TWO LEARNED SERMONS.  
The one, of the mischievous subtlety, and barbarous cruelty, the other of the false Doctrines, and refined Haeresis of the Romish Synagogue.  
Preached, the one at Paul's Cross the 5. of November, 1608. The other at the Spittle the 17. of April. 1609.  
In the first, are examined divers passages of that lewd English Libel, written by a Profane Fugitive, against the Apology for the Oath of Allegiance.  
In the second, are answered many of the arguments published by Rob. Chambers Priest, concerning Popish Miracles; and Dedicated (forsooth) to the Kings most excellent Majesty.  
By Robert Tynley, Doctor of Divinity, and Archdeacon of Ely.  
LONDON Printed by W. Hall for Thomas adam's. 1609.   

TO THE CHRISTIAN READER, GRACE. AND PEACE.  
I Am to pray thee (Christian Reader) not to ascribe it to the itching humour of these times, (wherein the saying of the Poet is truly verified, Scribimus indocti, doctic etc. never more writing and printing, from the pens of the unlearned as well as the learned;) nor to any vainglory that I seek in publishing these Sermons, which I made account should have had their last period with the compass of the times wherein they were delivered. It is the authority of su●h as with me is sacred, and whose word is my command, that they come further abroad, to thy view, than I intended when I made my first reckoning.  
Wherein if thou shalt find aught that may serve for thy instruction, and better strengthening in these last and perilous times, wherein there are so many backsliders, and fallers away from the truth; I shall think my labour, whatsoever, abundantly rewarded, and God shall have the praise and glory of it.  
My purpose was, in the first of them, to set before thine eyes the wily snares, and cruelty of the Romish Synagogue, by whose fiery zeal and blind devotion, the powder-treason was near upon the kindling: from which most barbarous and bloody treachery being delivered, beyond all that man could imagine and conceive, by his fatherly providence and powerful hand, which worketh all in all, (when we were like sheep appointed to the slaughter, and as silly birds, ready to be entrapped by the snares of the Fowlers) if we should be silent in God's praises, or forgetful of that our wonderful deliverance, well may our right hands forget their cunning, and our tongues for ever cleave to the roofs of our mouths.  
In the latter, I have to my ability done my endeavour to give thee warning of the false Prophet; who was never more busy than he is now, compassing sea and land to make a Proselyte, one of his profession; and when he is so, making him twofold more the child of Hell than himself is.  
Thou mayst thereout observe the shop and forge where popish doctrine is hammered, even upon the anvil of old heresies, long sithence condemned by the Catholic Church; howsoever the jesuits (the Pope his holy anchor) garnish and polish it with their rhetorical flowers, and by all the pains and skill that is in them, to make it saleable to the ignorant, which cannot judge of their colours.  
Read judiciously, and with a mind that loveth truth; not praeoccupated with a prejudicate opinion, and I hope thou shalt find something that may favour with thy relish.  
As for the Momes, that are ready to carp at all men's pains, when themselves will not put to one finger to help support the common burden; I pass not for them; the rather because I hope to find them more indifferent judges, which know what belongeth to these labours. To whose learned and charitable censure I submit myself, and commend thee to the blessed protection of the Almighty. Farewell.  
From my Charge of Wictham in Essex, 23. Maij. Anno 1609. The least of all thy Brethren, R. T.   

The Printer to the Reader.  
GOod Reader. It is the fashion of some men that writ or speak, that they are ready and desirous to have the same put in Print. It fared othertherwise with the Author of these two godly & learned Sermons: for although he hath been entreated by divers his good friends to publish them, yet he could hardly be brought thereunto, until such time as he was persuaded, that as they did edify, and content many hundreds that heard them preached, so would they, being printed, instruct, and strengthen many that should read them, against the subtlety, & impiety of Popery, which secretly is buzzed into the heads of the simpler sort. Upon which resolution, that so they might be beneficial unto God his church, he hath at the last condescended to the putting of them in print. And I doubt not but as to his credit, so to the comfort of all that shall read them. And so I leave thee to God his blessing, and holy protection.   

Faults to be amended in the two first sheets printed before it was thoroughly corrected.  
FOr ● page 2. in the Margin. read ●  
For Fremel ibid., read Tremel.  
For in aestu page. 5. line 13. read ni astu.  
For may names pag. 6. line 5. read many names.  
For quilibit ibid. line 11. read quilibet.  
For he recusant page. 7. line 17. read the recusant.  
For false page 11. line 26. read false.  
For commonwealth page 12. line 31. read of the commonwealth.  
For is kindled, page 15. line 3. read was kindled.   

A SONG OF DEGREES. A PSALM OF david's.  PSALM 124. 
VERS. 1. If the Lord had not been on our side (may Israel now say.)  
2. If the Lord had not been on our side, when men rose up against us.  
3. They had then swallowed us up quick, when their wrath was kindled against us.  
4. Then the waters had drowned us, and the stream had gone over our souls.  
5. Then had the swelling waters gone over our soul.  
6. Praised be the Lord, which hath not given us as a pray unto their teeth.  
7. Our soul is escaped, even as a bird out of the snare of the Fowlers: the snare is broken, and we are delivered.  
8. Our help is in the name of the Lord, which hath made heaven and earth.  
TO enter into a discourse concerning the title of this Psalm [A Song of Degrees] common to the four Psalms immediately going before this, and to the ten ensuing after; were (as I suppose) more easy to observe the variety of opinions old and new, then to come to a knowledge of the truth therein.  
The jewish Rabbins 
a Caluin. & Jacob. de Valent.  (whose manner is, when matters are obscure, like Painters and Poets, to come and feign any thing) observe, that there were fifteen steps or degrees, in a part of the Temple, appointed for men; when women had their place below: to which fifteen steps, these fifteen Psalms of degrees had a reference. 
b Luther.  Others think they were so called, because they were wont to be sung by the Priests and Levites, upon certain steps and degrees in the Temple, as on a higher place, that they might be the better heard by the people. Of such steps and degrees, there is mention made, in the like case, Nehem. 9 verse 4. 
c Basil. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Some expound them historically, by way of Ascensions, (as the word signifieth) namely, of the children of Israel, ascending up to jerusalem, in returning from their captivity; to the memory of which benefit, they were principally consecrated. 
d Basil. Arnobius. Hierome. Augustine. Cassiodorus.  Some mystically, of God's children, profiting in this world of their peregrination, rising from sin to grace, and ascending by degrees from virtue to virtue, until they appear before God, in the heavenly jerusalem. In which current, the ancient Fathers run, for the most part. 
e Caluin.  Some of an higher tune or note, whereunto they rose, in lifting up their voices, when they sung them. 
f F●emel & Junius.  Last of all, some in regard of the excellency of that ditty, expounding the word, of excellencies. A song of excellencies, that is, an excellent song, like that Song of Songs, that excellent Song of salomon's.  
Howsoever, I take it, the matter is not great, nor worthy any curious inquiry after the name, so long as we agree in the substance and matter of the Psalm: that it is indeed an excellent Psalm, describing in lively colours the state of God's Church upon the earth, so exposed to enemies, as that sometime, like a general deluge, they are ready to drown it, vers. 4.5. sometimes like savage beasts, to tear it in pieces, vers. 6. yea not making any bones of it, to devour and swallow it up quick at once, vers. 3. sometimes like crafty fowlers, with gins and snares to entrap it. vers. 7. So maliciously are they bend, so furiously are they incensed against it. vers. 3. But that God, who by his power made heaven and earth, and by the same his power, ruleth it still, as best pleaseth him, vers. 8. was evermore at hand, thereby upholding it; and at one side thereof; and then no matter who is against it. vers. 1.2. Maugre their wrath and malice, they could not prevail, for they lost their prey, vers. 6. The godly escaped as a bird out of the snare, and were delivered, vers. 7. What remaineth then, but that the Lord be praised for this their deliverance. vers. 6. For he was their only help then; and in his holy name they will set up their rest. vers. 8.  
I have, after my Country manner, briefly analized, and paraphrastically, in few words, delivered you the sense and meaning of the Prophet in this Psalm: which howsoever it spread itself like a most fruitful tree, into many branches; my purpose is, omitting others, to make choice of these points, to insist upon: 1. The subtlety of the adversaries of the Church, in laying snares to entrap it, as fowlers do to catch birds, out of the 7. verse. 2. Their cruelty, in seeking to tear it in pieces, yea to swallow it up quick, as some cruel beasts do their prey; or, as mighty inundations, overflow whatsoever cometh in their way, out of the 3.4.5. and 6. verses. 3. The cause producing these effects of subtlety and cruelty in these adversaries; namely, their wrath; out of the 3. verse. 4. The deliverance of the Church from her enemies, notwithstanding their craft and cruelty, by the omnipotent power of almighty God; out of the 1.2.6. and 7. verses. Last of all, the duty performed for this deliverance; praise and thanksgiving to the Lord, verse 6.  
1. First therefore of the subtlety of the enemies of the Church; wherein the holy Prophet likeneth them to fowlers, laying their snares so covertly, shadowed over with enticing baits, that they draw and allure the silly bird, the Church, until she be brought within compass of the net, and so become the fowler's prey.  
A wile as ancient as the world is old, and plotted by the father of wiles the Devil, against the Church, when she was in her infancy, in Adam and Eve, our first parents in Paradise: whose happiness in that state of innocency, and felicity in a garden of all delightful pleasures, the enemy of mankind subverted, by a trap of more surpassing happiness in show; delivering to the woman the forbidden fruit, 
Gen 3.5.  so candied with the enticing hope of Eritis sicut dii, Ye shall be as Gods, that she forgot Lord and Loare, God and his Commandments, taking and eating it, and giving it to her husband; wrapping him in the same snare with herself; whereby, both of them, with all their succeeding posterity, were made their enemies pray. Whilst they would be as Gods, they cease to be as men, compared now to the beasts that perish; 
Psal. 49.12.  not continuing in honour, wherein they were created; but enthralled to death, by transgressing the Commandment. Such now is the end of one and all of us.  
The Nimrods' and Fowlers of the world (to make good the old proverb, 
Esa. 24 2. Ezek. 16.44.  Like Master, like Servant; and, As the mother is so is the daughter) do herein resemble the nature of their father the devil; transforming themselves into all shapes, and laying their gins to catch the simple and innocent. Witness joab, who taking Abner aside, under pretence to speak with him peaceably, smote him under the fift rib, that he died, 2. Sam. 3.27. And encouraging himself in this mischief, not long after, he greeted Amasa with the like salutation, inquiring after his welfare, Art thou in health, my brother? and taking him by the beard with his right hand to kiss him, but with the other, sheathing his sword in his bowels, 2. Sam. 20. vers. 9.10. judas his ave Rabbi, God save thee, Master, was much like this treachery; and his kiss, whereby he betrayed his Lord into the hands of them that sought his blood, Luc. 22.47. So cunningly and as commonly, are the sugared names of friend and Brother, Lord and Master, made snares for mischief, Cum venena Latent circumlita melle verborum, 
Lib. 3. de sum. bono. ca 26.  whilst the poison (saith Isidore) lieth hid, spread over with the honey of sweet words, the impostor making a show of virtue and honesty, until he get within a man, and fetch him over.  
For this they learn by experience, as Chrysostome observeth in a treatise against the Gentiles; that he which will deceive, must set a good face upon it; and make the matter seem, at least wise probable; else were they not their craftsmaster: for as the comical Poet saith, doli, 
Plautus.  doli non sunt, in aestu colas, guiles are no guiles, if deceit cloak them not: 
Chrys. contra gentle.  and malum maximum si id palam proveniat; no greater mischief then if they be seen. For thereby the prey is lost, and they go home emptie-handed; as fowlers do, when the birds espy the net.  
But there lieth the skill, to spread the net, that it appear not; that the bait hide the hook: wherein, how well the adversaries of our Church have profited, let the jesuits of our times testify for all the rest, whose very name serveth for nothing else, (as by their practice is evident;) but as Hierom writeth in the like case, fraudem facere, 
Ad Rusticum.  to cirumvent us. So far are they from that Doove-like simplicity; to which, the Lord jesus (and from whom they would derive their name,) exhorteth his Disciples, Math. 10. verse 16.  
There are that have branded them with this mark. 
jesuits Catac. li. 3. fol. 156.  There is not in the world any beast more subtle than is the jesuite; not the Fox, which Chrysostome in his 19, Sermon describeth thus: Vulpis calliditate Potens, inventrix doli, fraudis artifex, simulationis magistra, simplicitatis vacua, 
Mutato nomine, de te fabula narratur.  plenastrophis. Change the name & you may render it thus: the jesuite is a beast, powerful in craft, an inventor of guile, the artizen of deceit; master of fawning, devoid of simplicity, and full of wily subtlety.  
For whereunto tendeth it, that one jesuite must be called by so many names? 
Proceedins against he late Traitors.  as Garnet that most treacherous Provincial Wallye, alias Darcie, alias Roberts, alias Farmer, alias Philip's? Is it not, that going masked under so may names, as under so many vizards he may the more securely lay his snares to entrap us? what is their drift in transforming themselves into as many shapes as they meet with objects? now a Courtier, than a Citizen; here a country Gentleman; there a country Swain: sometimes a Servingman; a swaggerer, Pot-companion; another while a Priest; in a word every man for every body, a quilibit for a quolibet, a Polipus for all orders and degrees? Is it not, that by this means, they may come within men of all sorts; insinuate themselves into their companies; creep into their bosoms; pry into their hearts; that so they may more easily beguile them unawares.  
But of all their Wiles, I commend unto you, the equivocating shibboleth, 
judg. 1.2.6.  the very forge of lying and deceit; which bewrayeth them by their speech, to be no other than false feigning Ephraemites. By this they affirm and deny, swear and forswear, and all with a breath: they are Priests, and they are no Priests, that is to tell you, they say Mass, and they say not Mass, that is, in Paul's Quire or in Westminster Quire. When they talk with our Magistrates, they speak as to the Walls; for men with them are no men, and all by virtue of this mixed proposition: their Gorgon's head, (a point in Logic which Aristotle never taught, and the ancient schools knew it not) whereby they go beyond the course of nature, making things merely contradictory to subsist.  
Let me trouble your patience with one instance, which shall be worthy your observation. When a Recusant shall swear; for example, in taking the Oath of Allegiance, according to the express words of the Oath, and according to the plain and common sense and understanding of the same words, without any equivocation, or mental evasion or secret reservation whatsoever. Can it be imagined that any shifting or cavilling wit should be able to find a starting hole in the same, to wind himself out of it? yet behold an English Catholic (as he nameth himself) but indeed the very fiery match of this state and kingdom) in a letter written to a friend of his; hath (as he would bear others in hand) found a means to avoid the force of this Oath, by equivocating: as namely where it is said That the Pope hath no Authority to depose our King, 
Pet. 18.19.  nor to dispose of his Kingdoms, & so forward what concerneth the Pope: true saith he, Without just cause; or directly he cannot; or in some such like sense. When as the deponent, sweareth directly against all, and every such mental evasion and secret reservation whatsoever; and that heartily, and wittingly, and truly; or else, let him refuse the Oath, and not swear at all.  
Hear is the very quintessence of this cogging Artt: he recusant taketh the Oath according to the express words; not so saith our English Catholic, but he must equivocate: the Recusant followeth the plain and ordinary sense and meaning of the words; our English Catholic teacheth him to keep somewhat in his mind, by secret reservation: the Recusant abjureth and sweareth against all mental evasion; our English Catholic instructeth him to make escape, by his mixed proposition; expressing a part of his mind by word of mouth, and reserving an other part in his heart. Whether this be to make shipwreck of Faith and a good conscience, maliciously and of set purpose; by open and manifest perjury, let any man judge, which doth not wilfully shut his eyes against the noone-light? and being past feeling, is by God's justice given over to a reprobate sense.  
Ye see the fowlers of our times; their nets, their sleights, their wiles; wherein they go beyond the Foxes in subtlety in hunting after their prey. What remaineth, but that we humbly desire our vigilant Magistrates, (to whom the charge of the Lords vineyard is committed) to take these Foxes both great and small: for what do they else, but spoil and destroy our vines, which God hath placed amongst us, in this fruitful soil? And that we ourselves setting their snares before our eyes, carefully shun and avoid them, which else will bring us to perdition both of body and soul. And this of the subtlety of the adversaries of our Church.  
2 The second circumstance and property, whereby the Prophet describeth them, is their cruelty; in renting and tearing Christ his flock, and swallowing them up quick, as cruel beasts do their prey.  
It is not a new face of the Church; or proper to those days and seasons, only, which our Saviour setteth forth to our view. 
Stel. in Luc.  Mat. 10.16. Behold I send you as sheep in the midst of Wolves, For in that, our Saviour speaketh in a time, neither past nor yet future to come, but in the present (I send you) he thereby giveth us to understand, that the dangers which are imminent to his sheep, conversing amongst wolves, are always present with them; there being no season wherein they are free from their rage and cruelty: whether we call to mind the times past, or consider what now is or hereafter shall ensue. In hoc seculo, in his diebus malis, in this world of wickedness (saith the Godly Father Saint Augustine) in these evil days, 
De Civit. dei. li. 18. cap. 18  wherein sin hath got the upper hand; the Church, as a stranger and Pilgrim, holdeth on her course, sustained by God's holy spirit; not only, ever since Christ and his Apostles conversed here upon the earth; but even from the time of Abel the righteous, whose blood, his cruel brother Cain spilled upon the earth. So ancient is the cruelty of these Wolves and ravenous beasts, preying upon Christ his Flock; and so continuing from time to time as their rage and ravenous appetite hath edged them forward.  
By the fury of these Wolves, the holy Prophets were consumed, from Abel unto Zacharias; 
Matth. 23.35.  yea our Saviour himself was made a prey unto them; whose example served to instruct his flock, in all ages, what they were to expect, and trust unto. For the disciple is not above his master, nor the servant above his Lord, Matth. 10. vers. 24. And if they have done these things to the greenetree, what shall be done unto the dry? Luke 23. verse 31. The Apostles of our Saviour, the rams and bell-wethers of the flock, have all, in a manner, verified the words of their master: and what the condition of the Saints was in the Primitive Church, the Author to the Hebrews reporteth unto us: Some were racked, some tried with mockings, bonds, scourge, 
C. 11. v. 35. etc.  imprisonment; some stoned, some hewn asunder some slain with the sword. With which exquisite torments, and many more of like sort, the cruelty of these Wolves could not be satisfied; but as Tacitus in his Annals recordeth, 
Li. 15.  Pereuntibus addita ludibria, The Saints of God suffering martyrdom after this cruel manner, were further made laughing stocks to the world; in being clad with skins of wild beasts, and so exposed to the tearing and renting asunder by dogs. And this not in some few, to the terror of the rest, but as the same Author addeth, when the day was not long enough to make them away in, they served in usum nocturni luminis, for men to see by in the night, by the flames, wherein their bodies were consumed. Eusebius goeth yet further, that the numbers in some places grew to be so great, that the executioners fainted with weariness, in their making havoc, though one succeeded after another; and that the edges of their swords and axes, were dulled and made blunt with the multitude of the slain bodies of the Saints; which he taketh not up by way of credit, upon other men's report; himself was an eye witness of it, in Thebais of Egypt. 
Eccles. histor. lib. 8. ca 9  So cruel was the rage of these ravenous beasts, in these ten persecutions, under the Roman Emperors.  
From which, if we suppose that the ages following were free, 
job 40.10.  we err and are greatly deceived. Dilatat Behemoth caudam suam in fine mundi nequius. Behemoth (saith S. Gregory) enlargeth his tail (wherein lieth his strength) more wickedly now in the end of the world; 
Moral. 3●. c. 12  The devils wrath waxing greater in these Wolves his instruments, by how much shorter he knoweth his time is to wreak his malice upon the Saints. So that, as Berna●d distinguisheth, serm. 33. in Cantica, Pax est, & non est pax; there is peace, and there is no peace. Pax a Paganis. etc. The Church being in peace and rest from Pagans and Infidels, sed non profectò à filiis, 
Micah 7.6.  but in sooth not secured of her own children, nor of them of her own house, yea most infested by them: For who are they, that for these many years have made havoc and spoil of the Church, but such as would be termed, 
Gal. 2.9.  I say, not only Pillars, as were james, and Cephas, and john; but the very heads of the Church, Christ his Vicars upon earth (as they style themselves) the Popes of Rome, that very Antichrist, and scarlet coloured Whore, drunké with the blood of Saints, and with the blood of the Martyrs of jesus, 
C. 17. v. 6.  as the Spirit testifieth in the Revelations. Witness, amongst many others, the Albigenses, against whom Innocent the third so proceeded by his censures, that in one Town of theirs, 17. thousand of them were put to the sword, without any respect had, of age, sex, or degree: and in another Town, one hundred and fourscore consumed together in one fire, because they would not abjure the faith of Christ, 
Histor. part. 3. tit. 19 c. 1. §. 3. & 4. Li. 4. pa. 1132.  as Antoninus reporteth: witness the Protestants in Germany, against whom, Paul the third excited Charles the Emperor, instigante Paulo, saith Genebrard their Chronologer; who, for the better managing of that war, assisted the Emperor with an Army out of Italy, of ten thousand foot, and five hundred horse, under the conduct of his Nephew Octavius Farnesius, who was so confident in his forces, that departing out of Italy, he boasted before hand, that he would make such a slaughter in Germany, that his horse should swim in the blood of the Lutherans, as john Sleidan is Author. Last of all, 
Commentar. li. 17. pa. 534.  not to stand upon examples, which in this kind are infinite; witness the slaughters and butcheries Factionis Hugoniticae, of the Hugonites in France, 
Histor. li. 23.  as Natalis wrongly termeth them; of whom, to the number of sixty thousand, perished at Paris, and in other Cities of France, what time the Admiral was murdered: and in the civil wars, not so few as twelve hundred thousand, natural French, are numbered to have been slain: in which combustions, the Popes of Rome were the very Alastores and Apollyons, 
Brutum fulmen. p. 108.  the firebrands of these mischiefs.  
With whose flames, if this our native Country have not in like manner burnt within these late years, it was Gods watchful eye over our Princes and us, which extinguished the sparks whilst they were enkindling; and not want of malicious cruelty in them, who were always ready priest to minister fuel to these flames. The Bulls of Pius 5. Gregory the 13. Sixtus the 5. testify as much, breathing out fire and sword against our late Sovereign (whose memory shall be blessed in all posterity) and by their loud lowing, calling in foreign powers against our Land, and exciting disloyal subjects; as were Tichborne, Parry, squire, Walpoole, and such like, to treacherous conspiracies at home: some of which conspiracies, howsoever our English Catholic (having made his forehead as the Adamant) in his letter before mentioned, 
Pa. 34. & 89.  term Ridiculous false devices, and monstrous fictions, made against some Priests, to make their whole company and cause odious: yet our Tribunals, and benches of justice and judgement, have convinced evidently this shameless untruth; and the Secular Priests have likewise published as much, 
Import. Con sid. p. 16. & p. 23, 33, 40.  concerning these treacheries, to all men's view. So that now it necessarily ensueth, ex ore proprio, from the confession of our Adversary, that the company of these jesuits, and their whole cause, is justly odious both to God and man, for their treacherous and bloody designments.  
From which aspersions, in like manner, the two Breves of Clement the 8. will not be purged, although this Impostor wash them with niter (to use the words of the Prophet) and take much soap to him. 
jer. 2.22.   
For most evident it is, that Catesby that Arch-Traitor, laid upon them the foundations of the Powder-treason, in his conference with Garnet; 
Proceed, R. 4.  arguing from their authority rightly and strongly, that if it were lawful not to receive his Majesty, that now is, or to repel him, as the said Breves did import; than it was also lawful to expel or cast him out. Which was endeavoured with no less labour, than it was apprehended by hope to be effected by powder, from the vault: by which most barbarous stratagem, like ravenous beasts, they would have swallowed us up quick, and overwhelmed us with a flood, but not of water: thunderclaps of powder, and streams of fire, should have been the swelling waters, which should have gone over our souls.  

●ueton. in vita  C. Caligula, that monster of mankind, for his cruelty more than savage, is famous for a wish, that in his bloodthirstiness he conceived against his subjects the people of Rome, which was, that they all had but one head, that so at one blow he might chop it off. But in this powder-treason, consider cruelty more brutish than was ever that of Caligula: For here not the Prince (with whom, under God, is stored up all power of life and death) is plotting against the subject, but the subjects against the Prince: and that not in heart only wishing, but by their practices labouring, yea in a manner effecting, not the ruin of a famous City, but of a flourishing Kingdom; and not of the Kingdom, the Commonwealth alone; but of the Church also: in both Church and Commonwealth, aiming, not at the members without the head, but jointly at both together, members and head also: not with the stroke of a sword directed by man's hand, in whom still resideth mercy, but by the merciless element of fire: and that not ordinary, consuming by degrees, but the extraordinary invention of the devil, ministering that kind of fuel to man's rage, which swalloweth up at one breath, and as it were at one mouthful, whatsoever standeth in the way.  
The holy oil, wherewith his sacred Majesty was enthronized into this royal Kingdom, should have been no protection to defend him from the rage of this fire; though the Prophet, in God's person, had before expressly charged, Touch not mine anointed; the Law provided, 
Psal. 105.15. Deut. 22.6.  that men should not take the dam with the young. Doth God take care of birds, 
Cor.  as the Apostle reasoneth in the like argument? or was it written for our sakes? And yet in this share, the mother must have perished with the son; root and branch together had been consumed in this combustion. God's justice would have spared Sodom, had there been found in it but ten righteous: 
Gen. ●8. 32.  but ravenous fury had so possessed these beasts, that whom themselves deemed just, must have perished with the rest. The height of Majesty adorned with so many peerless virtues, of learning, wisdom, godliness, temperance, justice, clemency; the matchless Vine, with her tender plant, the future hope of our succeeding age; the noble Peers, the most reverend Bishops, the wise Counsellors, the grave Sages of the Land, the Knights and Burgises, and Officers of all sorts; all together, at one instant, 
Lutheranum inventum ad ignem rapi●nt, ut sic anima eius in curru ignco, ●t loquitur Jesaita Hoffaeus, ad inseros feratur. Hassemmil histor. jesuitic. ca 6. pa. 224. P. 6. 7. 41. etc. Pa. 26. 42. & 125.  must have mounted up into this fiery Chariot (as Hoffaeus that bloody jesuite was wont to say) that so their souls might have been harrowed into hell, if these Gunpowder-powder-inginers had been their judges.  
In this treacherieso cruel and barbarous, as Impudence itself would be ashamed, I say not, to excuse, but, once to extenuate the heinousness of the attempt; see how our English Catholic playeth the part of a diligent Advocate, alleging the tribulation of Catholics in our state and government, merely for conscience and Religion (of which he grievously complaineth in sundry parts of his Letter) for the cause of this woeful attempt (to use his own words) in these unfortunate gentlemen.  
Wherein, to pass over the ingratitude of this unworthy person towards his gracious Majesty (of whose clemency, not only the Recusants in general, but many of the Popish Priests have been, and still are partakers in great measure) I say only this, and that in a word, and I speak it in the sight and hearing of Almighty God, that if to be a Rebel and a Traitor, be all one with a Catholic; and if due execution of justice, be pressure and tribulation; then I willingly acknowledge, that some Catholics in England have perished under this pressure and tribulation. As for others, which suffer pecuniary mulct in goods, or bodily restraint, or loss of Country by banishment; let him be pleased to call to mind the fires and gibbets in Queen Mary's days, by which more innocents perished in some one or two years, only for profession of the Gospel, without the least imputation of treason, then Popish Traitors of all sorts, suffered in 45. years of our late Sovereign, and in the six ensuing of his Majesty that now is; when as our holy Martyrs would have reckoned it for great favour, to have gone away with life and limb, whatsoever became of their goods and native Country.  
Away then, even for shame, with these foul blots and stains of cruelty and persecution: the mild and gentle aspect of our merciful King admitteth them not; neither are they found in our State: they are the unseparable marks and badges of the Romish Synagogue, as you have heard; and of these holy Fathers, who rather succeed Romulus in murders and slaughters, 
The saying of Pope Adrian, Illine Catalogue. testium verit. tom. 2. p. 483.  than S. Peter in feeding Christ his flock. And this be spoken of the cruelty of the Adversaries of the Church.  
3 I come now in the third place, to discuss the cause which produceth these effects of subtlety and cruelty in the adversaries of the Church: whereby they seek and endeavour the subversion and ruin thereof.  
The Prophet layeth it down in the third verse. They had swallowed us up quick when their wrath is kindled against us. Wrath than was it that quickened the wits, and sharpened the ravening appetites of these enemies; making them so wily in theirsnares; so powerful in their forces; and all to the perdition of the silly and weak Lambs of Christ his flock? An affection by nature incident in a man, but as Bernard well noteth, Sermon. 13. upon the 91. Psalm. abutentibus bono naturae, gravis perditio est, & miseranda pernicies: men abusing natures good, it becometh a miserable ruin, and heavy perdition; not to men only, but to things also without reason, yea without sense too.  
Aspice nobilissimarum civitatum fundamenta vix notabilia, 
Lib. ●de ira. Cap. 2.  Behold saith Seneca the foundations of most noble Cities, hardly to be discerned, such is their desolation, has ira deiecit, it was wrath that cast them down, and made them level with the ground. Consider countries and regions made desolate places, for many miles together; has ira exhausit, it was wrath, that in this manner drew them dry, and made them void without an inhabitant. It was wrath that put the instruments of cruelty into the hands of Simeon and Levi those Brethren in evil, 
Gen, 49, 5  whereby they put Hamar and Shechem with their people to the sword; and sacked their City after they had received circumcision, breaking thereby the bonds of promise, and the very seal of their faith. And therefore most true is that verdict which the wise King hath given of this unbridled affection; Proverb. 27.4. Anger is cruel, & wrath is raging. And Saint Chrysostome in his 29. Hom. to the people of Antioch, as if he had foreseen the powder-Treason, ira ignis vehemens omnia devorans, anger is like a mighty fire consuming all things. And Saint Augustine Ser. 1. De tempore, Iracundia bestia crudelissima, wrath saith he, is a most cruel Beast, renting and tearing with her teeth: consonant with our Prophet in this place. With whom accordeth Saint Basil in a Sermon of this argument, comparing it to the swelling Waters, of which our Psalmist speaketh. The violent forces of men enraged with fury, carry (saith he) all things before them▪ like floods and inundations. Such a fire, such a Beast, such a swelling water is wrath in a man, possessed therewith: it consumeth, it devoureth, it over-whelmeth all things, and therefore no marvel, when the fountain is so bitter, if the streams issuing from thence, be so unpleasant as hath been declared.  
Yet because as Saint Ambrose observeth upon the fourth to the Ephesians; Ira motus est naturalis conceptus ex causis, anger is a natural motion, or commotion rather, conceived upon some cause: Let us consider the cause, that exasperated the adversaries of the people of Israel in such sort, as the Prophet in this Psal. complaineth. A learned modern expositor, 
Wolf. Muscul.  rendereth this reason of it: that Israel having obtained a king of the Lord, that went in and out before them; they would no longer put their necks and shoulders, under the yoke of their enemies; who before that time had dominion over them: upon this defection, they make out after them with their forces, pursuing them in hostile manner to reduce them to their wont servitude, as Pharaoh had dealt with them in former times.  
A lively Type of the adversaries of God's Church in all ages, wherein we may plainly see, what hath caused them from time to time to pursue Christ his members, with such deadly wrath and hatred. It is, because upon the admonition of the Angel, 
Revel. 17.4. 2. Cor. 6.14  they are gone out of Babylon; or to speak with the Apostle, because they will not, iugumducere cum infidelibus, be yoked with Infidels and Heretics in their errors and superstitions, having obtained a David a King of God his Son Christ, that holy one, the Lords anointed.  
For if there be any thing in the world that doth provoke a man and kindle his affections, it is Religion which maketh him not only defend to the uttermost of his power, and with his best endeavours, what he conceiveth to be pure, but also to prosecute with all might and fury, the contrary sect, to the utter extinguishing and rooting up of it, supposing that in so doing, they fight Gods battles. Hence proceeded that deadly feud between the Hebrews and the Egyptians; 
Gen 43.32  they might not eat together, for that was an abomination unto them: between the jews and the Samaritans, 
joh. 4.9.  they meddled not one with the other. The Poet observed as much among the Gentiles.  Immortal odium, & nunquam sanabile vulnus. 
Inuenal. Satyr. 15.  
Hatred without end, and a breach which never could be cured.  
— Quum solos credat habendos  
Esse deos, quos ipse colit.—  
Because every nation believed those only to be Gods whom they worshipped. And julian noted it amongst the christians, as Amnianus Marcellinus reporteth: who found, he said, no beasts so deadly one to another, as Christians were to Christians: which being spoken by so great an enemy, as was that Apostate, would carry little credit with it, were it not that the histories of the Church recorded as much of the Novatians, the Arrians, 
L. 22.  the Donatists and such like Heretics against the Catholics; whom impatience as S. Cyprian noteth, ad hostili a & furiosa odia compulit, provoked and forced to furious outrage and deadly hatred.  
Hear was that Sword, of which our Saviour forewarned. Mat. 10.34. Think not that I come to send peace into the earth, I came not to send peace, but the sword: whose part, Christ his Vicar thinketh he playeth not well, if he be not ever now & then sending abroad his sword into protestant kingdoms, because both Prince and people, are in his censure no better then forlorn Heretics, past all hope of recovery and amendment.  
To which grievous imputation we answer with Saint Paul, that after this way which his holiness is pleased to call Heresy, we so worship the God of our Fathers, believing all things which are written in the Law and the Prophets; 
Act. 24.14.  yea moreover in the Evangelists & Apostles, to whose judgement if he will stand, we will easily lay this crime upon himself; in departing from the truth of that Gospel, which not only Moses and the Prophets, but our Saviour and his Apostles preached.  
I will not now anatomize, and rip up the whole body of popish superstition; wherein nature is opposed to grace; Saints merits to Christ's his blood; their mediation to his intercession; unwritten vanities, to the written truth, works to faith, with many such like will-worships, which are after the doctrines of men: let the trial be made in one point; the misunderstanding whereof so much troubleth the Christian world: I mean the natural & civil obedience of dutiful subjects towards their lawful princes.  
A duty enjoined by our Saviour. Mat. 22.22. Give unto Caesar the things that are Caesar's: and seconded by that chosen vessel, the Apostle of the Gentles, Rom. 13.7. Give to all men their duty, tribute to whom you own tribute, custom to whom custom, fear to whom fear, honour to whom you own honour. Whence are those grave and Religious exhortations of the holy Apostle Saint Peter. 1.2.13. Submit yourselves to all manner ordinance of men for the Lords sake, whether it be to the King as unto the Superior, etc. and of S. Paul, Let every Soul be Subject unto the higher powers, Rom. 13.1. The reason of both, is worthy to be engraven in the heart of the subject with the point of a Diamond: for the Lord's sake saith Saint Peter; for there is no power but of God, saith Saint Paul, with whom concur the Law and the Prophets; the ancient Fathers of the Church, both in their writings, and in their meetings in general counsel: which might as easily be alleged if need required.  
But our Adversary acknowledgeth as much, as he doth us to wit in his letter; namely, 
Pa. 16.50.  that Subjects are bound to obey their Temporal Princes in all things lawful; and those not only good Princes, but had also; and that not only of fear and flattery, but of conscience, as the Apostle teacheth, Propter conscientiam, for conscience sake.  
Why then join we not, as in tongue, so in hand and heart also, and admit the trial of our obedience by the touchstone of true fidelity, in taking the Oath of Allegiance? 
Pa. 14.15.16. & 50.  Because (saith our English Catholic) besides the exaction of natural obedience which is lawful, the Oath containeth divers other points also, concerning matters of Catholic Religion, which are unlawful. For whereas the Oath is divided into 14. several parts, 12. of them at the least (as he avoucheth) touch the Pope's supremacy one way or other. As where it is said in the Oath, that the Pope hath no authority to depose our King, 2. to dispose of his Kingdoms, 3. to authorize any foreign Prince to invade or annoy him or his Countries, 4. or to discharge his subjects of their Allegiance, 5. to give licence to any of them to bear arms against him, 6. or to offer violence to his person, or government, or Subjects, The assertion of all which points, and other such like specified in the Oath, are (saith he) matters of Catholic Religion.  
But who seethe not (whose eyes God hath opened to behold the light of his Gospel) that this Religion falsely termed Catholic, utterly perverteth the lawful subjection of people to their sovereign's; and that Hell is not more opposite to Heaven, than the bearing of arms by the subject against his Prince, raising tumults in his dominions, offering violence to his person, state, or government, is contrary to his allegiance and fidelity? Christ (saith S. Chrysostome in his Commentaries upon the 13. to the Romans) made nor Laws, to overthrow the state of commonweals, but that he might the better order and establish them: but to depose Kings, to dispose of their dominions, to take the Crown from one, and give it to another, as men toss a tennis ball in the Court, from Henry to Rodulph, and so along; to assoil subjects of their fidelity; these and such like, which are after the decrees of latter Popes, overthrow the very foundations of Kingdoms and Commonweals: which transcendent authority, whilst they assume unto themselves, by virtue of the Church's censure, they go far beyond the bounds and limits of their commission.  
For excommunication, being a punishment merely spiritual, depriveth a man only of such spiritual comforts, as otherwise he should receive at the hands of the Church: but no way impeacheth his estate in his goods and possessions; 
De jure & justi. li. 1. c. 6. Conclus. 2.  as their own Soto teacheth. And much less hath it any force to depose Princes from their thrones, to absolve subjects from their obedience, to warrant them to rebel, to say violent-hands upon their sovereign's, or any way to conspire, or work their death.  
Wherefore, let this be the obedience of such Popish Recusants as refuse to profess their fidelity by taking the Oath; 
Bulla Pij 5. & Gregorij 13.  outwardly to make a show of it, ad redimendam vexationem, to keep themselves from troubles and mulcts; yet with these circumstances: 1. Rebus sic stantibus, the State standing so firm, as (God have the glory and praise for it) it doth: such an union and consent in Prince, Peers, and all good Subjects, as need not dread the face of all their enemies: and 2. Donec publica Bullae executio fieri possit, that is, until they have got strength enough to make head against their Sovereign: and then down with him, by open hostility, or secret conspiracy, it maketh no matter which, so they have their watchword from Rome by the Pope's excommunication and deposing of him. But for us, beloved, which have otherwise learned Christ, let these seeds of disloyalty and treason be far from our hearts: Let us give to our Caesar his fear, his honour, his service, his protection, by our bodies, goods, and lives; which are his, were he as wicked as was ever Nero: how much more, being so good and gracious, so zealous of God's honour and of his subjects good: Neque enim pietatem subuertic ista subiectio; this subjection (saith S. Chrysostome) subverteth not piety; nay it confirmeth it more. Neither is this spiritual, but civil obedience, due to the Prince ordained by God; not depending upon the Pope, who exalteth his own self.  
Were he placed in his due rank, Sive Apostolus, saith S. Chrysostome, were he an Apostle, that is, as good as S. Peter himself, or were he an Evangelist, or were he a Prophet; he were but a Subject: or if all this serve not, the next words immediately ensuing will order him; Sive quis quis fuerit, or be he what he will be or may be, saith S. Chrysostome, if he consist of a soul and body, 
Rom. 13.1.  he must be subject to the higher Poxers, that is, to the King, or to the Emperor, God's vive images upon earth; and acknowledge them for his Lords, 
Epist. 32.  as Pope Gregory the great did Mauritius the Emperor.  
Or if these be matters which concern Religion, and such as touch the Pope's Supremacy spiritual, why doth not our English Catholic bring forth his proofs, especially having made promise so to do, in the forefront of his Pamphlet? But open it, and peruse it from the first page to the last, you shall find nothing therein, but his own assertion; the Pope's supposition, or at the most, 
Pa. 13. 14. 15. 50. 62. 74. 85.  his determination; the authority of Cardinal Bellarmine; and the chiefest learned men of their Church, as he termeth them: that is, Herod and Pilate, the high Priests and Elders, the Scribes and Phariseiss, with the nation of the jews, conspiring against our Saviour, and seeking false witnesses against him, but finding none. For no better with us is the credit of the Pope and his Consistory, his College of Cardinals, and the whole swarms of his Priests and Friars, in matters concerning their own authority, contrary to the express words of holy Scripture.  
Yea, 
Pa. 14.19.85.  but if the Pope have not this authority to proceed against Princes, by dethroning and deposing of them, for their restraint and amendment, God's providence should be defectuous (saith our English Catholic) for the preservation of his Church. I answer; Nothing less. For if S. Peter and his successors were able to govern the Church in the midst of all the storms of persecutions under the Pagan Emperors (who laboured by all cruel means to root out the very name of Christianity) without the use of any such authority; how much more easy must it be for them who claim succession from S. Peter, to govern the ship of the Church, when by the commandment of our Saviour, the winds are ceased, and the storms are laid? Unless we shall say, that the Church had not her due government, but was tossed up and down with every wave and puff of wind, for the space of 1000 years and upward after Christ, until such time as Hildebrand, surnamed Gregory the seventh, lifted up his Priestly lance (as they say) against Caesar's sword, and usurped the authority of decrowning Princes. Which were absurd, once to enter into any man's conceit of common sense or learning. Yet more than this our English Catholic saith not.  
But perchance Matthew Tort, Cardinal Bellarmine's Chaplain, proveth the point more substantially. True, if the wresting of a place or two in holy Scripture make any thing to the purpose. He allegeth out of john 21.15.16. our Saviour his charge to S. Peter, Feed my Lambs, Feed my sheep: And out of S. Matthew, c. 16. v. 19 the like saying to S. Peter, I will give unto thee the Keys of the Kingdom of Heaven: and whatsoever thou shalt bind upon earth, shall be bound in heaven; and whatsoever thou shalt lose upon earth, shall be loosed in heaven. From whence (saith he) omnes Catholici colligunt, all Catholics do gather, that it appertaineth to the authority of the high Bishop (he meaneth the Pope of Rome) not only to have power to lose from sins, sed etiam à poenis, censuris, legibus, votis, atque iuramentis, but from punishments, Censures, Laws, vows and Oaths, When it shall make for God's glory and the Salvation of souls.  
But when, may this [when] ever be; that God shall be glorified, by overthrowing all laws, both divine and human? or is any thing more impossible, than that truth should receive honour from lying & perjuries? Is not this to make a lie for God, which holy job so much detesteth c. 13. ve. 9 Or in the best sense to do evil, that good may come thereby? which whosoever shall attempt, the Apostle pronounceth of them, that their damnation is just. Ro. 3.8.  
Again, where the Chaplain avoucheth his exposition of losing to be meant, not only of remission of sins, (which we willingly acknowledge with his Lord and master the Cardinal) but also of relaxation, from laws, 
de Rom. pontifis lib. 1. C. 12.  vows and oaths, from the authority of all Catholics (omnes Catholici colligunt:) either the ancient Fathers of the Church, 
a In Mathae.  Origen, 
b In Psal. 38.  Ambrose, 
c Aduersus. joviu. l. 1.  Hierome, 
d In I●ha. tract 118. & de Agon. Christi. Ca 30.  Angustine 
e De Trinit. l. 6  Hilary, and 
f Chrysost. de sacerdot. lib. 2 Theophilact in Mat. cap. 16 Cyprian de unit Ecclesiaeseu de simplicitat. praelatorem. Ansel. in Mat c. 16. ver. 19 Beda ibid. etc.  such like are no Catholics; or else he fathereth that upon them, which never came within compass of their thoughts.  
Who moreover jointly teach and profess, that the authority of binding and losing, and feeding Christ his Sheep, was by our Saviour given as well to the rest of the Disciples as unto Peter; that they all received the Keys as well as Peter; what was said to Peter was said to all, the promise to Peter was common to all: they are the express words of these Fathers. So that as yet neither our English Catholic, nor the Cardinal's Chaplain have said any thing to prove, that the authority of binding & losing, and feeding Christ his Sheep, belongeth more to Saint Peter and his Successors, then to the other Apostles and their Successors; or that the Deposing of princes is a point of Doctrine belonging to the Pope's supremacy, more than to the Supremacy of other patriarchs; and much less that it is a matter of Catholic, that is, Apostolic or Christian Religion, for Subjects in any case at his command to bear arms against their Sovereign, or to attempt any thing against his state and person.  
By this which hath been delivered, I hope it is manifest, not only how repugnant the voice of that Antichrist of Rome is to the voice of christ & his Apostles, in the dutiful obedience of Subjects towards their Sovereign: but also how pernicious Popish Doctrine is to States and Kingdoms, deposing Princes from their Thrones, and arming their Subjects against them.  
And therefore howsoever the English Catholic in his Letter averreth, 
Psal. 31.  that liberty of Conscience (he meaneth in Popish Religion) ought to be as free in this Kingdom, as breathing, and the use of the air is common to all: yet the wisdom of our Solomon doth see, that as one Temple could not contain God's Ark and Dagon; 
1. Sam. 5.3.4. 2. Cor. 6.14.15  as light hath no communion with darkness; Christ no concord with Belial; so neither can the purity of the Gospel have any agreement with Popish Superstition.  
Our Saviour himself hath delivered his judgement in this case. Mat. 12.25. Every kingdom divided against itself shall be brought to nought; and every City or house divided against itself shall not stand. And what greater division than this can be thought in a state & kingdom, then where Potentate is opposed to Potentate? the Pope against the king: Subject against Subject: Servant against Servant: both walking divers ways, after divers Masters. Such divisions of hearts & affections, cannot but prove deadly in the end to the body, wherein they shall be found, be it civil or Ecclesiastical, Church or Commonwealth.  
From hence proceed wrath, envyings, seditions, contentions, 
Dion. Cass.  murders; as Maecenas long since told Augustus the Emperor. You may take it from a latter writer; whose testimony is beyond all exception, as being an enemy; and therefore likely to advise us no more for our good, than what the force of truth wresteth from him. It is Weston the Divinity professor in the English College at Dowaie lib. 3. de triplici hominis Officio. ca 14. If, saith he, the people conceive an opinion of their King to be an enemy to their Religion, or to contemn it; what is there that they will not attempt against his life, to the effusion of his blood, iubente religione, & impellente eos de super numine, uti omnino apud se animis firmabunt. Religion commanding them, and the God, whom they worship, forcing them thereunto, as they are persuaded in their consciences.  
Can he more lively have described our jesuited Romanists, Whose Religion is rebellion, and murdering of Princes, especially when their Lord God the Pope, 
Glos. in cap. Cum inter. Extravag. joan. 22  dominus Deus noster Papa (ye know whose saying it is) shall encourage and exhort them thereunto? And again, in the conclusion of the Chapter. Whosoever (saith he) shall consider the infinite hatred, which from time to time, hath passed between Heretics and Catholics, shall easily perceive that it cannot stand with civil Policy, that sectaries of such contrary opinions in Religion, should be fitly conjoined in the same civil society; and that the safety of the Prince cannot suffer such promiscuous conventicles, and confused manners of worship in Religion.  
Our English Catholic acknowledgeth as much in his Letter: adding further, that besides internal dangers, 
Pag. 124.  which (saith he) are ever consequent upon such inward divisions of Religion; if foreign occasions should be offered us again (as in former times they have been, by foreign wars) we should not know how to trust the one the other.  
Hear is plain dealing indeed, you hear him now speak plainly, laying aside his usual manner of cogging and equivocating: and is there not, judge ye, great cause, that liberty of their conscience & Religion, which threateneth such dangers both to Prince and Country, should be as common amongst us in this Kingdom, as the use of the air & breathing is common to all? or rather is there not great need that the Statutes concerning obstinate Recusants, were put more duly in execution, and not lie sheathed so much as they do in the scabbard? & that all loyal subjects were sealed like the Servants of God in their foreheads: making open profession by their Oath of their dutiful allegiance towards their Sovereign, 
Revel. 7.3.  which in a cause so conformable to Gods will and command; so behooufull to church and commonwealth; so nearly touching God's glory, the peace, safety and honour both of Prince and People: whosoever should refuse, I wish his legs so fettered, though not with gives of iron, and his arms so weakened, though not by drawing one drop of blood; that these Serpents might not be able to sting, when they most desired; nor these Wolves to prey upon us when they most longed.  
Thus ye have the root from whence spring these bitter fruits of subtlety and cruelty in the Adversaries of the church; their wrath kindled not upon a light & frivolous occasion, but burning with the zeal of Religion, though a zeal not according to knowledge, and religion without due fear of God, and reverence of man.  
There remain yet two points unhandled: the one, of the deliverance of the Church from her enemies: the other, of the duty of praise, & thanksgiving to be performed for this deliverance: which (the time being so ready to prevent me, and my voice failing) I will fold up in a word, by way of application to ourselves: whom as God hath made examples of his mighty power, no nation under heaven more, in delivering us out of the hands of all our enemies, both from the Snares of secret treacheries, and from the open violence of their intended cruelties: so there is no people in the world more obliged to the duty of praise and thanksgiving to the Lord.  
I will not now stand to repeat unto you our former deliverance; that mirabilis Annus the year 88 so long before spoken of, for the wondrous effects which it was expected it should produce: it sufficeth, that it was wonderful to us, when standing, as it were still, we saw the salvation of the Lord, fighting his and our battles, against these, his and our enemies; and chase them, until he had made almost a final end of them, whom the Pope had blessed, with the name of invincible.  
Neither will I call to your minds the manifold dangers and treacheries, so oft plotted against our late gracious Sovereign, and in her life, against ours: with which our most noble King that now reigneth, hath been as freshly assaulted, sithence his entrance into his Throne and Kingdom: of all which, we may say with the blessed Apostle, From them all the Lord hath delivered us. 
2. Tim. 3.11.   
Consider but this day, the birthday, as I may term it, of our Country; in which both Prince and people came as it were anew into the world, delivered from the dreadful Powder-vault, the very belly of hell and confusion, 
C. 2.10.  as jonah sometime did from the belly of the Whale.  
How desperate and bloody was the attempt? How secretly was the snare laid to entrap us unawares? When every man sung to his neighbour, nothing but Peace, Peace, how near were we brought to the pits brink? I say not as jonah did, Yet 40. days; but yet, not so much as one day, 
C. 3.4.  and we should have been destroyed: when being ready to sink, God stretched forth his hand unto us, as sometimes he did to Peter, and took us as a brand out of the fire. 
Matth. 14.31. Zechar. 3.2.   
Surely here was neither want of malice, will, or subtlety in the Adversary, in spreading the net, that it prevailed not; nor force of wisdom or deep insight in any that prevented it: the heart of our most wise and prudent King, how large soever it be, as the waters which cover the sea, yet was it at this time extraordinarily inspired from above, when out of a cloud of dark speeches, by the finger of God, he noted and pointed at the treachery.  
And therefore more properly may we take up this saying then ever did Israel, 
Tremel. & jun.  who spoke it but in a trope and figure: If the Lord had not been on our side, may we of England say; if the Lord had not been on our side, when men rose up against us; they had then swallowed us up quick, when their wrath was kindled against us. But praised be the Lord, who gave us not over for a prey unto their teeth. Our soul is escaped as a bird out of the snare of the Fowlers; when our enemies fell into the pit of destruction, which they had digged for us.  
Wherefore, let the praises of God be always sounding in our mouths, both of Prince and people, old and young, men and maidens, women and children: let us all in our places and callings, age and sexes, praise the name of the Lord, which is only to be exalted; not wisdom, strength, or worthiness in ourselves. And let others put their trust in horses and Chariots, in the multitude of their hosts, in the strength of their ships, in the Pope's cursings and blessings; but let us always think and say, with our Prophet in the conclusion of this Psalm, Our help is in the name of the Lord.  
To which most glorious name be rendered all praise, honour and glory, might and Majesty, this day, and for ever. Amen.  
FINIS.   

A SERMON PREACHED AT THE SPITTLE.  MATTH. C. 7. V 15.16. 
Beware of false Prophets, which come to you in sheeps clothing, but inwardly they are ravening Wolves.  
Ye shall know them by their fruits, etc.  
AMong the manifold dangers, amidst which the Ark of God's Church is tossed up and down by the sly impostures of her enemies, as by so many storms and surges; the perils by false Prophets and seducing Teachers are such, as if with diligent heed and attention they be not avoided, as the Syrteses and Rocks of the Sea, we are in danger every hour to make shipwreck, before we can so much as see the haven, wherein our souls long so earnestly to be at rest.  
The greater is the vigilancy of God's watchful eye over his silly flock; never slumbering nor sleeping; 
Psal. 121.4.  but as a careful father warning us before hand of them, Beware of false Prophets; and as a painful master diligently instructing us how we may know and avoid them: Ye shall know them by their fruits, saith our Saviour: masked otherwise so with sheepes-cloathing, as that by their outward show and habit, they are able to deceive, if it were possible, the very elect.  
For this sheepes-cloathing is that external habit, which naturally and properly belonging to the sheep, maketh us take them to be so, which come so clad unto us. It is, saith 
a De prescript. Heretic. Caluin. Jansen.  Tertullian, nominis Christiani extrinsecus superficies the superficial outside of a Christian; that is, holiness, but feigned; piety and Religion, but in show: it is 
b Author operis imperfecti, in Matt. hom. 19 Lucas Burgensis, etc.  vestimentum ouile, the sheeps skin indeed, his wool, his fleece, his outward appearance and resemblance: but it is not Opus ouile, the true sheeps deed, his natural work; the Religion is not pure, the holiness not sincere and upright: which yet notwithstanding dazzleth our eyes, and perverteth our judgement, if we be not very wary and circumspect.  
Therefore our Saviour willeth us, not to stand at gaze, and to look upon them; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, heed them, mark them, eye them well; which is, as S. john expoundeth his Master's meaning, Believe not every spirit, but try the spirits whether they are of God, 1.4.1. A point of skill, beyond the reach of Babes, who being inexpert in the word, use milk (such as they were, whom the Author to the Hebrews therefore reproveth for it, c. 5. v. 12.13. and as the Lay people are in the Romish Church, whose faith lieth folded up in the faith of the Church, 
Fides implicita.  without any further search and inquiry:) it is the part of stronger men; yet not of the Pastor and Doctor alone, as 
c Promptuar. Cathol. Dominic 7. post Pentecost.  Stapleton would have it; but of the flock too, which through long custom have their wits exercised, to discern both good & evil, Heb 5. v. 14.  

Author operis imperfecti, in Mat. hom. 19  Magna virtus boni, malum cognoscere: Hear is a special virtue and property peculiar to goodness itself, to discern that which is evil: and, firma tutela salutis, scire quem fugias; a sure defence preservative of our welfare, to know him whom thou must eschew and avoid: which that we may be able to perform, our Saviour addeth 
d Lucas Burgens. Maldonat.  Symbolum, a badge or cognizance, though not a Priore (for God only is 
e Act. c. 1. v. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher of the hearts and reins) yet a Posteriore, a sign better suiting with our understanding, from the effect; By their fruits ye shall know them. Per hoc quod foris agitur, quicquid intus lat et aperitur, that which lieth hid within the heart, is made manifest (saith 
f M●ral. l. 15 c. 34.  Gregory) by that which a man doth without: as in the Water a face answereth to the face (saith Solomon) Proverb 27. verse 19  
And what are these fruits? The 
g Hom. 19  author of the imperfect work upon Saint Matthew his Gospel, resolveth the doubt very fitly in two words. Fructus hominis (saith he) confessio fidei eius, & opera conversationis ipsius: the fruits whereby a man is known, the true Prophet is discerned from the false, the sheep from the Wolf; are the confession of his Faith, and his life and conversation. For if a man hide the Wolf under the sheepes-cloathing, how canst thou know him, saith the same author, 
joh. 1.47.  nisi aut per vocem, aut per actionem: but by his voice or by his deeds? Si confessio eius conveniat cum scriptures, if his confession be consonant with the Scriptures, if his life answerable to his profession, verus Christianus est, this man indeed is an Israelite, in whom is no guile: if otherwise, falsus Propheta est, it is the Wolf under the sheepes-cloathing, shun him, and beware of him.  
So then ye have in the word● read unto you, first a Caveat like a Pharos, set at the entry of my text, 
Division.  to give light unto us, beware. Secondly the Rocks and Syrteses▪ which we are to shun, false Prophets. Thirdly, a reason of the danger, their disguised masking of themselves, because they come to you in sheepes-cloathing, but inwardly are ravening Wolves. Lastly, the marks and tokens whereby ye may descry and discern them, ye shall know them by their fruits. Which being the very foundation of all the rest, my labour and time shall be spent, (by God's gracious assistance and your wont patience) in laying open of them: which being disclosed, the rest of itself will fall to the ground, it being an easy matter to beware of the Wolf, when he is stripped of his sheepes-cloathing.  
Yet the case so standing, as 
h Homil. de avaritia. tom. 5.  Chrysostome doth truly report it: multa ovium vellera, innumeri ubique lupi sub his occultati; that there are many Sheepskins, & as many Wolves that lie hid under them: and that many false Prophets, under colour of the true, have in all ages crept into Christ his flock: we must herein also use a moderation: and out of many sorts, make choice of some, by which you may judge of the rest.  
And because every one as he is jealous of his reputatition: laboureth to remove this imputation from himself; the 
i Huiusmodi sunt Coluinistae Maldonat. Stapleto. Rubenus de falsis prophetic.  Papists falsely charging us with it; and we laying it, as the truth is, & where it is to be found, upon them: we will herein follow the advise of 
k In Mar. c 7. vers. 15.16.  Ferus one of their Friars: laying aside our own asseverations, we will name an Arbitrator between us, to decide this controversy; Scriptura judex sit, let the Scripture saith he, be the judge, quem illa falsum Prophetam nominat, is procul dubio talis sit; whom the Scripture shall say to be the false Prophet, let him be so reputed and accounted.  
Now the instance to make trial by (to limit myself within some bounds) I will put infoure points. The first, concerning traditions. The second in worshipping of Images. The third in Miracles; all matters of Doctrine as ye know, and controverted between us and our adversaries the Papists, and belonging to the voice of the Prophet: the first principal fruit, by which he is known: the fourth and last, concerning manners and life; which are his deeds and actions, the other principal fruit, of which our Saviour hath pronounced, by their fruits ye shall know them. By these ye may make an estimate of the rest, and accordingly judge of the true & false Prophets.  
First then to begin with that, which is the foundation of many others. Our Saviour (saith Ferus) calleth them false Prophets, Mat. 15.3. which transgress the commandments of God by their traditions. 
Lib. in c. 7. Mat.  For these. Mat. cap. 23.16. he calleth for the same cause, Blind Guides, which are all one with false Prophets, and denounceth a vae against them, Woe be unto you blind guides.  
Now this is an essential property of the Guides and doctors of the Romish synagogue; who not contenting themselves with the fountains of living waters, the holy Scriptures and word of God, as not containing all things sufficient for manners in this life, and Salvation in that which is to come, dig to themself pits, even broken pits of divers and sundry traditions, which in truth can hold no water.  
For thus 
m Bellarmine de verbo dei. l. 4. c. 2.  they teach and profess, that besides the written word of God, there is an other part thereof not written (their meaning is in the Scriptures) and by the first Authors thereof, the Apostles of our Saviour, though otherwise it be extant, almost in the ancient Fathers, (
n Bellarmine.  as they say) which they term & call traditions, of which they make many sorts; agreeing in this, that they concern both faith & manners.  
What reckoning and account they make of these traditions, shall come from their own mouths: for otherwise it would seem, I suppose, incredible, what they ascribe unto them.  
The 
o Pari pietatis affectu et reverentia ses. 4. decret. 1  Council of Trent decreeth, that they are to be received with the like affection of Godliness and reverence, whereby we admit and reverence the books of the old and new Testament. 
p Eanden vim habent. de verbo dei. li. 4. c. 2  Cardinal Bellarmine saith, that they have all one Force and strength. 
q Perinde infallibilem auctoritatem habent. Analis. fidei Cathol. li. 8. cap. 6. sec. 2:  Gregory of Valentia; the authority of each is alike infallible, and cannot deceive. Cardinal Hossius 
r Multo maxima pars evangelii, pervenit ad nos traditione per ex igua literis est mandata. confess. Catholica. c. 92.  not content with this parity, addeth further, that far the greatest part of the Gospel came to us by tradition, when but very little thereof was committed to writing. And 
s Ex traditione novi testamenti scripta omnia authoritatem acceperunt. Annal. 46.1. Ann. 53. num. 11.  Cardinal Baronius, as if this were not enough, avoucheth, that all the books of the new Testament, receive their authority from traditions. In regard whereof he preferreth them before the Scriptures; because Scriptures, saith he, unless they be established by traditions, have no being: when as traditions without the Scripture, are firm and stable in themselves. So 
t Scripturae nisi traditione firmentur, non subsistunt, traditiones vero sine scriptis, suam obtinent firmitatem.  likewise ᵗ Petrus a Soto before him, 
r Fundamentum & explicatio defence. Cathol. confess. l. 2. c. 68  calleth them the foundation and exposition of the Scriptures: And 
u Lydius lapidus Panopl. li. 1. cap. 9  Lindane, the touchstone of true and false doctrine. Finally, Andradius saith, That many points and heads of Faith, would reel and totter, were they not supported by the assistance and authority of traditions, 
x Multa sidei nostrae capita reperies nutare iam et vacillare, si tollas traditionum subsidium et auctoritatem. Orthodox. Explicat. l. 2. p. 80.  yea not only reel and totter, but a great part of Religion would also perish (saith 
y Sine quibus magna pars religionis perit, et ad inane nomen evangelium redit. de. sens. Cathol. l. 2 cap. 68  Soto) were it not for those parts of Doctrine, which are maintained by tradition; and the Gospel would come to a vain name, without substance; which I easily grant and acknowledge, in their Popish Faith and Religion, which can no more stand without traditions, than a huge building without a foundation.  
For it is the confession proceeding from their own mouths, that the Primacy of the Pope, and Sea-Apostolike is from tradition; their five Sacraments of Confirmation, Order and Matrimony, Penance, extreme unction, with their elements, words, fruits, and effects; the consecration of water and oil in the sacrament of Baptism; The Doctrine of Transubstantiation, and receiving in one kind; of auricular confession, satisfaction, choice of meats, Fasts purgatory, monastical profession, single life, prayer for the dead, 
z Petrus a Soto ut supra. Peresius de traditionibus part. 3. Lindanus panop. li. 4. c. 100 Canus locor. Theologic. li. 3. ca 3. 4. 5. with the rest.  invocation and worshipping of Saints, worshipping their Relics and images; in a word, scantly any matter in controversy between us, which they acknowledge not to be grounded on tradition; howsoever with consciences more than seared, in their disputes they allege Scriptures for proof of them; and 
a In his Rock.  Sanders proclaimeth that they have most plain Scriptures, in all points, for the Catholic Faith (falsely so called) and none at all against the same.  
The case then standing thus with the Popish Religion, it is no marvel if so highly they extol their traditions, and on the other side think and speak so basely of the holy Scriptures, terming them 
b Tilmannus. H●shusius sexcent. errores. Tit. de Scriptura. Sac.  a nose of Wax ready to receive any impression, expound it how a man list, a leaden rule, flexible and easy to be wrested, whither a man will; a dumb teacher, which can neither answer nor express his own meaning; a dead Scripture; the matter and subject of strife and contention: which without the Church's authority, is of no more credit than Aesop his fables; yea a very babble, as 
c Dr. Fulcke his confutation of Saunders treatise of the worshipping of images, pag. 575.  Doctor Cole the Papist, being Visitor in Cambridge, when a Bible was brought unto him to be defaced, called it Bible Babble.  
These blasphemies against Gods sacred word, which 
d Rom. 1.16. 1. Cor. 1.24.  S. Paul calleth, the wisdom of God, and the power of God unto salvation, to every one that believeth; demonstrate these Popish Doctors (if I should add nothing more) to be those false Prophets of which our Saviour here speaketh. For right so did their forefathers, the ancient Heretics, vilify the holy Scriptures, and magnify their Traditions, as 
e Lib. 3. cap. 2.  Irenaeus a mostancient Father testifieth. Cùm ex Scripturis arguuntur, When (saith he) men argue against them, and they are reproved out of the Scriptures, they turn themselves to accuse the Scriptures, quasi non rectè habeant, as if they were not right, neque sint ex authoritate, nor have authority in them, & quia sint variè dictae, and because they are diversly spoken, and have divers senses, & quia non possit ex his inveniri veritas, ab his qui nesciant Traditionem, and because the truth cannot be found nor gathered out of them by such as know not the Traditions: Non enim per literas traditam illam, sed per vivam vocem. For (say they) the truth was not delivered by writing, in the holy Scriptures; but by word of mouth, from man to man. Never 
f Non tam owm ovo simile Cicer. Acaden. quaes. l. 2.  was one egg so like another, as these old Heretics and our Popish Doctors, Soto, Lindane, Pighius, and such like of the Popish crew.  
So likewise are many of their reasons and arguments, the dull and blunted weapons of the old Heretics, returned upon them so often by the ancient Fathers.  

g De verbo Dei, l. 4. c. 5.  Bellarmine allegeth, for proof of his Traditions, that of our saviours, john 16. v. 12. I have yet many things to say unto you, but ye cannot bear them now. With which saying of Christ's, all Heretics, even the most absurd and foolish, which notwithstanding would be called Christians, did endeavour to colour (saith 
h Omnes insipientiss haeretici, qui se Christianos vocari volunt, audacias figmentorum suorum, quas maximè exhorret sensus humanus, hac occasione evangelicae sententiae colora●e conantur. In evang. Johann tract. 97.  S. Augustine) the audacious fictions of their idle brains, which the sense of man did most of all fear and abhor. But as that godly Father answereth, so say I; If our Saviour concealed those things, quis nostrum dicat, ista velilla sunt? who is he amongst us, that may say, they are this, or they are that. Yet 
i Haec multa non erant diversa ab his, quae hactenus Dominus praesens docuerat, sed planior & clarior eorum explicatio. Concordant. fol 964.  jansenius, one of their own, well observeth, that these many things were not divers and contrary to those which our Saviour taught his Disciples whilst he was present amongst them; but only a more full and clearer explication of them.  
So 
k Loc. theol. l. 3. c. 3. fundamento 4.  Canus allegeth that of the Apostles; We speak wisdom amongst them that are perfect, 1. Cor. 2.6. whereby he would prove, that certain holy mysteries were communicated by the Apostle, apart from the ignorant, to the perfect: perfectis & maioribus. Even as the old Heretics (saith 
l Hanc sapientiam unusquisque eorum esse dicit, quam à semetipso ad●nuenit, fictionem videlicet.  Irenaeus) by occasion of these words of S Paul, Did every one of them call the fiction of their own blain, this self same wisdom of which the Apostle spoke? But 
m Si quaedam inter domesticos disserebant, non tamen ea fuisse credendum est, quae aliam regulam fidei superducerent, etc. De prescript. heretic.  jansenius rightly noteth, 
n Sed quod suae prae●●●otionis & fidei mysteria perfectius aperiret perfectioribus, sermonemque suum aptaret audientium capacitati. Concordant. f. 965.  as did Tertullian before him, that the Apostle did not signify by those words, that he taught the perfect one thing, the unperfect and ignorant another thing; cum utrisque eandem fidem praedicaret, when as he preached the same faith to them both: 
n Sed quod suae prae●●●otionis & fidei mysteria perfectius aperiret perfectioribus, sermonemque suum aptaret audientium capacitati. Concordant. f. 965.  but that his preaching was not all after one manner, which he applied to his hearers, to some more perfectly and profoundly, to others after a plainer fashion, according to the capacity of each of them.  
Again, what the Apostle writeth to Timothy, O Timotheus, keep that which is committed unto thee, depositum custodi, 1.6.20. is 
o Canus. Bellarmine. etc.  generally alleged of them, for proof of their Traditions. And so was it by the old Heretics, as 
p De praescripion. hae●eticor.  Tertullian witnesseth; who from thence taught, that the Apostles 
q Apostolos non omnia omnibus tradidisse, ibid. And non omnia omnibus reuelasse: quaedam palam & universis, quaedam secretò & paucis demandasse: quia & hoc verbo usus est Paulus ad Timotheum, O Timothee, depositum custodi ib.  delivered not all things to all sorts of men, but committed some things openly and to all men; other matters secretly, and to few. But depositum, or the thing committed, signifieth the whole charge which the Apostle committed to Timothy, 
r Quod praeceptum supra & infra ex scriptis intelligerat, non nescio quid ostendi hoc dicto de remotiore doctrina, etc. ib.  and particularly the true form of sound doctrine, delivered unto him in that Epistle by S. Paul, and not hid elsewhere, or far fetched, as Tertullian expoundeth the Apostle.  
But of all authorities of Scripture alleged by our adversaries, that which S. Paul writeth to the Thessalonians, 2.2.15. is in show most clear for them, Stand fast, and keep the traditions which ye have been taught, either by word, or by our Epistle. In which words the Apostle maketh mention of doctrine not only written, but also taught by express word of mouth. Which as we ingenuously acknowledge, it being a truth; so we say withal, that it maketh nothing for our adversaries. For although at that time, when the Apostle wrote those Epistles to the Thessalonians (
s Baron. Annal. tom. 1. an. 53. num. 11.  which are more ancient than divers of the writings of the Evangelists, and the Epistles of the Apostles) some, yea many points of doctrine were delivered in the Church by word of mouth; yet this is not against us, which have those writings of the Evangelists and the Apostles, which the Thessalonians had not then: In all which now written, we affirm to be comprehended all things which concern faith and good manners, and whatsoever is needful to be believed: so, as that it is either expressly written, or by necessary consequence may sound be deduced and concluded out of the Scriptures.  
For concerning the old Law, Moses giveth this charge in the person of God: You shall put nothing thereto, neither take aught therefrom, Deut. 4 2. And of the Gospel, S. Paul saith, that though himself, or an Angel from heaven preach otherwise then that which he had preached to the Galatians, let him be accursed, 1.8.9. The like is S. john's testimony of the things recorded in his Gospel: These things are written that ye might believe, that jesus is the Christ, the son of God, and that in believing, ye might have life through his name, c. 20. v. 31. Upon which words, Hugo the Cardinal hath this remarkable note: Specialiter intentio huius libri, generaliter verò totius Scripturae finis, his verbis declaratur: By these words, the scope of this Gospel in special is showed; but in a generality, the end of the whole Scripture is declared. According herein with S. Paul, 2. Tim. 3.16.17. The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. So the Prophet David witnesseth of the testimony of the Lord, that it giveth wisdom to the simple. Psal. 19 v. 7. Even that wisdom which is able to make us wise unto salvation, through the faith which is in Christ jesus, 2. Tim. c. 3. v. 15. Therefore when one demanded of our Saviour, what he might do to inherit eternal life; he referred him to the Scripture for his direction, Luc. 10.25.26. As Abraham sent the rich Gluttons brethren to school to Mos●s and the Prophets, that he might avoid the torment of hell fire, Luc. 16. v. 28.29.  
If then the Scriptures are so perfect, that we must add nothing to them, nor take aught from them; if no other Gospel must be preached, under pain of God's curse; if by the writings of the Prophets, the Evangelists and Apostles, we believe that jesus is the Christ, the son of God, and by faith in his name, obtain eternal life; if they make the man of God absolute, and give wisdom to the simple, that wisdom which maketh wise unto salvation; if they direct us to eternal life, and keep us from the torments of hell fire; it is as clear as the Sunne-light at noon day, that they contain all things necessary for salvation: and therefore the Papists, not contenting themselves with their sufficiency, do the very same, for which our Saviour rebuked the Scribes and Phariseiss, Mat. 15. v. 3. transgress the Commandments of God by their Traditions.  
Now if beside the voice of God speaking in his holy word, any here present, require further the witness of man, and desire to know the mind and opinion of the ancient Fathers; although where God speaketh, it may well become man to be silent, yet that it may appear, that we teach the same doctrine with the old Greek and Latin Church, it shall not be amiss, the rather for the stopping of the mouths of our adversaries, who are always bragging of the Fathers (of whom they are the degenerate children) to observe their judgement in this point.  
First therefore, 
t Quod per Dei voluntatem in Scriptures nobis tradiderunt, fundamentum & columnan fidei nostrae futurum. lib. 3. cap. 1.  Irenaeus saith, that the Gospel which the Apostles and Evangelists delivered in the Scriptures, is the foundation and pillar of our faith. 
u Ad puteos Scripturarum, ad aquas Spiritus sancti & haurire semper, ac ple●um vas ref●rre domum, etc. hom. 10. in Genes.  Origen instructeth us to have daily recourse to the Wells of the holy Scripture, the waters of Gods holy Spirit; and to draw from thence, and to carry home our vessels full, like holy Rebecca. 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. li. 1. histor. Eccles. ca 7.  Constantine the great, in his speech to the Bishops assembled in the Council of Nice, hath this worthy saying: The books of the Evangelists and Apostles, together with the Oracles of the old Prophets, do plainly teach us the things which we are to know concerning God. Athanasius in his Oration against Idols, the 
z Piae Religionis & veritatis de universo ratio cognitioque, per Christi doctrinam, sole clarius sese demonstrat.  very first words thereof, The reason and knowledge of godly Religion and truth, doth demonstrate itself, more clearly than the Sun, by the doctrine of Christ. And immediately after, 
a Sufficiunt quidem per se, tum sacrae & divinitus inspiratae Scripturae, ad veritatis indicationem.  The holy and inspired Scriptures from above, suffice by themselves, for the finding out of the truth. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 394.  Basil saith, that it is a manifest falling from the faith, and crime of arrogancy, either to reject any thing which is written, or to add any thing which is not written. 
c Omnia clara sunt & plana ex Scripturu divinu: quaecunque necessaria sunt, manifesta sunt, homil. 3. in 2. Thessaly.  Chrysostome yet more directly to the point: All things are clear and plain out of the holy Scriptures; whatsoever things are necessary, are manifest. 
d Non omnia quae D●minus fecit, conscripta sunt: sed quae scribentes, tam ad mores quam ad dogmata putarunt sufficere: ut recta fide, & oper●bus, & virtule ru●●lantes, ad regnum, etc. l. 12. in job. c. 68  So likewise S. Cyril: All things are not written, which our Lord did; but tho●e things which the Evangelists the Writers did think to suffice, both for manners of life, and precepts of faith: that shining with a right faith, and good works, and virtue, we might come to the kingdom of heaven. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Orthodoxa fide, li. 1. ca 1.  Damascene confesseth, that he receiveth, and acknowledgeth, and reverenceth, all things which are delivered in the Law and the Prophets, the Apostles and the Evangelists, seeking after nothing beyond these.  
Ye have heard by these, what the opinion is of the Greek Fathers, concerning the sufficiency of the Scriptures, without the supply of traditions: With whom in like sort concur the Fathers of the Latin Church. 
f Scripturae plenitudinem adoro. adverse. Hermoginem.  I adore (saith Tertullian) the fullness of the Scriptures. And immediately after: 
g Scriptum esse doceat Hermogenis officina, aut t●meat Vae illud, adijcientibus aut detrahentibus destinatum. ib.  Let Hermogines his shop teach, that it is written; or let him fear that Woe appointed for them which add or detract any thing from the Scriptures. 
h unde est ista traditio? vtrumne de dominica & evangelica authoritate descendens; an de Apostolorum mandatis atque Epistolis veniens? Ea enim facienda esse, quae scripta sunt, Deus testatur, etc. ad Pompeium contra Epistolam Stephani.  Cyprian distinguishing of Traditions, maketh this demand: Whence is it? (saith he) Doth it descend from the authority of our Lord, or his Evangelists; or cometh it from the commandment of the Apostles and their Epistles? For God witnesseth, that those things are to be done, which are written. And immediately after, he inferreth this conclusion: 
i Si ergo aut in evangelio praecipitur, aut in Apostolorum epistolis aut actibus continetur, etc. obseruetur etiam & haec sancta traditio. ib.  If therefore it be commanded in the Gospel, or comprehended in the Epistles or Acts of the Apostles, etc. let this holy tradition be kept and observed also. But on the other side, it hath no ground in the word of God. Then mark what 
k Alia quae absque authoritate, & testimonijs Scripturarum, quasi traditione Apostolica sponte reperiunt, atque contingunt haeretici; percutis gladius Des. In ca 1. Aggei.  S. Hierome saith: Other things, which Heretics do find of their own accord, without the authority and witness of the Scriptures, as though they were delivered by Apostolical tradition, the sword of God (which is his holy word. Ephes. 6.17.) cutteth off. But of all the ancient Fathers, the judgement of Saint Augustine is worthy your observation, as being most sound, and directly to the purpose, who writing against 
l Sive de Christo sive de eius ecclesia, sive de quacunque alia re, quae pertinet ad fidem vitanque nostram non dicam nos nequa quam com parandi ei, qui dixit, licet si nos, sed omnino quod se●utus adiecit, si angelus de caela vobis annuncia verit preterquam quod in scripturus legalibus et euangelicis accepistis, anathema sit, contra literas Petiliani li. 3. c. 6.  Petilian the Donatist, denounceth this sentence, as it were with the spirit of the Apostle. Whether of Christ, or of his church, or of any other thing which appertaineth to faith, and to our life and conversation, I say not we, who are by no means to be compared with him, who said, but though that we etc. Gal. c 1. v. 8. but that which the Apostle added, if an Angel from heaven preach unto you otherwise besides that which ye have received in the Scriptures of the law and the Gospel, let him be accursed. And in his Book de Doctrina Christiana li. 2. c. 9 In 
m In jis quae apart in scriptures posita sunt inveniuntur illa omnia, quae continent fidem moresque vinendi spem scilicet atque charitatem. Act. 26.28.  those things which are set down plainly in the scriptures, all those things are to be found, which concern Faith, and the manners of a man's life, namely hope and charity.  
These testimonies of the ancient Fathers, are plain and evident, and taken out of such their writings, as are on all parts confessed to be their own, and not counterfeited, such as our adversaries usually press us with in their daily disputes; and they are so forcible even with them, that with Agrippa they become almost Christians: and subscribe to as much in effect, as we teach of the sufficiency of the holy Scriptures.  

n Quae fidei veritates absolute et simpliciter ab omnibus hominibus necessario cognoscendae et credendae sunt, ut et fide, et spe, et charitate ad beatitu dinem con●ēdere valeant. eas non diffitemur, pers●icue fere, in scriptures ipsis doceri ut Augustinus etiam nolavit Analy. fidei cathol. l 5 c. 2.  Gregory of Valentia, a jesuite of great note amongst them, acknowledgeth, that what verities of faith are absolutely and simply necessary to be known and believed of all men, that they may be able to come to everlasting bliss by faith, hope, and charity, those (saith he) we deny not to be taught in the Scriptures themselves, perspicuè ferè, almost and in a manner plainly, as Saint Augustine hath also noted. But this fere almost, which the jesuite inserteth, is like to that wicked gloss, which corrupteth S. Augustine his text. Of the two, Cardinal Bellarmine dealeth more ingenuously, acknowledging 
o Dico illa omnia scripta esse quae sunt omnibus necessaria de verb. dei. l. 4 ca 11.  that all those things (without any fere almost) are written of the Apostles, which are necessary and needful for all men's knowledge. And 
p Non inficiamur precipua illa fidei capita, quae omnibus chr●stianis cognitu ●ut ad salutem necessaria, perspic●è satis esse Apostolicis scriptis comprehensa. c. de scriptura. 5.  Coster the jesuite in his Enchiridion: we deny not (saith he) that those chief heads of faith which are needful to be known of all Christians for their salvation, are contained plainly enough in the writings of the Apostles. To whom I might add a cloud of witnesses of their own writers, both modern and more ancient, justifying against themselves, what we teach of the sufficiency of the holy Scriptures: but I must omit them for brevities sake.  
What then mean those reproachful speeches of the Papists, concerning the insufficiency, obscurity, uncertainty, and invalidity of the Scriptures, as I have observed? Wherefore is it, that they seal them up in an unknown tongue, that the unlearned may not understand them? 
q Jndex libror. prohibitorum regul. 4.  Why 
r Navarre Enchi rid. c. 11. num. 26  prohibit they the common people from reading them? why is it accounted a mortal sin amongst them for a lay person to dispute of matters of Faith? 
s De expresso dei verbo.  why doth Hossius avouch, that it is fit for women to meddle with their distaff then with God's word? why doth 
t De verbo dei l. 2. ●5.  Bellarmine so grievously complain, that the translated bibles are in the hands of all artificers, not only men but Women? but that by these wolvish voices of theirs, you should know them to be the generation of those false Prophets and ancient Heretics, whom 
u De resurrec. carnis.  Tertullian, for contempt and shunning of the Scriptures, calleth Lucifugas Scripturarum such as fly the clear light of the holy Scriptures, and the wicked brood of 
x Melius esta scripturarum lectione hominines arcere quam ab Jdolothytorum cibis. Ciril. contra. jul. l. 7.  julian that Apostata, who objected this as a crime and imputation to the Christians, because they kept not men from reading of the Scriptures: as the Papists at their pleasures now adays, term us 
z Chambers in his epist to the Reader.  Scripturists, and 
a Jdem in his epist. to the King.  worthy Scripturians.  
The voice of the shepherd and Bishop of our souls, is after another note, willing us to search the Scriptures, 
1. Pet. 2.25.  john 5.39. And so saith the Prophet Esay, to the Law, and to the testimony, 8.20. And S. Peter commendeth such as take heed to the words of the Prophets, as unto a light that shineth in a dark place, 2. c. 1. v. 19 By which the noble jews of Berea, made trial of S. Paul's doctrine, searching the Scriptures daily, whether those things were so, Act. 17.11. And in Theodoret's time, 
He flourished about the year 433. Genebrard.  it was so far from being a sin or reproach, to be conversant and skilful in the Scriptures, or that any were forbid the reading of them, that contrariwise, 
b Sutores, sabri ferrarij, lanifices, foeminae omnes, agricolae, fossores, bubulci, etc. de curandis Graecorum aff●ctibus, l. 5.  Artificers, and those of the meaner sort, as Smiths, Weavers, Deechers, Herdsmen, Cobblers, with women of all sorts, Mistresses and maidservants, did know and understand them, and 
c De divina trinitate, rerumque omnium creatione decertantes, ib.  dispute of high points and mysteries of their salvation.  
And therefore to conclude this point with 
d Hom. 9 in Collossen.  Chrysostome his exhortation, Audite obsecro seculares omnes, etc. Hear (I beseech you) ye of the Laity of all sorts; Comparate vobis Biblia animae pharmaca, etc. If as yet ye have not, then get you the Bible, which is the very physic of your souls, in which you may find a cure for every disease. As you are Christ his sheep, so hear ye the voice of Christ, speaking unto you in the holy Scriptures; therefore 
e August. de doctrina Christiana. li. 2. c. 5. ut scriptura pervarias Jnterprcium linguas lon●e latéque diffusa innotesoeret Gentibus ad salutem, etc.  translated into divers tongues and languages, that they might be read and made known to men, for their salvation. Suffer not yourselves to be rob of these waters of comfort; neither dig unto yourselves the broken pits of unwritten verities, which can hold no waters: and take this of 
f Hom. 9 in Col.  S. Chrysostome as a most grounded truth, that the cause of all evil and mischief is, quia Scripturae ignorantur; because men are ignorant in the Scriptures.  
Thus much of the first instance, of the sufficiency of the Scriptures, without traditions; whereby the Popish Doctors are convinced to be the false Prophets, of which our Saviour forewarned us, in these words: Beware of false Prophets.  
The second instance which I proposed, as the touchstone to try the false Prophets by, is the worshipping of other gods in stead of the true and living God, which is God almighty, blessed for evermore.  
For so Moses (saith Ferus) describeth to us the false Prophet, Deuteronom. c. 13. v. 1.2.3. etc. If there arise amongst you a Prophet, or a dreamer of dreams (and give thee a sign or a wonder, and the sign or wonder, which he hath told thee, come to pass) saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not hearken to the words of the Prophet, or unto the dreamer of dreams, etc. From which testimony of Moses, Ferus gathereth this true proposition, that 
g In cap. 7. Match.  whosoever withdraweth us from God the Creator, to the creature, falsus Propheta est, he doubtless is a false Prophet, and one of these Wolves clothed under the sheeps weed.  
Now by this note, the Popish Doctors are so manifestly descried, as nothing can be more plain and evident.  
For these have made unto themselves, their god-saints, and their god-saints relics, their breaden-god, their Crucifix-god, their Image-gods, of gold, silver, brass, wood, stone, and I know not what all. They have made the Saints not only their Mediators and Intercessors unto God, but also join them with God, as their protectors and defenders. So (saith 
h In his Epistle to the king, prefixed before the miracles of our Lady of Mont-aigne.  Chambers) our English in their battles call upon S. George, the Scottish nation and the Burgundians, upon S. Andrew, the French upon S. Denice, the Spaniards upon S. james. 
i Chambers, ibid.  They fly unto them in their maladies and diseases, for their particular helps; as to S. Sebastian and S. Roch, to be preserved from the plague; to S. Hubert for the biting of mad dogs, to S. Blasius for the pain and swelling of the throat, etc. 
k Dicat utrum Deus aliquando infir●ior fuerit, quam v● potuerit prae●sse eyes, etc. verum non dignatus est, inquit, hoc facere: at hoc esset crimen superbiae. Cyril. contra Julian. li. 4.  As though God were not all-sufficient and able of himself, or at least wise not willing to defend and secure us. They build and dedicated Temples and Altars in their honour, appoint their festival days, and set forms of service; they burn incense before their Relics and Images, light Tapers before them, go on pilgrimage unto them; they garnish them with all manner offerings, of gold, silver, jewels, and whatsoever else may serve to make them seem glorious in the eyes of foolish and superstitious men; they reverence them with cap and knee, fall down prostrate before them, make their prayers unto them before their Images, yea to the Images themselves. Thus, although their foreheads are not yet grown so whorish and impudent, as to call them in plain terms, gods; yet in giving to them that 
l Sacra, sacerdotia, templum, altaria, sacrificia, ceremoniae, dies festi, & quicquid aliud ad eam servitutem pertinet, quae Deo debetur, & Graecè propriè latria dicitur. Aug. de civit. Dei. li. 7. ca 32.  divine and religious service and worship, which is proper to God only, they make them Gods, setting them up in their Churches to be adored and worshipped.  
Time will not permit, neither is it my intent, to prosecute all these several sorts of Idolatry, but to insist only upon that which of all others is the most blockish and foolish; namely, the worshipping of Images: of which, when I shall make it apparent that the Papists stand convicted, ye may the more easily judge of the rest of their idolatry.  
First therefore, this is evinced by the second Commandment, Exod. 20. v. 4.5. Thou shalt make thee no graven image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the water under the earth. Thou shalt not bow down to them, neither serve them. In which Commandment, by the first clause, the making of an Image to represent God by, is forbidden; by the second, all manner kind of religious worship, whereby superstitious men go about to adore God, at, in, or before an image, any manner of way whatsoever. Thus 
m Lib. 7.  Origen writing against Celsus, giveth the true sense of the Commandment, saying that Religion keepeth jews and Christians from worshipping of God, in Temples, Altars, Images; because the Law saith, There shall be no other gods unto thee before my face; and, Thou shalt not make to thyself any graven image, etc. Thou shalt not bow down to them, nor worship them.  
To this Commandment 
n Prohi●eri imaginem Dei factam ad exprimendam perfectam similitudinem formae & naturae ipsius. Si quis hac ratione Deum pingere tentaret, is verum idolum constitueret. De ima. Sanctor. l. 2 c. 8  Bellarmine saith, It might be answered in a word, that it forbiddeth the making of God's Image, thereby to express his nature; which whosoever should attempt; should erect a true idol, and so be guilty of the breach of this Commandment.  
But this the Gentiles knew, especially the wiser sort amongst them, Hermes, Zenophon, Euripides, Plato, as the ancient Fathers of the Church, 
o In protreptiad Gentes.  Clemens Alexandrinus, 
p Li. 8.  Arnobius and 
q Li. 1. contra julian.  Cyril record; namely, that God in his nature was incomprehensible, and that it was impossible, incorporeum corpore significare, to signify and represent him in a body, who himself had none. And therefore they made not their Images, by them to express their divine nature; but only some effects of it; to which they suited their images, worshipping God and his virtues respectively in them, and not the images themselves; as 
r In 3. Aquin. quaes. 25. ar. 3.  Caietane, and 
s In c. 17. Actor.  Ferus, with others of their own, observe. So that if by this answer, the Papists can salve themselves from breach of the Commandment, the Gentiles in like manner may do as much; who yet by the judgement of S. Paul, are condemned of Idolatry, because they turned the glory of the incorruptible God, to the similitude of the image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things. Rom. 1. verse 23.  
This the Cardinal happily understanding very well, leaveth his first answer, and flieth to a second; understanding the Commandment to forbid the making and worshipping of 
t De quibuscunque simulacris, quae habentur pro dijs. Bell. de imag. Sanct. li. 2. c 8.  such Images, which are reputed and taken for gods.  
But this was already forbidden in the first Commandment; so that this answer of theirs confoundeth the Commandments, making 
u Oporte● dicere, illud non esse preceptum distinctum à primo, ut revera dicunt Catechismi omnes Latini. Bell. de imag. Sanct. li. 2. c. 7.  one of two, as the Papists do in their Primars and Catechisms, that so men may not take notice of their idolatry, when the Commandment is after this manner as it were razed out.  
But the Commandments are distinct: the first condemning all false gods, Thou shalt have no other Gods before me Exod. 20.3. The second all false worship, either in making of Idols, by them to represent God, or in worshipping them with any manner of Religious service. Thou shalt make theen graven Image, etc. thou shalt not bow down to them, nor Worship th●m. Exod. 20. v. 4.5. For as God and his Worship are two distinct things, so the commandment concerning them, are two different precepts.  
Thus the jews (who were most accurate in calculating the law, and every member and part thereof, understood them to be distinct, as appeareth out of 
x Antiquita. l. 3. c. 4.  josephus and 
y Decalogo.  Philo: as also do 
z In Synopsi.  Athanasius and 
a In Exod. hom. 8. haec omnia simul nonnulli putant unum esse mandatum quod si ita putetur, non complebitur decem numerus mandatorum, et ubi iam erit decalogi verita●? ib. Exod. 32.4.  Origen; Origen acknowledging, that some took them but for one, but (saith he) if we do so, the number of the ten commandments will not be complete, and what then shall become of the truth of the decalog?  
Furthermore it is worthy the inquiry, who these were, so sottish, that took images made by the work of man's hands, for Gods, as Bellarmine saith? Surely they were not the jews, who worshipping the Golden Calf, did not somuch as once imagine, that it was God, but by it, did represent, & in it worship the true God jehovah, which brought them out of the Land of Egypt. Nor the Gentiles: for they as 
b Orat. 12.  Dion, Chrysostome, and 
c Sermon. 38  Tirius Maximus declare, professed, that in their Images made of Gold, silver, brass, ivory, etc. They did worship summum, primum, maximum deum, the chiefest, first, and greatest God; the Creator and preserver of all things. As for the Christians, Origen acquitteth them, as you have already heard. The Papists only remain; who herein, especially the ignorant sort, are more blockish than the Gentiles; reputing the very images of wood and stone (whom they adore) for God and his Saints  
Thus 
c De Jnuentor rerum. l. 6. ca 13.  Polydore Virgil one of their own, and therefore more like to cover their nakedness, then to lay open their shame, more than truth, urged, reporteth of them, that they were 
d Eo insanie deventum est. etc. Ib.  come to that height of madness, that they worshipped Images made of wood, stone, brass, or painted upon the walls, and set forth in divers culloms; 
e Non vi figuras, sed perinde quasi ipsae sensum aliquen habeant, et iis magis fident quam Christo. ib.  non ut figuras, not as figures or shapes, but as if they had some sense in them; yea (saith he) they put more trust and confidence in them, then in Christ himself.  
He taxeth other their follies in their offerings and pilgrimages unto them: but being too lavish of his tongue, the Popish 
f Index expurgator. Belgic. in Polydor.  censors have taught him to be more silent hereafter, and not to publish so unnaturally the spiritual fornications of his Mother the holy Church, razing & expunging out of him what I have observed, and much more.  
Thus notwithstanding, whatsoever hath been hitherto answered to the contrary, the worship of Images, used in the Church of Rome, is Idolatry, and condemned by the second commandment, 
2. King. 18.4 5  and therefore by no means, nor in any consideration whatsoever, lawful.  
Hereunto may be added the example of that godly King Hezekiah, who when the people of judah worshipped the Brazen Serpent, 
Numb. 21.8.  and burnt incense unto it, broke it in pieces, though before time it had been erected at the commandment of God himself: leaving thereby an example to Christian magistrates, what is to be done with Images, erected only by the will-worship and curiosity of superstitious men, when religious service is done unto them.  

Revel 19.10.  For if the Angel, when Saint john fell down to worship before his feet, corrected him, and forbade him, saying, See thou do it not; adding not only a reason thereof, for I am thy fellow Servant; but also instructing him in the true service, 
Act. 10. ve. 25.26.  worship thou God. And if Saint Peter when Cornelius fell down at his feet, and worshipped him, took him up, saying: stand up, for even myself am a man: what may we imagine they would have said, if they had found any so blockishly and superstitiously addicted, as to have worshipped their Images, which the Papists will not, (I suppose) make fellow Servants with God's Saints, 
Esa. 44.10, 19  as not being so good as mortal men; but such as the holy Prophets describe them, abominations and profitable for nothing: 
jer. 10.8. Habac. 2.18.  The doctrine of vanity, and teachers of lies: than which, the Frog and Mouse, the Moule and the Batre, and every creeping thing is better, because as 
g In protreptic.  Clemens Alexandrinus saith, these have life and sense; but images have none; as the Psalmist describeth them, they have eyes and see not, 
115. v. 5.6.  ears and hear not.  
Last of all, will the Papists have us worship Images? let them produce some example out of holy Scripture for this practice; and we will follow it: let them allege some precept of God, some exhortation of the holy Apostles or Prophets, for our warrant, and we obey: which if they cannot do (as hitherto they have not, neither can do, themselves with one voice confessing that this point of Doctrine is grounded upon tradition wherein what force there is hath been declared:) than we say with Saint Augustine in his Treatise De bono viduitatis, c. 1 or who soever he were that compiled that work, Sancta scriptura doctrinae nostrae regulum figit, ne audeamus sapere plus quam oportet, 
Rom. 12.3.  the holy Scripture pitcheth the rule of our Doctrine in such sort, that we presume not to understand above that which is meet to understand, as the Apostle teacheth, not daring in matters of Religion and God's service, to turn aside from the holy Scripture so much as one step, either to the right hand or to the left.  
How much less than to the worshipping of Images, forbidden by God himself, & condemned by all the ancient Fathers or the Church, when she was most pure and in her prime? 
h l. ● count Celsum. impossibile est ut quideum norit, supplex fiat statuis.  Origen saith that it cannot be, that a man should know God, and worship Images. And 
i Non est dubium quin religio nulla sit, ubicunque simulachrum est. l. 2 cap. 18.  Lactantius putteth it out of all doubt, that there is no Religion where an Image is erected to be worshipped. Therefore 
k Nobis nullum est simulachrum in mundo quoniam in rebus genitis, nihil potest dei referre imaginem lib 6. Stromma 1.  Clemens Alexandrinus teacheth, that men are to learn from the Apostle, that they have no Image in the world, because amongst the Creatures there is nothing that can resemble the image of God. S. 
l Regem adoravit non lig●u utque quia hic g●●●● est oer ●ur, et ●an●t 〈◊〉 impio●um, sed ●d●raun illum qu● pepe●dum in igno. De ●bi●u T●eodosii.  Ambro e yet more directly to the purpose, speaking of Helen, who by the title found out the Cross whereon our Saviour was crucified: she worshipped (saith he) the King not the wood at all, b●cause this is the error of the Gentiles, and the vanity of wicked men; but she worshipped him, who hung on the Tree, that is Christ the Lord: Whereof 
m Cultores d●i imaginem ado rare non dehent, In ●a. 3. Daniel.  Hierom giveth the reason, because such as are worshippers of God, ought not to Worship an Image. So likewise Saint 
n Novi multos esse sepulchrorum et pictucarum adoratores, quos Ecclesia condemnavit, et quos quotidie tamquam malos filios cor rigere studet, de moribus ecclesiae cathol. c. 34.  Augustine, I know (saith he) that there are many Worshippers of sepulchres and pictures, etc. whose manners the Church condemneth, and which she endeavoureth to correct and amend daily, as being evil Sons; which was the labour and diligence of Church of Rome, in the time of 
o Quia eas adorari ve●uisses ō●ino laudavi mus. Ep. l 9 Ep. 9 et l. 7. ep. 109.  Gregory the great, as appeareth by his Epistle to Serenus, in which he teacheth expressly, that Images are not to be worshipped. And this was the current Doctrine of the Church, for the space of 600. years after Christ.  
The greater is the untruth which Cardinal 
p Imagines suum honorem in ecclesia semper habuerunt, de imag. li. 2 c. 12  Bellarmine setteth abroach, affirming that Images have always had due honour in the Church. For until the second 
q which was in the year 788. Centre. Magdebur. Cent. 8. c. 9 pa. 589.  Nicene council assembled by the superstitious Empress Eirene, the honouring and worshipping of images was never publicly established: and then being authorized, it was eftsoones disannulled by a council held at 
r Anno. 794. cent. Magd. ib. pa. 626.  Frank-ford, under Charles the Great, which defined out of God's word, that the Worshipping of images was unlawful; pronouncing against that of Niece, that it was Pseudo synodus a false Synod or Council, and therefore no credit to be given to it. Since which time, many have risen amongst themselves, in the very height of Popery, which have gainsaid it.  

s Spiritus. S. aggreditur reprobare idololatras, qui colunt imagines & artificiales figuras. lectio. 158  Holcot in his Lectures upon the book of Wisdom saith, that the spirit of God reproveth Idolaters, that worship images and artificial figures: condemning the determination of Thomas 3. sentent. distinct. 
t Idem honor debetur imagini, & illi cuius est imago. ib.  4 that the same honour is due to the image, which is due to him whose image it is. And so 
u Imagines non adoramus nec deos appellamus, necsoem salu●is ineis porimus, quia hoc ess t idololatr●ae Rational li. 1 c. 3.  Durandus, We do not, saith he, adore images, nor call them Gods nor put our hope in them, because this were to commit Idolatry. 
x Ad adorandum et colendum prohibentur imagines, fieri. in Exposit 1. precepti  Gerson in like manner, Images are forbidden to be made to be adored and worshipped either inwardly by the affection of the mind, or outwardly in the body, by bowing before them, or bending the knee unto them. Who further adviseth 
y Iudicate si tantae imaginum & picturarum in ecclesiis varietas expediat & an populos simplices nonnunquam ad idololatriam pervertat De clara● defectuum ●iror Ecclesiastic. dec 67.  the Clergy of his times, to consider whether such variety of Images & pictures in the church, be profitable or not, & whether they do not sometime pervert the simple people to Idolatry. That which Gerson proposeth by way of question. 
z  fac●lius, ita tutius quoque est, omnes imagines ê templis summovere, quam impetrare, ut nec modus praetereatur, nec admisceatur superstitio Jn symbolo.  Eras. a man of exquisite learning, after diligent inquiry made, delivereth in plain words after this manner: that as it is more easy, so it is also more saf, to remove all images out of churches, them to obtain, that either a mean be kept in their worship, or that superstation be not mingled with al. To these I might add, their bishops 
a Haec non proprie dícuntur, neque secundum verita●em, juxta communem acceptionem vocabulorum, scil cet quod imago, ut imago, aut ut excreas officium imaginis, quod est representare Christum aut deum, sit adoranda adoratione l●tríae. De tultu imaginum  Catharinis, & 
b Nos nihil numinu tribuimus imagini, neque ei divinos honores domus. De traditionibus pa. 3. fol. 222 de cul●u imag li. 2. c. 23.  Peresius, both of them denying that Images are to be worshipped with divine worship: ye, Bellarmine himself, howsoever he maintain the Doctrine which now is most current in the Church of Rome, that ᶜ the images of Christ and the Crucifix, are to be worshipped with Latria, that is, Divine Worship; by his distinction of improprie & per accidens, improperly: (by which distinction, 
d Quaelibetres posset a dorari per accidens ubi supra.  every thing might be worshipped with latria and divine Worship, saith Catherine, so foolish is this distinction in his judgement) yet as though his conscience checked him, he 
e Quantumad modum loq●endi, ●raesertim in concione ad populum, non est dicendum imagines ullas adorari deberelatria, sed é contrario, non debere sic adorari Deculto, etc. imag. l. 2. c. 2.  thinketh it no sound kind of speech, for the preacher to use in the pulpit; and rather the contrary: that no images are to be worshipped with divine worship. A wholesome piece of Doctrine ye may suppose, which dareth not abide the light; yet herein he said not so much, as Durandus did before him, who acknowledging the position of the Papists to be false, that the same reverence is to be given to the image, that is given to the thing signified thereby: yet saith he, 
f Apud Chemnicium in examine. council. Tridentin par. 4. pag. 46.  loquendum ut vulgus, we must speak and say as the many do.  
Thus ye see the Popish Doctors, like 
g judg. c. 7. v. 22.  the Midianites, sheathing their swords every man in his neighbour's bowels.  
Only Gregory of Valentia more audacious, that I say not, more impudent than the rest, not being able to purge himself and his Church, from this sin of Idolatry, endeavoureth to prove that 
h Illud co●tendonon am dem imaginum venerationem esse prohibitam de idol. l. 2. c. 7  all Worshipping of images is not forbidden, that is, that some Idolatry is lawful, because Saint Peter writeth. 1.4.3. It is sufficient for us, that we h●ue spent the time passed of the life, after the lust of the Gentiles, walking in wantonness lusts drunkenness in glutronie, drink, et illicitis Idolorum cultibus, & in unlawful worshipping of Images, as he readeth after the vulgar, for that which 
i Erasmus, Arrias Monta  others of his own very learned, translate, nefarijs Idolorum cultibus: abominable worshipping of images. Fron which words this great jesuite 
k 
Neque absurd profecto putaveris. b. Petruminsiavasse cul●um aliquem simulacrorum nempe sacrarum imaginum rectum esse, cum fideles nominatim, ab illi●●tis idolorum cultibus, deterrere voluit.  
Quid enim attineba●, i●a determinatè cultus s●mulachrorum illicitos notare, si omnino null●s simu lachrorum cultus licitos esse censuisset. de idol. l. c. 7.   maketh this collection: that a man may think without absurdity, that Saint Peter gave us to understand that some worship of Idols, namely of holy Images, was right, when he would deter the faithful by name, from the unlawful worshipping of Images; for else what needed he to have noted so distinctly, the unlawful worshipping of Images and Idols; if he had thought that no kind of worship had been lawful? which manner of reasoning if it be sound, then may some sins be said to be godly, (which is, to speak good of evil, for which there is a woe stored up. Esa. 5.20.) because Saint Jude calleth sinners wicked. v. 15. which he needed not to have done so distinctly; if some sinners were not godly. And Shechem, or any wanton fornicator, or adulterer, may as well maintain his filthy lust; because it is said of the defiling of Dinah, 
Gen. 34.7.  that it was, res illicita, an unlawful thing, which the spirit of God needed not to have noted so distinctly, if he had thought, that no deflowering of virgins had been lawful. And in that 
l Fox Acts & Monum. pag. 957. & 1024.  great controversy which busied the heads of all the learned, in the famous Universities of Europe, I mean the cause of divorce between Henry the 8. of famous memory, and the Lady Catherine Princess Dowagar, sometimes wife to his brother Prince Arthur; the Advocates on the Lady's part might have argued strongly out of the Scriptures (after Valentia his manner) for the lawfulness of the marriage, because it is said, Levitic. c. 20. v. 21. The man that taketh his brother's wife, committeth an unlawful thing, rem facit illicitam. For if some marriage of a man with his brother's wife were not lawful, what needed Moses at the Commandment of God to have noted so distinctly, the unlawful marriage of the brother's wife?  
Ignorant man, shall I say, or maliciously blind, that either knoweth not, or dissembleth that which boys in the Schools learn in their first rudiments, that Epithets are used, not so much for distinction sake, as by way of amplification and exaggeration: and yet, as though the former of distinction were only in use. So the jesuite perverteth the place of S. Peter, who used the Epithet of abominable or unlawful, when he said, abominable idolatry, exaggerating the heinousness of the offence, because idolatry is the greatest and most heinous of all sins, as himself 
m De Idololat. li. 1. ca 2.  elsewhere truly proveth out of the holy Scriptures.  
Thus by the verdict of God's word, and testimonies of the ancient Fathers, the Papists stand convicted of idolatry; thereby showing themselves to be the offspring of these old Heretics, the 
n Euseb. histor. Eccl. l 2. c. 13.  Simonians, the 
o J●●nae. li. 1. ca 24.  Gnostics, the 
p Epiphan haeres. 27. & 79.  Colliridians; and to be those false Prophets, and ravening Wolves, clad in sheepes-cloathing, of which our Saviour here giveth warning, Beware of false Prophets. And so I come to the third instance, which is their Miracles, alleged commonly as an argument; as for other points of their doctrine, so for the worshipping of Images. The confutation of the one will be the overthrow of the other.  
Now concerning these false Prophets, we have our saviours prediction, Matth. 24.24. There shall arise false Christ, and false Prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very elect.  
As than our Saviour teacheth us by the parable of the figtree, 
Matth. 24.32.  when her bough is tender, and it bringeth forth leaves, we know that Summer is near; so likewise when we see and hear the signs and wonders whereby the Church of Rome laboureth to commend unto us many her novel and superstitious doctrines, and amongst them the worshipping of Images, we may by them take perfect notice of the coming of Antichrist, which the holy Apostle foretold should be, 
2. Thess. 2.9.10.  by the working of Satan, with all powers, and signs, and lying wonders, and in all deceiveableness of unrighteousness: which in these latter ages of the doting world we have seen accomplished in the false Prophets of the Romish Synagogue.  
For amongst them, their images, for example sake, have been seen, 
q Concil. Nicen. secund. action. 4.  to sweat, to weep, to laugh, to distill drops of dew, with which, diseases have been cured, to shift themselves from place to place, yea 
r Previarium Rom. in festo S. Thom Aquin.  to speak also; thereby to convince the Prophet David of falsehood, who saith of them, They have mouths, and speak not, Psalm. 115. verse 5.  
The 
s Action. 4.  Fathers of the second Nicene Council are frequent in this argument, reporting that a woman sick of the palsy, praving before the image of S. Anastasius, rose up whole and sound. Another possessed with a foul spirit, brought before the same Saint's image at Rome, was so cured. And that a man molested with the devil, was by him told, that if he would not have him struggle and wrestle with him, he must beware that he worshipped no more the image of the Virgin, bearing Christ in her arms, as she is usually painted. Whereupon 
s Carol. magnus de imaginibus. l. 3. c. 31.  Abbot Theodorus inferred, that a man were better frequent all brothel houses, then to omit the worship of that image.  
Examples of this sort are infinite, it being an endless travel to recite the only bare names (as 
t In his Epistle to the king, prefixed before the miracles of our Lady of Mont-aigue.  Robert Chambers a fugitive Priest saith) of those who have laudably, as he supposeth, imploted their labours herein. And therefore, omitting others, I commend only to your consideration that pamphlet translated our of French, by him, into our mother tongue, of the Miracles lately wrought before the Image of our Lady of Mont-aigue, in the Low Countries, and dedicated not long since to the King's Majesty. These in his Epistle dedicatory, he avoucheth to be semblable to those divine operations whereby the Saviour of the world did manifest his godhead to the world. For (saith he, turning his speech to the King) here your Grace may behold, how the blind see, the deaf h●are, the lame walk, the Devils are expelled, the Lepers are cleansed, and many other painful, deformed, and desperate maladies are cured.  
Indeed our Saviour said little more, when he would show to john Baptist, his two Disciples, that he was that Christ, foretold by the Prophets, to come into the world, for the redemption of mankind. 
Matt. 11.45.6  Go (saith he) and show john what things ye have heard and seen; the blind receive sight, and the halt go▪ the lepers are cleansed, and the deaf hear the dead are raised up, and the poor receive the Gospel. And blessed is he that shall not be offended in me.  
The greater is the blasphemy of this Popish Priest, to ascribe that to a wooden image, which was the handy work of Christ, God and man, the Saviour and Redeemer of the world: yet what he briefly repeateth in his Epistle, is to be read at large in the history of these miracles; in which he is so confident, that he saith, It cannot be imagined that his royal wisdom would pass them over, as though his Grace had no apprehension of them. Yet to make his imagination the more sure and strong, he gathereth together the reasons and arguments which his great Masters allege for proof of the miracles wrought in the Romish Church.  

Epistle dedic.  And first (saith he) where miracles are seen to favour the persons or things that appertain to their congregation; who can deny, but that God is well pleased with them, and well alloweth of their rites, faith, and profession?  
Will he know who can deny this? I will not now answer him with the authority of the ancient Fathers, of whom I shall speak hereafter; neither of all the reformed Churches in Christendom, which happily in his eyes are but deformed. His fellow Priest, 
u In his answer to Suttl●ffe his appendix, fol. 179.  Matthew Kellison, in effect denieth it, acknowledging that Simon Magus, Montanus, Maximilla, and the Gnostique Heretics, deceived many by their illusions, and that Antichrist at his coming shall seduce many more. As much doth Cardinal Bellarmine, reciting out of Valerius Maximus, and M. Ciero, miracles wrought by the Pagans, as that a vestal Virgin drew water in a siue; that a Southsaier cut a whetstone with a razor. Which if 
x De notis Eccles. 4. c. 14.  Bellarmine set light by, as though they were, as he calleth them, levia, light, and of small account, yet those which are recounted by the same Valerius, 
y Tit. de miraculis.  li. 1. ca 8. may not be so answered.  
As namely, where the image of fortune is reported to have said to the Matrons and Ladies of Rome, Ritè me Matronae vidistis, ritéque coluistis: Ladies and Matrons, ye did rightly see me, and as well consecrate me. For as unlikely a Miracle as this is chronicled in their reformed Roman breviary, of the 
z Infesto S. Thom. Aquin.  Image of the Crucifix; before which, Thomas of Aquine praying, he heard a voice (the 
a Antonin. his. par. 3. ●it. 23. c. 7.  Crucifix spoke it) Be●e scripfistide me, Thoma: Thomas, thou hast written well of me. Which is true, if that be true which he wrote, that the 
b Tom 3. quaes. 25. artic. 3.0.  image of the Crucifix was to be worshipped with latria, such worship as we give to God: for thereby he maketh the Crucifix a God; which is well, I trow, for the Crucifix.  
Will any man think, that hath eyes in his head, that both these miracles came not out of one shop, from one and the self same forge?  
The same Valerius reporteth, that the Chapel of the Salijs being burned, nothing was found in it 
c Praeter lituum Romuli. ib.  besides Romulus his deuming staff. The like is recorded amongst the miracles wrought by our Lady of Mont-aigue, that 
d Pa. 278.  certain Heretics ransacking her Chapel, and burning the foormes and seats, and other things of wood within it, yet the Chapel took no fire, although they laboured to burn it also.  
Besides these reported by Valerius Maximus, what shall be said of that which 
d In his life.  Suetonius writeth of Vespasian, that he restored sight to a blind man by spitting into his eyes, and healed another of a lame leg or thigh, by touching of him with his heel? as also of that which Aelias' 
e Ib.  Spartianus recordeth of Adrian, that he restored one to sight, that was borne blind: of that which julius 
f Jb.  Capitolinus reporteth of Antoninus, surnamed the Philosopher, who by his prayers procured lightning from heaven, to set his enemy's engines on fire, and rain for his army, when they fainted with thirst? of that which 
g Lib. 4. c. 12.  Philostratus hath committed to writing of Hercules & Apollonius Tyanaeus, that they raised up the dead to life. These and such like, Bellarmine must not blow away with his breath, terming them light; for greater miracles than these, are not recorded in the most lying and fabulous legends of Saint Francisco, Saint Dominick, Saint Antony of Padua, of Franciscus Xaverius out of the Indies; or out of the Low-countries of the Image of our Lady of Mountaigue.  
If Chambers his reason be good, it followeth, that God was well pleased with these Pagans, and allowed of their rites, faith and profession, because miracles favoured their persons, and then let the Papists see what will become of their Church, which 
h Bellar. de notis Ecclesiae. l. 4. c. 14.  they say, is known by her Miracles; when the Pagan's miracles are as glorious as theirs, what distinctions can the working of miracles make? They 
i Arte daemonis opera diaboli. Bel. ubi supra. And Chambin his Epist.  will say, that these miracles and cures wrought by the Pagans, were no true miracles, but were done by the aid and assistance of the Devil; be it so, and what hindereth, why we may not answer in like manner, (as Bellarmine doth) of the cures wrought at the image of our Lady of Mountaigu, if any were wrought, and such like? that 
k Diabolus infi●ens, in ocu●● unius, et al●e ●●s tibia, imped●chal usum eorum membro, rum, idque eo fine, ●t videretursanare, cum de sineret nocere. Bel. ib,  the Devil being in the eye of one, in the leg of an other, and so in the rest, which are reported to have been cured, hindered the use of those members to the end that our Lady (to speak with the Papists) might seem to cure them, when the Devil did desist and leave off to hurt and hinder them.  
But miracles (saith Chambers) are works that surpass the power of any creature, and therefore where God vouchsafeth to work any miracle in the defence or honour of any person or any point belonging to any religion or belief, 
l In his Epist.  such a miracle is, as it were, his very word.  
I answer, if we take miracles in a strict sense, for such works as are done against nature, as to stay the course of the sun in the firmament, to ra●●e down Manna from heaven, etc. So, the holy Angels themselves, as by themselves, can work no miracles; much less the Devil or any his instruments, Antichrist or false Prophets whatsoever; neither are they such that are wrought before the Image of Montaigu: but if we will speak as Saint Augustine doth, and call that a miracle, 
m miraculum voco, quicquid a●d ●● aut insolit●m supra spem aut facultatem mirantis apparet. de util. credendi c. 16.  which being hard or not usual, appeareth to be done beyond the hope and ability of men that wonder at it; as it is commonly taken, such miracles the devils can work, and false Prophets and sorcerers by his assistances, and not only the holy Angels. But these are no way to be compared with the authority of God's word, in as much as true miracles themselves, without their dependence & congruity with the Scriptures, cannot now adays give any credit or authority to any point of Doctrine or Religion. And therefore S. 
n Ecclesiam suam d●mostrent si possint, non in sermonibus etc. no in signis et pr●dig●s fall l●cibus etc. sed in prescripto legis, in Prophaetarum predictis etc. hoc est in omnibus canonicis sanctorum librorum authoritatibus. de unitat. Eccles, c. 16.  Augustine having to deal with the Donatists, in the question of the Church, provoketh and calleth them from their signs and wonders, to the prescript of God's word; which is the touchstone of all miracles, as 
o In c. 24. Mat. fol. 542.  as Ferus rightly observeth from the testimony of Moses and our Saviour: upon which, he groundeth this true conclusion: Doctrina non ex miraculis, sed miracula ex doctrina probanda sunt; that doctrine must not have his proof from miracles, but miracles from the truth of doctrine: howsoever 
p In his epistle dedicat.  Chambers most untruly, if not blasphemously, averreth, that miracles are more evident proofs of a true Religion, then are the Scriptures.  

q Jbid.  But God (saith he) being truth itself, cannot by his omnipotency give his testimony to any error or falsehood: aend being very goodness itself, it is impossible that he will permit us to be seduced by any his extraordinary supernatural operations, etc. Which as I willingly acknowledge to be true, in the elect; so I further add, that God permitteth Satan and his members sometime to work miracles, not to the end that he would thereby give credit and authority to their false doctrine and heresies: but as 
r In c. 24. Matht.  Ferus and 
s Promp. nor. pars aestival. dominica 24. post Pentecost.  Stapleton his Doctors observe, and that truly, ad probationem bonorum, excaecationem vero malorum; for the proof and trial of the good his chosen, and excaecation of the wicked and reprobate: According herein with Moses, Deut. 13.1.2.3. The Lord your God proveth you, to know whether ye love the Lord your God, with all your heart, and with all your soul.  
But miracles have been always in the Church, from her first infancy, and so have continued from age to age, even to our times, as 
t Li. 4. de Eccles. c. 14.  Bellarmine observeth, which to 
u In his Epist. dedicatory.  Chambers seemeth an argument unanswerable.  
We answer, not as he vainly conceiveth, that all such histories are fictions; neither, by bare and incredulous denials, as he would make us, but we distinguish the times, acknowledging that in the primitive Church, miracles were truly wrought; the exigence of the times so requiring, when the doctrine of the Gospel was strange, new, and incredible to the natural man; and, as S. Paul saith, 
1. Cor. 1.23.  to the jews a stumbling block, and to the Grecians foolishness: which gift continued in the Church until both jews and Gentiles were generally gathered to Christ his flock. And yet, what small force there was in miracles, even in those times of themselves, to bring men to the truth, when God withheld the inward operation of his holy Spirit, by the efficacy of the word preached, is manifest by some unbelieving jews, who ascribed the miracles wrought by our Saviour himself, 
Matth. c. 9 v. 34. etc. 12. v. 24.  to the power of Beelzebub the prince of the Devils.  
As for the miracles of the latter ages, we answer with 
x De unitate Eccles. c. 16.  S. Augustine, Aut non sunt vera either they are not true, such as are many the Legendary Fables, and the miracles wrought amongst the Indians, by Franciscus Xaverius, and others of that crew, as the 
y Bellar. de notis Eccles. li. 4. c. 14.  jesuits report: Aut si haereticorum aliqua mira facta sunt, or some of them are true, as Haeretikes and Impostors in all ages have wrought some, and still do by the assistance of Satan; and then we are to be the more wary of them, as 
z De unitat. Eccles c. 16.  S. Augustine teacheth us, as being wrought by the permission of God, for the trial of his children, and further obdurance of the wicked.  
And that we make no more reckoning of their miracles, they must not take it amiss at our hands: the wiser and better learned amongst them have taught us to do so, if we knew it not before. 
a Aliquando fit in Ecclesia maxima deceptio populi, in miraculis fictis à sacerdotibus, etc. Gloss. in c. 14. Daniel.  Lyranus acknowledgeth, that the people are sometimes much deceived in the Church by miracles made by Priests and their consorts, for worldly gain. And for the Writers of the Legends of their Saints, which are full fraught with them, 
b De vanitate scientiarum, ca 97. Pietatis loco ducunt, men dacia pro religi ne fingere De traden disciplinis, li 5.  Cornelius Agrippa giveth this testimony of them, that they do miracala fabricare, and confingere terribiles fabulas, make miracles after their own devices, and feign terrible fables. Ludovicus Vives saith, that they hold it for a point of godliness, to coin lies in defence and maintenance of Religion. And 
c 2. Tim. 4. d●gress. 21.  Claudius Espencaeus, that no stable is so full of dung, as the Legends are of fables; and that very fictions are contained in their Portesses. So 
d Apparat. sac. tit. Apochry.  Posseuine the jesuite, the Critic of our age, confesseth, that many histories of the Saints lives are so written, ut haereticis subsannandi, cordatis dubitandi, pijs lachrymandi occasionem praebeant; that they give occasion to Heretics (it is the livery which the jesuite bestoweth upon us) to laugh in their sleeves; to men of courage and judgement, to suspect them; to devout and godly men, occasion to weep and lament them. But of all others, their Bishop Canus setteth them forth in their colours. First he saith that the Historiographers amongst the Gentiles, Laertius, Suetonius, and such like, 
e Longè incorruptius & integrius, etc. Loc. Theolog. l. 11. c. 6. fol 333  wrote the lives of their Philosophers and Emperors, with much more integrity and sincerity than their Catholics had wrote the lives of their Martyrs, Virgins, and Confessors: which 
f Dolenter hoc dico, potius quàm contumeliosè, ib.  he uttered not by way of reproach, but from the very grief of his heart. He saith further, that whilst they follow their fond affections too much, they make us 
f Tales divos quandoque nobis exhibent, quales divi ipsi et si possent, esse tamen noluissent, ib.  such Saints sometimes, as the Saints themselves, if they might, would by no means be such in very deed. Of which sort, the examples are so many, that they cannot be numbered for multitude. He addeth further that 
h Olent aut quaestuosorum hominum imposturam, aut quod Gelasius ipse ait, haereticorum foetum. ib.  they savour either of the imposture and deceit of covetous men; or, as Pope Gelasius saith, of the untimely fruit of Heretics, 
i res divorum praeclare gestas non se putant egregiè exposituros, nisi eas fictis & revelationibus & miraculis adornarint, ib.  who think they cannot declare the noble deeds of Saints excellently well, unless they garnish them with feigned, both revelations and miracles. His censure of the golden Legend is this, that a man may oftener read in it miraculorum monstra, monstrous miracles, rather than true: branding the Compiler of it with that mark which 
k Sueton in vita Neronis.  Licinius Crassus set first upon Domitius, that 
l Hanc homo scripsit ferreioris, plumbei cordis, animiceriè parum severi & prudentis, Canus ●b.  he was a man of an iron face, and a leaden heart, and a mind neither severe nor wise. To Divines he giveth this wholesome admonition; that they do not forthwith persuade themselves, that all things are absolutely perfect, 
m Quae magni authores scripserint. nam & labuntur aliquando, & indulgent ingeniorum suorum voluptati, vulgoque, ib.  which great Authors have written, because they slide sometimes, and follow their own wits will, and yield too much to the common people. In this rank he placeth his Pope Gregory, and our Venerable Bede; the one in his dialogue, the other in his English history, inserting such miracles, as were usually in 
n Miracula scribunt vulgo iactata & credita, quae huius praesertim seculi Aristarchi incerta esse censebunt. Ib.  every man's mouth, and commonly believed: which the rigid Censors of this age, would judge and repute for no better than uncertain. And speaking of Vincentius and Antonine, he saith that 
o Vterque non tam dedit operam, ut res veras certasque describeret, quam ne nihil omnino praeteriret, quod scriptum in schedulis quibuslibet reperiretur. Jb.  they both endeavoured, not so much to describe matters true and certain, as that they might not omit aught that they found written in every scroll and cast piece of paper.  
Now if the case thus standeth, as the learned Papists themselves deliver, not only with the Legendaries, with Vincentius, and Antonine; but also with S. Bede and Pope Gregory, yea with holy men and very great; that they have after this manner stuffed the history of their Saints, with such prodigious and monstrous false miracles; is it not a wonder to behold this puny Priest Chambers, after the judgement and censure of so many learned reputed amongst them, so boldly to insult, and bear himself upon the miracles, collected out of their Chronicles and Legends, 
p In his epist. dedic.  as though no men were able reasonably to make answer to this historical demonstration, gathered before to his hand, by his great 
q Bell. de notis Eccl. l. 4. c. 14.  Master Bellarmine?  
Yet will not this true answer of S. Augustine's give him satisfaction, unless we be able, by some ancient and 
r In his epist. dedic.  authentical Chronicles, Records, Doctors, or learned Writers, to note the time when God withdrew his powerable hand from these kinds of supernatural works, or that ever they should end so long as his Church should last.  
Hear then let Chambers hear the record of S. Augustine, whom he calleth (and that worthily) the renowned and famous Champion of God's Church; who to some demanding of curiosity, why those miracles were not wrought now adays, which were done in the times of our Saviour and his Apostles? I might (saith he) answer 
s Possem dicere necessaria fuisse priusquam crederet mundus, ad hoc ut crederet mundus. De civit. Dei, li. 22 c. 8.  that miracles were needful before the world believed, that so by them, the world might believe. But he that still requireth miracles, to make him believe, magnum est ipse prodigium, qui mundo credente, non credit; himself is a great wonder and miracle, who believeth not now that the world is brought to faith and belief. Of which assertion of his, concerning the ceasing of miracles, after that the world was brought to the faith of Christ, 
u Nunc signorum petitio tentatio est. hom. 23. in Euangel. johan  he giveth many reasons in other his Treatises. As in his book de vera Religione, c. 25. this amongst others, ne animus semper visibilia quaereret, that the mind of man should not still seek after things visible, 
t Et eorum consuetudine rigesceret genus humanu, quorum novitate flagravit  and mankind wax cold through the daily use of miracles, with the novelty whereof it burned with zeal at the first. And de utilitate credendi, c. 16. quia non moverent nisi mira essent, at si solita essent, miranon essent: because miracles would not move men, unless they were wonderful, and wonderful they would not be, if they were usual.  
With Saint Augustine accordeth Chrysostome, affirming that the ask of Miracles now adays, is a tempting of God. And to the question that some then made, as the Papists do now, why are not miracles wrought as in former ages? he returneth this answer, 
x Si fidelis es ut oportet, si Christum diligis ut diligédus est, non indiges signis, signa enim incredulis dantur. ib  If thou be faithful as thou oughtest to be, if thou love Christ as thou oughtest to do, thou needest not signs and miracles; for these saith he, are for unbelievers.  
So the 
y Nunc signorum operatio onnino laevata est, magis autem et apud eos invenitur, qui falsi sunt Christiani, fieri facta. ho. 49.  author of the unperfect work upon Saint Matthew his Gospel, the working of signs and miracles is now ceased and at an end, and it is found to be done rather amongst them qui falsi Christiani sunt, who are false Christians: let the Papists if there be any here present, mark the evidence that this author giveth.  
In these steps of S. August. & Chrysostome, treadeth their Pope Greg. Miracles (saith he) 
z Signa necesria in exordi● Ecclesiae fuerunt.  enim ad fidem cresceret multitudo credentium, miraculis fuerat nutrienda, etc. hom. 29. in Euangel.  were needful in the church in the beginning thereof, when faith was to be nourished by them; as men do water plants which are newly set until they have taken root; which being done, the watering ceaseth; and so say I do miracles in the Church. So likewise our English 
a Numquid quia ista signa non facimus, minime credimus? sed haec necessaria in exordio Ecclesiae fuerunt. l. 4 in Mar. c. 16.  Bede, what saith he? Do we not believe, because we work not these signs and miracles? but these were needful in the beginning of the Church. And ᵇ Isidor Hispalensis: The reason why the Church worketh not the same miracles which were done in the times of the Apostles is, 
b Quod nunc Ecclesia non ea miracula faciat, quae sub Apostolis faciebat, ca causa est, quia tunc oportebat mundam miraculis credere, nunc vero iam credentem, oportet bonis operibus coruscare, de summo bono. l. 1, cap. 27.  because the world was then to be brought to faith by miracles; but now believing, it must shine with good works. And again, 
c jam in fide miracula quicunque requirit, vanam gloriam ut laudetur, quaerit. ib  He that now requireth miracles when faith is planted, seeketh after vain glory, that he may be praised: he proceedeth further, & avoucheth in plain terms, that 
d Antequam Antichristus appareat, virtutes ab ecclesia et signa cessabunt, ut per hoc sanctorum clareat patientia, et reproborum qui scandalizabuntur levitas ostentetur, et persequen tíum audacia ferocior efficiatur, ib.  miracles shall cease in the Church before the coming of Antichrist, whereof he allegeth these reasons; that by this the patience of Saints may be famous; and the levity of the reprobat, which are offended, may be showed; and the boldness of persecutors may be made the more fierce.  
To this grave testimony of the ancient Fathers, I will add the witness of some of his own writers, that the negligent stupidity of this Popish Priest may be seen of all men more apparently. Amongst them, Catharinus in his discourse of the worshipping of Images, hath this saying in the end of his treatise, 
e Non dico ut inde (a cultu imaginum) expectent oracula & signa, quae rara sunt, neque curiosis conceduntur, nec expediret imperfectus ea dari, perfectis autem minime necesse est. etc.  Men should not look for Oracles and Miracles from the worship of images, which (saith he) are rare, and not granted to curious persons; neither is it expedient that they should be given to men that are imperfect; and as for such as are perfect they need them not. Stella saith, that 
f Miracula potius nunc damnum nobis offerrent, quam commoda. Puer enim quando ambulare incipit, adiunatur vehiculo, at si homo adultus etc. in Luc. c. 11.  miracles now a days, would rather hurt then profit us: as props which are needful for Children to learn to go by, are a hindrance unto them, when they are grown to man's estate; so (saith he) if Miracles were wrought now adays, men would be offended by them, and say that our Faith were not as yet well grounded: beware therefore, lest it befall them to demand a sign at God's hand▪ satis sint tibi signa vetera, let the old signs & miracles suffice, and do not now seek after new. As much saith 
g Promisit Christus ut discipuli daemonia ●ijcerent quam promissionem, nullum his diebus effectum sortiri dilucide cernimus, etc. nec tamen inanis illa promissio fuit, quam nolùit efficaciam habere perpetuam, sed pro tempore nascentis et adolescentis Ecclesiae. De captivit. Babilonica adu. Luther. c. 10. par. 4.  Fisher, sometimes bishop of Rochester. Christ promised that his disciples should cast out devils, which promise we see to take no effect now adays; because no man now doth cast out Devils bodily, nor cure diseases, yet was not that promise of our saviours vain, which he would not have to be always effectual, but for the time wherein the Church was borne and grew up. With whom accordeth also our unnatural Countryman Thomas Stapleton. 
h  opera miraculosa tunc necessaria erant ad fidem hominum animis ingenerandam, sic postea bona opera Praedicatorum necessaria sunt ad fidei opera producenda. Prompt. moral. dominic. 2. adventus.  As (s●●th he) miracles were needful in the times of our Saviour, that faith might be bred in men's hearts; so afterwards the good works of Preachers are necessary, to bring forth the works of faith. Which he confirmeth with the testimonies of S. Augustine and Gregory, which ye have already heard.  
Now then, if S. Augustine, Chrysostome, Gregory, Bede, Isidore, be ancient and authentical Doctors; if Catharine, Stella, Roffensis, Stapleton, be learned Writers, as I assure myself Chambers dareth not gainsay; then we have from them an answer to his demand, and proved out of them, which he saith 
i In his epist. dedic.  can never be done, not only that true miracles and wrought by the finger of almighty God, are ceased in the Church, and the time when, (namely, when the world was generally brought to the faith of Christ:) but further, that such as in the clear Sunshine light of the Gospel, yet require miracles still, as the Papists do, do tempt God in so doing, that they are infidels, without faith and belief, that they love not Christ as they ought to do, that they are false Christians, and hunters after vain glory. All which convince Chambers of much ignorance, both in the ancient Fathers, and his own modern Writers; and argue much folly in him, to conceive, not only of his Majesty (whose wisdom and learning all that know, admire) but of any of us, that we should be so simple and credulous, as to believe those miracles, which the most learned amongst them reject as fabulous and foolish, as hath been showed.  
It irketh me to follow the pursuit of this ignorant Priest, who from his blunt arguments cometh in the end to the usual Popish rhetoric of railing and reviling, terming us Heretics, and spending his jests upon us; 
k Ib.  who therefore think miracles superfluous, because we can work none, as the fox will eat no grapes, because he cannot get them.  
But laying aside all bitterness and scurril jesting in matters so weighty and serious, and to speak the words of truth and soberness; we therefore think miracles superfluous unto us, not because we can work none, which we acknowledge, and therefore we attempt none; but because we profess the same doctrine which our Saviour and his Apostles, and such Apostolic men as succeeded in the Primitive Church, have confirmed to our hands, by so many true signs, and divine miracles, which all belong to us and our Church, who profess the same faith which our Saviour and his Apostles preached.  
As for the faith of the Church of Rome, as it is new and strangely degenerating from the ancient Catholic faith, so it is no marvel if it be confirmed by new miracles, which are of the same nature with their new faith; false, both the one and the other.  
And yet to stop the mouths of our insolent adversaries, which are always craking of their miracles; if with a single eye they will look upon our Church, they may in it, and amongst us, behold such miracles as make greatly for God's glory, our private comfort, and the true honour of our Church.  
For both the restoring of the purity of religion, in these late times, from the dross and corruptions of Antichrist, was not without the extraordinary and powerful working of almighty God; and the preservation thereof unto this day, maugre all the conspiracies and forces of our enemies against our Princes and our people, are such as evince sufficiently, that it is the Lords doing, and it is wonderful in our eyes.  
Again, if they will observe the fruit and efficacy of God's word sincerely preached amongst us, they may from thence behold 
l De verbis domini secundum Matth. serm. 18. See Chrysost. hom. 6. in c. 2.1 ad Cor. And Greg hom. 39 in Euangel. And Bernard. ser. 1. in ascensione Domini. And Raban. in Psal. 9 Maius fuit Paulum paersecutorem convertere, quam Lazarum de monumento suscitare, ib. Quae miracula tanto maiora ●unt, quanto per haec non corpora, sed animae suscitantur. Gregor. supra.  maiores sanitates, as S. Augustine speaketh, those greater cures and greater wonders wrought amongst us in our Church, even those cures and wonders for which our Saviour and his Apostles did vouchsafe to work minores illas, those lesser cures upon men's bodies.  
For although now adays coeca caro non aperit oculos miraculo Domini, the blind man is not restored to his sight by our Lords miracles; yet cor coecum 〈◊〉 oculos sermone Domini, the blind heart of man openeth the eyes of his understanding, by the efficacy of his word preached amongst us. The carcase that lieth dead in the grave, is not raised up; but the soul that lieth dead, even in the living body, by reason of sins and trespasses, is quickened amongst us, by the preaching of the Gospel: the ears which were deaf before, and stopped at the crying of the poor; the hands which were fast bound and shut from their relief, are open to hear their groans and requests, and loosed liberally for their comfort.  
Witness your own eyes and ears this very day, here at home amongst yourselves, which may hear and see the multitudes of Christ his poor and distressed members; most charitably and carefully relieved in your 
m See the number of these poor, affixed to the Psalm of thanksgiving, sung by the children of the Hospital, upon Monday in Easter week. 1609.  Hospitals, to the great glory of God, the comfort of the poor and afflicted, and the eternal memory of the worthy founders and benefactors of the same.  
Witness abroad the planting intended, or rather already happily begun of our English Colony in Virginia, whither the charity of our late Sovereign of all blessed memory Lady Elizabeth, and of his most excellent Majesty now reigning, assisted with the godly endeavours of many chief and of principal note in this noble City, hath extended, to their great costs, labours, and perils, for the gaining and winning to Christ his fold, and the reducing unto a civil society (as hope may justly conceive) of so many thousands of those silly, brutish, and ignorant souls, now fast bound with the chains of error and ignorance, under the bondage and slavery of the Devil.  
Which being the principal scope of this business, we may with God's blessing assuredly expect the fruits which usually accompany such godly enterprises; as are the honour of his Majesty, whose name shall by this means be glorious unto the ends of the world, the enlarging and further strengthening of his Realms and Dominions, the easing of this Land, which even groaneth under the burden and numbers of her inhabitants, the plentiful enriching of ourselves and our Country with such commodities as she now laboureth with the penury of them: all which, and many other of this sort, I wittingly passover, as having been at sundry times and places, by divers of mor● ability and leisure, commended to your godly considerations: nothing remaining to be said by me in this kind, but that with all thankfulness we acknowledge, and with most hearty prayers we commend to almighty God the happy preservation and continuance amongst us, of that noble instrument of his glory, our most gracious Sovereign Lord King james, by whom he effecteth so powerfully his miraculous works now adays in our Church, to the wonder and astonishment of the world, not wilfully malignant.  
Thus if need were, we could speak, and that without vanity, of the true miracles of our Church: as for those false & fabulous sorts which I have touched, I leave them to those Mirabiliarij, as 
n Tractat. 13. in Euangel. Johannis.  S. Augustine calleth them, our Popish miraclemongers, by which they are descried to be the very limbs of Antichrist, and natural brethren of these old Heretics, the 
o Aug. de haeres. c. 24.  Severians, and the 
p Id. de unitat. Eccles. c. 16. & tractat. 13, in Johan.  Donatists, and therefore those false Prophets of which our Saviour forewarned us, when he said, Beware of false Prophets.  
The fourth instance which I proposed as a note to distinguish the true and false Prophets, is their life and conversation; which answering to true faith and doctrine, is a note of the true Prophet, it being sincere and holy, as otherwise if corrupt, a sign of the false. For 
q Chrysost. ex varijs in Mat. locis, hom. 11.  Indicium mentis operata hominis, a man's work is the manifestation of his heart and mind, and therefore 
r Qui ovium indumento contecti, quod profitentur, infamant, qui aliud docent, quam faciunt, etc., ib.  though he be clothed with the sheeps weed, if he teach one thing and do another, if he be a shame and obloquy to his profession, he is a false Prophet, 
s Ibid.  as Chrysostome rightly observeth from the words of our Saviour, ye shall know them by their fruits.  
Hear then if I should go about to rip up the lives of the Romish prelates: as there would be no end of it, so the savour thereof would be most unpleasant and offensive to your chaste senses; which I could make evident, not as they do from the slanderous reports of Bolseck, Coclaeus, Staphilus and such companions, against our reverend Pastors, Luther, Caluin, Beza, to whom they were professed enemies: but out of their own writers, and some of them so near, as that they were eye-witnesses of the things which they report.  
Tacitus said long since of Rome heathenish, 
t Quò cuncta undiqueatrocia ac pudenda conflu unt celebranturque Annal. l. 15.  That all shameless and heinous enormities ran into it, as into a common sewer, which Theodoricus of 
u Cum Nilo portenta paris, nutris crocodilos, etc. de scisma l. 3.6 41.  Niem one attending sometime on the Pope, maketh good upon Rome popish applying certain verses unto it, wherein it is compared with Nilus which bred monsters, and nourished Crocodiles. And there Saint Bridget affirmed, that she heard the blessed Virgin saying to her Son, that 
x Roman esse feracem agrum: respondisse vero christum, est, sed zizaniae catalogue. test verit. ton. 2. pag. 800.  Rome was a fruitful field, to whom Christ should answer, it was so indeed, but the fruitfulness thereof consisted in tars. 
y Epistol. 20.  Petrarch calleth it the mother of all Idolatry, the refuge and Sanctuary of all errors. 
z Ministri christi sunt, et serviunt Antichristo. ser. 33. in Cantica.  Bernard's complaints are not so many, as just; he saith of the whole Clergy, that in name they are the Ministers of Christ, but in very deed the Servants of Antichrist, whose sins were grown to that height, as 
a Vitia nostra eo crevere, ut vix apud deum misericordiae locum nobis reliquerînt, in vita Marcel. 1  Platina one of the Pope's Secretaries reporteth, that they scarcely left any room with God for his mercy. Now all these, and many of this sort put together, say no more than what Pope 
b Nos scimus quod in hac sancta sede, iam annis aliquot multa fuerunt abhominabilia etc. Nec mirum est, quod infirmitas a capite in membra, a Papis in minores prelatos derivarit, etc. paralipomen ad Chro. Abatis usperg.  Adrian the sixth gave his Legate in charge to confess before the States of Germany at a meeting of theirs, that Rome had for many years together offended, and that many ways, and that all 
c Plurimis. nunc annis graviter multisque modis p●ccatum esse Romae, et inde a Pontificio culmine malu● hoc atque luem ad inferiores omnes ecclesiarum Praesectus defluxisse. Slei dan Commentar. l. 4.  this corruption, and infection, flowed from the Pope, as from the head unto the inferior and lower prelates; according with the Prophet jeremy, c. 23. vers. 15. From the Prophets of jerusalem, is wickedness gone forth into all the Land.  
Habetis confitentem reum, ye hear the Pope answer guilty to the crimes objected, what need then have we of any more witnesses? If 
d Decima nota est sanctitas vitae Auctorum sive primorum patrum nostra religionis. De notis Eccles. li. 4 cap. 13.  sanctity of life, especially of chief Pastors, be a note of the church, as Bellarmine saith, than a contrario, the wicked and abominable life of our Romish prelates, argue sufficiently that they are the false Prophets of which our Saviour gave us this watchword, beware of false Prophets. Whereby it appeareth what may be inferred upon that Antecedent, which 
e In his preface to his Detection of Master jewels errors & lies.  Thomas Harding himself maketh and acknowledgeth. What if Popes have suffered great Princes and monarch to kiss their feet, to hold their Stirrups, to lead their Horses by the Bridle? What if a Pope showed himself cruel and without pity, in suffering Francis Dandalus the Venetians Ambassador to lie under his table like a Dog, whiles he was at dinner? What if Pope Alexander used Frederick the Emperor more proudly, than became a man of his calling? What if the Popes at certain times cared not, or, for the wretchedness of Man's ill inclination could not, or for great considerations would not utterly purge the City of Rome, of Courtesans and Brodel-houses? What if the life of many Priests, Bishops, Cardinals yea of some Popes also, hath justly deserved to be reproved? must this now be made a good argument; some of their lives were sinful, ergo their Doctrine was false? Not so M. Harding, we conclude not so, but we infer out of 
f Hom. 11. ex variis in Mat. locis.  Chrysostom and 
g De notis Eccles. l. 4. ca 13.  Bellarmine: the lives of many your Popes and chief praelats, were most sinful, flagitious and heinos: therefore they were no sound members of the true Church; but such false Prophets, as being clothed with Sheep skins, are notwithstanding inwardly no better than ravening Wolves.  
How then cometh it to pass (beloved in the Lord) that this famous and ancient City of London, the Mother City of the Kingdom, the beauty and glory of the land, is become a cage of these unclean and filthy Birds, and a Den for such ravening wolves, as thirst after nothing more than your blood, and that not of the body alone, but much more of your souls? 
Gal. 3.1.  have ye been delivered from the bondage and darkness of Egypt, into the glorious liberty of the Sons of God, and sunshine light of the Gospel, to return again in your hearts, into bondage and darkness, more than Aegyptiacal? Shall I demand with the Apostle, Who hath bewitched you that ye should not obey the truth? Are they these popish Sirens, with their alluring songs of hope, and expectation of a golden day, so long expected, and so hopefully conceived in the declining age of that most renowned Q. Lady Elizabeth, our late Sovereign? But the tune of that Song is altered, (God have the glory for it) & they lament anotherwhile (and so may they ever) with O spes fallaces, O our deceitful hopes, our vain dreams, our idle imaginations: 
h D. Bishop in his Epist. to the King.  the state is now settled (they say) and so let it be, O Lord, even for ever and ever) and a continual posterity is like to ensue of one nature and condition, Amen Lord jesus. Is it the splendour of their miracles, which so long have dazzled the eyes of the World? but these are convinced to be false and fabulous; or no better, than the workings of Satan, and illusions of Antichrist. Is it the sincerity of their doctrine? but that is no better than the Beggar's cloak, patched together of old heresies, long since condemned by the Catholic Church, as in part hath been showed, and may as easily be proved in the rest. 
i See Faxa sacrae panitentiariae.  They rob God of his honour, and give it to stocks and stones: they take Christ his office from him, and join Saints with him in his Mediatorship, God's sacred word is but a babble with them; and of no worth, in regard of their traditions, and unwritten verities: their religion is the high way to Atheism, and all impiety; there being no sin so heinous, so enormous which they dispense not with by their indulgencies: and pardon by their absolutions, incest, rapes, murders, vows, perjuries, all venial, so money be not wanting.  
Their profession is known to be the dethroning and murdering of princes: and for their practice it is the utter overthrow of civil states, and societies, by swearing and forswearing, by equivocating and dissembling, taking a-away all truth and sincere dealing from amongst men. As for their life and manners; no puddle is more impure than this sink: 
Rom. 1.26.28. et v. 21.  and that by the just judgement of Almighty God, God giving them up to vile affections, and to ● reprobate mind because that when they knew God, they glorified him not as God, neither were thankful, as the Apostle speaketh of the Gentiles, and is as truly verified in the Romanists.  
So that if any man here present, will still be misled & seduced by the false Prophets, notwithstanding the warning that hath been given, I must pronounce of him, (though with much grief of heart) that he is guilty of his own blood, 
Eccles. 33.4.  his blood be upon his own head; for my part, I say, as 〈◊〉 is in the Prophet, for the integrity of my conscience, & discharge of this duty, liberavi animam meam, I have delivered my own soul, now look ye to it.  
But for you (beloved in the Lord, of whom we have persuaded ourselves better things, & such as accompany salvation) stand fast, I beseech you, in the bowels of Christ, in the Doctrine of the Prophets and Apostles, which ye have received, grounded upon Christ the Cornerstone, and sealed unto you with his blood, and with the blood of his holy Martyrs in all ages; and beware of false Prophets, beware of these Sheep-skined wolves: try their spirits, examine their faith, look into their manners: by these fruits you may know them; and knowing them, avoid their steps which lead to hell and destruction. Which that ye may be able to do, that God of mercies, and father of all goodness, which commanded the light to shine out of darkness, enlighten the eyes of your understandings, confirm you with his grace, and guide you with his holy spirit amidst the storms of these last & perilous times, that so in the end ye may arrive at the haven of all bliss and happiness. Amen.  
FINIS.