were a resurrection of this Kingdome from the dead claimes not a vanishing but a continuall and constant ioy which ioyfull thankefulnesse to God if we forbeare or forget because the time of that danger is past we shall be like them who seeing Iohn to be a shining and a burning light reioiced for a season in him or like the Pharise Thanke God in tongue and countenance onely And I feare there are many in this publike ioy and thankesgiuing assume the face and fashion of reioicers like Rufâ—… who came to Vitellius after his victory carrying as Tacitus writes Latitiam gratulat ionem vultu ferens sed animo anxius c. Ioyfulnes in tongue and heauinesse in heart These if any such may witnesse against themselues That the Lord hath done great things for vs wherefore we reioice The better to awaken our flumbering affections to this perpetuall seruice of thankefull reioicing and to prouoke vs to imprint an eternall Momento in the Kalender of our hearts foreuer of the maruellous mercy of God in keeping vs from that intended destruction I haue enterprized to â—ouze vp and reuiue the languishing spirits of the Land with the renued remembrance of so ioyfull a worke and with a fresh supply to refresh this fainting and expiring Lampe which though it hath beene cherished with the oyle of many helping hands yet begins to faile in light and had need that both Pulpet and Presse should preach and publish a continuall Hallelu-Iah for so great and gracious a mercy of deliuery For earthly men are hardly moued to this duty of praysing and thanking God of ten Lepers but one returnes to giue thanks Pharao being plagued can send for Moses and Aaron and say Pray ye vnto the Lord for me but being eased neuer say Praise the Lord with me wherin if the latenesse of our gratulation to God shall find a cold entertainement with the vnthankefull Children of Men as if this worke were out of date I say with the Psalmist This shall be written for the generation to come and the people which shall be created shall praise the Lord. In handling of which Subiect I will discourse principally of foure generall things 1. Of the plot and proiect it selfe 2. Of the Persons 3. Of the Causes or motiues 4. Of the ends By these foure markes I will guide my selfe in the description of this Chaos of confusion CHAP. II. 1. Of the Plot. IN the declaration of this direfull and detestable Powder-plot I may beginne with the words of Aeneas relating to Queene Dido of the fall of Troy yet with a little Inuersion Anglorum vt opes lamentabile regnum Eruerent Danai Quanquam animus 〈…〉 horret luctuque refugit Incipiam My heart doth shake with trembling feare amazt How famous England a rich flourishing Land By Papists Powder-plot had beene defac't And Troynouant like Troy in fiery ruines stand Had not the Lord put forth his sauing hand As Treason is a worke of darkenesse so these working Traytors wrought in darkenesse their plot of hellish pollicy and impiety concealed in a place of darkenesse Subterraneum foramen A place vnder the Earth they wrought vnder the ground beginning their Mine the eleauenth of December 1604 neare to the wall of the Parliament house Itum est in viscera terrae Atque oculis captifodere cubilia talpae Ouid. These blinded Pyoners to the Prince of hell Labor in darkenesse and in darkenesse dwell Deepe politicians to vndermine a State what depth in deuising cunning in contriuing cost in preparing sweat in labouring closenesse in conueying Ingeniosa crudelitas ad poenas Men of cruel wits to crucifie their Countrey but the Lords potent wisdome eluded the profound policies of these monstrous and mischieuous Earthwormes In which damnable plot two points considerable 1. Their secrecy 2. Their cruelty in it Secrecy both in the Act and Agents 1. Vnder the Earth the bosome of all secrets 2. In the Agents who sweare and take the Sacrament for secrecy Strange impiety to take the Sacrament the Seale of Grace to commit not a crying sinne of blood but a roaring and thundering sinne of fire and brimstone This is Popish practise vsually to tie themselues for performance of their desperate deeds by taking the Sacrament in which they hold Christs body and blood really present and thereupon make a bargaine to shed reall yea royall blood Nullus sâ—mel are receptus Sangâ—… fâ—nces I may say of them as Iacob of Simeon and Leui Brethren in euill the Instruments of cruelty are their habitations into their secret let not my soule come These Gun-powder-Traytors first in their mine consulting with the Prince of Darknesse the president of their plot and counsell and the combining and conspiring with themselues in the deepest secrecy for the perpetrating this inhumane villany and hauing from the eleauenth of December 1604 vnto Candlemasse next laboured vnder the ground and brought their wicked worke through halfe the wall of the Parliament House vpon a new opportunity leaue their vndermining worke Daemonum opus The Diuels worke and hire the Vault or Cellar vnder the Parliament house And as before these Diuels Iourney-men laboured vnder the Earth so now framing and machinating sub Senatu vnder the Parliament House to make a finall dissolution there which is the famous place of publike reformation and therefore secretly doe conuey great store of powder thither about 36 barrels of powder couered ouer with store of wood and billet and to vse Dauids words Lo the wicked bend their Bowe and make ready their Arrowes vpon the string that they may secretly shoote at them which are vpright in heart for the foundations shall be cast downe and what hath the righteous done And as the same Prophet They incourage themselues in a wicked purpose they commune together to lay snares priuily and say Who shall see them but the Lord did breake the counsell of the Heathen and brought to nought the deuises of such people Blessed be his holy name for euer 2 Is the cruelty of the plot which appears specially in two respects 1. In the generall extent 2. In the greeuous deuice The extent large plotted for the generall destruction of the King and Kingdome Cum subit illius dirissima mortis image Vltima quae Regi regnoque bonisque fuisset Horribilis quatit essa tremor A dismall day in which they did intend Of King and Kingdome for to make an end These Powder-papists then dreamed to haue had a Romane Regiment that Tuesday at night here like Hamilcars dreame the Generall of the Carthaginiani laying siege to Syracusa an Image appeared to him in his dreame and told Hamilear hee should sup the next night in Syracusa and so he did yet not as a Captaine but Captiue or like Iulius Caesaers dreame who the night before he was slaine in the Senate house dreamed that he sate hard by Iupiters seate So
saith Dauid and commands his seruant to giue him legem talionis to kill this King-killer though by consent and intreaty Sic pereant qui moliri talia pergunt So let them perish who such deeds doe cherish What doe all these particulars summed vp together but inferre this Ecce Behold a true Israelite in whom is no guile Behold a good Subiect in whom is no treason Dauid was not sicke of the Kings euill Treason he was not like the Popish Iesuites who dispute against Kings altogether in Ferio labouring to verifie Iuuenals verse Ad generum Cereris sine caede sanguine pauci descendunt reges All their arguments and actions like Dracos lawes bloody but Dauid was not matriculated in the Schoole of Traytors euer obedient and loyall to his Soueraigne faithfull in his obedience aduenturing his body blood for the seruice of Saul in defence against his enemies and might truly say with Scaliger in his warfare for King Sauls welfare Pugnaui pedes eques adolescens iuuenis miles praefectus certamine singulari in obsidionibus in campo ciuili in excursionibus in exercitibus saepius vici aliquando victus sum corpore non animo non virtute sed facto c. As vertuous and valorous Scaliger writes of himselfe so Dauid oftentimes fought against Sauls professed enemies Goliah the Philistine the Amalekites c as from the seauenteenth Chapter of the first of Samuel almost to the end of that Booke is the very muster Booke of Dauids warres for Sauls welfare so that I may say with Toxaris who seeing his Countryman Anacbarses in Athens told him that he would shew him all the wonders of Greece at once viso Solone vidisti omnia so I may say viso Dauide vidisti satis The obedience of Dauid to King Saul is sufficient to instruct a Subiect Lucanus Quid satis est si Romaparum If this be not sufficient nothing will suffice but the enemies of Caesars will peraduenture reply and say God saue good Kings but for bad Kings say they we pray God or good men send them to their graues and this doctrine de depositione regis dispositione regni aut depriuatione vitae to depose a King or dispose of his Kingdome or depriue him of his life if he be not as they count Catholicke the resolute generation of martiall Ignatius Loyola their first Founder moderne Iesuites doe with all might and maine labour to maintaine quod nequeant calamis aut calumniis veneficijs parricidijs tentant Where their Pens faile their Pikes and Poysons follow we will but touch it now for we shall handle it more at large hereafter It is an easie taske to shew that loyall obedience is to be performed to wicked Kings as our former instances of the best note Christs obedience and Dauids obedience to Saul make it manifest it is due to them omni iure naturali ciuili morali municipali diuino by the law of nature ciuill morall municipall diuine we will onely proue it due by the last by diuine law if that proue it who dare denie it The Apostle Rom. 13. 1 makes the matter plaine Let euery soule be subiect to the higher Powers for there is no power but of God c from which place I argue thus All Powers that are ordained of God must be obeyed The higher Powers be they good or bad are ordained of God Ergo to be obeyed VVe may corroborate these two propositions by manifold places as Prouerbs 8. 15 By me Kings raigne c. Reges in solio collocat in perpeâ—… Iob 36. 7 he placeth them as Kings in their thrones for euer Sometimes God suffers the hypocrite to raigne Iob 34. 30. I gaue thee a King in my anger and tooke him away in my wrath saith the Lord to Israel Hosea 13. 1â— Thou couldest haue no power except it were giuen thee from aboue said Christ to Pilate Iohn 19. 11 Giue eare all you that rule the People all your power is giuen of the most High Wisd 6. 3. Touch not mine annointed 1 Chron. 16. 22 be they good be they bad touch them not vengeance is the Lords not mans Man must not meddle in Gods matters Who can lay his hands on the Lords Annointed and be guiltlesse Though they grow defectiue in their high office yet still remaine Kings because enthroned by God Cuius iussu nascuntur homines eius iussu constituuntur principes saith Iraeneus Inde illis potestas vnde spiritus saith Tertullian the Kings Commission is sealed by the hand of God and though it run Durante diuino beneplacito yet man cannot nay must not cancell it for that were Bellare cum dijs VVarre with God Princeps seu bonus seu malus a Ioue ornes si bonus sin malus est feras Saith the wise Heathen The power of good Kings is by the speciall ordinance of God of euill by his permission the first are insignia miserecordiae badges and pledges of his mercy the second are flagella vindicta the scourges of his fury So God called Ashur the rod of his wrath and Attyla called himselfe flagellum Dei the scourge of God and Tamberlayne in his time termed Ira dei terror orbis the reuenge of God and terror of the VVorld Saul was a tyrant King yet Dauid trembled to touch the skirts of his garments what greater tyrant then King Pharao yet Moses neither had nor gaue any commission to the Isralites to rebell he makes no law or Booke De iusta abdicatione either to dispose or depose him from his Kingdome Nabuchadnezar a wicked and idolatrous King yet God cals him his seruant and though he commands the three children to be put into the fiery Ouen they offer no violence or resistance Dant Deo animam corpus regi Commend their soules to God and committing their bodies to the King Horat Tollere tentat illustres animas impune vindice nullo Saint Peter who wrot his first Epistle in the time of the raigne of that wicked Emperour Claudius as Baronius coniectured exhorts all people to feare God and to honour the King 1 Pet. 2. 17 and that for the Lords sake v. 13. Yet this Claudius was a most wicked Emperour maintaining many Ethnicke superstitions and worship of Idols he was as Suetonius writes of him Natura saeuus sanguinarius libidinosus by nature cruell bloody and libidinous yet to this Emperour a Tyrant and an Infidell Saint Peter exhorts the faithfull Iewes to obedience Saint Paul who liued vnder the same Emperour as some doe thinke writes to the Romans the Emperors Subiects exhorts all to submit themselues not in any colourable or dissembled obedience but propter Conscientiam v. 4 for conscience sake Let vs heare a voyce or two of the ancient Fathers that liued in old time Tertullian who as Ierome saith flourished vnder the raigne of Seuerus the
and fidelity will animate vs like that Romaine Marius who being accused by the Senate of Treason in a passion teares his garments and in sight of them all shewes them his wounds receiued in the seruice and defence of his Countrey saying Quid opus est verbis vbi vulnera clamant What need of words our wounds declare our blood was shed for your welfare Faithfull seruice is laudable before men and acceptable before God it may be by the wicked sometimes blamed but it cannot be shamed though it be not alwayes rewarded on earth it shall be sure to find rewards in Heauen as they once complained Penes caeteros imperij praemia penes ipsos seruitij necessitas that others found the sweet preferment and they had horse and heauy burthen for their seruice yet vertue is a reward to it selfe bonorum laborum gloriosus fructus the seruice of the righteous is accepted and the remembrance thereof shall neuer be forgotten Ipsa quidem virtus sibimet pulc herrima merces And this seruice due to our King and Country if neede require must reach vsque ad aras prodigall of labor limbe or life to defend both the safetie of both eyther King or Country is so inseparable that the seruice done to eyther is alwaies commendable and honourable VVee haue famous presidents in this kinde to presse vs to performe the vtmost of our seruice in loue to our Country in duety to our King the 3 Decij Zophirus Cn Scipio â—uluius Nassus c. all offered to sacrifice their liues in loue for their Countrie Dulce decorum est pro patria mori The story is most famous of Quintus Curtius a noble Romane who hearing by the Oracle that the safety of the city of Rome consisted onely in the sacrifice of one of her best affected children valiantly and voluntarily leaped into that deuouring gulfe and so preserued the Citie Hor. ad Flor. Hoc opus hoc studium parui properemus ampli Si patriae volumus si nobis viuere chari A spectacle of loue and loyalty a sacrifice of high obedience that is presented vpon the wings of death I will not â—…y worthy of imitation because like vnto selfe sacrifiing of Cleombrotus they were Martyrs stultae Philosophiae Martyrs of their fond Philosophy yet notwithstanding worthy to stirre vp great affection for Subiects to loue as truely their King and country and the King and Country to loue such Subiects that for them aduenture their liues Naturally euery one loues his Country Nemo patriam diligit quia magna est sed quia sua est saith Seneca No man loues his Country because it is great but because it is his owne Ouid Nescio quâ natale solum dulcedine cunctos ducit immemores non sinit esse sui The Persians did beare such loue to their Country that they must sweare by the Sunne rising neuer to become Iewes Grecians Romans Egyptians but euer to remain Persians They counted no fault more foule then to be a foe to his owne Country It was an excellent saying of Aulus Fuluius who finding his sonne in the conspiracy of Catiline tells him Ego non te Catilinae genui sed Patriae I did beget thee not for Catiline but for thy Country They that are Traytors to their King and Country may fitly be compared to Vipers The Vipers are conceiued as Pliny writes by biting off the Males head and borne by eating through their Mothers belly So they would Decapitare Caput destroy the King their head and lacerare matrem teare the bowels of their mother their natiue Countrey Our English Fugitiues are the spawnes of these Vipers Parsons Saunders c. who because they could not eate through her bowels and belly with their teeth in reuenge raile at her with their tongues to whom I cannot giue a fitter answer then that which the Spanish Verdugo gaue to Sir William Stanley railing against this his natiue Country saying Though you haue offended your Countrey yet your Countrie neuer offended you These Iesuited fugitiues who at Rhemes or Rome doe now Caluo seruire Neroni vnnaturally forsake their King Country Kindred and deuote their liues labours to giue all homage to the chayre of Rome and though they colour their treasonable plots and proiects of confusion vnder pretence of conuersion yet bloudy is that faith that Cain-like will kill their natiue brothers and Nero-like rip vp their dearest Mother Conuersio animae praetenditur subuersio regis reip Ecclesiae intenditur They pretend religion but they intend rebellion and desolation But to leaue these Vipers of whom I may say as the Souldiers at the death of the sonne of Maximus Non debet seruari vnus Catulus Not any of their young ones worthy to be kept vp for store let vs in an example or two behold the deepe affection of Kings loues vnto their Subiects The story is common of King Codrus the Athenians King who being assaulted and assailed by enemies receiued this Oracle That his army should preuaile if he would suffer himselfe to be slaine of his enemies which newes when it came to the eares of his aduersaries they made an edict Nemo tangat Codrum None might touch Codrus Codrus then changed his habit see the fire of loue he went to his enemies thus disguised marke the flame there was he slaine looke vpon the ashes the vrne of Codrus what doe they say but Hor. Quo nos cunque feret melior fortuna parentes ibimus ô socij comitesque So King Leonides sacrificeth his dearest bloud at Thermopilas fighting valiantly in defence of his Country and kingdome Cic. 1 Tusc Dic hospes Spartae nos te hic vidisse iacentes dum sanctis patriae legibus obsequimur In a worde I neuer read of any King vnlesse such as Nero and Caligula that did not wish well to his owne Country and kingdome For Principis est consulere omnibus prospicere saluti patriae saith Cicero It is the office of a King to take care and counsell for the welfare of his people Princeps suorum subditoruÌ„ velut sui ipsius corporis membrorum curam gerit saith Agapetus A Prince takes care of all his Subiects euen as the members of his owne bodie And so Alfonsus a King had his symboll a Type of his true loue a Pellican with her bill pricking her brest feeding her young with her bloud with this inscription pro lege pro grege declaring Emblematically That Kings with continuall cares wast their liues to prouide for their peoples welfares For good Kings will say with Hadrianus Caesar Sic se gesturum principatum vt sciant rem populi esse non suam They will so gouerne that all men may see they aime more at the publicke good then any priuate gaine It is their office to protect their people prouide for the welfare of the common-wealth maintaine good Lawes execute
much ground as all Spaine containeth But woe to them that build vp Sion with bloud and Ierusalem with iniquity saith Micah Whose hands are defiled with bloud the Lord will prepare them vnto bloud and bloud shall pursue them except thou hate bloud euen bloud shall pursue thee saith the Lord by the mouth of Ezekiel But these imitate Iulius Caesar the first Emperour of Rome who held a sword in one hand and a booke in the other with this Motto Ex vtreque Caesar So these Romanists will hold a sword in one hand and a Bible in the other changing the word the sword of the spirit into a materiall sword to murder mens bodies but Caesar who shed much blood abroad had his owne blood shed at home Yet Caesar was farre of a more mercifull mind for as Austen speakes of him Hee gloried in nothing so much as in pardoning his enemies and gratifying his friends Or they follow blood-thirsty Cyrus who at last was slaine by Queene Tomyris and his head cut off and put into a vessell of blood with these words Sanguinem sitijstit nunc sanguine saturatus esta Thou hast thirsted for blood now drinke thy fill so these thirst for blood Quem babit hic auide quà m bibit ante merum As greedily he drinkes mens blood As men doe wine and thinkes as good But Dauid because he was a man of blood might not build God a materiall Temple and will you build Gods spirituall Temple with bloody hands God abhorres blood-thirsty and deceitfull men Deus non est autor eius cuius est vltor God is a reuenger of such villanies and what he affects he will effect by good meanes And therefore though Papists colour this treason vnder the cloke of Religion and for the good of the Catholicke cause the Lord will say to them I know ye not Depart from me ye workers of iniquity Then shall they couer themselues with confusion as with a cloake And truly these fiery and furious Iesuited Roman Catholickes maske and shroud their faction and treason vnder the cloake of Religion as the Dominicans lurke vnder our Ladies frock crying out The Catholicke Cause and for the good of the Church so that we may say as once wittily Erasmus demanded VVhat is Charity answered It is a Monkes cloake for it couers a multitude of sinnes So what is Popery It is a cloake to couer a multitude of sinnes and as they say Puritan sohismes are sowen together with Sisters-threed so Popish schismes are patched together out of the cloake of Rebellion yet vnder the mantle of Religion yet so farre are these people from being ashamed of these things or reclaimed from such practises much lesse to repent for them as that being apprehended for them or hauing accomplished their deuices they are still insensible of sorrow contrary to all other Malefactors for as the Poet quid fas Atque nefas tandem incipiunt sentire peractis Criminibus How good or bad their deeds were they then see When once their mischiefes accomplisht be But these would with Nero laugh and leape to see our Cities on fire and as Guido Faux the foreman of this fiery stratageme being demanded what hee would haue done when as he had put fire to the powder said Goe see the sport in the field A voice fit for a villaine or a cruell Vitellius who said as Tacitus records it Sepauisse oculos spectata in imici morte nempe Blaesi◠He did feed his eyes with the dead spectacle of his aduersary Blesus But Caesar wept when the head of Pompey his enemy was presented to him saying Ego Pompeij casum deploro meam fortunā metuo I lament Pompeys fall and feare mine owne fortune but the enemies of Sion as they haue Crocodile eyes to weepe and laugh at murthered obiects so they haue deuouring mouthes and teeth to water after such preyes I will not iudge all of them to be of so bloody a disposition for I presume some Iesuites and Priests and Monkes are like Aristippus looke for nothing but meat for their belly and a maide for their bed little busie their braines with other matterrs or some may follow their study which yet is not vsuall especially among the secular Priests whom the Iesuites call Ebrios stultos illiteratos Ecclesia excrementa Drunkards Dolts Dunces the excrements of the Church and the same secular Priests brand the Iesuites with infamous markes Statistas Atheistas Machiauelistas quot Iesuitae totidem Iudae Statists Atheists Machiauclists So many Iesuites so many Iudasses But indeed the least medlers in these matters are the Monkes and therein to be commended who if they were as carefull to feede their braines as their bellies I should thinke them the best of the bunch but herein they are faulty being onely as the Poet Epicuri de grege porcos Horat. Most of them sordide and stupide fellowes without any industry in labour or generosity in life And as long ago it was written of them Liber Pater praeponitur libro patrum Calicibus epotandis non codicibus emendandis Indulget bodie studium Monachorum Cantus ludentis non planctus lugentis Officium efficitur Monachale Greges vellera fruges Horrea Porri olera potus patera Lectiones sunt hodie studia Monachorum In a word thus One Bacchus more they loue then Muses nine They fat their bellies while their braines do pine But to leaue these whom the Pope least loues for the Iesuites are his Pulli puppi His Minions and Darlings he knowes them by their hands as the Eagle knowes his young ones by the eyes a pen in one hand and a ponyard in the other to write for him and to fight for him We will accuse no more but the parties in view whereof Faux should haue beene the Executioner and as they say An hangman must haue a cruell heart so this appointed wretch had a cruell heart to count such a sight as this should haue beene a sport and when he was apprehended he discouered no fignes of sorrow or repentance except onely that he repented for not being able to performe it Nil Christus Domini nil illi proxima Coniux Nil Princeps Carolus charus spes altera Regni Vtraque nobilitas pietate insignis armis Maiestasque loci veterum tot Curia regum Nil haec crudeli potuere obstare furori Our royall King with his illustrious Spouse That Phoenix gone vnto a better place And next succeeding hope Prince Charles his Grace The noble Peeres the Prelates of Gods House And other Monuments which might well rouse More feare then fury yet this vile Consort To blow vp all with powder counts it sport The vertues indeed vices which were in Tigellinus Neros Secretary were as Tacitus names them Cruelty and Luxury so these abounded with the first if not with the second And yet they had no cause to
others teach it Councells which they account generall haue decreed it indeede the Synod of Frankford condemned the Nicene Councell for it yet Papists faine would shift that but it is manifest against them for all the learned know that Charles the Emperor did assemble a Councell at Franckford to condemne the second Councell of Nice which had brought in the worshipping of Images as the booke of Charles the Great speakes There was brought forth the question touching the late Synode concerning the adoring of Images wherein it was written that they should be cursed which did not giue the same seruice and adoration to the Images of Saints which is giuen to the diuine Trinity This the fathers of Franckford iustly despised This is acknowledged to be true by Hincmarus Ado Vrspergensis Rhegino Aimon Auentine c. their welwilling writers The late Councell of Trent commands the same Their schoolemen and Diuines teach the same as Tho. 3. p. qu. 25. art 3. 4. Siluest v. Latria n. 2. Turrecremata 3. p. de Consecr Crucis n. 2. and Waldensis Caietan Gregory of Valence Bellarmine Turrian Andradius Posseuina Saunders c. Magna comitante caterua All worthy Writers for woodden worship But how odious are such idolatrizing Maisters and schollers to God and good men Irenaeus places this among the heresies of Carpocrates and the Gnostickes quod haberent coronarent Imagines that they had and crowned Images much rather to Papists who haue and craue and crowtch to Images and Epiphanius taught that such were Heretickes Qui Imaginem B. Virginis circumferunt Who did beare and carry about the Image of the blessed Virgine And this Epiphanius fayth It was against the authority of the Scripture that any Image should be in the Church And Vrigen sayth of his time we worship no Images the Christians in the primitiue Church had no Images In republica Iudaeorum Imaginum factor statuarum fabricator longe abiectus est c. Saith Origen in the Common-wealth of the Iewes a maker of Images or of Pictures is farre from them remooued least it should minister any occasion to Idolatry they that make them are like vnto them and so are all they that put their trust in them Thou shalt make thee no grauen Image neither the likenesse of any thing thou shalt not bow downe to them neither serue theÌ„ saith the Lord how guilty of the breach of this precept are these Image-mongers who not onely bow downe to them but also worship them The Apostle was rebuked for offering to fall downe and to worship dead and dumbe stockes blockes which haue eyes and see not mouthes and speake not eares and heare not noses and smell not Bowing to a Crucifixe or such a like piece of wood and worshipping saying Deliuer me for thou art my God I know they well reply They worship no blockes stockes or stones why if they will ioyne Issue we will try the case Confesse they must their Crosse or their Crucifix c. is a dead and dumbe thing as a stocke or stone and hath nothing in it worthy of veneration yet their Iesuits doe teach them that this Crosse or Crucifix is to be worshipped not accidentally improperly or by way of representation but properly I will produce but three of their side for in ore duorum aut trium stet omne verbum three of their chiefe Iesuits and these are counted honest sufficient witnesses among themselues 1. Costerus sayth All the honor that is due to the samplar is giuen to the Image is not this to worship the Image 2. Bellarmine explaines it further This honor is so giuen that the Image stayeth and limiteth it in it selfe as it is an Image and not onely as it representeth the samplar 3 Is GrÌ„ogory of Valence who saith Images themselues after their maner are to be worshipped in respect of the samplar thus the Images of Christ must be adored with diuine honor per aliud This is the moderne Doctrine of Rome yet it sauors so ill in their owne smell that Bellarmine confesseth it is not wholesome for the Pulpet Their Masse-booke hath a prayer All haile O Crosse our onely hope c. Thou onely art worthy to beare the ransome of the world O faithfull Crosse onely thou art the Noble tree among all c. Is not this prayer directed onely to the Crosse which hath so many onely words to tye it fast to the Tree so that the Paynims of old did that which Papists now doe their Idolles were the Images of the true God and so worshipped by them respectiuely and with relation to God for the Altar at Athens dedicated to the same God whom Paul preached few or none among them saith Peresius thought the matter of their Idolles so grauen to be Gods and they had many Idolles whereby they represented the true God nay some of the Iesuits are not ashamed to write that not an Image onely or an holy thing may be worshipped with the same adoration that is giuen to God but euen any other thing in the world whether liuing or without life either Angell man Sunne Moone Starres Earth or lignum lapides de modulo straminis c. saith Vasquez their Iesuite wood stones or a litle strawe this is as much as they are charged by vs to worship stockes and blockes And moreouer these Roman-pseudo-catholickes maintaine an other idolatrous superstition the adoration of the Sacrament an inuention brought in among them by Honorius the third like the idolatry of the Gentiles in oblation and the â—sacrifices of Bread and Wine to Mitbra no other for substance then that which the Gentiles offered for the naturall substance of bread and wine remaineth after the consecration yet we belieue that to the faithfull receiuer the body of Christ is infallibly conioyned with the bread by a sacramentall relation Yet no way to be worshipped for we deny the Reall presence corporally as they affirme and it is very strange that they should adore that who teach that a man hauing receiued his maker may vomit him vp againe or as Thomas that a brute beast as a dogge may eate the Body of Christ Though we doe not adore the bread and wine yet we giue more reuerence to it and teach that the wicked may take panem Domini the Bread of the Lord not panem Dominum the Lord as Bread sauingly participate this sacred mystery of the Redemption by the body and blood of lesus Christ So that to conclude this point If it be vnlawfull pingere imaginem Dei in forma hominis to draw the Image of God in the likenesse of man for which their Bellarmine taxeth Caluin yet confesseth that their Albul Durandus Peresius hold the same opinion for the Image visible of the inuisible God is the Lena the baud of the heresie of the Anthropomorphites who