Emisen. hom. de S. Maximo.
l See Harmon. confess. sect. 16. pag. 486.
m Maior præsat. in Psal. 22.
n Owin epigram. lib. 3.
o Ser. on Christmas day preached at Bexterly, & ser. on S. Stephens day at Grimstorpe.

Againe, for as much as there is a communion of Saints, as we cõfesse in the Creed, a knot of fellowship betweene the dead Saints and the liuing; it is our dutie to praise God for their good in particular, as theyp pray to God for our good in generall. It is required on our part I say, to giue God most humble thanks for translating thẽ

out of this qvalley of teares into Hierusalem aboue, where they be rclothed with long white robes, hauing palmes in their hands, and scrownes of gold on their heads, euer liuing in that happie kingdome without either dying or crying, Apocal. 21. 4. and this also (in the iudgment of Augustine, Hierome, Hugo, Raynerius, and other) is to praise God in his Saints.

p Apocal. 6. 10.
q Psal. 84. 6.
r Apocal. 7. 9.
s Apocal. 4. 4. These reasons are the grounds of certaine holy daies established in England by law, namely to blesse God for his Saints eminent grace while they were liuing, and exceeding glorie now they be dead. Wherein our Church ascribes not any diuine worship to the Saints, but all due praise to the sanctifier: in celebrating their memorie (saith Augustine) we neither adore their honour, nor implore their helpe: but (according to the tenour of our text) wee praise him alone, twho made them both men and martyrs. In the words of uHierome to Riparius: Honoramus reliquias martyrum, vt eum cuius sunt martyres adoremus: honoramus seruos, vt honor seruorum redundet ad dominum: If thou desire to doe right vnto the Saints, esteeme them as paternes, and not as patrones of thy life; honour them only so farre, xthat thou maist alway praise God in them, and praise them in God. t De ciuit. lib. 8. cap. 27.
u Tom. 2 fol. 118.
x Philip Mornæus de missa, lib. 3 cap. 11. See Melanct resp. ad art. Bauar. art. 25. The gunpowder men erre very much in this one kinde of honouring God, for either they worship his Saints as himselfe, or else their owne saintlings, and not his Saints. In praying to the dead, in mingling the blood of their martyrs with the precious blood of their Maker, in applying their merits, and relying vpon their mercies; it is plaine that they make the Saints (as Melancthon tels them in his yApologie for the Confession of Auspurge) quartermasters with God, and halfe mediatours with Christ, I say ioynt mediatours not of incercession only but of zredemption also. Nay they make the blessed Virgin vpon the poynt their only mediatrix and aduocate, so they sing, and so they say. They sing in their publique seruice, aaMaria mater gratiæ, mater misericordiæ, &c. the which is Gods owne stile, 1. Pet. 1. 10. & 2. Cor. 1. 3. so they likewise say, Maria consolatio infirmorum, redemptio captiuorum, liberatio damnatorum, salus vniuersorum. abGiselbertus in lib. altercationis Synagogæ et ecclesiæ, cap. 20. Maria quasi maria, saith Augustinus de Leonissa, sermon 5 vpon Aue maria, for as all riuers come from the seas, and returne to the seas againe, Ecclesiastes 1. 7: acso forsooth (if you will vndertake to beleeue him) all grace is deriued from Mary, and ought to be returned again to Mary. We finde so much in adRosario Mariæ, reparatrix & saluatrix desperantis animæ, &c. That which is worse, their owne Pope (who cannot, as they teach, erre in a poynt of doctrine as Pope) calleth her expresly Deam. Pet. Bembus in his epistles written in Pope Leo 10. name, lib. 8. epist. 17. printed at Strasburg an. 1609. that which is worst of all, in their most approued Bible: they translate Gen. 3. 15. ipsa conteret caput tuum: she shall breake thine head, although (as their owne Iesuit aeRibera confesseth honestly) the Hebrew text, the Chaldee paraphrase, the translation of the Septuagint, and all good Latin copies reade ipse conteret, he shall bruise the serpents head, applying it to Christ, according to that of Paul, The God of peace shall tread downe Satan vnder your feete, Rom. 16. 20. by this euidence you may see that the gunpowder crue praise not God in the saints, nor the saints in God: but on the contrarie the saints as God. y Tit. de sanct. inuocat.
z See D. Fulke in 1. Tim 2. 5.
aa Bellar. de sanct. beat. cap. 17.
ab Apud Magdeburg. Cent. 10. Coll. 275.
ac See Gospell Annunciat.
ad Chemnit. exam. Con. Trident. part. 3. pag. 151.
ae In Habacuc. cap. 1. num. 32. Againe these S. Peter men (and as I haue warrant to terme them on this day Salt Peter men) erre from the true meaning of our text, because they doe not praise God in sanctis eius, in his saints: but dishonour God in sanctis eorum, in saints of their owne making, vsually praying vnto some who were no men, and to many who were not holy men. It is doubted by the two great lights in their glorious firmament, Bellarmine and Baronius, whether there were euer any such man as S. George, or such a woman as S. Catharine. Cardinall Bellarmine lib. de beatitudine sanct. cap. vlt. §. respondeo sanctorum doth acknowledge that they worship certaine saints whose stories are vncertaine, reputing the legend of S. George apocryphall according to the censure of Pope afGelasius: and Cardinall Baronius ecclesiast. annal. Tom. 2. ad an. 290. according to the impression at Rome, fol. 650. as also de Martyrologio Romano, cap. 2. confesseth as much of Quiriacus and Iulitta, declaring plainely that their acts are written either by fooles or heretikes, and in his annotations vpon the Romane Martyrologie 23. Aprill, he taketh vp Iacobus de Voragine for his leaden Legend of our English S. George, concluding in fine, that the picture of Saint George fighting with a Dragon is symbolicall, and not historicall. If the Scripture be true agwhatsoeuer is not of faith is sinne: then assuredly these men (as ahPaul speaks) are damned of their owne selues in their owne conscience, who (notwithstanding all their doubts) pray still in their publike seruice, aiDeus, qui nos beati Georgij martyris tui meritis & intercessione lætificas, Concede propitius, &c. An Idoll as Paul