
cause
.
If
there
be
any
such
among
vs
,
possessing
any
such
places
;
and
if
there
bee
any
branch
of
the
law
against
them
,
these
as
most
dangerous
ought
to
feele
the
waight
of
it
:
but
if
there
be
no
lawe
,
blessed
be
his
mouth
that
will
speake
for
such
a
law
,
that
there
may
bee
more
and
longer
triall
made
of
them
,
before
they
be
admitted
to
any
place
;
and
if
they
be
in
any
,
that
they
may
bee
speedily
remooued
when
their
windings
are
discouered
:
&
blessed
he
his
hand
that
shall
execute
such
a
law
.
And
as
against
them
,
so
against
all
other
malefactors
,
executions
ought
to
be
without
partialitie
:
and
then
if
they
prooue
like
vnto
Leui
in
execution
,
Deut.
33.9
.
That
said
vnto
his
father
,
and
mother
,
I
haue
not
seene
him
;
neither
knew
hee
his
brethren
nor
his
owne
children
:
for
they
obserued
thy
law
,
and
and
kept
thy
couenant
:
If
any
deale
so
,
then
shall
come
vpon
them
that
blessing
,
Verse
.
11
The
Lord
shall
blesse
their
substance
,
and
accept
the
worke
of
their
hands
,
and
smite
through
the
loynes
of
them
that
rise
against
him
,
and
of
them
that
hate
him
,
that
they
rise
not
againe
.
But
if
any
be
partiall
,
let
him
looke
for
the
recompence
of
King
Saul
,
who
was
put
out
of
the
calendar
of
the
Kings
,
as
if
hee
had
raigned
but
two
yeares
:
so
shal
they
,
out
of
the
number
of
the
worthy
Iudges
of
God
.
Secondly
,
this
may
admonish
all
those
that
are
great
,
Vse
.
2
whose
heads
the
Lord
hath
lifted
vp
aboue
others
,
who
are
more
Noble
,
honourable
,
worshipfull
or
wealthy
,
then
others
that
thinke
themselues
in
greatest
securitic
,
the
Lord
can
bring
them
to
greatest
miseries
.
For
it
is
he
that
can
binde
the
Nobles
in
chaines
,
and
Princes
in
links
of
Iron
:
his
darknes
couered
the
Courte
of
Pharoh
,
as
well
as
the
countrie
of
Aegytt
:
he
slewe
the
first
borne
of
the
King
,
as
well
as
the
pezants
of
Ham
:
Pharoh
was
destroyed
in
the
red
Sea
,
as
well
as
the
common
Souldier
or
subiect
.
That
which
Dauid
sent
as
a
comfort
to
Ioab
after
worthie
Vriah
was
slaine
(
Let
not
this
thing
trouble
thee
,
2.
Sam.
11.25
.
the
sword
of
the
Lord
destroyes
one
as
well
as
another
)
I
may
send
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
;
for
the
sword
of
the
Lord
deuoureth
one
as
well
as
an
other
.
The
iudgements
of
God
are
vpon
vs
:
they
haue
little
profited
those
,
that
haue
any
of
these
priuiledges
;
partly
for
that
they
are
seduced
with
a
conceit
,
which
is
,
that
wee
neither
read
of
,
nor
see
any
men
of
their
qualitie
touched
with
any
such
plague
:
but
do
they
thinke
so
indeed
?
Why
then
did
they
flie
from
it
?
What
a
vaine
action
is
it
to
flie
,
when
there
is
no
feare
?
But
,
haue
not
as
great
as
they
bin
smitten
with
it
?
What
,
was
not
Hezekiah
smitten
to
death
with
it
?
And
was
Dauids
feare
a
vaine
feare
,
when
the
Angell
approached
towards
Ierusalem
?
But
if
this
should
not
be
,
hath
not
the
Lord
varietie
of
iudgements
?
and
hath
he
not
smitten
others
as
great
as
they
,
with
as
fearefull
as
this
?
If
Pharaoh
could
not
be
preserued
with
all
his
iron
Chariots
,
if
the
goodly
buildings
and
houses
of
Nabuchadnezzar
could
not
preserue
him
from
his
beastly
banishment
,
nor
the
praise
and
the
great
applause
of
the
people
keepe
Herod
from
the
deuouring
of
the
wormes
,
nor
all
the
full
barnes
of
the
rich
man
in
the
Gospell
,
could
keepe
his
soule
in
body
for
one
night
;
What
can
your
great
power
,
or
goodly
buildings
,
or
honours
,
or
admiration
of
men
promise
safetie
vnto
you
?
and
yet
if
they
do
promise
,
how
can
they
performe
it
?
And
if
they
could
in
this
life
,
yet
should
they
not
in
the
life
that
is
to
come
:
where
if
God
would
respect
persons
,
yet
there
should
not
be
any
thing
to
be
respected
,
because
euery
one
shall
appeare
stript
of
all
worldly
priuiledges
;
Princes
of
their
Crownes
and
dignities
,
Nobles
of
their
Coronets
and
honours
,
the
rich
of
their
wealth
,
the
magistrate
of
their
Scarlets
&
of
their
ensignes
of
honour
,
and
euery
one
shall
appeare
more
naked
then
he
goeth
out
of
the
world
.
In
this
world
indeed
there
is
a
difference
,
but
none
in
the
world
to
come
:
but
as
it
is
with
marchants
counters
,
that
all
the
time
the
account
lasteth
,
one
is
better
then
another
,
one
stands
for
a
thousand
,
another
for
a
hundred
,
and
another
for
a
cypher
;
but
when
the
account
is
ended
,
all
is
alike
:
So
it
is
in
these
things
.
Let
no
man
then
for
his
greatnesse
,
honour
,
worship
,
wealth
,
or
any
other
thing
,
flatter
himselfe
in
his
sinnes
,
as
if
the
hand
of
God
should
not
finde
him
out
here
in
this
present
world
:
seeing
he
will
cut
off
head
,
as
well
as
taile
,
branch
as
rush
;
much
lesse
let
him
harden
himselfe
,
in
respect
of
the
time
to
come
.
For
whereas
riches
and
these
thinges
when
they
are
had
,
will
not
deliuer
their
owner
in
the
day
of
wrath
;
he
cannot
expect
,
but
falselie
,
deliuerance
,
by
them
,
when
he
shall
appeare
without
them
.
Now
further
out
of
this
,
that
God
will
destroy
both
head
,
and
taile
,
the
deceiued
magistrate
,
&
the
deceiuing
Prophet
,
as
it
is
interpreted
in
the
15.
verse
,
which
is
the
vprightnesse
,
and
the
equitie
of
Gods
iudgement
;
I
obserue
this
doctrine
:
Doct.
4
That
wicked
magistrats
and
ministers
,
flattering
and
bolstering
each
others
in
their
wicked
courses
,
shall
certainly
be
punished
,
and
oftentimes
together
.
So
it
is
manifest
by
Balaam
and
the
Kings
of
Midian
:
Nomb
3
1.
Kings
.
18.22
.
1.
Kings
.
13.33.23
.
Ier.
3.49
.
also
by
Ahab
&
his
soure
hundred
false
Prophets
:
by
Ierohoam
and
his
hedge
priests
:
by
Zedchia
and
his
false
prophets
,
when
as
Ieremy
,
and
other
the
poore
people
were
reserued
.
And
why
this
?
Reason
.
1
But
first
,
because
they
do
much
hurt
by
their
example
,
&
strengthen
other
mens
hands
in
sinne
,
being
the
cause
of
the
corruptions
of
others
;
the
whole
bodie
being
commonly
as
these
heads
are
.
So
that
it
is
in
a
common-wealth
,
as
one
saith
it
is
in
a
fish
,
that
if
the
head
bee
once
corrupted
and
putrified
,
the
whole
body
certainely
is
no
lesse
;
and
if
a
man
would
know
whether
the
bodie
of
the
fish
be
corrupt
or
no
,
hee
must
smell
the
head
:
so
if
these
heads
be
corrupted
,
the
whole
bodie
needes
must
be
infected
.
These
are
the
ringleaders
and
captaines
of
such
rebellions
:
it
is
iust
then
they
should
be
punished
with
the
first
and
together
.
Secondly
,
Reason
.
2
because
the
Lord
would
shewe
both
his
iustice
and
his
power
,
in
one
action
:
his
iustice
giuing
aequalia
aequalibus
,
punishing
alike
them
,
who
sinne
alike
;
and
power
,
in
manifesting
that
no
strength
is
able
to
withstand
him
,
but
that
he
is
able
to
confound
all
that
combine
themselues
:
Nahum
.
1.9.10
.
euen
as
Nahum
saith
,
They
shall
be
but
as
thornes
folden
together
,
as
drunkards
in
their
drunkennes
:
they
shal
be
devoured
as
stubble
fully
dried
.
Now
if
these
things
shall
bee
thus
;
First
,
magistrates
may
learne
to
know
who
are
their
friends
,
and
who
their
enemies
.
Vse
.
1
In
the
generall
it
will
bee
granted
,
that
he
that
preserues
a
man
from
destruction
,
is
his
special
friend
;
he
that
draweth
him
into
ruine
must
needs
be
his
enemie
;
and
such
an
one
is
a
flatterer
:
who
,
as
Solomon
speaketh
,
Pro.
29.5
.
spreads
a
net
for
his
steps
.
And
such
are
flattering
ministers
,
who
smoth
them
vp
in
euery
thing
,
magnifying
euery
thing
that
they
doe
,
and
is
in
them
;
as
if
no
more
were
at
al
in
their
garments
;
as
if
they
could
not
sinne
,
or
that
which
is
sinne
in
others
were
no
sinne
in
them
:
these
are
they
who
bring
destruction
vnto
them
.
There
is
a
kinde
of
Serpent
,
that
by
stinging
of
men
,
casts
them
into
a
maruellous
sweete
sleepe
;
who
if
euer
they
once
wake
,
they
presently
die
:
such
verily
are
these
flatterers
;
and
the
like
will
be
to
these
who
are
flattered
,
if
they
could
,
or
would
foresee
and
know
it
.
If
Ahab
could
haue
seene
it
,
Micha
was
not
his
enemie
,
but
Zidkiah
&
the
whole
companie
of
false
flattering
prophets
.
If
Ieroboam
could
haue
seene
it
,
plaine
dealing
Amos
was
not
his
enemie
,
but
flattering
Amaziah
,
the
priest
:
So
generally
to
all
princes
,
such
ministers
,
are
enemies
,
who
compose
themselues
to
their
countenances
,
and
seeke
not
to
frame
them
to
the
lawes
of
God
;
who
are
like
to
some
pictures
that
will
looke
on
a
man
which
way
soeuer
hee
looke
,
on
the
right
hand
,
or
on
the
left
;
before
him
,
or
aside
of
him
.
The
Lord
keepe
all
Christian
Kings
,
from
such
enemies
.
And
easie
were
it
for
them
to
be
freed
of
them
,
if
they
would
countenance
those
that
would
deale
plainely
with
them
,
with
discretion
,
Prou.
25.23
.
and
discountenance
all
such
smoothers
and
flatterers
.
For
then
as
the
North-winde
driueth
away
the
raine
:
so
would
an
angry
countenan e
,
the
slandering
tong
;
yea
,
the
flattering
tongue
.
I
suppose
that
Alexander
was
a
long
time
after
free
from
flatterers
,
when
as
Aristobulus
,
hauing
read
vnto
him
many
things
that
he
had
writ
of
him
surpassing
the
truth
,
as
the
was
passing
the
riuer
Hydaspis
;
he
tooke
the
booke
from
him
,
and
threwe
it
into
the
riuer
,
and
said
,
hee
was
almost
mooued
to
doe
so
with
Aristobulus
himselfe
,
for
his
seruile
dealing
:
with
such
kind
of
entertainment
,
they
might
easily
rid
themselues
,
of
such
destroying
flatterers
;
least
they
be
forced
to
say
as
Adrian
the
Emperour
,
when
he
was
a
dying
(
hauing
delighted
in
Physitians
all
his
life
,
who
administred
nothing
but
pleasing
things
vnto
him
,
)
said
;
that
too
many
Physitians
had
killed
the
Emperor
:
so
too
many
flatterers
,
haue
caused
their
destruction
.
Secondly
,
ministers
may
learnes
,
Vse
.
2
as
they
loue
themselues
,
to
deale
faithfully
,
and
to
bee
as
the
Cherubines
,
vnto
the
mercie
seate
,
thither
they
looked
and
thence
they
gaue
their
aunsweres
;
and
not
to
be
partiall
in
the
law
,
Mal.
2.11
least
God
cause
them
to
bee
despised
,
and
in
the
end
destroy
them
,
as
here
is
threatned
.
They
may
liue
in
a
time
,
when
such
prophets
as
will
speake
of
wine
,
and
strong
drinke
,
Mich.
2.11
.
and
pleasing
things
,
shall
be
most
desired
;
and
among
such
as
are
like
those
in
Esay
,
Isa.
30.10
.
which
say
vnto
the
seers
,
see
not
,
and
to
the
Prophets
,
prophecie
not
vnto
vs
right
things
,
but
speake
flattering
things
vnto
vs
,
prophecie
errors
:
and
such
as
will
tell
them
if
they
deale
faithfully
,
as
Balacke
told
Balaam
,
I
thought
surely
to
promote
thee
to
honour
,
but
the
Lord
hath
kept
thee
backe
from
honour
.
Numb.
24.11
.
And
so
it
proues
that
this
is
the
way
to
earthly
honour
,
preferment
,
and
liuing
for
a
season
and
a
little
while
:
but
the
Lord
threatned
it
shall
not
prosper
long
with
them
,
he
can
in
a
night
take
all
from
them
as
he
did
Ionas
his
gourd
.
But
if
they
enioy
it
longer
,
it
is
but
for
a
while
;
Iob.
17.5
.
for
the
eyes
of
his
children
shall
faile
,
that
speaketh
flattery
to
his
friends
.
But
if
no
such
thing
happen
to
them
in
this
life
,
what
haue
they
gained
to
gaine
the
whole
world
,
to
get
all
honour
and
preferment
,
and
lose
their
owne
soules
,
and
to
answere
for
so
many
soules
as
haue
perished
through
their
vnfaithfulnes
?
For
what
can
they
answere
when
God
shall
come
to
iudge
?
will
they
pretend
the
greatnes
of
those
,
whom
they
indeuoured
so
to
please
?
certainly
it
will
not
benefit
them
.
Hom.
28.
ad
pop.
Antio
.
Chrysostome
when
he
had
spoken
somewhat
which
seemed
to
offend
the
rich
and
mighty
of
his
audience
,
spake
to
them
thus
;
Ne
quis
miht
diues
.
&c.
Let
no
rich
man
,
nor
no
great
or
powerful
man
,
swell
against
me
,
or
knit
his
browes
at
me
;
I
account
of
all
these
as
fables
,
shaddowes
,
and
dreames
:
for
none
of
those
that
are
present
shall
be
able
to
defend
me
at
that
day
,
when
I
shall
be
challenged
and
reprooued
for
not
deliuering
the
lawe
of
God
with
sufficient
sharpnes
;
1.
Sam.
2.4
.
this
was
,
euen
this
was
the
ruine
of
that
admirable
olde
man
,
who
himselfe
liued
a
blameles
life
:
it
destroyed
him
with
his
sonnes
;
what
then
can
any
flattring
Amaziahs
or
fawning
Zedkiahs
expect
?
that
any
mans
greatnes
should
excuse
them
?
it
will
not
defend
themselues
:
how
then
their
flatterers
?
nay
as
is
said
before
;
they
then
shal
haue
none
of
their
greatnes
to
defend
themselues
or
helpe
others
.
Now
in
the
16.
verse
followeth
the
particular
cause
of
the
iudgement
,
which
is
the
gouernours
and
Ministers
misleading
of
the
people
,
making
them
to
erre
:
whence
it
must
needs
be
that
they
themselues
erred
and
teached
errors
.
Whence
I
gather
this
.
That
the
gouerners
,
rulers
&
Ministers
of
a
particular
visible
Church
,
Doctri
.
5
may
erre
in
matters
of
faith
,
and
manners
,
doctrine
and
life
,
which
is
manifest
through
the
whole
booke
of
the
Scriptures
;
First
these
things
were
foretolde
:
for
howsoeuer
the
people
made
a
bragge
,
Come
let
vs
imagine
some
deuice
against
Ieremiah
,
Ier.
18.18
.
for
the
law
shal
not
perish
fro
the
priest
,
nor
counsell
from
the
wise
,
nor
the
word
from
the
Prophets
:
Yet
the
Lord
he
threateneth
it
shuld
come
to
passe
cleane
contrary
:
Ezek.
7.26
.
as
it
is
said
in
Ezek.
Calamitie
shal
come
vpon
calamitie
,
&
rumour
shal
be
vpon
rumor
:
then
shal
they
●●●ke
a
vision
of
the
Prophet
;
but
the
law
shal
perish
〈◊〉
the
Priest
,
&
counsel
from
the
auncient
:
and
Micha.
3.6
.
Therefore
night
shall
be
vnto
you
for
a
vision
,
Mich.
3.6
.
and
darknesse
shall
be
vnto
you
for
a
diuination
;
and
the
sunne
shall
goe
downe
ouer
the
Prophets
,
and
the
day
shall
be
darke
ouer
them
.
Secondly
,
it
is
manifest
by
that
which
is
in
Esay
,
The
watch
men
are
all
bl●●●…
,
they
be
asleepe
,
Esay
.
6.10
.
and
delight
in
sleeping
:
and
by
that
in
Ieremie
;
I
haue
seene
foolisimesse
,
Ier.
23.13
in
the
Prophets
of
Samariah
,
&c.
If
the
exception
be
,
that
this
was
Israel
and
not
Iuda
,
then
see
that
which
followeth
;
I
haue
also
seene
filthinesse
in
the
Prophets
of
Ierusalem
.
If
it
be
said
,
Verse
14.16
.
that
these
are
prophets
and
not
priests
;
Thirdly
,
I
manifest
it
by
the
euent
.
All
the
chiefe
of
the
priests
also
and
of
the
people
,
trespassed
wonderfully
,
2.
Chron.
36.14
.
according
to
all
the
abominations
of
the
heathen
,
and
polluted
the
house
of
the
Lord
,
which
hee
had
sanctified
in
Ierusalem
.
And
if
it
be
said
,
that
this
was
in
the
Synagogue
&
not
in
the
christian
church
(
as
they
absurdly
speake
)
that
all
the
cheise
of
the
priests
and
of
the
people
trespassed
,
&c.
We
will
follow
them
whither
they
call
vs
:
and
see
the
Apostles
how
they
erred
:
when
Christ
spake
vnto
them
of
his
sufferings
,
in
Luke
,
Luk.
18.34
.
it
is
said
;
They
vnderstood
none
of
these
things
,
and
this
saying
was
hid
from
them
:
neither
perceiued
they
the
things
which
were
spoken
:
which
not
vnderstanding
of
the
speech
of
Christ
,
grew
out
of
an
error
,
which
their
mindes
was
forestalled
withall
before
,
that
Christ
should
raigne
as
a
temporall
king
.
But
it
may
be
that
this
was
before
Christs
resurection
;
see
therfore
his
disciples
asked
him
,
Act.
1.6
.
saying
;
Lord
wilt
thou
at
this
time
restore
the
kingdoe
to
Israel
?
as
dreaming
of
an
earthly
kingdome
;
as
if
he
should
haue
had
one
:
but
though
he
now
were
risen
,
yet
was
he
not
ascended
;
neither
had
sent
the
holy
ghost
.
The
to
say
nothing
touching
certain
of
the
Church
,
&
those
in
like
lihood
not
a
sewe
,
who
erred
,
concerning
the
calling
of
the
Gentiles
,
so
that
Peter
was
faine
to
make
an
Apologie
for
his
going
to
Cornelius
,
Acts
11
;
Let
vs
come
to
Peter
the
head
of
the
Church
;
Acts.
10.14
.
he
was
ignorant
that
by
Christ
the
ceremoniall
lawe
was
abolished
;
I
haue
eaten
nothing
that
is
vncleane
or
polluted
:
yea
himselfe
was
ignorant
of
the
calling
of
the
Gentiles
:
doubt
not
but
goe
;
therefore
hee
was
ignorant
before
:
and
verse
33.34
.
Of
a
truth
,
now
I
know
there
is
no
respect
of
persons
with
God
.
And
as
he
erred
in
faith
,
so
also
in
manners
.
Gelat
.
2.14
,
Paul
reprooued
him
before
all
men
,
that
being
a
Iewe
,
be
walked
as
the
Gentiles
,
and
not
like
the
Iewes
:
and
yet
compelled
the
Gentiles
to
dee
like
the
Iewes
:
Is
it
not
then
manifest
they
may
erre
,
and
haue
erred
?
but
see
this
confirmed
.
Reason
.
1
First
,
because
the
best
knoweth
but
in
part
;
though
their
knowledge
be
neuer
so
great
,
yet
is
it
but
imperfect
:
for
the
Apostle
saith
,
1.
Cor.
3.9
.
Wee
know
in
part
,
and
wee
prophecie
in
part
:
and
the
common
speech
is
,
Maexima
pars
eorum
quae
sci●●us
,
est
minima
pars
eorum
quae
ignoranuts
;
The
greatest
part
of
those
things
we
know
,
is
the
least
part
of
those
things
we
yet
are
ignorat
of
.
Now
ignorance
is
the
mother
of
errour
,
saith
Bernard
:
seeing
al
men
them
are
in
partignorāt
,
they
may
erre
:
them
the
Priest
may
erre
in
part
.
Reason
.
2
Secondly
,
because
euery
man
is
but
in
part
sanctified
,
and
hath
the
remnants
of
the
olde
man
remaining
in
him
:
euen
Paul
,
who
had
so
farre
proceeded
in
sanctification
,
as
that
hee
was
not
inseriour
to
the
very
chiefe
Apostles
,
2.
Cor.
11.5
.
had
yet
the
remnants
of
the
old
man
.
Now
then
it
is
no
more
I
that
doe
it
,
Rom.
7.17.24
.
but
the
sinne
that
dwelleth
in
me
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Therefore
they
may
partlie
striue
against
their
owne
iudgment
,
and
be
drawne
by
temptation
to
defende
an
errour
against
conscience
;
for
howsoeuer
errour
in
iudgement
,
commeth
from
ignorance
:
yet
errour
in
act
,
as
in
teaching
,
defending
,
and
maintaing
of
some
vntruth
,
is
ioyned
often
with
knowledge
;
and
ariseth
not
out
of
ignorance
,
but
out
of
want
of
grace
,
and
sanctification
.
Reason
.
3
Thirdly
,
because
that
promise
of
the
incessant
assistance
&
infallible
guidance
of
the
spirit
,
was
neuer
made
to
any
saue
to
the
Apostles
because
they
were
to
plant
Churches
,
where
were
neuer
any
before
;
and
being
in
a
new
forme
of
gouernment
of
the
Church
,
which
was
neuer
vsed
nor
heard
of
before
,
therefore
to
them
it
was
promised
,
Iohn
.
14.26
.
He
shall
teach
y●●
all
things
,
and
bring
all
things
to
your
remembrance
:
and
againe
,
Iohn
16.13
.
Hee
shall
lead
you
into
all
truth
.
By
which
is
meant
,
not
an
absolute
illumination
of
all
truth
;
for
that
the
Apostle
had
denied
before
,
1.
Cor.
13.9
.
Wee
know
in
part
:
But
an
infallible
suggestion
of
the
truth
,
as
occasion
was
offered
.
And
that
this
was
promised
onely
to
them
,
I
proue
,
because
of
that
,
Ioh.
16.13
.
And
he
shall
shew
you
all
things
to
come
;
which
neuer
any
Pope
or
Patriarch
durst
challenge
:
and
therefore
seeing
they
are
both
in
one
graunt
,
and
that
this
will
not
passe
by
vertue
of
that
promise
;
then
why
the
other
,
seeing
they
are
both
in
one
and
the
same
promise
?
Now
this
being
so
certaine
a
truth
,
Vse
1
it
will
first
euince
the
doctrine
of
poperie
,
of
errour
,
which
teacheth
,
that
the
Church
cannot
erre
:
nor
a
councell
,
which
is
the
representatiue
Church
;
for
when
all
Ministers
or
the
greater
part
may
fall
into
grosse
errours
,
and
things
in
a
councell
are
caried
by
the
most
voyces
,
shall
we
thinke
they
may
not
then
erre
?
for
suppose
a
councell
be
collected
of
them
,
is
it
not
likely
they
will
be
the
same
in
the
councell
when
they
meete
together
,
that
they
are
,
seuered
,
&
alone
?
for
Coelum
non
animum
mutat
,
&c.
They
may
well
change
the
heauens
and
their
places
,
but
not
their
minds
and
affections
.
But
to
instance
in
some
,
see
a
councel
erring
,
1.
Kings
.
22
;
400.
false
prophets
with
one
consent
aduising
king
Ahab
.
flat
against
the
minde
of
God
,
and
the
word
of
the
Lord
,
by
the
prophet
Michaiah
.
But
happely
Bellarmine
will
say
,
they
were
a
councell
of
prophets
,
not
priests
;
gathered
by
the
King
,
not
by
the
high
priest
.
See
therefore
councels
of
priests
gathered
by
the
high
priest
,
and
yet
erring
;
Iohn
.
9.22
In
Iohn
we
haue
a
councell
,
which
met
and
decreed
to
excommunicate
whosoeuer
professed
Christ
:
did
they
not
erre
?
And
in
Marke
,
there
is
a
councell
which
condemned
Christ
of
blasphemie
,
Mark
.
14.64
.
and
that
he
ought
to
die
for
it
:
Thinke
you
they
were
in
the
truth
,
or
in
impious
errour
?
But
Bellarmine
will
say
,
that
a
councell
of
priests
could
not
erre
before
Christs
comming
;
but
he
being
come
,
they
might
erre
:
but
for
what
reason
?
must
it
not
be
,
because
they
were
not
priests
,
and
their
high
priest
no
high
priest
,
seeing
Christ
was
now
come
?
But
this
is
false
:
for
the
priesthood
of
Aaron
was
not
abolished
,
till
Christ
offered
vp
his
sacrifice
,
and
so
had
established
an
cuerlasting
priesthood
:
yea
further
,
the
argument
of
the
Rhemists
,
which
is
common
to
them
,
and
other
popish
writers
,
how
should
it
hold
good
?
when
Iohn
.
11.49.50
.
because
Caiaphas
spake
the
truth
,
they
would
prone
the
Pope
could
not
erre
,
be
he
neuer
so
wicked
:
for
if
he
were
not
a
high
priest
,
then
there
would
be
no
consequent
in
this
argument
.
But
he
was
the
high
priest
,
and
they
all
priests
,
and
yet
they
erred
:
and
so
a
councell
may
erre
.
But
more
ingeniously
dealeth
Hosius
&
Canus
,
Hosius
in
lib.
2.
Corara
Brentium
.
Prolegom
.
Canus
lib.
5.
cap.
vlt.
in
respons.
ad
Secund.
argum
.
In
action
.
16.
who
affirme
directly
,
that
that
councell
did
pronounce
a
right
sentence
,
and
that
the
spirit
of
God
was
with
them
,
and
that
it
neuer
left
the
councell
of
priests
,
till
Christ
had
offered
vp
his
bloudie
sacrifice
:
yet
that
councell
condemned
Christ
of
blasphemie
:
and
is
not
this
the
mouth
of
blasphemie
,
that
dare
speake
such
things
?
But
see
other
councels
:
the
councell
of
Calcedon
.
not
demed
to
be
a
lawfull
councell
,
equalled
the
Biship
of
Constantinople
,
with
the
B
B.
of
Rome
,
in
authoritie
,
honour
,
and
other
priuiledges
;
saue
onely
in
precedence
.
Canon
.
19.
de
baeret
.
rebaptiz
.
I
hope
they
will
say
,
this
councell
erred
.
The
first
councell
of
Necce
established
rebaptization
,
of
those
heritiques
who
sollowed
Samesatenus
.
The
second
councell
of
Neece
,
Action
.
5.
established
worshipping
of
Images
,
decreed
that
Angells
had
bodies
,
and
that
the
soules
of
men
were
corporal
.
If
a
councell
cannot
erre
,
August
.
de
baptism
.
Contra
Donatist
.
lib.
2.
Cap.
3.
why
did
Augustine
appeale
from
the
Affrican
councel
,
where
Cyprian
was
present
,
to
the
Scriptures
?
Affirming
that
we
may
not
doubt
of
the
Scriptures
:
but
of
them
it
is
lawfull
to
doubt
;
saying
,
that
Concilta
plenaria
,
full
councels
may
erre
.
If
the
question
be
of
the
authoritie
of
the
pope
,
whether
it
be
greater
then
of
a
councell
,
Hterome
answereth
;
Si
authoritas
quaritur
,
or
his
maior
est
vrbe
.
If
you
question
about
superiority
,
the
whole
world
is
aboue
one
city
.
But
aske
the
councel
of
Constance
,
which
deposed
Iohn
23.
&
chose
Martin
.
5.
If
they
say
the
councell
erred
,
they
grant
as
much
as
we
desire
;
If
they
say
that
the
councell
did
not
erre
,
then
the
authoritie
of
the
councell
is
aboue
the
Pope
.
But
why
should
I
contend
so
long
about
councels
,
seeing
themselues
haue
brought
it
to
a
narrower
scantling
?
for
they
confesse
that
all
particular
Churches
may
erre
,
except
the
Church
of
Rome
,
and
the
Church
of
Rome
too
,
Bellarm.
de
pontifice
Rom.
lib.
4.
c.
4.
Idem
.
lib.
4.
Cap.
3.
Bellarm.
de
pontif
.
Romano
.
lib.
4.
c.
3.
if
the
Pope
should
translate
his
seate
from
Rome
,
as
Peter
did
from
Antioch
;
and
for
councels
,
that
all
generall
councels
may
erre
,
not
confirmed
by
the
Pope
.
So
that
if
it
be
proued
that
the
pope
,
who
is
their
virtual
Church
,
can
erre
,
then
all
is
granted
.
And
first
before
I
shew
you
that
they
haue
erred
in
particular
,
I
will
let
you
see
the
strength
of
some
of
their
Reasons
,
whereby
they
would
prooue
he
cannot
erre
.
Luke
.
22.32
.
Bellarmine
reasoneth
out
of
the
Gospell
of
Luke
,
thus
;
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
.
Here
saith
Bellarmine
,
Christ
obtained
2.
priuiledges
for
Peter
:
one
,
that
he
could
neuer
loose
true
faith
,
though
he
were
tempted
of
the
diucll
.
Another
that
he
,
as
he
is
high
priest
,
could
neuer
teach
any
thing
contraric
to
faith
;
or
that
in
his
seate
neuer
any
should
be
found
which
should
teach
contraric
to
the
true
faith
.
The
first
of
those
,
saith
he
,
perhaps
doth
not
descend
to
the
successors
of
Peter
.
Very
well
then
,
by
Bellarmines
confession
,
the
Pope
perhaps
may
loose
true
faith
;
nay
I
would
for
their
owne
sakes
it
were
but
perhaps
:
and
yet
I
thinke
it
is
without
all
perhaps
that
he
cannot
;
for
a
man
cannot
loose
that
he
neuer
had
.
Popes
,
as
Popes
,
neuer
had
true
faith
;
For
antichrist
cannot
possibly
haue
it
;
then
it
is
without
perhaps
he
cannot
loose
it
,
but
this
but
by
the
way
:
but
the
latter
,
saith
he
,
is
without
all
doubt
deriued
to
them
.
Is
it
indeed
,
and
why
I
pray
you
?
What
reason
can
you
giue
that
these
words
should
conuey
two
grauntes
and
priuiledges
to
Peter
,
and
but
one
to
his
successors
?
Doubtlesse
none
is
giue
by
him
,
neither
can
be
giuen
:
but
yet
he
will
proue
it
:
by
what
?
As
impudent
&
shamelesse
as
he
is
,
to
wrest
Scripture
to
his
purpose
,
yet
can
he
find
none
with
any
colour
to
offer
this
violence
vnto
.
But
do
not
the
Fathers
so
affirm
.
Though
his
Vse
be
to
make
fathers
speak
what
he
would
haue
them
,
yet
they
cannot
be
forced
by
him
here
;
how
then
doth
he
proue
it
?
only
by
certaine
sentences
of
seuen
Popes
,
and
some
sewe
late
writers
.
But
is
it
equall
that
parties
should
be
witnesses
or
Iudges
?
or
are
we
now
without
Scripture
,
or
antiquity
,
to
take
any
thing
for
truth
which
a
few
popes
or
some
new
writers
shall
affirme
?
at
least
must
we
take
them
in
so
maine
a
matter
,
as
this
is
?
I
take
it
,
none
can
iustly
reprooue
vs
if
we
reiect
them
,
especially
when
we
haue
so
good
reason
out
of
the
text
,
that
it
can
carie
no
such
thing
.
And
that
I
prooue
thus
;
Because
that
by
faith
here
is
not
meant
an
historicall
faith
,
or
the
saith
of
doctrine
;
but
a
iustifying
faith
,
or
the
faith
of
the
heart
:
not
a
generall
faith
,
but
a
particular
;
not
that
by
which
we
belecue
God
,
but
in
God
;
which
failes
not
by
errour
,
so
it
be
not
sundamentall
:
for
so
we
should
haue
condemned
all
whosoeuer
haue
liued
;
but
when
a
man
doth
fall
wholly
from
grace
,
and
ccaseth
to
be
a
member
of
Christ
.
And
that
it
is
so
,
appeares
,
first
from
those
words
,
That
thy
faith
should
not
saile
:
not
vanish
away
or
be
extinct
as
Chris
.
saith
;
which
cannot
be
vnderstood
of
any
other
saith
,
but
of
that
by
which
we
stand
and
are
saued
:
for
,
the
other
faith
may
faile
,
not
once
,
but
often
;
and
a
man
be
saued
notwithstanding
.
2.
From
those
words
,
When
thou
art
conuerted
strengthen
thy
brethren
:
that
is
,
after
thou
hast
repented
and
art
conuerted
,
strengthen
thy
brethren
,
&
sustaine
their
faith
;
namely
,
their
sauing
faith
;
of
which
they
confesse
some
of
theirs
may
be
destitute
.
3.
Out
of
the
drift
and
scope
of
our
Sauiour
Christ
:
for
his
drift
was
to
arme
and
protect
Peter
,
against
that
try
all
and
temptation
,
that
he
then
foretold
him
of
:
not
against
errour
in
teaching
the
Church
,
but
against
apostasie
in
time
of
tryal
;
therefore
faith
Thcophilact
,
hee
sheweth
him
the
particular
temptation
:
for
our
Sauiour
would
not
arme
there
where
he
was
not
to
be
hurt
,
where
there
was
no
daunger
,
nor
put
a
helmet
on
the
head
,
where
the
heart
and
breast
was
to
be
smitten
.
And
thus
much
Bellarmine
confesseth
,
when
he
makes
Peters
fall
to
bee
a
matter
of
fact
(
to
cast
vtterly
off
his
former
profession
)
and
not
of
saith
,
and
therefore
it
was
perseuerance
in
the
habit
of
iustifying
faith
,
not
infallibilitie
in
the
matter
of
his
historicall
faith
that
Christ
prayed
for
:
which
so
differs
,
that
a
man
may
haue
the
one
,
that
is
,
iustifying
faith
,
and
yet
hold
an
crrour
,
not
fundamentall
,
to
the
death
;
as
Bellarmine
contends
,
for
the
Fathers
diuerse
of
them
:
and
the
other
,
that
is
,
a
right
beliefe
of
the
generall
poynts
of
religion
,
and
yet
not
haue
iustifying
faith
,
nor
sauing
and
sanctisiing
grace
;
as
Bellarmine
confesseth
the
Pope
cannot
erre
,
and
yet
professeth
he
may
want
sauing
grace
.
4.
Pron
the
31.
verse
,
where
Christ
affirmeth
that
he
praved
for
other
of
the
Apostles
as
well
as
Peter
,
seeing
Satan
opposed
them
,
and
sought
to
winnow
them
as
wel
as
Peter
:
Now
for
these
Christ
questionlesse
prayed
,
vnlesse
wee
shall
thinke
that
one
was
not
as
deere
to
him
as
another
:
not
Iohn
the
beloued
,
as
Peter
:
nay
he
loued
all
with
a
very
great
loue
,
and
so
prayed
for
them
.
5.
It
is
answered
,
that
the
thing
he
prayed
for
here
,
was
a
thing
not
proper
to
Peter
,
but
common
to
all
the
Apostles
,
yea
all
the
Elect
;
and
if
the
gift
and
grace
bee
common
to
all
,
and
the
same
person
made
the
same
prayer
in
effect
for
all
,
as
hee
doth
,
Iohn
.
17.9
;
I
pray
for
them
which
thou
hast
giuen
me
out
of
the
world
.
And
verse
11.
Holy
Father
keepe
them
in
thy
name
:
&
verse
20.
I
pray
not
for
these
alone
,
but
them
also
which
shall
beleeue
in
me
through
their
word
:
what
can
they
make
out
of
it
for
their
particular
?
for
by
vertue
of
this
prayer
,
not
only
not
Pet.
but
none
of
the
Apostles
,
yea
none
of
the
faithfull
can
fall
from
that
faith
there
spoken
of
.
Vpon
which
ground
,
the
ancient
Fathers
apply
this
place
to
al
the
Apostles
,
yea
all
the
elect
:
and
if
to
al
,
then
helpes
it
them
but
a
little
.
The
second
proofe
,
he
cannot
erre
,
is
Math.
16.18
.
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
Church
:
and
the
gates
of
hell
shall
not
ouercome
it
.
Whence
they
first
reason
,
that
the
foundation
and
rock
of
the
Church
cannot
erre
;
such
as
Peter
and
the
Pope
his
successors
:
I
say
nothing
:
it
is
not
yet
prooued
that
the
Pope
is
Peters
successor
;
Nay
,
it
is
manifest
that
hee
succeeded
rather
Symon
Magus
,
then
Symon
Peter
.
But
I
say
,
that
Peter
is
not
the
rock
:
In
the
words
saith
Augustine
,
there
is
a
difference
betweene
Petra
and
Petrus
,
both
in
the
Greek
and
Latine
.
Againe
,
the
rock
here
meant
,
is
not
Peter
but
Christ
;
which
is
affirmed
by
Samt
Paul
,
1.
Cor.
10.
They
dranke
of
the
spirttuall
rocke
,
that
fall
nved
them
;
and
that
rocke
was
Christ
:
and
Chap.
3.
other
foundation
can
no
manlay
then
that
which
is
laid
,
which
is
Iesus
Christ
:
wherevnto
agree
the
Fathers
,
and
their
owne
writers
,
and
also
late
writers
;
whereby
all
colour
of
argument
,
taken
from
this
place
for
the
Pope
,
is
vtterly
quashed
:
but
grant
that
they
begge
,
then
must
it
be
either
in
regard
of
his
person
;
but
that
cannot
be
,
for
the
Church
cannot
bee
built
vpon
flesh
and
bloud
:
or
in
regarde
of
some
superioritie
and
place
aboue
the
rest
,
but
as
it
cannot
be
prooued
,
so
the
contrarie
is
manifest
,
2
Cor.
12.11
.
For
in
nothing
was
I
infer
iour
to
the
very
chiefe
Apostles
:
or
of
his
doctrine
taught
by
him
,
and
of
this
faith
of
Christ
confessed
by
him
;
so
it
is
true
:
now
this
was
common
to
him
with
al
the
rest
:
for
as
Iohn
is
called
a
pillar
,
Gal.
2.9
.
so
was
Iames
as
well
as
Peter
,
and
all
the
rest
:
as
Reue.
21.
Rev.
21.14
.
The
wall
of
the
Citic
had
twelue
foundations
,
and
in
them
the
names
of
the
lambes
twelue
Apostles
,
to
which
is
that
,
Ephes.
2.20
.
Built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Ephes.
2.20
.
with
whom
the
Prophets
are
ioyned
,
because
they
wrote
the
Scripture
,
which
is
indeede
the
soundation
of
our
faith
,
they
being
put
for
their
writings
;
but
of
all
this
,
nothing
will
followe
for
the
Pope
,
or
nothing
in
especiall
manner
.
Now
that
you
haue
seene
the
strength
of
some
of
his
reasons
,
by
which
you
may
coniecture
of
the
rest
,
I
will
shew
you
how
this
chalenge
of
the
neuer
erring
Pope
,
is
an
impudent
errour
;
by
producing
many
of
them
,
who
haue
erred
,
and
leaue
you
to
iudge
of
the
rest
.
I
am
not
ignorant
,
that
Bellarmine
indeuours
to
excuse
all
or
most
of
these
I
shall
produce
:
time
will
not
permit
to
let
you
see
at
large
how
slenderly
he
hath
done
it
;
yet
a
little
will
I
shew
you
and
leaue
you
to
iudge
the
Oxe
by
his
hoofe
.
The
first
shall
bee
Peter
,
whom
though
not
prooued
yet
we
will
confesse
that
hee
was
B.
of
R●●●e
:
did
he
not
apparantly
deny
Christ
?
was
he
not
ignorant
of
the
abolishing
of
the
ceremoniall
law
,
yea
of
the
calling
of
the
Gentries
?
Whom
Bellarmine
excuseth
for
his
deniall
of
Christ
,
that
he
was
not
then
Summus
Pontifex
the
high
priest
:
and
why
not
?
because
Christ
gaue
him
that
in
the
twentieth
of
Iohn
,
when
he
said
,
Pasce
oues
,
feede
my
sheepe
:
he
hath
garned
much
by
his
answere
;
for
if
hee
was
not
made
chiefe
priest
till
then
,
then
was
he
not
,
when
Christ
said
to
him
,
Math.
16.18
.
Thou
art
Peter
and
vpon
this
rocke
will
I
builde
my
Church
:
and
I
haue
prayed
for
thee
,
that
thy
faith
should
not
faile
:
Luk.
22.32
.
which
was
spoken
long
before
:
and
so
hath
he
at
one
blow
depriued
himselfe
of
two
of
the
strongest
arguments
,
he
hath
to
prooue
the
Pope
cannot
erre
.
Ne
ther
can
we
admit
of
his
shift
,
that
these
were
promises
,
that
Christ
would
make
him
in
future
time
the
foundatio
of
the
Church
,
but
not
performances
;
for
that
wee
haue
the
whole
colledge
of
Iesuites
agamst
this
one
:
who
vpon
the
place
affirme
,
that
Christ
gaue
Peter
now
to
be
the
foundation
.
He
doth
not
,
say
they
,
so
much
call
him
by
the
name
Peter
or
Roke
,
as
he
doth
affirme
him
to
be
a
Rocke
.
Thomas
in
4.
Seatent
.
dist.
4.9
.
And
T.
Aquinas
saith
;
that
in
these
words
,
now
first
was
giuen
to
Peter
power
ouer
all
the
Apostles
.
And
if
these
bee
not
weightie
inough
against
him
,
because
his
head
is
listed
aboue
them
,
see
one
a
step
at
one
him
.
Vist
.
21.
Pope
Anacletus
in
his
second
Epistle
writeth
,
that
to
Peter
first
the
prelateship
was
giuen
,
the
Lord
saying
:
Thouart
Peter
.
Now
I
adde
,
that
seeing
Bellarmine
,
and
they
all
contend
,
that
Peter
is
a
rocke
and
foundation
,
and
here
Christ
saith
to
him
:
thou
art
Peter
,
not
thou
shalt
be
Peter
:
hee
here
performeth
,
that
he
euer
gaue
him
,
and
doth
not
barely
promise
.
Finally
,
by
the
future-tense
,
is
not
nere
noted
a
promise
,
but
a
perpetuall
,
permanent
,
&
continuing
to
the
time
following
:
as
the
Hebrew
Grammarians
do
note
vnto
vs
.
Again
he
answereth
that
that
he
did
,
was
Ore
,
not
Corde
:
as
if
we
should
iudge
an
heretique
by
the
thought
of
his
heart
,
and
not
by
the
words
of
his
mouth
.
That
it
was
not
with
his
heart
,
it
serueth
to
extenuate
,
and
make
him
more
capable
of
remission
.
but
it
serueth
not
to
take
away
the
offence
.
Now
Bellarmine
answereth
nothing
touching
the
other
two
,
of
his
ignorance
of
the
abolishing
of
the
ceremoniall
law
,
and
the
calling
of
the
Gentiles
;
which
errours
he
certainly
had
,
after
he
was
Summus
Pontifex
,
if
euer
he
were
:
for
they
were
after
the
resurrection
of
Christ
;
yea
after
his
ascention
,
and
so
after
that
,
Feede
my
sheepe
.
The
second
shal
be
Marcellinus
,
who
offred
vp
Sacrifice
to
Idols
,
&
was
made
by
the
councel
of
Sessa
to
recant
it
.
For
whom
,
Bellarmine
saith
,
that
he
taught
nothing
against
faith
,
neither
was
he
an
heretique
nor
infidell
:
but
in
the
externall
act
,
and
for
feare
of
death
.
But
I
answere
,
it
is
not
likely
,
but
that
the
same
feare
would
haue
made
also
his
tongue
to
haue
spoken
as
much
if
he
had
bene
compelled
to
it
,
and
to
haue
taught
the
same
;
&
for
the
excuse
that
Bellarmine
makes
,
that
he
did
it
for
feare
;
It
is
false
:
Aadrad
.
lib.
2.
de
defens
.
Trident.
Concil.
For
Andradius
saith
,
he
confessed
in
the
Synnessan
Councel
,
that
he
was
corrupted
with
mony
,
Iudas
like
.
Further
it
is
false
,
which
Bellarmine
saith
,
that
he
taught
not
against
faith
:
for
he
taught
by
deed
,
though
not
by
word
.
Now
Bernard
saith
,
Essicacius
loquitur
vox
operis
,
quam
sermonis
,
Deeds
teach
more
effectually
then
words
.
And
by
this
,
Marcellinus
drewe
many
to
offer
sacrifices
to
Idols
:
yea
and
by
it
,
did
more
hurt
to
the
Church
,
then
if
he
had
taught
by
word
.
The
third
Liberius
,
who
as
Htecome
and
Athanasius
write
of
him
,
Athanas
.
it
s
epist.
ad
solitar.
vttam
agentes
.
denyed
the
deitte
of
Christ
.
How
excuseth
the
Iesuite
him
?
for
sooth
he
was
not
an
hereticke
,
but
onely
in
the
outward
act
,
and
that
not
expresly
,
but
by
implication
;
because
he
condemned
Athanasius
whome
he
knew
to
be
persecuted
for
the
true
saith
.
But
Athanasius
cotradicts
Bellarm.
who
hued
at
the
same
time
,
banished
for
the
same
cause
;
who
saith
,
that
Liberius
after
he
had
liued
two
yeares
in
hanishment
,
relented
,
and
by
the
treatning
of
death
was
brought
to
subscribe
,
namely
to
the
Arrtan
heresie
.
But
to
adde
no
more
testimonie
,
I
would
knowe
of
Bellarmine
,
if
Liberius
were
not
an
herticke
,
how
Foelix
the
second
could
be
Pope
,
and
the
Church
honour
him
and
worihip
him
,
as
Pope
;
euen
while
Liberius
was
aliue
?
and
the
Romane
Cleargie
chose
him
Pope
as
he
confesseth
.
The
fourth
shal
be
Foelix
.
Liberius
his
successor
,
an
Arrian
also
,
as
Ierom
writeth
.
For
him
,
whereas
Hierom
saith
he
was
an
Arrian
,
when
he
was
chosen
Pope
,
Bellarmine
saith
,
that
that
word
Arrian
was
thrust
into
the
text
;
or
if
not
so
,
that
he
was
an
Arrian
onely
when
he
was
not
true
Pope
,
being
chosen
before
by
the
Arrian
Bishops
,
and
not
by
the
Romane
Cleargie
.
Because
faith
he
,
Liberius
was
not
yet
depriued
:
but
some
two
yeares
after
,
when
as
Liberius
fel
into
his
heresie
,
the
Roman
Cleargie
deposed
him
,
&
chose
the
other
:
not
that
Bellarmine
alloweth
the
Cleargie
,
in
that
action
;
howsoeuer
he
defends
that
he
was
no
heretike
.
As
for
Felix
,
Bellarmine
confesseth
,
that
he
communicated
with
the
Arrians
,
that
they
chose
him
Bishop
:
which
is
a
great
argument
that
he
was
an
Arrian
;
And
if
he
was
not
then
right
and
true
Bishop
,
then
was
the
Church
of
Rome
not
onely
without
her
owne
Bishop
,
he
being
sent
into
banishment
,
but
without
any
Bishop
at
all
;
and
that
for
two
yeares
space
:
which
how
it
will
aduantage
them
to
grant
,
let
them
looke
to
it
.
The
fist
Siricius
,
who
held
,
that
matrimonie
was
vncleannesse
,
and
pollution
of
the
flesh
,
which
God
had
made
honorable
.
Touching
whom
,
Bellarmine
saith
,
that
Caluine
after
his
manner
,
impudently
lyeth
,
for
that
Siricius
spake
not
of
lawfull
mariage
,
but
vnlawfull
coniunction
.
But
he
that
giues
the
lie
,
hath
more
right
to
keepe
it
to
himselfe
;
and
in
this
very
thing
,
for
whosoeuer
shall
read
his
Epistle
the
5.
and
7.
chapters
,
shall
find
no
such
thing
:
for
he
commandeth
single
life
to
priests
,
and
calleth
their
mariage
pollution
,
and
wickedly
for
his
purpose
(
which
is
that
,
Caluine
reprooueth
)
abuseth
the
words
of
S.
Paul
,
saying
;
Sirius
in
Epist.
ad
Hispan
.
cap.
5.
&
7.
And
they
who
are
in
the
flesh
(
witnesse
the
elect
vessell
)
cannot
please
God
;
but
you
are
not
in
the
flesh
,
but
in
the
spirit
,
if
so
be
the
spirit
of
God
dwell
in
you
.
And
where
can
the
spirit
of
God
dwell
,
but
(
as
we
read
)
in
holy
bodies
?
Doth
not
this
apparantly
shew
,
that
he
accounted
marriage
vncleannesse
,
and
pollution
?
In
the
sixt
place
,
Vigilius
;
who
cursed
them
that
held
that
Christ
had
two
natures
.
Which
Bellarmine
cannot
deny
,
but
plainly
confesseth
,
that
he
writ
such
an
impious
Epistle
,
vnworthy
the
name
of
a
Christian
,
wherein
he
condemned
all
who
affirmed
Christ
to
haue
two
natures
.
But
saith
he
,
he
did
not
defend
any
thing
publikely
;
neither
was
an
heretike
in
hart
,
but
secretly
in
a
priuate
Epistle
,
which
he
did
for
desire
of
authoritie
.
Againe
,
that
he
did
,
was
then
when
he
was
not
truly
and
lawfully
Bishop
;
for
Syluerius
was
yet
liuing
,
who
was
Pope
,
though
in
banishment
.
To
the
first
I
aunswere
,
Whether
it
was
publiquelie
or
priuately
,
it
is
not
to
the
matter
;
he
did
it
and
heresie
priuate
,
I
hope
,
is
heresie
;
whether
it
was
in
the
heart
or
no
,
that
was
knowne
to
God
:
and
wee
may
iudge
truly
of
his
heart
by
his
writings
.
If
these
shifts
would
scrue
,
no
body
should
euer
be
knowne
or
determined
to
be
an
heretike
.
To
the
second
,
I
answere
;
that
Liberatus
his
words
,
Liberat.
in
brcuia
.
cap.
22.
in
the
end
of
the
chap.
are
these
;
Vigilius
writting
these
things
closely
to
the
heritikes
,
permansit
sedens
,
did
still
keepe
his
seate
;
namely
,
after
the
death
of
Syluerius
,
who
dyed
as
Sigebertus
writeth
,
the
same
yeare
he
was
banished
.
7
Honorius
the
first
,
who
denied
that
Christ
had
two
wils
,
&
two
operations
;
as
Melchior
Canus
and
diuers
other
Popes
and
councells
haue
written
.
Bellarmine
would
gladly
answere
,
that
those
epistles
of
Honorius
were
fained
,
&
falsely
imputed
to
him
:
but
,
that
hee
will
not
greatly
stand
too
;
but
tells
vs
in
the
second
place
,
that
Honourius
did
holde
no
such
thing
,
in
those
Epistles
,
but
onely
forbids
the
vsing
of
the
words
of
one
or
two
wils
,
and
operations
.
And
being
pressed
with
it
,
that
in
those
Epistles
,
he
hath
these
very
words
;
Vnam
voluntatem
fatemur
domini
Wee
confesse
one
will
of
the
Lord
:
hee
answereth
,
that
hee
speaketh
there
of
his
humaine
nature
,
onely
;
and
would
say
that
in
the
man
Christ
,
there
were
not
2.
contrary
willes
,
one
of
the
flesh
,
another
of
the
spirit
;
but
one
onely
of
the
spirit
.
I
aunswere
,
that
whatsoeuer
he
would
haue
said
,
it
's
apparant
what
hee
did
say
;
it
may
be
Bellarmine
would
hee
had
said
thus
:
but
the
wordes
are
plaine
;
and
not
to
vs
onely
who
may
be
thought
partiall
,
but
to
3.
Synodes
,
as
Bellarmine
confesseth
,
and
to
2.
or
3.
Popes
.
Now
Iudge
whether
it
be
equall
that
we
should
beleeue
Bellarm.
before
so
many
Fathers
,
and
such
authoritie
;
as
if
he
had
better
vnderstood
him
,
then
all
they
did
.
August
.
cont.
Iul.
Pelag.
lib.
1.
cap.
2.
&
al●●●
.
8
So
Innocent
the
first
,
holding
that
Baptisme
and
the
Eucharist
,
was
necessary
for
children
to
saluation
,
as
Augustine
writeth
the
latter
whereof
was
consuted
by
the
councell
of
Trent
,
5.
Session
vnder
Pius
4.
whom
Bellarmine
seekes
to
defend
from
other
errours
,
and
heresies
,
and
not
from
these
;
passing
them
ouer
in
silence
:
and
so
we
take
him
for
consenting
to
our
accusation
of
him
;
for
,
that
he
held
such
things
,
Bellarmine
could
not
be
ignorant
,
seeing
Augustine
speaketh
of
them
in
many
places
.
9
Behold
Stephen
the
6.
abolishing
all
the
Acts
of
Formosus
his
predecessor
,
and
decreeing
that
the
Sacrament
depended
vpon
the
vertue
of
the
Priest
.
10
After
him
commeth
Iohn
the
ninth
,
who
disannulled
all
the
Acts
of
Stephen
,
and
established
whatsoeuer
Formosus
had
done
.
In
the
11.
place
,
Sergins
the
third
disannulled
whatsoeuer
Formosus
and
Iohn
had
done
,
and
re-established
the
Acts
of
Stephen
.
It
may
well
be
,
that
all
these
may
be
in
an
errour
:
but
sure
it
is
,
they
all
could
not
be
in
the
truth
.
For
the
defence
or
excuse
of
these
three
,
hee
saith
,
that
touching
Formosus
,
the
question
was
,
whether
Formosus
was
true
and
lawfull
Pope
:
Stephen
thought
bee
was
not
.
Iohn
the
ninth
,
after
,
round
the
contrarie
,
and
condemned
the
Acts
of
Stephen
.
As
if
the
holy
Ghost
did
erre
more
in
iudging
of
a
fact
,
then
in
iudging
of
the
right
:
he
is
God
and
knoweth
all
things
.
They
say
the
spirit
of
God
is
giuen
to
their
Church
,
and
as
it
were
tyed
to
their
Councels
,
being
ouer
them
,
to
lead
them
into
all
truth
:
But
to
condemne
him
,
that
was
not
to
be
condemned
,
is
farre
from
the
truth
,
and
cannot
come
from
the
spirit
of
God
.
But
he
saith
,
Iohn
sound
out
that
which
Stephen
did
not
,
that
Formosus
was
a
true
Pope
:
by
what
meanes
did
hee
finde
it
?
sure
by
the
spirit
of
God
:
and
could
the
spirit
finde
it
out
in
the
councell
of
Raucnna
,
vnder
Iohn
the
ninth
,
and
not
finde
it
in
the
councell
of
Rome
,
vnder
Stephen
the
6
?
Nay
not
only
not
find
it
out
,
but
iudge
the
contrary
?
Are
then
the
iudgements
of
the
spirit
of
God
contrary
one
to
another
?
But
graunt
Iohn
did
finde
out
things
thus
,
was
this
then
the
decree
of
the
holy
Ghost
?
By
what
spirit
then
did
Sergius
the
third
,
succeeding
Iohn
.
condemne
Formosus
againe
,
and
abrogate
all
his
acts
and
take
him
the
second
time
out
of
the
graue
,
and
cut
off
his
head
,
and
cast
his
boly
into
Tyber
?
which
being
found
by
fishermen
,
was
brought
into
the
cathedral
Churche
at
Rome
,
where
the
Images
did
worship
him
,
beleeue
it
if
you
will
.
What
probabilitie
and
truth
is
like
to
be
in
these
excuses
,
you
may
easily
coniecture
.
To
make
vp
the
dozen
,
See
Iohn
22.
called
as
some
say
the
21.
who
if
he
denied
not
the
immortalitie
of
the
soule
as
Caluine
affirmes
,
and
Bellarmine
denies
;
yet
held
he
,
that
the
soules
departed
,
neuer
came
into
the
presence
of
God
till
the
resurrectio
of
the
body
.
Which
errour
the
Vniuersitie
of
Paris
opposing
;
by
the
helpe
of
Philip
King
of
France
,
they
made
him
recant
with
the
sound
of
a
Trumpet
,
for
feare
of
loosing
his
Popedome
,
as
Iohn
Gerson
affirmes
in
his
Sermon
of
Easter
.
Bellarmine
excuseth
him
,
that
though
he
held
such
an
opinion
,
yet
he
might
do
it
without
danger
of
heresie
:
for
the
Church
had
not
yet
defined
it
to
be
an
errour
;
a
very
sriuolous
excuse
.
For
it
there
had
not
bene
,
before
,
any
definition
of
the
Church
,
(
which
he
falsely
affirmeth
)
yet
had
we
the
difinition
of
the
Lord
,
in
the
Scripture
;
which
he
hath
appointed
to
be
the
rule
of
faith
to
his
Church
,
and
not
the
Church
to
be
a
rule
to
others
.
She
may
declare
something
to
be
an
heresie
,
but
her
determination
cannot
make
it
an
heresie
:
and
if
she
had
neuer
defined
it
to
be
an
heresie
:
yet
had
it
beene
an
errour
;
and
hee
had
therein
manifestly
erred
,
who
either
then
or
now
shall
holde
it
.
13
To
giue
you
the
aduantage
,
see
Iohn
the
23.
who
denied
both
Eternall
life
and
the
resurection
of
the
body
.
Concerning
whom
,
First
,
the
Iesuite
saith
it
is
vncertaine
,
whether
he
were
true
Pope
,
because
there
was
at
that
time
two
Popes
more
;
Gregorie
the
12
and
Benedict
,
the
13.
each
cursing
other
:
so
that
if
he
erred
,
it
is
nothing
to
the
erring
of
the
Pope
;
because
it
was
not
knowne
who
was
Pope
.
Obserue
a
monstrous
body
,
with
three
heads
,
or
a
body
with
no
head
;
but
his
excuse
is
but
a
shift
:
for
Platina
(
who
maketh
him
,
Iohn
the
24.
)
affirmeth
,
that
he
was
created
Pope
at
Bononia
,
with
the
consent
of
all
:
Platina
in
Iohn
24.
but
secondly
,
he
answereth
that
at
the
councell
of
Constance
,
53.
Articles
were
put
vp
against
him
,
and
prooued
by
substantiall
witnesses
,
and
those
were
all
for
matter
of
manners
;
but
as
for
this
and
some
other
Articles
of
faith
,
they
were
prooued
by
no
witnesses
:
therefore
saith
he
,
it
is
probable
,
that
by
reason
of
his
vitious
life
,
the
opinion
of
the
people
was
,
that
he
thought
there
was
neither
life
euerlasting
,
nor
the
resurection
of
the
body
.
So
by
excusing
of
him
from
errour
,
he
hath
stemed
him
,
and
made
him
stinke
in
the
nosthrils
of
all
honest
men
:
And
if
the
head
was
so
bad
,
all
the
body
was
worse
.
But
the
councell
obiecting
it
to
him
,
and
hee
not
cleering
himselfe
of
it
,
nay
his
life
gaue
testimonie
of
it
,
why
should
we
beleeue
Bellarmine
,
before
all
the
Fathers
of
that
councel
?
But
leauing
these
things
,
I
hasten
towards
an
end
,
and
come
to
apply
this
,
for
our
more
particular
benefite
.
This
then
may
teach
euery
man
,
Vse
.
2
seeing
things
stand
thus
,
to
labour
for
the
knowledge
of
the
word
,
and
the
mysteries
of
Saluation
;
that
hauing
the
rule
of
truth
,
he
may
be
able
to
iudge
of
all
falsehood
,
and
errour
,
and
may
not
be
caried
away
with
the
errour
of
one
or
many
,
be
they
neuer
so
great
or
learned
.
Certaine
it
is
,
that
because
they
know
but
in
part
,
they
may
erre
though
they
be
neuer
so
learned
;
and
erre
often
times
they
do
,
because
they
are
not
wholly
sanctified
.
It
is
certaine
that
the
greatest
part
of
a
visible
Church
is
euer
vnsanctified
:
and
the
best
part
that
is
sanctified
,
is
but
sanctified
in
part
,
and
so
subiect
to
partialitie
and
errour
;
and
may
both
erre
,
and
defend
errour
against
their
knowledge
;
some
violent
temptation
,
of
pride
,
pleasure
,
or
profit
,
carrying
them
therto
.
Seeing
none
are
now
gouerned
by
the
infallible
guidance
of
the
spirit
of
God
;
then
had
men
need
of
knowledge
,
that
they
may
be
able
to
trie
the
doctrines
that
are
deliuered
.
It
is
a
certaine
truth
,
and
not
to
be
denyed
,
because
stories
of
all
times
do
manifestly
prooue
it
;
that
errour
,
and
herefie
,
haue
oftentimes
so
much
preuailed
,
that
they
who
haue
holden
and
possessed
the
places
of
office
,
and
dignitie
in
the
Church
of
God
,
either
for
feare
,
slatterie
,
hope
of
gaine
,
and
honour
,
or
misled
by
their
owne
ignorance
,
and
simplicitie
,
or
fallen
into
some
errour
,
giuen
ouer
of
God
,
haue
departed
from
the
soundnes
of
Faith
:
so
that
the
sinceritie
of
religion
was
vpholden
,
and
the
truth
defended
,
and
maintained
,
only
by
some
fewe
,
that
were
molested
,
persecuted
,
traduced
as
turbulent
and
seditious
persons
,
and
enimies
to
the
common
peace
of
the
Christian
world
.
This
were
easie
to
be
shewed
in
the
times
of
Christ
,
and
of
the
immediate
successors
,
the
Apostles
.
This
was
manifest
in
the
times
of
Athanasius
,
when
in
the
councel
of
S●leuci●
,
and
Arminium
,
the
Nicene
Faith
was
condemned
,
and
all
the
B
B.
of
the
whole
world
sell
from
the
soundnes
of
the
Faith
,
saue
Athanasius
,
and
a
sewe
confessors
that
were
banished
with
him
;
So
as
Ierom
writes
against
the
Luciserians
saying
,
Ingemuit
totus
orbis
&
miratus
est
,
se
faclum
esse
drianum
.
The
whole
world
groned
,
and
is
amazed
to
see
how
she
was
become
an
Arrian
.
So
Hillarius
,
against
Auxentius
Bishop
of
Millan
,
complaineth
,
that
the
Arrian
faction
had
confounded
all
;
and
therefore
,
admonished
men
to
take
heed
how
they
were
led
by
any
outward
appearance
or
glorious
shewes
.
Now
as
there
is
no
new
thing
vnder
the
heauens
;
but
that
that
is
now
,
hath
bene
before
:
so
there
is
no
old
thing
,
but
it
may
be
renewed
,
and
such
times
may
befall
the
Church
againe
.
Therefore
it
is
the
wisedome
of
euery
man
that
is
not
carelesse
which
end
goeth
forward
,
1.
Ioh.
4.1
.
and
retchlesse
of
his
soules
health
,
to
labour
for
knowledge
,
that
he
may
be
able
as
S.
Iohn
saith
,
to
trie
the
Spirits
;
for
many
false
prophets
are
gone
out
into
the
world
.
If
any
man
will
say
,
how
shall
not
we
erre
,
when
so
many
great
learued
men
haue
erred
and
may
erre
?
The
answere
is
,
as
Salmon
saith
,
Pro.
28.11
.
The
rich
man
is
wise
in
his
owne
conceit
;
but
the
poore
that
hath
vnderstanding
can
trie
him
:
So
,
oftentimes
meaner
men
may
found
the
depth
,
and
see
more
then
great
schollers
;
especially
,
seeing
that
he
that
was
truth
hath
said
it
;
God
reucaleth
that
to
suckelings
and
babes
,
Math.
11.25
.
that
he
hideth
from
wise
and
prudent
.
Let
vs
then
account
of
that
doctrine
of
poperie
,
as
damnable
,
which
commendeth
an
Implicit
faith
,
and
be
suspicious
of
those
who
thinke
it
is
not
good
for
men
to
haue
knowledge
;
as
if
they
meant
either
to
make
a
pray
vpon
them
,
or
to
broach
some
grosse
errours
,
and
therefore
deale
with
them
as
Chrysostome
saith
,
Theeues
do
;
First
put
out
the
candle
,
and
then
fall
a
spoyling
:
and
as
deceitfull
Marchants
,
that
would
vtter
their
wares
by
obscure
and
deceitfull
lights
.
And
let
vs
againe
labour
for
knowledge
,
that
we
may
be
able
to
trie
the
spirits
,
&
not
be
deceiued
,
by
any
seducers
;
especially
,
when
it
will
not
goe
for
currant
before
God
,
that
we
haue
beene
so
taught
and
misled
,
by
our
guides
:
for
if
the
blind
lead
the
blind
,
they
shall
both
fall
into
the
ditch
and
bee
deuoured
together
.
Which
that
we
may
escape
,
let
vs
follow
men
,
though
they
be
Apostles
,
no
further
then
they
follow
Christ
.
And
that
we
may
be
able
to
discerne
others
steppes
,
whether
they
tread
right
or
no
;
Let
vs
imbrace
the
Apostles
exhortation
,
or
commaund
;
Cot.
3.16
.
Let
the
word
of
Christ
dwell
plentifully
in
vs
.
By
which
,
we
may
be
preserued
from
error
;
being
the
speciall
antidote
against
this
poyson
:
yea
and
abyding
in
it
,
we
shall
walke
in
the
truth
,
1.
Thess.
5.23
.
and
in
the
end
be
saued
,
by
the
truth
.
Now
the
God
of
peace
and
truth
,
sanctifie
you
,
throughout
:
and
I
pray
God
that
your
whole
spirit
and
soule
and
bodie
may
be
kept
blamelesse
,
vnto
the
Comming
of
our
Lord
Iesus
Christ
.
FINIS
.