escaped I know by soul here according to the usual Idiom of the Hebrew tongue is meant nothing els but life or person as much as to say our persons are escaped or we are escaped with our lives her life that 's all the bird looks after Yet I hope I may without forcing the Text take occasion from hence by way of accommodation to put some greater stress or emphasis upon the word soul and to observe from hence that the Deliverance wrought tnis day was a Soul-Deliverance not only a Corporal but a Spiritual Deliverance not only a Deliverance of the body but of the soul too we escaped not only with our lives but with our Religion Our soul is escaped escap'd out of the snares of Popish Idolatry and Superstition laid in our way by those Romish Fowlers snares I say laid in our way for what is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instance or worshipping the Host but an Idolatrous snare what are their numerous superfluous superstitious rites and ceremonies but tot Laquei animarum so many snares upon the Souls and Consciences of men especially as us'd and impos'd by them of the Church of Rome who place holiness and religion in them and make them matters of necessity and parts of Divine worship things by the way which our Church in her few her very few ceremonies has ever expresly disclaim'd enough in the judgment of any moderate or sober men to clear her from any suspicious or superstitious symbolizing or syncretizing with the Church of Rome Well these were the snares but by the blasting and defeating this Powder-treason these snares were broken and our soul escaped and we were delivered Again their Auricular confession consisting in an anxious punctual enumeration of all particular sins to the Priest in private once a year Mistake me not I am not against private Confession to a Priest I would it were more practis'd amongst us but that Auricular Sacramental Confession as they call it and as it is practis'd in the Church of Rome besides that it is a kind of a pick-pocket as it is us'd and a picklock of the cabinets and counsels of Princes what a Carnificina Laqueus Conscientiae is it what an intolerable snare upon the soul and conscience I instance in this the rather becaus under this pretended cover of Confession though indeed it was no formal Confession the business being reveal'd to Garnet and others as he himself confess'd at last not in way of Confession but of discours and consultation only but under this cloak and cover of Confession the treason was hid and conceal'd sub sigillo a Seal so sacred and inviolable that 't is not to be broken in any case whatsoever saith Bellarmine no not to avoid the greatest evil that may possibly happen Catholica Doctrina non permittit ad ullum malum vitandum secretum Confessionis detegi and he speaks it in defence of this days treason Not to be broken no not to save the lives of all the Kings in Christendom so said F. Binet the French Jesuit to Casaubon upon this very occasion as that learned man tells us in his excellent Epistle to Fronto Ducaeus Praestaret Reges omnes perire quà m si vel semel sigillum Confessionis violaretur But by the disappointment of this horrid design both this pretended seal and this snare was broken and our soul escaped and we were delivered Once more Their Pope's Pardons Bulls and Breves their Papal Indulgences and Dispensations which gave Luther the first occasion of plucking his foot out of the Romish snare what are they els but pitiful snares to catch Dotrels poor silly souls that will pay so dear for a new-Nothing But by defeating this Devilish plot this snare was broken our soul is escaped and we are delivered What should I speak of their Transubstantiation and Purgatory worshipping of Images and Invocation of Saints and the Rest of Pope Pius the fourth's new Articles of the Tridentine faith equal in number and equal in authority to those of the Apostles Creed snares laid for our souls by the fowlers of Rome especially those subtil Emissaries and cunning fowlers the Jesuites who as they did then so have they done since and still no doubt do go a birding among us though some are so blind and simple they will not see it Had they caught us in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that capacious Catholic snare set this day for King and Kingdom Church and State those other snares would have followed of course for that was on purpose laid to bring these upon us But Benedictum sit Nomen Domini hitherto our soul is escaped out of these snares the snares of their dangerous and pernicious doctrines and principles and the snares of their wicked and cruel designs and practices especially out of the great snare of this day Our soul is escaped and we are delivered And now may not this justly provoke and stir us up to a detestation and hatred of that Church and Religion which brings forth such cursed and bitter fruits whose principles are productive of so sad and direful effects I will not say though it has been said the Romanists Faith is Faction and their Religion Rebellion but this I must say that they teach and broach such Doctrines as are very scandalous to Christian Religion and very dangerous and destructive to Kingdoms and States as having a direct and natural tendency to sedition rebellion and treason And herein I dare boldly impeach and implead the Church of Rome as the mother and nurs of this hideous monster though blessed be God it prov'd but an embryo this monstrous Gunpowder-treason And that herein I do her no wrong I shall make it appear For though our Romanists may wipe their mouths and disclaim the business by laying the blame upon a few rash hot-headed discontented Catholic Gentlemen yet if we examine it well and it has been examin'd pretty well already we shall find it to have been the genuine issue and product of their Popish Principles the natural result and consequence of some doctrines and opinions commonly and openly held and maintained in the Church of Rome I shall instance in one especially which is instar omnium and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground and foundation of all the rest and that which gave the first birth and breeding to this barbarous and bloody design and that is that beldame doctrine of the Pope's Infallibility or which is all one of his Supremacy for if he be Infallible he must needs be Supreme or if you will his universal temporal Monarchy his Lordship Paramount his absolute Soveraignty and Dominion his unlimited Power and Authority over Kings and Kingdoms his power to depose Kings and to dispose of their Kingdoms That the Pope hath power to depose Kings if they be Tyrants or Heretics and so they must be if he once say the word and pleas to call them so is Communis Doctorum the common
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
and so lay 'um home to their hearts that they may never be layd to their charge You 'l say these are close and secret enemies the Text speaks of open and publick ones Persecutors and Murderers and we hope we ha' none such I hope so too Blessed be God we are not yet ad eculeum redacti not brought to Racks and Strapado's Axes and Gibbets nor are we in danger o' wearing a stone coat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it in Homer yet I must tell you and I think I may tell you without breach o' that charity which I am commending to you That if some men had their wills and were well arm'd and had stones i'cheir hands and I as Stephen stood i' their way I wu'd not trust ' um You easily ghess who I mean they are those fratres in malo those red-hot fiery Zealots o' both sides your furious hair-brain'd Fanatic and your perfidious disloyal Loiolite I joyn 'um together Bithus cum Bachio for I know not which is the worse o' the two and I think they plough with one anothers heifer But as for the Persecutors and Murderers those ' ithe Text and those o' the day especially they are the objects of our Martyr's charity and therefore of ours I mean them that are capable of it For as for those Alastors the prime men and ringleaders of 'um who sign'd the Writ and had an immediate hand in the Royal blood that was shed this day some of those blood-thirsty men did not live out half their days at least not the days that they might ha' liv'd but were deservedly cut off by the Sword of Justice and made a Sacrifice to divine and humane Laws here on earth If any of 'um repented and found mercy in heaven before they dy'd well far◠our Martyr-King with his Prayer and charity for 'um while they were living but whether they repented or no they have had their doom already now they are dead and in another world our charity will do 'um no good 't is in vain to pray for 'um The living the living are they we must pray for and they to whom we must extend our charity If then there be any of 'um yet alive who had either a head in plotting and contriving or a hand in acting and executing the hoc peccatum the Sin o' this day our charity bids us pray and we cannot do less for 'um that God wu'd give 'um a sight o' their horrid Sin and Grace to repent earnestly and heartily of it that so it may never be layd to their charge nay further our charity that believeth all things and hopeth all things bids us believ and hope that some of 'um at least I wu'd willingly say many of 'um have already repented and are become real Converts And this though we may wish to see more apparent signs of it yet where we see no manifest signs to the contrary this I say in charity we are to hope and believ And if we thus hope and believ then let us forgive and forget forgive after the example of our Martyr King and forget according to the pattern of his Son our now Gracious Soveraign whom God long preserv who has profess'd as I have heard that he that touches his Royal Act of grace and favour I mean that most gracious and merciful Act of Indemnity touches the apple of his eye Let us then pass such an Act of Amnestie and Oblivion too in our own breasts I mean an Act of Oblivion as to others but not to our selves for we must never forget but remember that we our selves all of us more or less have had a finger if not a hand i' this Sin o' the day I know this will startle some How will some say I hope not so God forbid who I a hand i' the King's death I defy him that says it I thank God I am as innocent herein as the child unborn I am innocent of the blood of that good King that just person So said Pilat but yet he was not for all that he wu'd ha wash'd his hands of it but cu'd not No more I fear can we for some guilt o'th is blood must neede stick upon us in some degree or other seeing our Sins were the meritorious cause of the shedding of it We curse the Jews that crucify'd Christ we cry out o' them that stoned Stephen and we exclaim o' those that murder'd the King as a pack of most vile Varlets and Miscreants and as we cry out upon 'um so it may be we cry out for 'um I mean cry earnestly and with a loud voice too as St. Stephen did with as loud a voice but not with so good a heart as he nor wi' so much charity Lord lay not this Sin to th 〈…〉 〈…〉 arge But now after all this let us a little I pray 〈…〉 ct upon our selves This Prayer I told you was a Prayer of charity and charity begins at home Let us then look homewards and see whether we our selves are altogether free from the guilt o' this blood or whether we have not cause to read the Text with a little alteration by changing the person Lord lay not this sin to our charge For did not God take away our good King in his wrath and were not the Sins o' the Nation the fuel that kindled and fed the fire of his wrath and ha' not we contributed some sparks at least yea and some fuel too to this fire God be merciful to us all for sure we must all cry guilty before him and take shame to our selves And that indeed is the business of this day not to make bitter invectives and declamations against others but in the bitterness of our Souls to lament and bewail our own sad condition to weep bitterly for our own Sins whereby we ha' made our selves accessory in some kind or other to the commission of so execrable and horrid a Crime I say in some kind or other remotely at least if not immediately meritoriously if not executoriously virtually if not formally by consequence if not directly by a sinful connivance and complyance it may be though not by a down-right plotting and contrivance However accessories we are though not the Principals our Sins being the procuring meritorious cause of God's permitting this Sin this bloody Sin this Sin of the day 'T was for our Sins our national Sins our personal Sins that God open'd the flood-gates and suffer'd the banks to be broken down and let loose those torrents of Belial those floods of ungodliness that deluge and inundation of wickedness that overwhelm'd and drown'd both King and Kingdom We abhor the very name and memory of those cursed and cruel Rebels and if we shu'd meet any of 'um we are ready to cast dust and dirt and throw stones at 'um But if none but he that is without sin among us shu'd take up the first stone to fling at 'um truly the stones might lye still
and taken as the bird is caught in the snare of a sudden in a trice in a moment And thus it was Malum repentinum and both these both the unexpectedness of the danger and the sudden dispatch mystically and covertly imply'd in the Letter to the L. Mountegle by which the business was discover'd the former in these words Though there be no appearance of any stir yet they shall receiv a terrible blow this Parliament yet they shall not see who hurt them The latter in these The Danger is past so soon as you have burnt the Letter That is as that sagacious Oedipus wise and learned King James rightly expounded the Riddle The blow shall be suddenly given by a blast of Powder which is as soon over as the blaze of a Letter burnt in the fire And so you see this mischievous Plot laid this day for this Church the Church and People of God here in England may very well be compar'd to a snare in regard of the suddenness and unexpectedness of it both in respect of its sudden coming and likewise of the sudden dispatch it shu'd have made when it came 3. And lastly As it was sudden and unexpected so 't was dangerous and deadly The snare of the Fowler is a fatal engine an instrument of death the bird that 's caught in a snare seldom escapes with her life such was the mischief design'd and intended this day a fatal and deadly blow it had been indeed if it had taken The snares of death encompass dus as David speaks and so our Church expresses her self in her Collect O Lord who didst this day discover the snares of death that were laid for us Indeed a deadly snare it had been if it had not been broken King and Parliament Prince and People Peers and Prelates Lords and Commons all blown up at a blast a whole Kingdom Church and State swallow'd up and destroy'd by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A dangerous dreadful and deadly design it was to cut off or rather blow up the King and the whole Representative Body of the Kingdom head and tail branch and rush in one day nay in a moment at one blast and yet thus they had done if the snare had held this they intended and had it in voto nay in parato Caligula's wish O! that the people of Rome nay O! that the people of England becaus they were not the people of Rome O! that the Church of England had but unam cervicem one neck that they might cut it off and why think ye even becaus it had not that unum caput that one Head which they would have set on Cursed be their anger for it was fierce and their wrath for it was cruel Instruments of cruelty were in their habitation and in their self-will they digged through a wall They heaped up wood and faggots to burn up us Heretics Indeed these Romish Beautefeu's and Incendiaries had been at their fire-works before they had been trading and tampering long with fire and faggot by retail in the Marian times and now they thought to do it by wholesale by making a Bonfire of the Parliament-house burning and blowing up the whole Body of the Realm Head and Members the King with all the three Estates of the Kingdom assembled and met together But blessed be the Lord who hath not given us as a prey to their teeth Our soul is escaped c. The snare is broken the danger prevented the design blasted the Plot defeated that is the second particular we observ'd in the words viz. the Prevention of the Danger or Disappointment of the design The mischievous machinations and devices of wicked and ungodly men against the Church and people of God though never so closely and cunningly contriv'd and carry'd are often frustrate and broken defeated and disappointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such wicked works do not always succeed and prosper they often prove abortive and come not to the birth The reason is there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an all-piercing eye that sees and discovers them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God above that blasts and disappoints them and brings them to nought And so it was this day the snare was broken and how was it broken just as it is here in the Psalm by a Dominus nobiscum in the first verse The Lord was on our side and by an Adjutorium nostrum in nomine Domini in the last Our help was in the name of the Lord. How was this Treason discovered and the danger prevented just as God says to Zerubbabel Zech 4. 6 Not by might nor by power I may add not by wisdom nor by policy but by my spirit saith the Lord of hosts The snare is broken and we are escaped as a bird tanquam Avicula 't is not by her own strength or cunning that the poor bird makes her escape Alas she is weak and simple only there comes some strong hand and breaks the snare Nodos vincula linea rupit in the Poet and then away flys the bird so it was here a strong hand from heaven broke this snare This was the Lords doing and it is marvellous in our eyes 't was by the spirit of the Lord and 't was the Lord's doing that the Treason was discovered and the snare broken Yet our Zerubbabel our pious and prudent Prince King James under God had a hand in it too in the breaking and disappointing of it for sure he was guided by the Spirit of the Lord and more than ordinarily inspired and directed in opening the secret and unfolding the mystery and Riddle of the Letter and according to that of the wisest of Kings There was a Divine Sentence in the lips of the King Great Brittain's Solomon so that his mouth transgressed not in judgment when upon his reading of that dark aenigmatical writing he past his sentence whereby the whole business was happily discovered and brought to light and so the snare was broken and we were delivered that 's the third and last Particular the Churches safety and deliverance following upon the snare being broken we are delivered And this indeed is a necessary consequent of the former for when the snare is once broken the bird will soon fly away and escape We are delivered so we were this day indeed delivered from death and destruction delivered from fire and faggot delivered from the mouth of the lyon and from the paw of the bear and from the horns of the bull the Pope's Bull I mean and from the tayl of the Dragon delivered from the savage cruelty of Catesby and Faux Et ab ipsis faucibus Orci from the very jaws of Hell delivered from passing through the fire to the Moloch of Rome from being made a holocaust a whole burnt-offering to that Idol by those Priests of Baal Father Garnet and the rest of those Gun-powder-Saints and Martyrs Thus we were and are delivered I and which is more our soul is
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.