Tvvo learned sermons. The one, of the mischieuous subtiltie, and barbarous crueltie, the other of the false doctrines, and refined hæresis of the romish synagogue. Preached, the one at Paules Crosse the 5. of Nouember, 1608. The other at the Spittle the 17. of Aprill. 1609. In the first, are examined diuers passages of that lewde English libell, written by a prophane fugitiue, against the Apologie for the Oath of Allegeance. In the seconde, are answered many of the arguments published by Rob. Chambers priest, concerning popish miracles; and dedicated (forsooth) to the Kings most excellent Maiestie. By Robert Tynley, Doctor of Diuinitie, and Archdeacon of Ely.

A SONG OF DEGREES. A PSALME OF DAVIDS.

PSALME 124.

VERS. 1. If the Lord had not beene on our side (may Is∣rael now say.)

2. If the Lord had not beene on our side, when men rose vp against vs.

3. They had then swallowed vs vp quicke, when their wrath was kindled against vs.

4. Then the waters had drowned vs, and the streame had gone ouer our soules.

5. Then had the swelling waters gone ouer our soule.

6. Praised be the Lord, which hath not giuen vs as a pray vnto their teeth.

7. Our soule is escaped, euen as a bird out of the snare of the Fowlers: the snare is broken, and we are deliuered.

8. Our helpe is in the name of the Lord, which hath made heauen and earth.

TO enter into a discourse concer∣ning the title of this Psalme [A Song of Degrees] common to the foure Psalmes immediately going before this, and to the ten ensuing after; were (as I suppose) more ea∣sie to obserue the varietie of opi∣nions old and new, then to come to a knowledge of the truth therein.

The Iewish Rabbinsa 1.1 (whose manner is, when matters are obscure, like Painters and Poets, to come and faine any thing) obserue, that there were fifteene steps or degrees, in a part of the Temple, appointed for men; when women had their place below: to which fifteene steps, these fif∣teene Psalmes of degrees had a reference.b 1.2 Others thinke they were so called, because they were wont to be sung by the Priests and Leuites, vpon certaine 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 1.3 Some expound them historically, by way of Ascensions, (as the word signifieth) namely, of the children of Israel, ascending vp to Ierusalem, in returning from their capti∣uitie; to the memorie of which benefit, they were princi∣pally consecrated.d 1.4 Some mystically, of Gods children, profiting in this world of their peregrination, rising from sinne to grace, and ascending by degrees from vertue to vertue, vntill they appeare before God, in the heauenly Ierusalem. In which current, the ancient Fathers run, for the most part.e 1.5 Some of an higher tune or note, whereun∣to they rose, in lifting vp their voices, when they sung them.f 1.6 Last of all, some in regard of the excellencie of that dittie, expounding the word, of excellencies. A song of excellencies, that is, an excellent song, like that Song of Songs, that excellent Song of Salomons.

Howsoeuer, I take it, the matter is not great, nor wor∣thy any curious enquirie after the name, so long as wee a∣gree in the substance and matter of the Psalme: that it is indeed an excellent Psalme, describing in liuely colours the state of Gods Church vpon the earth, so exposed to e∣nemies, as that sometime, like a generall deluge, they are ready to drowne it, vers. 4.5. sometimes like sauage beasts, to teare it in peeces, vers. 6. yea not making any bones of it, to deuoure and swallow it vp quicke at once, vers. 3. sometimes like craftie fowlers, with ginnes and snares to

entrap it. vers. 7. So malitiously are they bent, so fu∣riouslie are they incensed against it. vers. 3. But that God, who by his power made heauen and earth, and by the same his power, ruleth it still, as best pleaseth him, vers. 8. was euermore at hand, thereby vpholding it; and at one side thereof; and then no matter who is a∣gainst it. vers. 1.2. Maugre their wrath and malice, they could not preuaile, for they lost their prey, vers. 6. The godly escaped as a bird out of the snare, and were deliue∣red, vers. 7. What remaineth then, but that the Lord be praised for this their deliuerance. vers. 6. For he was their onely helpe then; and in his holy name they will set vp their rest. vers. 8.

I haue, after my Country manner, briefly analized, and paraphrastically, in few words, deliuered you the sense and meaning of the Prophet in this Psalme: which howsoeuer it spread it selfe like a most fruitfull tree, into many bran∣ches; my purpose is, omitting others, to make choice of these points, to insist vpon: 1. The subtiltie of the aduer∣saries of the Church, in laying snares to entrap it, as fow∣lers doe to catch birds, out of the 7. verse. 2. Their crueltie, in seeking to teare it in peeces, yea to swallow it vp quicke, as some cruell beasts doe their prey; or, as mighty inundations, ouerflow whatsoeuer commeth in their way, out of the 3.4.5. and 6. verses. 3. The cause producing these effects of subtiltie and crueltie in these aduersaries; namely, their wrath; out of the 3. verse. 4. The deliuerance of the Church from her enemies, not∣withstanding their craft and crueltie, by the omnipotent power of almighty God; out of the 1.2.6. and 7. verses. Last of all, the dutie performed for this deliuerance; praise and thanksgiuing to the Lord, verse 6.

1. First therefore of the subtiltie of the enemies of the Church; wherein the holy Prophet likeneth them to fow∣lers, laying their snares so couertly, shadowed ouer with en∣tising baits, that they draw and allure the silly bird, the

Church, vntill she be brought within compasse of the net, and so become the fowlers prey.

A wile as ancient as the world is old, and plotted by the father of wiles the Diuell, against the Church, when shee was in her infancie, in Adam and Eue, our first parents in Paradise: whose happinesse in that state of innocencie, and felicitie in a garden of all delightfull pleasures, the enemie of mankinde subuerted, by a trap of more surpas∣sing happinesse in shew; deliuering to the woman the for∣bidden fruit,* 1.7 so canded with the entising hope of Eritis si∣cut dii, Ye shall be as Gods, that she forgat Lord and Loare, God and his Commandements, taking and eating it, and giuing it to her husband; wrapping him in the same snare with her selfe; whereby, both of them, with all their succee∣ding posteritie, were made their enemies pray. Whil'st they would be as Gods, they cease to be as men, compa∣red now to the beasts that perish;* 1.8 not continuing in ho∣nour, wherein they were created; but inthralled to death, by transgressing the Commandement. Such now is the end of one and all of vs.

The Nimrods and Fowlers of the world (to make good the old prouerbe,* 1.9 Like Master, like Seruant; and, As the mother is so is the daughter) do heerein resemble the nature of their father the diuell; transforming themselues into all shapes, and laying their ginnes to catch the simple and in∣nocent. Witnesse Ioab, who taking Abner aside, vnder pretence to speake with him peaceably, smote him vnder the fift rib, that he died, 2. Sam. 3.27. And incouraging himselfe in this mischiefe, not long after, hee greeted A∣masa with the like salutation, enquiring after his welfare, Art thou in health, my brother? and taking him by the beard with his right hand to kisse him, but with the other, shea∣thing his sword in his bowels, 2. Sam. 20. vers. 9.10. Iudas his Aue Rabbi, God saue thee, Master, was much like this treacherie; and his kisse, whereby he betraied his Lord in∣to the hands of them that sought his blood, Luc. 22.47.

So cunningly and as commonly, are the sugred names of friend and Brother, Lord and Maister, made snares for mischiefe, Cum venena Latent circumlita melle verborum,* 1.10 whilst the poison (saith Isidore) lyeth hid, spred ouer with the hunnie of sweet words, the imposter making a shew of vertue and honestie, vntil hee get within a man, and fetch him ouer.

For this they learne by experience, as Chrysostome ob∣serueth in a treatise against the Gentiles; that hee which wil deceiue, must set a good face vpon it; and make the matter seeme, at least wise probable; else were they not their crafts-master: for as the commicall Poet saith, doli,* 1.11 doli non sunt, in aestu colas, guiles are no guiles, if deceite cloake them not:* 1.12 and malum maximum si id palam proue∣niat; no greater mischiefe then if they bee seene. For ther∣by the pray is lost, and they goe home emptie-handed; as fowlers doe, when the birds espie the net.

But there lyeth the skill, to spread the net, that it ap∣peare not; that the baite hide the hooke: wherin, how wel the aduersaries of our Church haue profited, let the Iesu∣ites of our times testifie for all the rest, whose verie name serueth for nothing else, (as by their practise is euident;) but as Hierom writeth in the like case, fraudem facere,* 1.13 to cir∣cumuent vs. So farre are they from that Dooue-like sim∣plicitie; to which, the Lord Iesus (and from whome they would deriue their name,) exhorteth his Disciples, Math. 10. verse 16.

There are that haue branded them with this marke.* 1.14 There is not in the world any beast more subtill then is the Ie∣suite; not the Fox, which Chrysostome in his 19, Sermon de∣scribeth thus: Vulpis calliditate Potens, inuentrix doli, frau∣dis artifex, simulationis magistra, simplicitatis vacua,* 1.15 ple∣nastrophis. Change the name & you may render it thus: the Iesuite is a beast, powerfull in craft, an inuentor of guile, the artizen of deceite; maister of fauning, deuoid of sim∣plicitie, and full of wily subtiltie.

For whereunto tendeth it, that one Iesuite must bee cal∣led by so many names?* 1.16 as Garnet that moste treacherous Prouinciall Wallye, alias Darcie, alias Roberts, alias Farmer, alias Philips? Is it not, that going masked vnder so may names, as vnder so many visards hee may the more securely lay his snares to entrap vs? what is their drift in transforming thēselues into as many shapes as they meete with obiects? now a Courtiour, then a Cittizen; heere a countrie Gentleman; there a coūtrie Swaine: sometimes a Seruingmā; a swaggerer, Pot-companion; another while a Priest; in a word euerie man for euerie bodie, a quilibit for a quolibet, a Polipus for all orders and degrees? Is it not, that by this meanes, they may come within men of all sorts; insi∣nuate themselues into their companies; creepe into their bosoms; prie into their hearts; that so they may more easi∣ly beguile them vnawares.

But of all their Wiles, I commend vnto you, the Aequi∣uocating Sibboleth,* 1.17 the verie forge of lying and deceit; which bewraieth them by their speech, to bee no other then false faining Ephraemites. By this they affirme and deny, sweare and forsweare, and all with a breath: they are Priests, and they are no Priests, that is to tell you, they say Masse, and they say not Masse, that is, in Pauls Quier or in Westminster Quier. When they talke with our Magistrates, they speake as to the Walles; for men with them are no men, and all by vertue of this mixt proposition: their Gorgons head, (a point in Logicke which Aristotle neuer taught, and the ancient schooles knew it not) wherby they goe beyond the course of nature, making things meerely contradictorie to subsist.

Let mee trouble your patience with one instance, which shall bee worthy your obseruation. When a Recu∣sant shall sweare; for example, in taking the Oath of Alle∣geance, according to the expresse words of the Oath, and accor∣ding to the plaine and common sense and vnderstanding of the same words, without any Aequiuocation, or mentall euasi∣on

or secret reseruation whatsoeuer. Could it be imagined that any shifting or cauelling wit should bee able to finde a starting hole in the same, to winde himselfe out of it? yet beholde an English Catholike (as hee nameth himselfe) but indeede the verie fierie match of this state and king∣dome) in a letter written to a friend of his; hath (as hee would beare others in hand) found a meanes to auoid the force of this Oath, by Aequiuocating: as namely where it is said That the Pope hath no Authoritie to depose our King,* 1.18 nor to dispose of his Kingdomes, & so forward what concerneth the Pope: true saith he, Without iust cause; or directly hee cannot; or in some such like sense. When as the deponent, sweareth directly against all, and euerie such mentall eua∣sion and secret reseruation whatsoeuer; and that hartily, and wittingly, and truely; or else, let him refuse the Oath, and not sweare at all.

Heere is the verie quintessence of this cogging Artt: he recusant taketh the Oth according to the expresse words; not so saith our English Catholike, but hee must Aequiuo∣cate: the Recusant followeth the plaine and ordinarie sense and meaning of the words; our English Catholike teacheth him to keepe somewhat in his minde, by secret reseruation: the Recusant abiureth and sweareth against all mentall euasion; our English Catholike instructeth him to make escape, by his mixt proposition; expressing a part of his minde by word of mouth, and reseruing an other part in his heart. Whether this bee to make ship∣wracke of Faith and a good conscience, malitiously and of set purpose; by open and manifest periurie, let any man iudge, which doth not wilfully shut his eyes against the noone-light? and being past feeling, is by Gods iustice giuen ouer to a reprobate sense.

Ye see the foulers of our times; their nets, their sleights, their wiles; wherein they goe beyond the Foxes in subtil∣tie in hunting after their prey. What remaineth, but that wee humbly desire our vigilant Magistrates, (to whome

the charge of the Lords vineyard is committed) to take these Foxes both great and small: for what doe they else, but spoile and destroy our vines, which God hath placed amongst vs, in this fruitfull soile? And that wee our selues setting their snares before our eyes, carefully shunne and auoide them, which else will bring vs to perdition both of body and soule. And this of the subtiltie of the aduer∣saries of our Church.

2 The second circumstance and propertie, whereby the Prophet describeth them, is their crueltie; in renting and tearing Christ his flocke, and swallowing them vp quicke, as cruell beasts doe their prey.

It is not a new face of the Church; or proper to those daies and seasons, onely, which our Sauiour setteth foorth to our view.* 1.19 Mat. 10.16. Behold I send you as sheepe in the middest of Wolues, For in that, our Sauiour speaketh in a time, neither past nor yet future to come, but in the pre∣sent (I send you) he thereby giueth vs to vnderstand, that the dangers which are imminēt to his sheepe, conuer∣sing amongst wolues, are alwaies present with them; there beeing no season wherin they are free from their rage and crueltie: whether wee call to mind the times past, or con∣sider what now is or heereafter shall ensue. In hoc seculo, in his diebus malis, in this world of wickednesse (saith the Godly Father Saint Augustine) in these euill daies,* 1.20 wherin sinne hath got the vpper hand; the Church, as a stranger and Pilgrime, holdeth on her course, sustained by Gods holy spirit; not onely, euer since Christ and his Apostles conuersed heere vpon the earth; but euen from the time of Abell the righteous, whose blood, his cruell brother Caine spilt vpon the earth. So ancient is the crueltie of these Wolues and rauenous beasts, preying vpon Christ his Flocke; and so continuing from time to time as their rage and rauenous appetite hath edged them for∣ward.

By the furie of these Wolues, the holy Prophets were

consumed, from Abel vnto Zacharias;* 1.21 yea our Sauiour himselfe was made a pray vnto them; whose example ser∣ued to instruct his flocke, in all ages, what they were to expect, and trust vnto. For the disciple is not aboue his ma∣ster, nor the seruant aboue his Lord, Matth. 10. vers. 24. And if they haue done these things to the greenetree, what shall be done vnto the drie? Luke 23. verse 31. The Apostles of our Sauiour, the rammes and bell-weathers of the flocke, haue all, in a manner, verified the words of their master: and what the condition of the Saints was in the Primitiue Church, the Author to the Hebrewes reporteth vnto vs: Some were racked, some tried with mockings, bonds, scourgings,* 1.22 imprisonment; some stoned, some hewen asunder some slaine with the sword. With which exquisite torments, and many moe of like sort, the crueltie of these Wolues could not be sa∣tisfied; but as Tacitus in his Annales recordeth,* 1.23 Pereunti∣bus addita ludibria, The Saints of God suffering martyr∣dome after this cruell manner, were further made laugh∣ing stockes to the world; in being clad with skinnes of wilde beasts, and so exposed to the tearing and renting a∣sunder by dogges. 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 serued in vsum nocturni luminis, for men to see by in the night, by the flames, wherein their bodies were consumed. Eusebi∣us goeth yet further, that the numbers in some places grew to be so great, that the executioners fainted with wea∣rinesse, in their making hauocke, though one succeeded after another; and that the edges of their swords and ax∣es, were dulled and made blunt with the multitude of the slaine bodies of the Saints; which he taketh not vp by way of credit, vpon other mens report; himselfe was an eie witnesse of it, in Thebais of Egypt.* 1.24 So cruell was the rage of these rauenous beasts, in these ten persecutions, vnder the Romane Emperors.

From which, if we suppose that the ages following were

free,* 1.25 we erre and are greatly deceiued. Dilatat Behemoth caudam suam in fine mundi nequius. Behemoth (saith S. Gre∣gorie) enlargeth his taile (wherein lieth his strength) more wickedly now in the end of the world;* 1.26 The Diuels wrath waxing greater in these Wolues his instruments, by how much shorter he knoweth his time is to wreake his malice vpon 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. &c. The Church being in peace and rest from Pagans and Infidels, sed non profectò à filiis,* 1.27 but in sooth not secured of her owne children, nor of them of her owne house, yea most infested by them: For who are they, that for these many yeeres haue made hauocke and spoile of the Church, but such as would be tearmed,* 1.28 I say, not only Pillars, as were Iames, and Cephas, and Iohn; but the very heads of the Church, Christ his Vi∣cars vpon earth (as they stile themselues) 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 Iesus,* 1.29 as the Spirit testifieth in the Reuelations. Witnesse, amongst many others, the Albigenses, against whom Innocent the third so proceeded by his censures, that in one Towne of theirs, 17. thousand of them were put to the sword, without any respect had, of age, sex, or degree: and in another Towne, one hundred and foure∣score consumed together in one fire, because they would not abiure the faith of Christ,* 1.30 as Antoninus reporteth: wit∣nesse the Protestants in Germanie, against whom, Paul the third excited Charles the Emperor, instigante Paulo, saith Genebrard their Chronologer; who, for the better managing of that warre, assisted the Emperor with an Army out of Italie, of ten thousand foot, and fiue hundred horse, vn∣der the conduct of his Nephew Octauius Farnesius, who was so confident in his forces, that departing out of Italy, he boasted before hand, that he would make such a slaugh∣ter in Germanie, that his horse should swimme in the blood

of the Lutherans, as Iohn Sleidan is Author. Last of all,* 1.31 not to stand vpon examples, which in this kinde are infi∣nite; witnesse the slaughters and butcheries Factionis Hu∣goniticae, of the Hugonites in France,* 1.32 as Natalis wronglie tearmeth them; of whom, to the number of sixtie thou∣sand, perished at Paris, and in other Cities of France, what time the Admirall was murdered: and in the ciuill warres, not so few as twelue hundred thousand, naturall French, are numbred to haue beene slaine: in which combustions, the Popes of Rome were the very Alastores and Apollyons,* 1.33 the fire-brands of these mischiefes.

With whose flames, if this our natiue Countrie haue not in like manner burnt within these late yeeres, it was Gods watchfull eie ouer our Princes and vs, which extinguished the sparkes whil'st they were enkindling; and not want of malitious crueltie in them, who were alwaies ready prest to minister fewell to these flames. The Buls of Pius 5. Gregorie the 13. Sixtus the 5. testifie as much, breathing out fire and sword against our late Souereigne (whose me∣morie shall be blessed in all posteritie) and by their loud lowing, calling in forraine powers against our Land, and exciting disloyall subiects; as were Tichborne, Parry, Squier, Walpoole, and such like, to treacherous conspiracies at home: some of which conspiracies, howsoeuer our En∣glish Catholike (hauing made his forehead as the Adamant) in his letter before mentioned,* 1.34 tearme Ridiculous falfe de∣uises, and monstrous fictions, made against some Priests, to make their whole companie and cause odious: yet our Tribu∣nals, and benches of Iustice and Iudgement, haue con∣uinced euidently this shamelesse vntruth; and the Secular Priests haue likewise published as much,* 1.35 concerning these treacheries, to all mens view. So that now it necessarily ensueth, ex ore proprio, from the confession of our Aduer∣sarie, that the companie of these Iesuites, and their whole cause, is iustly odious both to God and man, for their treacherous and bloody designements.

From which aspersions, in like manner, the two Breues of Clement the 8. will not be purged, although this Impo∣stor wash them with niter (to vse the words of the Prophet) and take much sope to him.* 1.36

For most euident it is, that Catesby that Arch-Traitor, laid vpon them the foundations of the Powder-treason, in his conference with Garnet;* 1.37 arguing from their authority rightly and strongly, that if it were lawfull not to receiue his Maiestie, that now is, or to repell him, as the said Breues did import; then it was also lawfull to expell or cast him out. Which was endeuoured with no lesse labour, then it was appre∣hended by hope to bee effected by powder, from the vault: by which most barbarous stratagemme, like raue∣nous beasts, they would haue swallowed vs vp quicke, and ouer-whelmed vs with a flood, but not of water: thunder∣claps of powder, and streames of fire, should haue beene the swelling waters, which should haue gone ouer our soules.

* 1.38C. Caligula, that monster of mankinde, for his cruelty more then sauage, is famous for a wish, that in his blood∣thirstinesse he conceiued against his subiects 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 then was euer that of Caligula: For heere not the Prince (with whom, vnder God, is stored vp all power of life and death) is plotting against the subiect, but the subiects against the Prince: and that not in heart only wishing, but by their practises labouring, yea in a manner effecting, not the ruine of a famous Citie, but of a flourishing Kingdome; and not of the Kingdome, the Common-wealth alone; but of the Church also: in both Church and Common-wealth, ai∣ming, not at the members without the head, but iointlie at both together, members and head also: not with the stroke of a sword directed by mans hand, in whom still resideth mercie, but by the mercilesse element of fire: and

that not ordinarie, consuming by degrees, but the extra∣ordinarie inuention of the diuell, ministring that kinde of fewell to mans rage, which swalloweth vp at one breath, and as it were at one mouth-full, whatsoeuer standeth in the way.

The holy oile, wherewith his sacred Maiestie was in∣thronized into this royall Kingdome, should haue beene no protection to defend him from the rage of this fire; though the Prophet, in Gods person, had before expresly charged, Touch not mine anointed; the Law prouided,* 1.39 that men should not take the damme with the yoong. Doth God take care of birds,* 1.40 as the Apostle reasoneth in the like argument? or was it written for our sakes? And yet in this share, the mother must haue perished with the sonne; root and branch together had beene consumed in this combu∣stion. Gods iustice would haue spared Sodome, had there beene found in it but ten righteous:* 1.41 but rauenous furie had so possessed these beasts, that whom themselues dee∣med iust, must haue perished with the rest. The height of Maiestie adorned with so many peerelesse vertues, of lear∣ning, wisdome, godlinesse, temperance, iustice, clemency; the matchlesse Vine, with her tender plant, the future hope of our succeeding age; the noble Peeres, the most reue∣rend Bishops, the wise Counsellors, the graue Sages of the Land, the Knights and Burgises, and Officers of all sorts; all together, at one instant,* 1.42 must haue mounted vp into this firie Chariot (as Hoffaeus that bloody Iesuite was wont to say) that so their soules might haue beene harrowed into hell, if these Gunpowder-powder-inginers had been their Iudges.

In this treacherieso cruell and barbarous, as Impudency it selfe would be ashamed, I say not, to excuse, but, once to extenuate the hainousnesse of the attempt; see how our English Catholike plaieth the part of a diligent Aduocate, alleging the tribulation of Catholikes in our state and go∣uernment, meerely for conscience and Religion (of

which he greeuously complaineth in sundry parts of his Letter) for the cause of this wofull attempt (to vse his owne words) in these vnfortunate gentlemen.

Wherein, to passe ouer the ingratitude of this vnwor∣thy person towards his gratious Maiestie (of whose cle∣mencie, not only the Recusants in generall, but many of the Popish Priests haue been, and still are partakers in great measure) I say only this, and that in a word, and I speake it in the sight and hearing of Almighty God, that if to bee a Rebell and a Traitor, be all one with a Catholike; and if due execution of iustice, be pressure and tribulation; then I willingly acknowledge, that some Catholikes in England haue perished vnder this pressure and tribulation. As for others, which suffer pecuniarie mulct in goods, or bodily restraint, or losse of Countrie by banishment; let him bee pleased to call to minde the fires and gibbets in Queene Maries daies, by which more innocents perished in some one or two yeeres, onely for profession of the Gospell, without the least imputation of treason, then Popish Trai∣tors of all sorts, suffered in 45. yeeres of our late Soue∣reigne, and in the six ensuing of his Maiestie that now is; when as our holy Martyrs would haue reckoned it for great fauour, to haue gone away with life and limme, whatsoeuer became of their goods and natiue Country.

Away then, euen for shame, with these foule blots and staines of crueltie and persecution: the milde and gentle aspect of our mercifull King admitteth them not; neither are they found in our State: they are the vnseparable markes and badges of the Romish Synagogue, as you haue heard; and of these holy Fathers, who rather succeed Ro∣mulus in murders and slaughters,* 1.43 then S. Peter in feeding Christ his flocke. And this be spoken of the cruelty of the Aduersaries of the Church.

3 I come now in the third place, to discusse the cause which produceth these effects of subtiltie and crueltie in the aduersaries of the Church: wherby they seeke and

indeuour the subuersion and ruine thereof.

The Prophet layeth it downe in the third verse. They had swallowed vs vp quick when their wrath is kindled against vs. Wrath then was it that quickned the wits, and sharp∣ned the rauening appetites of these enemies; making thē so wily in theirsnares; so powerfull in their forces; and all to the perdition of the silly and weake Lambes of Christ his flocke? An affection by nature incident in a man, but as Bernard well noteth, Sermon. 13. vpon the 91. Psalme. abutentibus bono naturae, grauis perditio est, & mi∣seranda pernicies: men abusing natures good, it becom∣meth a miserable ruine, and heauie perdition; not to men onely, but to things also without reason, yea without sense too.

Aspice nobilissimarum ciuitatum fundamenta vix notabilia,* 1.44 Behold saith Seneca the foundations of most noble Ci∣ties, hardly to bee discerned, such is their desolation, has i∣ra deiecit, it was wrath that cast them downe, and made them leuell with the ground. Consider countries and re∣gions made desolate places, for many miles together; has ira exhausit, it was wrath, that in this manner drew them drie, and made them void without an inhabitant. It was wrath that put the instruments of crueltie into the hands of Simeon and Leui those Brethren in euill,* 1.45 whereby they put Hamar and Shechem with their people to the sword; and sacked their Citie after they had receiued circumci∣sion, breaking thereby the bonds of promise, and the very seale of their faith. And therefore most true is that verdit which the wise King hath giuen of this vnbridled affecti∣on; Prouerb. 27.4. Anger is cruell, & wrath is raging. And Saint Chrysostome in his 29. Hom. to the people of Antioch, as if he had foreseene the powder-Treason, ira ignis vehe∣mens omnia deuorans, anger is like a mightie fire cōsuming all things. And Saint Augustine Ser. 1. De tempore, Iracun∣dia bestia crudelissima, wrath saith hee, is a moste cruell Beast, renting and tearing with her teeth: consonant with

our Prophet in this place. With whome accordeth Saint Basil in a Sermon of this argument, comparing it to the swelling Waters, of which our Psalmist speaketh. The vi∣olent forces of men inraged with furie, carrie (saith hee) all things before them▪ like floods and inundations. Such a fire, such a Beast, such a swelling water is wrath in a man, posses∣sed therewith: it consumeth, it deuoureth, it ouer-whel∣meth al things, and therefore no meruaile, when the foun∣taine is so bitter, if the streames issuing from thence, bee so vnpleasant as hath beene declared.

Yet because as Saint Ambrose obserueth vpō the fourth to the Ephesians; Ira motus est naturalis conceptus ex causis, anger is a naturall motion, or commotion rather, concei∣ued vpon some cause: Let vs consider the cause, that ex∣asperated the aduersaries of the people of Israel in such sort, as the Prophet in this Psal. cōplaineth. A learned mo∣dern expositer,* 1.46 rendreth this reasō of it: that Israel hauing obtained a king of the Lord, that went in and out before them; they would no longer put their necks and shoul∣ders, vnder the yoake of their enemies; who before that time had dominion ouer them: vpon this defection, they make out after them with their forces, pursuing them in hostile manner to reduce them to their wonted serui∣tude, as Pharaoh had dealt with them in former times.

A liuely Type of the aduersaries of Gods Church in all ages, wherein wee 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 vpon the admoni∣tion of the Angell,* 1.47 they are gone out of Babilon; or to speake with the Apostle, because they will not, iugumduce∣re cum infidelibus, bee yoaked with Infidels and Heretikes in their errors and superstitions, hauing obtained a Dauid a King of God his Sonne Christ, that holy one, the Lords annointed.

For if there bee any thing in the world that dooth pro∣uoke a man and kindle his affections, it is Religion which

maketh him not only defend to the vttermost of his pow∣er, and with his best endeuours, what he conceiueth to be pure, but also to prosecute with all might and furie, the contrarie sect, to the vtter extinguishing and rooting vp of it, supposing that in so dooing, they fight Gods bat∣tailes. Hence proceeded that deadly fewd betweene the Hebrewes and the Egiptians;* 1.48 they might not eate toge∣ther, for that was an abomination vnto them: between the Iewes and the Samaritans,* 1.49 they medled not one with the other. The Poet obserued as much among the Gen∣tiles.

Immortale odium, & nunquam sanabile vulnus.* 1.50

Hatred without end, and a breach which neuer could bee cured.

—Quum solos credat habendos Esse deos, quos ipse colit.—

Because euerie nation beleeued those onely to bee Gods whome they worshipped. And Iulian 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 beeing spoken by so great an e∣nemie, as was that Apostate, would carrie little credit with it, were it not that the histories of the Church recorded as much of the Nouatians, the Arrians,* 1.51 the Donatists and such like Heretikes against the Catholikes; whome impa∣tience as S. Cyprian noteth, ad hostili a & furiosa odia com∣pulit, prouoked and forced to furious out-rage and deadly hatred.

Heere was that Sword, of which our Sauiour fore-war∣ned. Mat. 10.34. Thinke 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 hee plaieth not well, if hee bee not euer now & then sending abroad his sword into pro∣testant kingdomes, because both Prince and people, are in his censure no better then forlorne Heretikes, past all hope of recouerie and amendment.

To which greeuous imputation wee answer with Saint Paul, that after this way which his holinesse is pleased to call Heresie, wee so worship the God of our Fathers, beleeuing all things which are written in the Law and the Prophets;* 1.52 yea moreouer in the Euangelists & Apostles, to whose iudge∣ment if hee will stand, wee will easily lay this crime vppon himselfe; in departing from the truth of that Gospell, which not only Moses and the Prophets, but our Sauiour and his Apostles preached.

I will not now anotomize, and rip vp the whole body of popish superstition; wherein nature is opposed to grace; Saints merits to Christs his blood; their mediation to his intercession; vnwritten vanities, to the written truth, works to faith, with many such like will-worships, which are after the doctrines of men: let the tryal be made in one point; the misunderstāding wherof so much troub∣leth the Christian world: I meane the natural & ciuil obe∣dience of dutiful subiects towards their lawful princes.

A duetie enioyned by our Sauiour. Mat. 22.22. Giue vn∣to Caesar the things that are Caesars: and seconded by that chosen vessell, the Apostle of the Gentles, Rom. 13.7. Giue to all men their duetie, tribute to whome you owe tribute, custome to whome custome, feare to whome feare, honour to whome you owe honour. Whence are those graue and Reli∣gious exhortations of the holy Apostle Saint Peter. 1.2.13. Submit your selues to all manner ordinance of men for the Lords sake, whether it bee to the King as vnto the Superior, &c and of S. Paul, Let euerie Soule be Subiect vnto the higher powers, Rom. 13.1. The reason of both, is worthy to bee in∣grauen in the heart of the subiect with the point of a Dia∣mond: for the Lords sake saith Saint Peter; for there is no power but of God, saith Saint Paul, with whome concurre the Law and the Prophets; the ancient Fathers of the Church, both in their writings, and in their meetings in generall counsell: which might as easily bee alleged if neede required.

But our Aduersarie acknowledgeth as much, as he doth vs to wit in his letter; namely,* 1.53 that Subiects are bound to obey their Temporall Princes in all things lawfull; and those not only good Princes, but had also; and that not only of feare and flatterie, but of conscience, as the Apostle teacheth, Propter conscientiam, for conscience sake.

Why then ioine we not, as in tongue, so in hand and heart also, and admit the triall of our obedience by the touch-stone of true fidelitie, in taking the Oath of Alle∣geance?* 1.54 Because (saith our English Catholike) besides the exaction of naturall obedience which is lawfull, the Oath con∣taineth diuers other points also, concerning matters of Catholike Religion, which are vnlawfull. For whereas the Oath is diui∣ded into 14. seuerall parts, 12. of them at the least (as hee a∣uoucheth) touch the Popes supremacie one way or other. As where it is said in the Oath, that the Pope hath no authoritie to depose our King, 2. to dispose of his Kingdomes, 3. to au∣thorize any forraine Prince to inuade or anoy him or his Coun∣tries, 4. or to discharge his subiects of their Allegeance, 5. to giue licence to any of them to beare armes against him, 6. or to offer violence to his person, or gouernment, or Subiects, The assertion of all which points, and other such like specified in the Oath, are (saith he) matters of Catholike Religion.

But who seeth not (whose eies God hath opened to be∣hold the light of his Gospell) that this Religion falsly ter∣med Catholike, vtterly peruerteth the lawfull subiection of people to their Souereignes; and that Hell is not more opposite to Heauen, then the bearing of armes by the sub∣iect against his Prince, raising tumults in his dominions, offering violence to his person, state, or gouernment, is contrarie to his allegeance and fidelitie? Christ (saith S. Chrysostome in his Commentaries vpon the 13. to the Ro∣manes) made nor Lawes, to ouerthrow the state of com∣mon-weales, but that he might the better order and esta∣blish them: but to depose Kings, to dispose of their domi∣nions, to take the Crowne from one, and giue it to ano∣ther,

as men tosse a tenice ball in the Court, from Henrie to Rodulph, and so along; to assoile subiects of their fide∣litie; these and such like, which are after the decrees of latter Popes, ouerthrow the very foundations of King∣domes and Common-weales: which transcendent autho∣ritie, whil'st they assume vnto themselues, by vertue of the Churches censure, they goe farre beyond the bounds and limits of their commission.

For excommunication, being a punishment meerely spirituall, depriueth a man onely of such spirituall com∣forts, as otherwise he should receiue at the hands of the Church: but no way impeacheth his estate in his goods and possessions;* 1.55 as their owne Soto teacheth. And much lesse hath it any force to depose Princes from their thrones, to absolue subiects from their obedience, to war∣rant them to rebell, to say violent-hands vpon their So∣uereignes, or any way to conspire, or worke their death.

Wherefore, let this bee the obedience of such Popish Recusants as refuse to professe their fidelitie by taking the Oath;* 1.56 outwardly to make a shew of it, ad redimendam ve∣xationem, to keepe themselues from troubles and mulcts; yet with these circumstances: 1. Rebus sic stantibus, the State standing so firme, as (God haue the glorie and praise for it) it doth: such an vnion and consent in Prince, Peeres, and all good Subiects, as need not dread the face of all their enemies: and 2. Donec publica Bullae executio fieri possit, that is, vntill they haue got strength enough to make head against their Souereigne: and then downe with him, by open hostilitie, or secret conspiracie, it maketh no matter which, so they haue their watch-word from Rome by the Popes excommunication and deposing of him. But for vs, beloued, which haue otherwise learned Christ, let these seeds of disloyaltie and treason bee farre from our hearts: Let vs giue to our Caesar his feare, his honour, his seruice, his protection, by our bodies, goods, and liues; which are his, were he as wicked as was euer Nero: how

much more, being so good and gratious, so zealous of Gods honour and of his subiects good: Neque enim pieta∣tem subuertic ista subiectio; this subiection (saith S. Chryso∣stome) subuerteth not pietie; nay it confirmeth it more. Neither is this spirituall, but ciuill obedience, due to the Prince ordained by God; not depending vpon the Pope, who exalteth his owne selfe.

Were he placed in his due ranke, Siue Apostolus, saith S. Chrysostome, were he an Apostle, that is, as good as S. Pe∣ter himself, or were he an Euangelist, or were he a Prophet; he were but a Subiect: or if all this serue not, the next words immediately ensuing will order him; Siue quis quis fuerit, or be he what he will be or may be, saith S. Chryso∣stome, if he consist of a soule and body,* 1.57 he must be subiect to the higher Poxers, that is, to the King, or to the Emperour, Gods viue images vpon earth; and acknowledge them for his Lords,* 1.58 as Pope Gregorie the great did Mauritius the Emperor.

Or if these bee matters which concerne Religion, and such as touch the Popes Supremacie spirituall, why doth not our English Catholike bring foorth his proofes, espe∣cially hauing made promise so to doe, in the fore-front of his Pamphlet? But open it, and peruse it from the first page to the last, you shall finde nothing therein, but his owne assertion; the Popes supposition, or at the most,* 1.59 his determi∣nation; the authoritie of Cardinall Bellarmine; and the chiefest learned men of their Church, as he tearmeth them: that is, Herod and Pilate, the high Priests and Elders, the Scribes and Phariseis, with the nation of the Iewes, conspiring against our Sauiour, and seeking false witnesses against him, but finding none. For no better with vs is the credit of the Pope and his Consistorie, his College of Cardinals, and the whole swarmes of his Priests and Friars, in matters concer∣ning their owne authoritie, contrary to the expresse words of holy Scripture.

Yea,* 1.60 but if the Pope haue not this authoritie to proceed

against Princes, by dethroning and deposing of them, for their restraint and amendment, Gods prouidence should be defectuous (saith our English Catholike) for the preser∣uation of his Church. I answer; Nothing lesse. For if S. Peter and his successors were able to gouerne the Church in the middest of al the stormes of persecutions vnder the Pagan Emperors (who laboured by all cruell meanes to root out the very name of Christianitie) without the vse of any such authoritie; how much more easie must it bee for them who claime succession from S. Peter, to gouerne the ship of the Church, when by the commandement of our Sauiour, the windes are ceased, and the stormes are laied? Vnlesse wee shall say, that the Church had not her due gouernment, but was tossed vp and downe with euery waue and puffe of winde, for the space of 1000. yeeres and vpward after Christ, vntill such time as Hildebrand, sur∣named Gregorie the seuenth, lifted vp his Priestly launce (as they say) against Caesars sword, and vsurped the autho∣ritie of decrowning Princes. Which were absurd, once to enter into any mans conceit of common sense or lear∣ning. Yet more then this our English Catholike saith not.

But perchance Matthew Tort, Cardinall Bellarmines Chaplaine, prooueth 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 Iohn 21.15.16. our Sauiour his charge to S. Peter, Feed my Lambes, Feed my sheepe: And out of S. Matthew, c. 16. v. 19. the like saying to S. Peter, I will giue vnto thee the Keies of the Kingdome of Heauen: and whatsoeuer thou shalt binde vpon earth, shall be bound in heauen; and whatsoeuer thou shalt loose vpon earth, shall be loosed in heauen. From whence (saith he) omnes Catholici colligunt, all Catholikes doe gather, that it appertaineth to the authoritie of the high Bishop (hee meaneth the Pope of Rome) not onely to haue power to loose from sinnes, sed etiam à poenis, censuris, legibus, votis, at{que} iuramentis, but from punishments, Censures, Lawes,

vowes and Othes, When it shall make for Gods glorie and the Saluation of soules.

But when, may this [when] euer bee; that God shall bee glorified, by ouerthrowing all lawes, both diuine and hu∣mane? or is any thing more impossible, then that truth should receiue honour from lying & periuries? Is not this to make a lie for God, which holy Iob so much detesteth c. 13. ve. 9. Or in the best sense to do euill, that good may come therby? which whosoeuer shal attēpt, the Apostle pro∣nounceth of them, that their damnation is iust. Ro. 3.8.

Againe, where the Chaplaine auoucheth his exposition of loosing to bee ment, not onely of remission of sinnes, (which wee willingly acknowledge with his Lord and ma∣ster the Cardinal) but also of relaxation, from lawes,* 1.61 vows and oathes, from the authoritie of all Catholikes (omnes Catholici colligunt:) either the ancient Fathers of the Church,a 1.62 Origen,b 1.63 Ambrose,c 1.64 Hierome,d 1.65 Angustinee 1.66 Hi∣lary, andf 1.67 such like are no Catholikes; or else hee fathe∣reth that vpon them, which neuer came within compasse of their thoughts.

Who moreouer ioyntly teach and professe, that the au∣thoritie of binding and loosing, and feeding Christ his Sheepe, was by our Sauiour giuen as well to the rest of the Disci∣ples as vnto Peter; that they all receiued the Keyes as well as Peter; what was said to Peter was said to all, the promise to Peter was common to all: they are the expresse words of these Fathers. So that as yet neither our English Catho∣like, nor the Cardinals Chaplaine haue said any thing to prooue, that the authoritie of binding & loosing, and feeding Christ his Sheepe, belongeth more to Saint Peter and his Successors, then to the other Apostles and their Suc∣cessors; or that the Deposing of princes is a point of Doctrine belonging to the Popes supremacie, more then to the Supremacie of other Patriarkes; and much lesse that it is a matter of Catholike, that is, Apostolike or Chri∣stian Religion, for Subiects in any case at his command

to beare armes against their Soueraigne, or to attempt any thing against his state and person.

By this which hath beene deliuered, I hope it is mani∣fest, not only how repugnant the voice of that Antichrist of Rome is to the voice of christ & his Apostles, in the du∣tifull obedience of Subiects towards their Soueraigne: but also how pernicious Popish Doctrine is to States and Kingdomes, deposing Princes from their Throanes, and arming their Subiects against them.

And therefore howsoeuer the English Catholike in his Letter auerreth,* 1.68 that libertie of Conscience (hee meaneth in Popish Religion) ought to bee as free in this Kingdome, as breathing, and the vse of the aire is common to all: yet the wisdome of our Solomon dooth see, that as one Temple could not containe Gods Ark and Dagon;* 1.69 as light hath no communion with darkenes; Christ no concord with Beli∣al; so neither can the puritie of the Gospell haue any agreement with Popish Superstition.

Our Sauiour himselfe hath deliuered his iudgement in this case. Mat. 12.25. Euerie kingdome deuided against it self shall bee brought to naught; and euerie Cittie or house deuided against it self shall not stand. And what greater diuision then this can be thought in a state & kingdom, then where Po∣tētate is opposed to Potentate? the Pope against the king: Subiect against Subiect: Seruant against Seruant: both walking diuers waies, after diuers Masters. Such diuisions of hearts & affections, cannot but prooue deadly in the end to the body, wherein they shall bee found, bee it ciuill or Ecclesiastical, Church or Common-wealth.

From hence proceed wrath, enuyings, seditions, con∣tentions,* 1.70 murthers; as Mecaenas long since tolde Augustus the Emperor. You may take it from a latter writer; whose testimonie is beyond all exception, as beeing an enemie; and therefore likely to aduise vs no more for our good, then what the force of truth wresteth from him. It is West∣on the Diuinitie professor in the English Colledge at Do∣waie

lib. 3. de triplici hominis Officio. ca. 14. If, saith he, the peo∣ple conceiue an opinion of their King to bee an enemie to their Religion, or to contemne it; what is there that they will not attempt against his life, to the effusion of his blood, iubente religione, & impellēte cos de super numine, vti omnino apud se a∣nimis firmabunt. Religion commanding them, and the God, whom they worship, forcing them therunto, as they are perswaded in their consciences.

Could hee more liuely haue described our Iesuited Ro∣manists, Whose Religion is rebellion, and murthering of Prin∣ces, especially whē their Lord God the Pope,* 1.71 dominus Deus noster Papa (yee know whose saying it is) shall en∣courage and exhort them thereunto? And againe, in the conclusion of the Chapter. Whosoeuer (saith hee) shall consider the infinite hatred, which from time to time, hath passed betweene Heretikes and Catholikes, shall ea∣sily perceiue that it cannot stand with ciuill Policie, that secta∣ries of such contrarie opinions in Religion, should bee fitly con∣ioyned in the same ciuill societie; and that the safetie of the Prince cannot suffer such promiscuous conuenticles, and confu∣sed manners of worship in Religion.

Our English Catholike acknowledgeth as much in his Letter: adding further, that besides internall dangers,* 1.72 which (saith he) are euer consequent vpon such inward diuisions of Religion; if forreine occasions should be offered vs againe (as in former times they haue beene, by forraine warres) wee should not know how to trust the one the other.

Heere is plaine dealing indeede, you heare him now speake plainely, laying aside his vsuall manner of cogging and Aequiuocating: and is there not, iudge ye, great cause, that libertie of their conscience & Religion, which threat∣neth such dangers both to Prince and Countrie, should be as common amongst vs in this Kingdome, as the vse of the aire & breathing is common to all? or rather is there not great neede that the Statutes concerning obstinate Recu∣sants, were put more duely in execution, and not lie shea∣thed

so much as they doe in the scabbard? & that all loyall subiects were sealed like the Seruants of God in their fore∣heads: making open profession by their Oath of their du∣tifull allegeance towards their Soueraigne,* 1.73 which in a cause so conformable to Gods will and command; so behooufull to church and common-wealth; so neerely touching Gods glorie, the peace, safetie and honour both of Prince and People: whosoeuer should refuse, I wish his legs so fettered, though not with giues of yron, and his armes so weakned, though not by drawing one drop of blood; that these Serpents might not bee able to sting, when they most desired; nor these Wolues to prey vpon vs when they most longed.

Thus yee haue the roote from whence spring these bit∣ter fruits of subtiltie and crueltie in the Aduersaries of the church; their wrath kindled not vpon a light & friuolous occasion, but burning with the zeale of Religion, though a zeale not according to knowledge, and religion without due feare of God, and reuerence of man.

There remaine yet two points vnhandled: the one, of the deliuerance of the Church from her enemies: the o∣ther, of the duetie of praise, & thanks-giuing to be perfor∣med for this deliuerance: which (the time beeing so ready to preuent me, and my voice failing) I will fould vp in a word, by way of application to our selues: whome as God hath made examples of his mightie power, no nation vn∣der heauen more, in deliuering vs 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 due∣tie of praise and thankes-giuing to the Lord.

I will not now stand to repeate vnto you our former de∣liuerance; that mirabilis Annus the yere 88. so long before spoken of, for the wondrous effects which it was expected it should produce: it suffiseth, that it was wonderful to vs, when standing, as it were still, wee saw the saluation of the

Lord, fighting his and our battailes, against these, his and our enemies; and chasing them, vntill he had made almost a finall end of them, whom the Pope had blessed, with the name of inuincible.

Neither will I call to your mindes the manifold dangers and treacheries, so oft plotted against our late gratious Souereigne, and in her life, against ours: with which our most noble King that now raigneth, hath beene as freshly assaulted, sithence his entrance into his Throane and Kingdome: of all which, we may say with the blessed A∣postle, From them all the Lord hath deliuered vs.* 1.74

Consider but this day, the birth-day, as I may tearme it, of our Country; in which both Prince and people came as it were anew into the world, deliuered from the dreadfull Powder-vault, the very belly of hell and confusion,* 1.75 as Io∣nah sometime did from the belly of the Whale.

How desperate and bloody was the attempt? How se∣cretly was the snare laid to entrap vs vnawares? When euery man sung to his neighbor, nothing but Peace, Peace, how neere were we brought to the pits brinke? I say not as Ionah did, Yet 40. daies; but yet, not so much as one day,* 1.76 and we should haue beene destroied: when being ready to sinke, God stretched forth his hand vnto vs, as sometimes he did to Peter, and tooke vs as a brand out of the fire.* 1.77

Surely heere was neither want of malice, will, or subtil∣tie in the Aduersarie, in spreading the net, that it preuailed not; nor force of wisdome or deepe insight in any that preuented it: the heart of our most wise and prudent King, how large soeuer it bee, as the waters which couer the sea, yet was it at this time extraordinarily inspired from aboue, when out of a cloud of darke speeches, by the finger of God, he noted and pointed at the treacherie.

And therefore more properly may we take vp this sai∣ing then euer did Israel,* 1.78 who spake it but in a trope and fi∣gure: If the Lord had not beene on our side, may we of England say; if the Lord had not beene on our side, when men rose vp a∣gainst

vs; they had then swallowed vs vp quicke, when their wrath was kindled against vs. But praised be the Lord, who gaue vs not ouer for a prey vnto their teeth. Our soule is esca∣ped as a bird out of the snare of the Fowlers; when our enemies fell into the pit of destruction, which they had digged for vs.

Wherefore, let the praises of God bee alwaies sounding in our mouths, both of Prince and people, old and yong, men and maidens, women and children: let vs all in our places and callings, age and sexes, praise the name of the Lord, which is only to be exalted; not wisdome, strength, or worthinesse in our selues. And let others put their trust in horses and Chariots, in the multitude of their hosts, in the strength of their ships, in the Popes cursings and bles∣sings; but let vs alwaies thinke and say, with our Prophet in the conclusion of this Psalme, Our helpe is in the name of the Lord.

To which most glorious name be rendred all praise, honour and glory, might and Maiestie, this day, and for euer. Amen.

FINIS.

Notes

• a 1.1

  Caluin. & Jacob. de Valent.
• b 1.2

  Luther.
• c 1.3

  Basil. Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.4

  Basil. Arnobius. Hierome. Augustine. Cassiodorus.
• e 1.5

  Caluin.
• f 1.6

  F••emel & Junius.
• * 1.7

  Gen 3.5.
• * 1.8

  Psal. 49.12.
• * 1.9

  Esa. 24 2. Ezek. 16.44.
• * 1.10

  Lib. 3. de sum. bono. ca. 26.
• * 1.11

  Plautus.
• * 1.12

  Chrys. contra gentil.
• * 1.13

  Ad Rusticum.
• * 1.14

  Iesuits Catac. li. 3. fol. 156.
• * 1.15

  Mutato nomi∣ne, de te fabu∣la narratur.
• * 1.16

  Proceedins a¦gainst he late Traitors.
• * 1.17

  Iudg. 1.2.6.
• * 1.18

  Pet. 18.19.
• * 1.19

  Stel. in Luc.
• * 1.20

  De Ciuit. dei. li. 18. cap. 18
• * 1.21

  Matth. 23.35.
• * 1.22

  C. 11. v. 35. &c
• * 1.23

  Li. 15.
• * 1.24

  Eccles. histor. lib. 8. ca. 9.
• * 1.25

  Iob 40.10.
• * 1.26

  Moral. 3••. c. 12
• * 1.27

  Micah 7.6.
• * 1.28

  Gal. 2.9.
• * 1.29

  C. 17. v. 6.
• * 1.30

  Histor. part. 3. tit. 19. c. 1. §. 3. & 4. Li. 4. pa. 1132.
• * 1.31

  Commentar. li. 17. pa. 534.
• * 1.32

  Histor. li. 23.
• * 1.33

  Brutum ful∣men. p. 108.
• * 1.34

  Pa. 34. & 89.
• * 1.35

  Import. Con sid. p. 16. & p. 23, 33, 40.
• * 1.36

  Ier. 2.22.
• * 1.37

  Proceedings, R. 4.
• * 1.38

  ••ueton. in vita
• * 1.39

  Psal. 105.15. Deut. 22.6.
• * 1.40

  Cor.
• * 1.41

  Gen. ••8.32.
• * 1.42

  Lutheranum inuentum ad ignem rapi••nt, vt sic anima e∣ius in curru ignco, ••t loqui∣tur Jesaita Hoffaeus, ad inseros feratur. Hassemmil histor. Iesuitic. ca. 6. pa. 224. P. 6. 7. 41. &c. Pa. 26. 42. & 125.
• * 1.43

  The saying of Pope Adrian, Illine Catalog. testium verit. tom. 2. p. 483.
• * 1.44

  Lib. ••de ira. Cap. 2.
• * 1.45

  Gen, 49, 5
• * 1.46

  Wolf. Muscul.
• * 1.47

  Reuel. 17.4. 2. Cor. 6.14
• * 1.48

  Gen 43.32
• * 1.49

  Ioh. 4.9.
• * 1.50

  Inuenal. Satyr. 15.
• * 1.51

  L. 22.
• * 1.52

  Act. 24.14.
• * 1.53

  Pa. 16.50.
• * 1.54

  Pa. 14.15.16. & 50.
• * 1.55

  De Iure & iusti. li. 1. c. 6. Conclus. 2.
• * 1.56

  Bulla Pij 5. & Gregorij 13.
• * 1.57

  Rom. 13.1.
• * 1.58

  Epist. 32.
• * 1.59

  Pa. 13. 14. 15. 50. 62. 74. 85.
• * 1.60

  Pa. 14.19.85.
• * 1.61

  de Rom. pontifi lib. 1. C. 12.
• a 1.62

  In Mathae.
• b 1.63

  In Psal. 38.
• c 1.64

  Aduersus. Io∣uiu. l. 1.
• d 1.65

  In I••ha. tract 118. & de A∣gon. Christi. Ca. 30.
• e 1.66

  De Trinit. l. 6
• f 1.67

  Chrysost. de sacerdot. lib. 2 Theophilact in Mat. cap. 16 Cypriā de vnit Ecclesiaeseu de simplicitat. praelatorem. Ansel. in Mat c. 16. ver. 19. Beda ibid. &c.
• * 1.68

  Psal. 31.
• * 1.69

  1. Sam. 5.3.4. 2. Cor. 6.14.15
• * 1.70

  Dion. Cass.
• * 1.71

  Glos. in cap. Cum inter. Ex∣trauag. Ioā. 22
• * 1.72

  Pag. 124.
• * 1.73

  Reuel. 7.3.
• * 1.74

  2. Tim. 3.11.
• * 1.75

  C. 2.10.
• * 1.76

  C. 3.4.
• * 1.77

  Matth. 14.31. Zechar. 3.2.
• * 1.78

  Tremel. & Iun.