hewing and hacking at ' um Both these should have been blown up this day and are any still lifting and heaving at ' um If so who are they or what can we count them but the sons of father Garnet or the spawn of Catesby and Faux And certainly our factious fanatic turbulent and schismatical spirits are but the Jesuits Journey-men though they are so blind they cannot nor will not perceiv it And I would heartily beseech and entreat our dissenting Brethren who make such a fearful pudder rupture and rent in this poor Church I say if there were any here I would earnestly beseech and entreat them in the bowels of our Lord Jesus Christ seriously to consider what a scandal they bring upon the Reformed Religion and what hopes and advantages they give to the adversary They have been hammering say they a Reformation all this while and yet now they cannot tell what they would have or where they would be O! how Rome triumphs in our Divisions how the Pope warms himself at the fire of our feuds and animosities schisms and dissentions the best fire I believe that ever he had next to that of Purgatory They that wu'd break down the fence of our Ecclesiastical Government by undermining and weakning the power and autority of the Church of England in her Laws and Canons and Constitutions what a gap wu'd they open to the Foxes of Rome the little Foxes to enter in and spoil our vines They that would unhinge the frame discompose and ruffle the Government of so well-order'd and setled a Church by shaking and loosning the pinns and joints of it especially when establisht by the Civil Power and Royal Autority what do they els in effect endeavour to do but what this day was intended viz. to bring us into a woful labyrinth and into a snare of horrid confusions And then let our Popish Fowlers alone they desire no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc Ithacus velit magno mercentur Jesuitae who hope that a Church thus divided against it self cannot stand Doubtless if things go on in the same pass they have done of late and schism and faction still get ground and grow and increas upon us the Pope in time will have a fair pull for it we shall need no Fauxes with dark Lanthorns nor gunpowder-men to blow us up and our Religion together we shall do it our selves Do we not think our Romish Fowlers are at work still among us very busie in laying their snares for us and shall we be quarrelling among our selvs till God give us up for a prey to their teeth Quarrelling about I know not what I dare say the quarrelsome part know not what they wu'd have Give me leav to repeat a saying which I heard many years ago as long ago almost as I can remember Si unquam Papismus remeaverit in Angliam Puritanismus erit in causa if ever Popery return into England and we be brought into that snare again and fall into the hands of those Fowlers of Rome which God forbid we may thank our Schismatics and Sectaries for it God be thank'd hitherto this snare hath been broken and this day it was broken and I may say it was broken too not many years since by a miracle of mercy this snare or a wors well the snare is broken and we are delivered and we still enjoy our Laws and Liberties Lives and Religion under a most Gracious Prince who may far better be call'd Pius and Clemens then either of the two men of Rome we spoke of before I say under a most Gracious King whom God long preserv in a Church most pure and Orthodox and Apostolical and best reformed of any Church this day in the Christian world O fortunatos nimium if we would but know it Happy is that people that is in such a case under such a King and in such a Church a happiness which nothing can deprive us of but our monstrous and wretched unthankfulness for such a great mercy As ever then we hope or desire to have this happiness prolong'd and continu'd to us and our posteritie and still to escape these snares snares of superstition and snares of confusion snares of the head and snares of the hand snares of corrupt and pernicious principles and snares of cursed and cruel practices in a word as ever we look to enjoy the fruit and benefit of this days deliverance let us be really and truly thankful to God for it let us escape as a bird the bird when she is escaped out of the snare flys aloft towards Heaven as it were in token of thankfulness Volans in nubila fugit with her in Virgil so let us let us be really thankful let us express our thankfulness by flying aloft towards Heaven I mean by our Heavenly-mindedness by the purity and holiness of our lives by an humble and chearful submission and conformity to the Laws of God and the King in a word by our lowly and loyal peaceable and godly Conversation And now let me ask but this one Question Is our soul escaped I say not since this days Deliverance 't is so long past but of late since the snare was last broken eight or nine years ago Is our soul the better for it it may be our body is our bodily and temporal estate perhaps is better but are we grown better as to our Souls and spiritual estate are we more reformed in our lives since that late wonderful Revolution are we since that grown more holy and religious more sober and temperate more meek and peaceable more humble and charitable If so then our soul is escaped But if on the contrary we are nothing amended by it nor more reformed in our Lives if we are not the better nor walk any whit the closer with God after such an extraordinary signal deliverance from such a dangerous snare as this our body is escaped it may be but our soul is in the snare still though not in the snare of Popish superstition yet in as bad or a wors snare the snare of Atheism and prophaness and so our soul is not escaped Yea and as to our outward and bodily estate however it be with us at present yet for the future we are never the safer but in as bad a case in as much danger as ever yea and in more for if we sin more and more a wors thing will come unto us God will bring us into the same or a worse snare for assure we our selves this if we still go on to provoke the Lord by our sins notwithstanding these his miraculous mercies towards us a wors thing will come unto us a worse snare will befall us and we know not how soon it may be here in this world but be sure hereafter in the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear and the pit and the snare shall be upon us it is an elegant Paronomasy that in the Prophet but a sad one
is escaped as a bird and we are delivered 1. Then The Church was in Danger and that 's no news the Church is in a conflicting condition militant here on earth a lily among thornes in the midst of her enemies among the pikes and many a push made at her many a snare laid for her And thus Israel the Church and people of God in King David's time was in great danger it seems and that by reason of a snare and that snare the snare of the fowlers whether Philistins or Ammonites or others And was not our Israel the Church of England the Church and people of God with us in as great danger too as upon this day 64 years ago and that by reason of a snare too the snare of the fowlers those Popish Philistins such a snare as the like was never laid by any fowlers that ever were such a Plot as the like was never contriv'd by all the wit and malice of Devils and Men the Gun-powder Treason which having once nam'd I have nam'd the very quintessence and elixir of all villany and barbarity mischief and cruelty a Plot that none but the Devil or a Jesuit or a Jesuited Papist could ever invent and a snare it was to purpose Wicked and ungodly men especially Tyrants and Persecutors the enemies of God and his Church are often in Scripture compared to Hunters and Fowlers and their mischeivous machinations malicious plots and contrivances to traps ginns and snares as in the book of Psalms and elswhere And very fitly so compar'd and that in these three respects especially 1. Because they are Mala dolosa occulta cunning and close mischiefs 2. Repentina improvisa sudden and unexpected 3. Perniciosa mortifera dangerous and deadly And was not this days treason a snare in all these respects 1. In regard of the closeness and cunningness of it A ginn or a snare is laid very closely and cunningly that the bird shall not see nor perceiv it for in vain the net is spread in the sight of any bird saith Solomon And such was the mischievous design of this day the snare was laid very closely and cunningly hid in a dark vault in a deep mine These Popish Pioneers and Powder Traytors dig'd so deep to hide and conceal and cover their Plot and Powder as if they would have dig'd as deep as Hell Flectere si nequeo superos as if when God and men fail'd them they would have mov'd and call'd in the Devils to help them indeed such a black and horrid treason could not be hatcht and hammer'd but in the Devil's forge in the deepest and darkest cell and caverns of hell A dark vault or coal-hous they hir'd to this purpose under the Parliament hous where in they hid their Wood and Powder and truly such a dark vault was a fit place for such a work of darkness and a coal-hous a fit shop for such Romish Incendiaries with their fides Carbonaria their Collier's faith Now besides this close and secret conveyance the better to cover and conceal their cursed conspiracy they bound themselvs by an Oath of Secrecy yea under the Seal of the holy Sacrament not to discover nor reveal it to any without common consent Thus closely and cunningly was the mischief contriv'd and the snare laid for a company of cunning Fowlers they were The cunning Fowler when he cannot get his quarrie nor kill the birds with his gun and shooting then he spreads his net then he falls to his snare then he lays his ginns and snares privily for them These Romish Fowlers or Hunters if you will yea and Fishers too for sure the Fisherman of Rome sub Annulo Piscatoris St. Peter's pretended successor had a main hand in the business I say these Popish Fowlers had often shot at us before and fought against us as in 88 and at other times Many a time had they fought against us c. Psal. 129. but they did not prevail against us Yea Catesby and Faux with some other of their complices had been very lately tampering with the Spanish Guns dealing with the King of Spain about an Invasion but when that fail'd and those Guns wu'd not go off nor take fire then they fall to the snare yet there was gun-powder good store in the snare too when they could not prevail against us by open force and violence then they make use of their craft and subtilty then they seek to entrap and entangle us with their ginns and snares their close secret Plots and Conspiracies for they had learn't Lysander's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the lion's skin would not reach they peic't and eek't it out with the foxe's when neither the wild beasts of the field nor the roaring Bulls of Rome of themselves could do us any harm then those crafty subtil foxes the Jesuits seek to circumvent and supplant us to undermine and blow us up for 't was the Jesuites powder that was able to cure an ague and all other diseases 't was Father Garnet and Greenwell and others of that cunning crew the spawn of Ignatius with ignis fire in his name 't was they that animated and encouraged Catesby and Peircy and the rest of the Conspirators to undermine both Church and State to work in the mine and blow up King and Parliament Lords and Commons and all at a blast all of a sudden which leads me to the second Consideration the second Circumstance in respect whereof this horrible Plot and Conspiracy is fitly term'd a snare and that is 2. In regard of the suddenness and unexpectedness of it The bird is taken in the snare of a sudden ex improviso and surpriz'd at unawares Eccl. 9. 12 As the birds that are caught in the snare so are the sons of men snar'd in an evil time when it falleth suddenly upon them and Luke 21. 35 As a snare shall it come c. viz. the last day that is to say suddenly unexpectedly and unawares Such was the mischief of this day Malum repentinum improvisum sudden and unexpected in a time of general peace and tranquillity in the days of Great Brittain's Solomon wise and peaceable King James of happy Memory no forrain foes from abroad no domestic enemies suspected at home he having oblig'd his Roman Catholic Subjects as he thought by many signal favours when all things were thus calm and serene no clouds gathering at all in appearance then this storm was to break out of a sudden and fall upon King and Kingdom and like a Hurricane sweep all away in a moment Sudden it was in regard of the time and season when 't was contriv'd viz. when all was quiet and no such desperate or fatal blow was in the least fear'd or suspected as the bird is surpriz'd and caught in a snare when she little suspects it thus it was Malum improvisum And sudden it was too in regard of the quick dispatch and havock it would have made had it succeeded
received opinion of their chief Doctors and Casuists especially the Jesuits and their Adherents who bear the great sway in the Church and Court of Rome This I could shew at large by producing the concurrent testimonies of Becanus and Bellarmine Suarez and Lessius Mariana and Santarell Bonarscius or Scribanius which ye will and Emanuel Sa and divers others I shall only quote the sayings of one or two for all Kings have no wrong done them saith Bellarmine if they are depriv'd of their Kingdoms when they prove Heretics Nec ulla eis injuria fiet si deponantur And again Hereticum est saith he 't is a point of Heresie to say that the Pope as Pope has not power Jure Divino by Divine right to depose Kings but indeed you must understand him right 't is onely in ordine ad spiritualia viz. Cùm id bonum spirituale sive ingens Ecclesiae necessitas requirit when the caus of God and the Church when the Catholic caus or if you will when the Good Caus shall require it And a little after Pontificem habere potestatem deponendi Principes est de fide the Pope's power of deposing Kings is a matter of faith and therefore to hold the contrary must needs be a point of heresie No marvel we are counted Heretics for denying this article of the Romish Creed and no marvel saith Lessius that it is De fide and we are bound to believ it as an article of faith seeing it hath been determin'd and given as an Oracle out of the Infallible Chair for Gregory the 7th alià s Hildebrand has decided it long ago in express terms in a Council held at Rome 600 years since Quòd Papae liceat Imperatores deponere and saith Santarel whose Book being Printed at Rome was burnt at Paris Ringente Papâ multùm frendentibus Jesuitis Potest Papa Reges movere mortis poenâ punire depose Kings and put 'um to death and that sine Concilâ—o Papa sine Concilio deponit Imperatorem si sit Haereticus How does he prove it Quoniam Papae Christi unum est tribunal And again Qui Religionem Catholicam Romanam deserit regnandi jus omne amittit that 's down-right so says our Countryman F. Creswell in his Philopater I shall name but one more and that is Emanuel Sa in his Aphorisms Verbo Clericus Clerici rebellio in Regem non est crimen laesae Majestatis quia Principi non est subditus Excellent Jesuitical Doctrine enough to make Kings and Princes in love with Jesuites as long as they live A Church-man cannot be guilty of treason because he is none of the Prince's Subjects and no marvel as long as he is one of the Pope's Vassals But this wu'd not serv F. Garnet's turn who was convicted and found notoriously guilty of this day's treason by his own confession and suffer'd accordingly 'T is true this Aphorism of Em. Sa's either for shame or rather for fear is left out of the Paris Edition this Doctrine being not so current in France as at Rome but 't is still extant in the first Colen Impression and in that of Antwerp Well it seems this is the new Heresy of the Jesuits as a late Author even a Papist calls it and these Doctrines they commonly vent and publish in their Books Printed Con Licenza at Rome and elswhere nor did they ever retract or recant them as far as I could hear I know what is commonly pleaded and pretended of late by our Romanists viz. that these dangerous destructive King-killing Doctrines are but the private Tenets and Opinions of some particular Doctors and were never own'd and receiv'd as the public Doctrines of the Romish Church nor ever decreed nor confirm'd by the Church of Rome in a Council And this is the last and latest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the newest shift and refuge they have found out for themselvs But let me ask 'um 1. Is not the voice of their Pope Boniface the 8th claiming a right to the Temporal Sword by vertue of Ecce duo gladii and Repone gladium in Vaginam and the like and when he told King Philip of France Scire te volumus We wu'd have you to know that you are Subject to us both in Spirituals and Temporals I say is not this Vox Ecclesiae the public voice of the Church of Rome Let me ask 'um 2. Has not that of their Pope Gregory the 7th alià s Hildebrand Nos nos Imperia Regna Principatus quicquid habere mortales possunt auferre dare posse as Platina has it in his life 'T is in our power to give and take away Empires and Kingdoms at our pleasure I say has not this fine Hildebrandine Doctrine been the public acknowledged Doctrine of their Popes and of their Church at least of the Court of Rome ever since 3. Was the 4th Lateran Council under Innocent the 3d a General Council or no If not as sure it was not nothing being fully and openly determin'd in it saith Platina Nec decerni quicquam apertè potuit how then comes their Transubstantiation to be made an Article of Faith by vertue of a Decree of that Council If it was a lawful Oecumenical Council as they will needs have it then that the Pope has power to absolv Subjects from their Oath of Allegiance and fealty to their Princes is a receiv'd authentic Doctrine of their Church for that they confess was decreed in a Canon of that Lateran Council under Pope Innocent 4. Suppose these King-killing Doctrines are not publicly own'd and declar'd to be the Doctrines of their Church nor decreed in their Councils either of Lateran Florence or Trent are they a whit the less dangerous and pernicious for that seeing they are the current Opinions of their most learned Casuists Doctors and Confessors commonly receiv'd and embrac'd I and openly publish'd and printed by their greatest Clarks among 'um and that without any check or controul yea with great Approbation Licence and liking But now 5 and lastly If in good earnest the Church of Rome disallows and renounces these dangerous Doctrines and Opinions so destructive to Kings and Kingdoms then I pray let his Holiness seat himself in his Chair and condemn these Doctrines as he did or wu'd have seem'd to do those of the Jansenists lately let him limit his Ordo ad Spiritualia and disclaim and quit his Temporal Monarchy let him disown all power so much as indirect over Princes Temporals let him confine himself within his own Precincts and Territories and renounce his Catholic Supremacy and his Universal Jurisdiction over all the Kingdoms and Churches of Christendom Let the Church of Rome publicly declare to the world in Print that she disowns and disclaims these treasonable disloyal Loiolitical Principles these pestilent pernicious Antimonarchical Tenets of the Canonists and Jesuits and then we may hope that our Romanists may be good Subjects But till this be done and while the Doctrine of
sent hither on purpose under the name of Anabaptists Seekers and Quakers and I know not what to blow the coals and foment the flames of our late dissentions And are we not yet sensible how some factious and seditious Separatists have been and still are acted and carried on by Jesuitical principles in their rebellious practices and so brought to be the Pope's drudges and to do his work for him though the leaders of them are so blinded with partiality and prejudice and others so led with blind obedience to their Teachers a point of Popery too that they will not see nor perceiv it I will name but two or three Doctrines of Bellarmine and his fellows and you shall judg how well they have been followed by some of late who yet would be thought to be the only Antipodes almost and enemies to Rome A Prince saith Lessius that is a Tyrant cannot be put to death by any private men while he continues a Prince but must first be deposed but by whom why A Republica vel Comitiis Regni by the Commonwealth or by the Parliament vel alio habente authoritatem i. e. the Pope And to the same purpose Suarez Post sententiam latam omnino privatur Regno and then ye may do what you pleas with him A quocunque privato poterit interfici any fowler may fetch him in Potestas immediatè est tanquam in subjecto in tota multitudine saith Bellarmine The soveraign Power is in the People Et si causa legitima adsit c. and if there be a lawful caus and who shall judg of that but the Pope or the People the People may turn a Kingdom into an Aristocracy or Democracy And this he stands to in his Recognitions stoutly maintaining Potestatem Politicam non esse immediatè in Regibus That the Civil power is not immediately in the Prince nor immediatè à Deo sed mediante consilio consensu hominum And again elswhere Potestas Regis est à populo quia populus facit Regem whence it follows saith he that if the King prove a Tyrant Licèt sit caput Regni tamen à populo posse deponi eligi alium And what could some among us have said more Sure I am they did no less I shall add but one piece more or rather a master-piece of Bellarmine's Politics In his Book against Barclay he brings in the Pope discoursing with a Prince's subject to cajole and debauch his Loyalty and Allegiance When I absolv you saith he from your Oath and bond of Allegiance be not mistaken I do not give you leav to disobey or resist your King Non permitto ut Regi non pareas no by no means take heed of that that were contrajus divinum against the law of God Very good I but how then Sed facio ut qui tibi Rex erat non sit deinceps tibi Rex but I make appoint and ordain that he who was your King is not now your King any more No King any longer if the Pope saith the word and then take him Fowlers and do what ye pleas with him he lyes open either to your gun or your snare And now tell me were not some among us of late very prompt Scholars of Bellarmine think ye they had so perfectly learnt this distinction they did not oppose nor resist the King but you know whom no gun had they to hit him no snare to take him in his Political capacity but only in his Personal Ye see how thoroughly these Jesuitical lessons were learnt and got by heart by our Regicides and Rebels of late and shall any make me believ that they are Protestants and of the true Reformed Religion that are so apt Disciples of Bellarmine Just such Protestants as this days Traytors Sir Edward Cook then the Kings Atturney General in his Speech upon the Gun-powder-Treason has several Observations of which this is the last That there was never any Protestant Minister found guilty of any conspiracy or treason against the King And no marvel for certainly Rebels and Traytors can never be true Protestants what ere they pretend Disloyalty Rebellion and Treason are so against the grain and strain of our Protestant Profession so directly contrary to the genius and temper and spirit of the Gospel and of the true Reformed Religion Let us then I beseech you stick close to the Principles of our Religion which are Principles of obedience and loyalty Let us hold fast the profession of our faith and Religion without warping or wavering i. e. of the true ancient and Catholic Faith and the true Orthodox Reformed Religion profest and maintain'd in the Church of England And as we bid defiance to the Pope's Bulls so let us take heed of plowing with the Romish Heifer I mean of being acted and led by Popish and Jesuitical principles which have born so great sway and had so strong an influence upon some mens practices of late in this Nation who yet pretended so much zeal for the Reformed Religion But I shall no longer hanc Camerinam movere nor harp any more upon this unpleasant string this is not the day nor the time for it Only let not the Church of Rome nor such as Philanax Anglicus or the Author of Jerusalem and Babel think to choak us with our Rebels and Regicides the Authors of the late horrid Rebellion as a blot scandal and reproach to our Religion For we own them not nor do we look upon them as ours I mean Protestants and true Sons of the Church of England seeing they were wholly acted and sway'd by Jesuitical and Popish principles Our Protestant Religion teaches us another lesson yea and this I must be bold to say further As for those that have any seeds of this Rebellion still lurking and remaining in them if there be any such as I hope there are none here that look asquint at the Government Civil or Ecclesiastical and are disaffected to the present settlement of Church and State as it stands now by Law establisht I cannot see how such men can cordially join with us in keeping this Fifth of November The horrible plot of this day was intended saith our Church in her Collect for the subversion of the Government and Religion establisht among us Now how can they be truly thankful to God for this days deliverance that will not own nor allow the Subject-matter of it viz. the Government and Religion establisht among us This is a day of Thanksgiving to God for the preservation and continuance of our Government Civil and Ecclesiastical the preservation both of the Church and State the Church I say both in her Doctrine and Discipline her Doctrine in the true ancient Catholic and Apostolic Faith her Discipline in her true ancient Catholic and Apostolic Episcopal Government The Church of England had both these then establisht by the Laws of the Land and so both these struck at this day and are any still
horror of Conscience the snares of death and the pit of hell So then is our soul still hamperd and entangled in the snares of our sins and can we say our soul is escaped Sin it self is a snare and all snares come by sin The wicked is snared in the work of his own hands saith David the Father and In the transgression of an evil man there is a snare saith Solomon the Son If then we would escape the snares of evil men such as was that of this day take we heed of the snares of the Devil which St. Paul speaks of in his Epistles to Timothy those two especially which he there makes one of them at least the root of all evil Pride and Covetousness these are indeed the cause of all other snares both in Church and State Ambition and Avarice for the most part the fountains and inlets of all Heresie and Schism Rebellion and Treason yea of all sin and wickedness mischief and misery whatsoever these are they that set our Romish Fowlers a work this day though zeal for Religion and the Catholic cause was pretended Wherefore to conclude Flee youthful lusts saith the Apostle Let us flee sinful lusts to be sure especially these two leading grand cardinal lusts Pride and Covetousness and then we shall the sooner and easier flee schism and faction atheism and prophaness which if we do not we have no part nor portion in this days solemnity nor can we cordially close with the Church in the celebration of it but let us to the purity of our Reformed Religion add the purity and reformedness of our lives let us walk in the ways of peace and holiness humility and charity and then we may with joyful and chearful and thankful hearts acknowledg and commemorate the great deliverance of this day and say with the Psalmist in the words of the Text Our soul is escaped as a bird out of the snare of the fowlers the snare is broken and we are delivered FINIS Non poena sed causa facit Martyrem S. Aug. Epist. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss. Tom. 3. Orat. in S. Steph. Matth. 23. 37. Gen. 9. 6. Psal. 116. 15 V. 57. 58. Grot. De Satisfact cap. 10. De Albanis hoc specialiter proditum solere ab ipsis immolari eum quem crederent Sanctimoniâ maximè pollere Joh. 19. 6. Talis cùm sis utinam noster esses Nunt. à Mort. Nemo demtâ haerâ—seos labe aut justior aut sanctior c. p. 7. Joh. 19. 14. Joh. 19. 5. Dan. 9. 26. 2. Gen. 4. 7. Joh. 8. 44. Rom. 6. 23. 3. Vâ— etiam laudabili vitae hominum Aug. Conf. l. 1. c 22. Si quoties peccant homines sua fulmina mittat 4. Exod. 34. 7. Jam. 5. 16. 1 Joh. 2. 1 2. 1 Joh. 1. 7. Heb. 9. 22. Matth. 23. 35 1 Tim. 2. 5. Jam. 5. 15. Act. 8. 24. Jer. 7. 16. Aug. Cons. 1. 3. c. 12. Matth. 3. 9. S. Aug. Serm. 1 De Sanctis 5. Matth. 5. 44. Luk. 23. 34. 1 Cor. 13. 6. Joh. 16. 13. Hom. Il. 1. 1 Cor. 13. Matt 27. 24. Eccles. 12. 13. Rom. 13. 5. Rom. 13. 1. Luk. 18. 2. Psal. 36. 1. Prov. 25. 5. Psal. 73. 9. Prov. 24. 21. 1 Kings 18. 12. Jer. 39. 18. Rom. 13. 7. Pareus in locum Jer. 17. 9. 1 Joh. 3. 20. 1 Joh. 3. 21. Joh. 16. 2. 2 Pet. 1. 19. Eccles. 8. 2. Prov. 3. 5. Prov. 3. 9. 1 Tim. 5. 3. Matth. 22. 21. Theodorus eâ—m subâ—de appellavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sueton. Tiber. Sueton. Claud. 2 Pet. 2. 10. Prov. 1. 17. Psal. 18. 5. Gen. 49. v. 7. v. 5. v. 6. Virg. Aen. 5. Psal. 118. 23. Prov. 16. 10. Bellarm. sub nomine Matth. Torti pag. 94. Bellarm. sub nomine Sculken contra Widdrington Less Apolog. pro Potest S. Pontif. Part 2. Sect. 3. Santarel de Haeresi Schism Creswel Philopat Num. 156. Davenant Determ Qu. 17. Less de Just. Jur. l. 2. c. 9. Membris Eccles. Bellarm. de Membris Eccles lib. 3. qui est deLaicis Bellarm. in Recog lib. suprà dict Bellarm. de Concil l. 2. Bellarm. de Potest S. Pontif. adv G. Barcl cap. 31. Heb. 10. 23. Psal. 144. 15. Joh. 5. 14. Jer. 48. 432. Psal. 9. 16. Prov. 29. 6. 1 Tim. 3. 7. 2 Tim. 2. 26. 1 Tim. 6. 10. 2 Tim. 2. 22.