elder then this renewed face of our churches will that proue any aduantage for you Was not the Apostasie of Israel elder then the protestation of Elias against 1. King 18. them much more then the returne of many out of Israel in the dayes of Hezekiah Was not the Pharisaicall synagogue 2. Chron. 30. before the preaching of Christ before the church which he gathered by his preaching Boast not therefore of what standing your Antichristian tyranny is but tell vs if you can of what truth your religion is Truth we graunt you is most ancient but error also is often very ancient and is called by Angustine Vetustissima falsit as most ancient falshood and Epist 166. when the truth after a long time of suppression commeth to the light againe in the eyes of them that iudge by the outward appearance error seemeth elder then the truth Wherfore let vs clime aboue these middle antiquities which may be common both to truth and error and let vs come to the eldest and most ancient times of the Church and there behold the true and vndisguised face of the auncientest and truest Church Let vs search the Scriptures which onely conteine the most infallible description of the true Church If you shun this light say it is because there is no truth in Ioh. 3. 19. 20. 21. you yea because your workes are euill and you feare to come to the light least it should be manifest that you walke in the truth PAPIST Secondlie this is to make your cursed Synagogue of the Iewes that crucified the Some of God and wickedlie cried out His bloud be vpon vs and our children for more glorious then Christs Church for which he shed his bloud and praied so inst antlie to his father for as they now be in manie parts of the world so can they shew where they haue remained preached their religion for all these 1600 yeares and to say that Christs Church is inferior to the Iewish Synagogue is so blasphemous as Christian eares should not endure to heare PROTESANT Did Christ shed his bloud to make his Church glorious and eminent in worldly prosperity like to the strumpet of Rome that sittes vpon many waters and hath rule ouer many Reuel 17. 1. people yea ouer Kings and princes No no his kingdome is not of this world By many tribulations must the Ioh. 18. 36. Act. 14. 22. Rom. 8. 17. Ioh. 16. 33. 2. Tim. 2. 12. Hebr. 12. 8. Church of Christ enter into the kingdome of heauen It must bee comforted to his suffering that it may be comforted to his glory If it suffer with him it shall raigne with him In the worlde it shall haue trouble but in him only peace All that are not pertakers of chastismens are bastards and not sonnes Againe did Christ by his instant prayer to his Father request that his Church might treade on the necks of Emrours ride on a stately sâ—eed and Kings to hold the stirrop and going by on foot to lead the Popes horse by the bridle Or that they might â—â—â—eample patrimonies large seigniories generall command ouer king and key sar yea power of life and death ouer euery creature and to translate kingdomes and to turne the world vpside-downe at their pleasure Where is this prayer contained why had not Christ himselfe nor any of his Apostles the benefite of it why was the primitiue church so washed by horrible persecutions Christ neuer made any such prayer he prayed that his Church might be preserued not altogether from but in Iohn 17. 15 temptations not that the worldly powers might not annoy the bodies of his Saints but that their soules might be kept from euill not that they might haue their heauen in this world but that they might bee with him where he is and see his Vers 24 glory Againe was Christ inferior to the Iewes when they crucified him or Stephen when they stoned him to death or Iames when Herod cut off his head or Peter when he bound him in prison what saith the scripture For thy sake Acts. 7. 12 we are killed all the day long and we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then Psal 44. 23. Rom. 8. 36. 37 conquerors through him that loued vs. Surely by Romish Logicke and and Romish diuinitie farre more happy and glorious was the condition of Pilat the priestes and accursed Iewes that cried Crucifie him crucifie him then of poore Christ O you that are bewitched and inchanted by these Luk. 23. 21. Baby lonish charmes will you be led by such guides who know not the beginnings of Christian religion If any will be my Disciple let him take vp his crosse and follow me will you Math. 16. 24 thinke that such can guide you to heauen whose God is the world whose glory is shame which minde earthly things With them no outward prosperity no Church no earthly kingdome no Church no scarlet coloured beast Phil. 3. 19. no triple crowned Pope no hatted Cardinals no mirred Bishops no Church But see the singular boldnesse of this popish proctor ioyned with singular folly The cursed Iewes can bring as far fetcht antiquicy to proue their Synagoue to bee the true Church as the Papists can for theirs If such antiquity can make you Papists why may it not as well make you Iewes This forcible Reasoner prescribeth 1600 yeares for the Papacie not a yeare or a day lesse doth hee allowe to the Iewish Synagogue from whence I thus reason That which by Popish confession belongs as well to the cursed Iewes as to the Papists that can neuer proue the Popish Synagogne to be the Catholique and true Church Antiquitie of 1600 yeares belongs as much to the cursed Iewes as to the Papists as this plaine Reasoner confesseth Therefore antiquitie of 1600 yeares can neuer proue the Popish Synagogue to be the catholike and true Church PAPIST That our Church hath continued all this while is as certaine for to omit other Prouinces and Kingdomes where it hath beene openlie knowen and not to speake howe wee can shew the continuall succession of Bisops in diuerse places of Christendom as Rheimes Padua Leigh and from the Apostles times to these our daies we can heere in our country proue the continuance of our religion for these 1600 yeares euen from the time of Saint Gregorie the great Pope of Rome who sent hither Saint Austen that conuerted vs Englishmen froÌ„ Paganisme and Idolatry to the faith of Christ as our owne histories teach and from Saint Gregorie we can ascend by the current streame of Popes his predecessors to Saint Peter and Christ himselfe For that it was our Catholike religion which was then brought in by Saint Austen no doubt caÌ„ be made for our chronicles say so much the ruines of so many ancieÌ„t Abbies latelie suppressed do aboundantly testifie the same none of reason or reading will denie it
the Angels we hold them neither for patrons nor protectors Which honor we giue onely to the Sonne of God the head of Angels Neither doubt we but as farre as their ministerie extendeth toward vs so far they know our necessities and prayers But infinit knowledge which is proper to the Deity we ascribe not vnto them Neither is such limited knowledge in them any sufficient ground to leade vs to pray vnto them The Angel that was sent to informe Iohn the Euangelist in the visions reuealed notwithstanding the wonderfull counsell of God whereof he was then a minister an interpreter yet would not suffer Iohn to fall downe to him which is much lesse Apoc. 19. 10. then to pray to him For to whom we pray to him very religiously and lawfully we may fall downe Many reuelations of things secret remote were granted to the Prophets in old time and namely to Elisaeus yet read we not that any man did euer pray to them though some in reuerence to their ministerie the power of God administred by them did fall downe to them And yet how finely or rather grosly you can assume without proofe or shew of proofe that we may pray to our mortall brethren haue you either precept or example for it in all the Scripture Indeed we request and receiue one from another the helpe of our mutuall prayers call you this praying to our mortall brethren thus can you proue one paradoxe by another These be your forcible and plaine reasons for your falsly named Catholike faith PAPIST Seuenthly in the Geneua Psalmes annexed to the Communion Limbus Patrum booke and vsually sung in their churches they confesse that Christs soule descended to the Fathers that were in Limbo For this article of the Creed He descended into hel they turne into Meetor after this manner His soule did after this discend Into the lower parts To them that long in darknesse were the true light of their harts PROTESTANT First you corrupt the Meeter changing for your purpose Spirit into Soule The meeter hath Spirit not Soule Secondly what the translator meant by Spirit and by the lower parts it is not easie to define vnlesse himselfe had left some glosse vpon his owne meeter and considering that the lawe of meeter restrained him from libertie of plaine speech it were an iniury to him to wrest his words coÌ„trary to his meaning That by lower parts he meant your Limbus you haue nothing to perswade you but your owne preiudice that caries you so to vnderstand it It may be that by Spirit hee meant the power of his eternall Spirit which in his suffering and after his suffering wrought both in heauen vpon earth and vnder the earth euen vpon the bodies of the dead who were in the lower parts and lay in darknes as generally the dead do Hilarie speaketh to like effect Monetur terra capax enim mortus huius esse non poterat c. The earth Hilar. in Matth. Can. 33. Potestas aeternae virtutis was moued for it could not conteine him that was dead The rocks were clouen for the piercing word of God and the power of his eternall vertue had broken into all places how strong and well fenced soeuer And the graues were opened for the prisons of death were vnlocked And many bodies of the Saints that slept arose for he inlightning the darknes and shining into the obscuritie of the lower places for the preseÌ„t raising of the saints asleep took away the spoiles of death it selfe What is the power of his eternall vertue but his eternal spirit Whereby he brake into the holds of death the darknesse of death the obscurity of the lower parts caried away the spoiles of death did inlighten with the brightnes of his power the whole region of darknes to the coÌ„fort of all that waited for his coÌ„ming All which Hilarie saieth were done not by his soule but that nature which he calleth PenetraÌ„s Dei vertuÌ„ potestas aeternae vertutis that is his Deity And the scripture speaking of the faithful departed although the soule body by dissolution be in diuerse regions yet speaketh of the whole person together So saith the Apostle Peter of Dauid the patriake He is both dead and buried his sepulchre remaineth with vs. And the like in many Acts. 2. 29. other places wherfore the Power of Christ piercing to the dead was a coÌ„fort to all the faithfull departed If this were his meaning as by comparisoÌ„ of the former place of Hilarie we may very well iudge what seruice I pray you can this meeter do to your Limbus But whatsoeuer his mening were his priuate interpretation is no principle of our religioÌ„ neither can you be ignoraÌ„t that there be that hold some locall discent of Christ yet be far from holding your Limbus so might the author of that meeter likewise do Albeit we hold that article for a principle of our religion yet are not the sundry expositions thereof according as seuerall men haue conceiued so many principles of our religion you must therefore seeke further for principles to serue your turne PAPIST Lastly Martin Luther taught the Real preseuce maintained Real presence it against the Zwinglians as others of our Aduersaries caÌ„not denie and yet doth the Apologie of England penned by M. Iewel call him a most excellent man sent of God to giue light to the world How then can it be contrarie to the scripture for if it were so then surelie could he not be a man sent of God for the matter of the Sacrament is no small point but such as themselues will say that a wrong beliefe thereof bringeth damnation PROTESTANT Did Martin Luther teach Popish Reall prefence did he teach Transubstantiation of the bread into the body of Christ Did he teach carnall eating of Christs flesh In the Act. 10. Augustane confessioÌ„ wherein he was a chiefe part thus they coÌ„fesse Of the supper of the Lord they teach that the body bloud of Christ are truely present distributed to them that eate in the Lords supper We say the same in the Articles agreed vpon at Marpurg Octob. 3. 1529. Whereunto Martin Luther first subscribed we all beleeue and thinke that the Sacrament of the Altar is the Sacrament of the true Histor August Confess Spiritual eating body and bloud of Iesus Christ that the spirituall eating of this body bloud is chiefly necessary for euery ChristiaÌ„ man We say the same In certaine articles setting the state of the controuersie betweene Luther and Pâ—â—cer and the rest of the Cinglians as they are called Although we say that the bodie Artic. 2. In aliqua mole of Christ is really present yet Luther sayth not that it is present locally to wit in any bignes circumscriptiuely but after that maner whereby Christs person or whole Christ is present to his whole Church and to all creatures Luther saith not that Christs
the thing is so euident and certaine That Saint Gregorie likewise coined not a new religion but kept that which by continuall succession descended vnto him from Saint Peter is as sure and certaine for if he had all the Christian world would haue exclained against him and yet no such complaint is to be found in anie Historie or writer but all highlie commend him for his holinesse and learning and in our English calender he is inrolled for a Saint and the like we may saie of all his predecessors for none of them was euer noted by anie to haue degenerated in anie one article of faith from the religion of their forefathers and the Apostles and well knowen it is that 32. of the first were glorious Martyrs and shed their bloud for the name of Christ PROTESTANT That your popish Church hath continued 1600 yeares is so certaine as it is that your later Popes haue beene and are like those 32 Martyrs whose emptie number you bring forth to gaine credit vnto that degenerate rable that haue succeeded them not in shedding their owne bloud for the truth of Christ as they did but in spilling much Christian bloud partly about strange and vniust quarrels partly by treasonable and rebellious commotions of their owne raising partly by bloudy and fiery persecucions And therefore the succession of your Popes to those Martyrs is noe more credit to you then succession to Moses was to the Scribes and the Pharisees or succession to Aaron was to Annas Caiaphas As in place they succeed godly Bishops so in doctrine they succeed the Scribes and Pharisees and many Heretikes in irreligion and prophanes they succeed Lucian and Porphyrie in tyranny and cruelty Annas and Cayphas and the old persecuting Emperors of Rome into Reuel 13. 15. whose dead image they haue put life againe That which the Apostle Paul foretold of the successors to the Bishops of Ephesus that of themselues should men arise speaking perâ—erse Acts. 20. 30. things to draw Disciples after them hath too long beene verified of the successors in place to those first holy Bishops of Rome And were that true which you say that none of the predecessors to Gregorie the first were euer noted by any to haue degenerated in any one article of faith froÌ„ the religion of their forefathers the Apostles which is not vnknoweÌ„ to your selues to be most false for Alfonsus de Castro doth frankly coÌ„fesse that of Liberius the Pope it is manifest he was an Arriav that Anastasious did fauor the Nestorians Aduers heres lib. cap. 4. he that hath read histories doubteth not yeâ— if the successors of Gregorie haue bin iustly detected some for Atheists some Coniurers Necromancers some for Impoysoners some for villanous cruelty vpon the bodies of the quicke dead some notorious for bastardy besides other odious sins generally bribers Symonists Epicures more like to Sardanapalus or Heliogabolus then Peter or Paul must their succession in place to them to whom all other things they are most vnlike carie the Church of God on their sides your owne silence passing by the mention of all the successors to Gregorie the first by the space of a thousand yeares implies a confession that of those there are some at least degenerate from the religion of their forefathers and the Apostles which if with any face you could denie you would haue saide as much in them praise with lesse truth as you haue done of the former but vntruely But I suppose you cannot be ignorant that your owne Doctor Genebrarde hath Chron. lib. 4. verse 10. marked about a fiftie Popes for the space almost of 150 yeares from Iohn the 8. to Leo. 9. as reuolters wholy from the vertue of their ancestors and saith they were Apostatici apostatici potius quam apostolici Apostaticall rather then Apostolicall yea he calleth them monstrous which also Platina witnesseth with a witnesse of three speciall ones among the 50. Benedict 9. Siluester 3. and Gregorie 6. whom he calleth tria teterrima monstra three most hideous monsters what might be said of Iohn the 8. otherwise Pope Ioan Iohn the 12. two other of the 50. of Gregorie 7. Alexander 3. Bâ—niface 8. Iohn 23. To shew how vnlike they were to the Martyrs their Predecessors in place you cannot be ignorant and therefore you did warily to make no noise of these and the like least their very names might staine their succession and repeale that glory which you thought to get by the fame of Gregorie your Kalendar Saint touching whom whether he coyned any new religion or not or whether hee kept that which by continuall succession descended from Saint Peter how should we more certainly know then by enquiring into that religion which Saint Peter and Saint Paul taught and that not following vncertaine tradition which hath proued the Author of deceiuable fables but the certaine 2 Pet. 1. 1â— 19. line of holy scripture which leades vs to Christ himselfe who onely knew the minde of his father and hath in his written word reuealed it to his Church For as Ciprian saith Si ad diuinae traditionis caput originem reuertamur cessat Ad Pompei contr epist Steph error humanus If we returne to the head and beginning of diuine tradition that is the doctrine which God himselfe deliuered humane error is put downe which that auncient Father by an excellent similitude setteth out thus Si canalis quae c. If the conduit pipe which before did runne in aboundance do suddenlie fatle do not men vse to goe to the fountaine there to know the reason why it faileth c. Quod nunc facere opportot Dei sacerdotes c. which saith he the Priests of God keeping Gods commandements must now do that if the truth haue wauered or failed in auie thing we maie returne to the originall of our Lord and to the tradition of the Gospel and of the Apostles that thence maie arise the reason of our doing from whence the order originall did first spring Which way to trie the truth so long as you do so diligently shun and take such paines to bring all religion to the touch of mans vncertaine authority what do you else but bewray a fearefull and guiltie conscience that dare not stand to the euidence of Gods word but in a suite of life and death saluation and damnation do willingly suffer the true Charters of diuine record to be lost or at least raked vp in the dust and bring in old men that can say nothing but by heare-say nay rather yong men now to tell what they haue heard off sometime said by old men vppon their onely bare heare-say So might the Iewes haue taken the law from the Scribes and Pharisees mouthes and haue learned to loue their friends hate their enemies with Matth. 6. 43. 2 Kings 22. 8. other Pharisaicall lessons and let the law of Moses lie in the dust as it had done
as touching his retorne from hell neither in this place do they so interpret Dauids words nor in any other place rightly vnderstood make any mention of it If the place then be to be vnderstood of the resurrection and that in both causes Thou wilt not leaue my soule in graue nor suffer thine holy one to see corruptioÌ„ As Peter Act. 2. 31. expresly saieth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needes be vnderstood of the place from whence he was raised which was the graue Neither make it any thing against this sense that his soule was not in the graue For first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere carieth the same sense that Nepheth doth in the Psalme It is so cleere that that word must be taken for a dead body oftentimes as Beza hath obserued that as Doctor Fulke against Martine hath obserued of fiue places by Beza alleaged Leuit. 19. 28. 21. 1. 11. Num. 5. 2. 9. 10. where the word Nepheth must needes haue that sense your owne vulgar hath so translated it in all these places but the last and therefore this place being spoken of the resurrection it may likewise be so vnderstood heere besides doth not the scripture speaking of Dauid say His sepulchre remaineth with vs vnto this day Is not Dauids soule a part of Dauid yet was not Dauids soule in his sepulchre nor died nor was buried see you not then that the word Soule before is put for the manhood as in the article of our faith wee say Christ died and was buried not that the whole manhood was buried but the one part which is yet denoÌ„inated of the whole And while the body lyeth and corrupteth in the graue the soule in that behalfe suffereth a priuation although it be not shut vp with the body in the graue and thus Dauids soule was and is left in the graue in regard of the body which there remaineth in corruption Christes soule in like sense was there while the body lay in the graue but was not left in the graue because the body remained not there to see corruption And indeed whosoeuer doth rightly and religiously obserue the opposition betweene Christ and Dauid in these words shall soone perceiue what is heere meant both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of Christ the Psalmist saith Thou shalt not leaue my soule in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Dauid Peter saith He died and is buried his Sepulchre remaineth with vnto this day But his soule remaineth neither in hell nor properly in the graue in these things therefore there is no opposition But this place must be so vnderstood that there may be opposition That which is of Dauids part is plaine he is to this day left buried and in his graue that which is of Christ must be contrarie that his body was not left in the graue vnlesse the sense of this place and these words be so taken the Apostle doth not sufficiently prooue that Dauid spake of the resurrection of Christ Hee rather spake in your vnderstanding of the deliuerie of Christes soule out of hell which might haue beene if it had pleased him in soule to descend thither albeit his body had still remained and seene corruption in the graue Thus to maintaine your erroneous fansies you sticke not to ouerthrow a speciall argument which the holy Ghost vseth against the Iewes to prooue the resurrection of Christ out of that Psalme Thirdly because you say it is a malitious corruption against the descending of Christ into hell what if it were translated thou wilt not leaue my soule in hell would it prooue that Christes soule was in hell nothing lesse Augustine vpon that place of the Psalme Quoniam non derelinques animam meam in inferno maketh this glosse Because thou wilt neither giue my soule to be possessed of hell and vpon the next words Neque dabis Sanctum tuum videre corruptionem neque sanctificarum corpus per quod alij sanctificandi sunt corrumpi patieris Thou wilt not saith Augustine deliuer my soule to be possessed of hell nor suffer my sanctified body by which others also must be saÌ„ctified to be corrupted Not to be left in hell and not to be deliuered vnto hell with him is all one It is true therefore that God left not his soule in hell because he neuer deliuered his soule to hell and so he neuer came there in soule The same Father writing vpon the 85. Psalme vpon those words Eruisti animam meam ex inferno inferiori conferreth them with the words of this Psalme now in question Quoniam noâ— derâ—liquisti animam meam in inferno and giueth this interpretation of both Hee saide that God deliuered his soule from the lower hell because he deliuered him from such sinnes by which be might be brought to the torments of the lower hell As saieth hee a man may say to a Phisician who perceiuing that hee was like to fall into some disease prescribed him a diet for his health thou hast deliuered me from a disease not wherein hee was but wherein hee was like to be and to him that defends him when hee is like to be caried to prison or in danger to be hanged thou hast deliuered my soule from the prison or from the gallowes wherein the party neuer was So Christ taking our sinnes vpon him whereunto hell fire was due and conflicting with the wrath of God being supported by his Father that hee should not be deliuered euer into the power of hell confidently reioyceth in God saying I haue set the Lord alwaies before me he is at my right hand therefore I shall not be mooued wherefore my heart is glad my tongue reioyceth my flesh also shall rest in hope For thou wilt not leaue my soule in hell if you will needes so translate neither wilt thou suffer thine holie one to see corruption not meaning that he had beene in hell or was to be in hell but giuing thanks to God who heard his prayer and preserued him from hell as the Apostle saith Heb. 5. 7. Hee was heard in that which he feared So you see it may be translated as you would haue it and yet you get nothing by it Lastly vpon the 85. Psalme aforesaid Augustine maketh two parts of infernum or hell the one vpon earth the other in the graue or region of death whither the dead depart from whence saieth he God would deliuer our soules by sending his sonne thither Because of these two hells saith he the sonne of God was sent to deliuer vs euerie way Ad hoc infernum missus est nascendo ad illud moriendo To the hell on earth hee was sent when he was borne to the hell in the graue or in death when he died to the which hell saith Augustine Christ came that we might noâ— remaine in hell To the like effect he writeth vpon the 88. Psalme If Christ went into no other hell then the faithfull
saith Chrysostome and by the commaundement of Christ But Papists admit no triall of their faith but by themselues they are the Church The Pope is the supreame Pastor he that will not heare this Church and this Pastor is held Anathema as an heathen or Publican What is this else but that which Chrysostome saieth they ruling the Church doe openlie and licentiouslie subuert the Church for they prescribe their owne practise for the rule of faith and take away all indifferent meanes of triall and will be both makers and iudges of faith This is the confession of their faith that they are the Church and you must beleeue it and therefore beleeue that all is true which they say whatsoeuer interpretation of the scriptures they deliuer it is the true sence of the scriptures what heresie by this prescription may not be maintained yea what trial of spirits is left to the Church if any one spirit must be thus beleeued without submission to be tried by the Scriptures Come to their conuersation Are not their fruites vvoâ—nds troubles and manifold mischiefes deposing of Princes inciting of subiects to rebellions procurement of forraine inuasions impoysonings and murthers of Princes and all that stand in their light threatnings of stabbings and cutting of throats finally vnderminings of Parliaments and conueâ—ances of powder to blowe vp King Queene Prince Nobles Bishops Iudges Commons that without any distinction euen in a moment Can they charge Protestants whoÌ„ they call heretikes with such sauage wooluish ye diuellish hâ—llish and stygian practises They draw vnto them all the sonnes of Belial whom they can intise out of all protestant kingdomes and states to make continuall imployment of them to worke the subuersion of their natiue Countries to infect with butcherly and Scithâ—an crueltie the mindes of subiects by desperate furies to drive men to infamous and vntimely temporall deaths and to eternall damnatioÌ„ not caring what become of their bodies or soules so their turnes be serued Can the religion of Protestants be stained with such barbarous and bestiall crueltie They receiue the Sacrament in way of obligation to commit murders to practise rebellions to subuert kingdomes yea they promise before hand and graunt great pardons to such as they procure to vndertake such villanies They make Martyrs of those who for barbarous treasons rebellions and murthers haue iustly suffered such punishment as they deserued both by the law of God and man Are these the works of sheepe or of woolues By their fruites therefore you shall knowe them they are on euery side full of sharpe and cruell prickles If they speake they equiuocate if they be silent there are seauen abhominations in their hearts as the sequele hath euer prooued if they be angry they are mad nothing will serue but inuasions rebellions poysonings powder treasons and all maner fell and cruell practises If they be patient they waite a time to hurt and in the meane time they are preparing some mischiefe as manifold experience hath prooued and the sunne hath often seene If they do euill they are not ashamed as the desperate obstinacie of the late powder traytors shewed If they do any thing well they doe it for vaine glory to beseene of men and to get a name to themselues Is this the Church whereof euery man must be a member or else he cannot be saued is this the Catholike faith is this to liue according to the faith will any man be so blinded that for loue or zeale to such a Synagogue or for awe or feare of the curse of such cursed workers he will refuse to ioyne with the Protestants in their seruice Sacraments My deare brethren put no trust in any childe of man which by Augustines confession our Sauiour Christ forbiddeth Pin not your saluation vpon his sleeue that may go to hell himselfe I meane the Pope Beware of them that outwardly weare onely sheepes clothing but inwardly are very rauening Woolues as you finde by their fruits Trust not them that will be tried for their truth and honestie by none but themselues suspect their honestie that shut vp the Scriptures from you which our Sauiour Christ coÌ„manded all men to search Finally inquire whether Christ or any Apostle or any holy Councel or Father did euer put poyson sword or powder into mens hands to murther the sacred persons of Kings to ruinate whole Kingdomes and to promote the faith of Christ by poyson sword and fire If you finde any such president hearken to this forcible reasoner and all other Iesuites and Seminaries refuse our Churches our seruice and Sacraments If not disclaime that religion that faith that seruice that Sacrament that serueth to combine such conspiracies that must get vp and prosper by such monstrous and endlesse crueltie God of his mercie open your eyes that the light of the glorious Gospell of Christ Iesus may shine vnto you that you may be able to discerne the mysterie of iniquitie which of long time hath wrought in the Kingdome of Antichrist that you may knowe the synagogue of Satan from the Church of Christ and at length come out from Babylon and escape the wrath present and to come and finally be saued by the only faith of Iesus Christ to whom be glory for euer Amen FINIS