A
CERTEN
TREATISE
WHERE
IN
ARE
EVIDENTLY
DECLARED
THE
ABHOMINABLE
LIVES
OF
the
chiefe
pellars
of
the
newe
Gospell
,
their
pestilent
doctrine
,
their
Incalling
of
Sathan
and
conference
with
him
,
whereby
they
shewe
them selues
Iaolaeers
,
lastly
wee
shewe
how
their
abhominable
lines
and
pestiferous
doctrine
.
Lead
Ignorant
soules
to
manifest
Infidelitie
and
Euindnta
perdition
.
OF
LVTHERS
ahbominable
life
and
pesliferons
doctrina
.
CHAP.
1
TO
Beginne
first
at
their
patriarch
Luther
you
must
vnderstand
that
he
was
a
Monke
and
prossed
Frier
of
the
order
of
S.
Augustine
,
Ingendred
(
as
Lindanus
writteth
)
by
a
Deuill
called
Incubus
transformed
in
the
shape
of
a
man
.
This
forelorne
man
did
breath
his
3.
Religous
vewes
made
to
God
pouertie
chstitie
and
obedience
for
the
disotdained
loue
he
bare
to
honours
,
riches
and
volpties
of
this
word
.
He
confesseth
that
Sathan
did
teach
him
that
the
Messe
was
but
Idolatrie
&
Eull
of
it selfe
for
thus
he
writteth
in
his
booke
Intitituled
de
Missa
priuata
et
vnctione
Sacerdotum
tom
7.
witimberg
anno
1558.
saying
:
contigit
me
semel
sub
nediam
noctoni
subito
Expergefieri
Ibi
Sathan
mecum
coepit
huiusmodi
disputationem
,
audi
Inquit
Luthere
Doctor
perdocte
,
nosti
enim
te
quindecim
annis
Celebrasse
Missas
priuatas
horrenda
essent
Idolatria
,
quid
si
●bi
non
adfuisset
Corpus
&
Sanguis
Christi
sed
tantum
Panem
et
vinum
adorasses
et
alis
adhoerandum
proposuisses
:
Cui
Ego
Respondi
sum
vnctus
Sacerdos
accepi
vnctionem
et
consecrationem
ab
Episcopo
.
That
is
to
say
:
it
hapned
me
once
about
midnight
to
be
suddenly
awakned
out
of
my
sleepe
,
there
Sathan
begoud
this
disputation
with
me
,
heare
me
(
said
he
)
most
learned
Doctour
Luther
,
thou
knoewest
thou
hast
al
most
daylie
Celebrated
Masses
these
15
yeeree
by
pass
?
what
yf
such
priuie
Masses
were
horible
Idolatrie
?
what
yf
the
Bodie
&
Blood
of
Christ
were
not
reallie
there
,
but
only
that
thou
didest
adore
bread
and
wine
,
&
offer
the
same
to
by
adored
by
others
?
whome
to
I
did
answere
,
that
I
was
a
Priest
,
and
that
I
hade
reciued
vnction
&
consecration
from
a
Bishope
.
after
these
words
Luther
reharseth
the
arruments
which
Sathat
did
bring
in
to
disprooue
the
Masse
,
and
that
the
Protstarts
peruse
to
day
for
the
same
effect
.
this
is
the
cause
wherefore
I
can
not
Esteeme
but
good
of
the
Masse
seeing
that
Sathan
(
which
euery
where
doth
procure
the
damenation
of
man
)
did
disprooue
the
same
.
Now
good
Reader
thou
mayest
easily
surmise
how
this
woefull
Prophete
of
the
Protestants
was
send
by
Sathan
to
disturbe
and
vexe
the
Church
of
God
with
his
heresies
and
not
from
Iesus
Christ
to
refrome
the
same
.
He
confesseth
that
he
did
withstand
and
resist
his
conseience
the
space
of
ten
yeeres
to
giue
assent
to
his
erroneous
doctrine
which
he
did
learne
from
Sathan
and
did
persuad
his
Bretheren
of
Witemberge
to
doe
the
same
in
abolishing
the
Masse
.
Beholde
this
foresworne
Monke
enneEnnemie
to
truth
condem̄eth
as
S.
paul
sayeth
by
his
proper
Iudgment
and
light
of
his
owen
conscience
.
What
edification
,
may
you
receiue
by
his
Example
,
but
to
learne
from
him
to
with
stond
our
owen
consciennce
when
wee
haue
any
Euill
tourne
to
doe
.
He
confesseth
that
he
was
mooued
with
hatred
and
Enuy
to
depairt
from
the
Romaine
Church
,
because
the
promulgation
of
the
Indulgences
was
not
graunted
to
the
Religious
order
of
S.
Augustine
.
he
confesseth
that
he
was
citizen
of
the
Romaine
Church
and
after
his
depairting
thence
he
sheweth
not
to
what
Church
he
did
retire
,
but
graūtetd
that
he
was
that
time
him selfe
alone
.
He
confesseth
that
he
was
mooued
to
Excogitate
new
Errours
against
the
doctrine
of
the
Romaine
Church
for
the
great
hatred
he
bare
against
the
Pope
of
Rome
.
Luther
graunteth
that
yf
he
hade
bene
in
the
time
of
the
Potriarch
Noe
that
he
wold
not
haue
beleeued
God
threatning
the
destruction
of
the
world
by
the
generall
flood
,
Luther
confesseth
that
he
did
hate
God
in
his
heart
,
beholding
the
seuiritie
of
his
Iustice
in
the
punition
of
sinners
.
Luther
confesseth
in
his
dispate
at
Lipsia
against
Doctour
Eckius
before
●he
Duke
of
Saxonie
that
his
purpose
was
not
begune
for
the
reuerence
of
God
●or
yet
should
end
for
his
honnour
.
Luther
confesseth
that
he
could
no
more
stay
him selfe
from
venus
game
then
he
could
doe
from
spittinh
,
This
apostata
Frier
againe
did
rate
him
●elfe
so
much
that
he
thought
no
shame
●o
say
that
a
Thousand
Cyprians
and
a
Thnusand
Augustins
were
not
to
be
●ompared
to
him
in
doctrine
belonging
●o
Saluation
.
To
shewe
that
he
did
climbe
to
the
●ope
of
pride
he
thought
no
shame
to
●y
with
a
braisen
front
that
he
wold
●ot
admite
the
Angells
of
Heauen
to
be
●dges
to
his
doctrine
althought
he
was
●ached
by
Sathan
(
according
to
his
owen
confession
)
to
abrogate
the
Masse
Thus
good
Reader
thou
mayest
easily
surmie
whether
this
new
Gospeller
was
rulled
with
the
humble
Spirit
of
Christ
or
by
the
the
proud
Spirit
of
Sathan
.
Luther
writteth
againe
that
good
works
make
no
man
good
nor
Euil
workes
make
no
man
Euill
,
and
that
no
sinne
how
great
so
euer
it
be
can
condemne
the
man
but
only
Infidelitie
.
Luther
writtetg
againe
:
let
vs
take
heede
to
keepe
our selues
from
sinne
,
but
much
more
from
good
workes
.
beholde
the
councell
of
this
new
Euangelist
to
be
altogether
Sathanicall
.
As
concerning
his
auditours
he
confesseth
that
they
are
more
auaritious
,
vnmercifull
,
luxurius
,
stubborne
vnGodly
,
and
much
more
worse
since
the
time
that
the
light
of
the
Gospell
was
reuealled
vnto
them
,
then
men
were
in
the
time
of
Pope
rie
.
Musculus
lib.
de
Prophetia
Christi
:
and
smidelinus
conclhis
.
4.
de
Planetis
Errantibus
affirmed
the
same
.
Lastly
he
affirmeeth
with
Caluin
that
all
the
workes
of
Iust
men
are
but
deedly
sinnes
▪
so
according
to
Luthers
&
Caluins
doctrine
and
Theologie
it
is
all
a
like
to
be
faithfull
and
deceitfull
,
to
giue
Almes
to
a
poore
man
and
spoile
hem
of
his
goods
,
to
sleepe
with
his
owen
wife
or
his
nigbours
,
for
so
much
that
all
the
workes
of
lust
men
are
but
deadly
sinnes
,
●nd
their
faith
so
Effectuall
in
Christ
●hat
it
shall
blotte
all
thir
sinnes
away
(
●s
they
say
)
with
the
twinckling
of
on
●ye
.
when
Luther
did
Endeuour
him selfe
●o
driue
away
an
vncleane
spirit
out
of
〈◊〉
possessed
person
,
the
Deuill
terrified
●im
in
such
a
fashion
that
he
was
cons●rained
to
take
the
flight
him selfe
,
and
●ue
his
owen
life
from
the
daunger
of
●at
Deuill
.
Staphilus
his
Disciple
as
he
●we
this
miracle
did
wrote
the
apolog
2
And
to
confirme
this
pestiferous
doc●ine
disordained
life
,
and
leud
maners
●readfull
death
did
come
to
him
(
after
●e
was
well
whitled
and
drunke
of
the
●pper
before
)
so
suddenly
in
lying
in
●s
bedde
,
to
charge
him
to
compeare
●efore
the
fearefull
Iudgment
of
God
〈◊〉
make
account
of
his
works
,
that
he
●de
not
time
&
space
to
cry
for
meicy
●r
his
sinnes
,
as
sundrie
Autors
worthie
●credence
wrote
of
his
finall
end
.
So
yf
Sathon
hade
come
out
of
hell
in
the
shape
of
a
man
to
preach
in
a
pulpit
as
Ministers
doe
what
greater
shewe
o●
reason
could
he
haue
sette
doune
to
giu●
the
raines
of
licentius
libertie
to
th●
vnruilled
nature
of
man
to
deliueur
th●
selues
to
all
kind
of
vncleannesse
,
Ig●
nominie
,
malicc
wickednesse
Enu●
mischiefe
murther
contention
,
trecheri●
murmuring
,
backbitting
,
pride
,
dissen●tion
,
dissobediencc
,
crudelitie
,
and
i●
other
sinnes
of
like
kind
,
and
since
pe●suade
sillie
soules
that
their
only
faith
i●
Christ
shall
deface
&
put
away
all
the●
fromer
and
suchlike
other
sinnes
in
th●
moment
of
an
houre
.
This
is
the
Edification
which
Eue●
one
may
learne
as
much
from
the
doc●rine
of
Luther
as
from
his
former
life
.
Thus
much
of
Luther
Patriarch
to
〈◊〉
Protestants
.
OF
CALVINS
ABHOMI●ABLE
LIFE
AND
PEST●
FEROVS
DOCTRINE
.
What
Edification
and
Instruction
Each
〈◊〉
may
receiue
from
the
wholesome
doctrin●
and
morall
life
of
Caluin
Paterne
of
Perfection
to
the
Puritans
.
CHAP.
2
BEFore
all
things
you
must
vnderstand
that
Caluin
was
Borne
in
a
Towne
of
France
in
the
Prouince
of
Picardie
●alled
Noyon
in
the
yeere
of
God
.
1599.
He
was
a
great
blasphemer
of
the
Name
of
God
in
his
youth
▪
Being
a
student
and
promoted
to
a
Cure
and
Chappell
he
was
surprised
in
●he
abhominable
sinne
of
Sodomie
,
wherefore
he
was
marked
on
the
sho●lder
with
an
Brunt
yron
in
the
forme
●n
Floure delyce
.
Caluin
being
so
defamed
as
much
for
his
bougrie
as
for
peinition
thereof
by
●n
brunt
yron
,
he
become
sacriegious
●n
falling
his
benifice
,
and
after
went
to
Geneua
Changing
his
Name
from
Cauing
to
Caluin
to
the
end
that
his
Infamous
life
should
not
be
knowen
by
the
title
of
his
proper
name
.
So
soone
as
he
did
arriue
in
Geneua
Incotinenent
he
strred
vp
a
great
sedition
betwen
the
Ministers
and
Citizens
of
the
Towne
.
For
his
sedition
he
was
Cast
in
banihment
and
by
his
secreete
Craft
receued
in
the
Towne
of
Geneua
againe
.
Of
4.
thousand
franks
which
he
did
receue
form
the
Queene
of
Nauarre
and
two
thousand
Crownes
from
Monsieur
Dauid
de
Haynault
,
with
much
more
from
sundrie
others
to
distibute
to
the
poore
he
did
Iudas
like
,
keepe
the
graaest
part
for
his
owen
commoditie
and
Impairt
the
rest
to
his
owen
frinds
,
and
corrupt
some
of
Councell
to
assist
his
Enterpryse
against
all
such
as
did
oppone
them selues
to
his
croftie
desings
and
Malitious
attempts
,
&
when
the
poore
Necessitous
did
Murmure
against
his
vngodly
dealing
,
he
caused
them
be
cas●
in
banishment
,
as
libertins
and
vngodly
Christians
.
Caluin
likewise
gaue
councell
to
one
called
Nicolas
deferre
banquerupt
to
buy
with
3.
Tphousand
pounds
he
had●
in
his
hands
Innobile
goods
in
th●
Name
of
his
wife
and
Daughters
,
an●
so
him selfe
being
dispossessed
of
all
substance
his
creditors
should
find
n●
way
to
constraine
him
to
pay
the●
whome
to
he
was
detfull
.
Thus
to
receiue
their
communion
worthily
it
is
not
needefull
to
restore
ou●
Nighbeors
goods
but
to
defraude
hi●
yf
wee
may
(
according
to
Caluins
councell
)
for
our
owen
commoditie
.
Caluin
gaue
not
this
councell
fo●
nought
for
this
banquerupt
did
ackno●cknowledg
hes
beneuolence
in
this
behalfe
with
an
somme
of
money
,
and
Married
one
of
his
daughters
with
Cal●ins
Brother
.
When
Caluins
friends
offred
them selues
to
bring
a
young
prouincell
whi●h
hade
taken
from
him
the
the
value
●f
4.
thousand
franks
after
he
hade
ser●ed
Caluin
a
long
time
,
Caluin
wold
●ote
,
Condiscend
the
they
should
paine
●hem
selues
in
that
matter
,
which
made
manie
suspect
that
he
feared
,
the
young
mans
accusation
yf
he
hade
beene
brought
againe
to
haue
abused
him
in
the
sinne
of
Sodomie
according
to
his
olde
custome
.
Caluins
pride
and
ambition
was
so
great
●hat
he
wold
suffer
no
companion
at
all
,
Therefore
the
Church
of
Berne
Nigh
to
Geneua
,
did
call
him
by
contumelie
and
●ockrie
,
the
Pope
of
Geneua
.
Caluins
pride
and
ambition
was
so
great
that
he
thought
no
shame
to
say
openly
in
his
preachings
that
he
was
a
●aophete
,
that
he
was
Endued
with
the
●pirit
of
God
,
that
he
was
send
by
the
Lord
,
that
he
could
not
Erre
or
stray
●rom
the
truth
,
and
yf
Incace
(
saide
he
〈◊〉
I
speake
any
thing
astray
it
is
thou
o
Lord
that
deceiueth
me
,
and
maketh
me
to
Erre
for
the
sinnes
of
the
people
There
neuer
was
a
holy
Doctour
of
the
Church
of
God
that
did
boast
and
brage
of
such
perfections
&
prerogatiue●
of
Grace
as
this
shamelesse
Sodomite
&
malitious
hypocrite
doth
.
When
a
Citizen
of
Geneua
hade
saide
to
his
friend
that
they
Esteemed
more
of
Caluin
then
by
good
Reason
they
should
doe
,
he
could
neuer
be
contented
with
that
citizen
called
Peter
Amy
vntill
the
time
he
should
be
cast
in
Prison
,
and
thereafter
come
shirte
alone
with
a
Light
Taper
or
Torch
in
his
hand
and
cry
him
mercy
before
the
whole
world
with
such
amend
honorable
.
When
some
of
his
frends
did
aeprotch
him
to
haue
pulled
done
the
Image
of
our
Lord
our
Ladie
and
holy
Saincts
in
Heauen
,
and
suffer
his
owen
Image
to
be
sette
vp
in
publique
places
of
the
Towne
,
and
to
be
hanged
about
the
necks
of
sundry
Inhabitants
of
Towne
,
he
answered
without
any
courtessie
saying
:
let
all
such
as
mislike
such
things
burst
for
malice
.
When
he
went
out
of
Geneua
to
visie
the
Church
of
Beane
,
he
did
Ryde
vpon
a
Gailziart
Steede
accompained
with
25.
or
30.
horsemen
well
Armed
with
their
Pistolets
like
Capitaains
of
warre
,
and
not
like
a
Prophete
or
one
of
Christs
Apostles
.
When
Caluin
did
persuade
sillie
poore
man
for
a
litle
some
of
siluer
to
faine
him selfe
to
be
dead
,
and
sine
to
arise
at
his
praiers
before
all
the
people
when
he
did
praie
God
.
cry
vpon
the
sillie
poore
man
for
to
arise
at
his
praiere
&
to
confirme
the
truth
of
his
Euangell
,
the
siillie
abused
man
was
found
dead
in
deede
,
and
so
Caluin
to
confirme
his
Religion
did
kill
a
quicke
man
when
the
holy
saincts
of
the
Romaine
Church
to
confirme
the
Catholique
Romaine
Religion
by
manie
other
miarcles
did
often
times
restore
by
their
holy
prayers
the
life
agains
to
such
as
were
truly
depairted
out
of
this
world
.
Caluin
also
stirred
vp
with
pride
and
ambition
and
vains
Gloire
that
he
could
neur
to
his
contentment
be
sufficiently
honnored
vntill
the
time
he
did
writ
letteres
and
frame
sundrie
workes
wherein
he
dmit
nothing
that
might
aduace
&
extoll
his
dwen
honour
and
sette
these
works
out
to
the
whole
world
in
the
Nemes
of
others
to
hide
in
this
behalfe
his
rused
tre
cherie
and
deeite
.
Caluin
was
so
proud
in
his
owen
conceite
that
he
did
not
only
preferre
him selfe
to
all
the
heretiques
of
his
time
.
but
also
to
the
ancient
Fatheres
as
accounting
nothing
of
their
authoritie
,
he
wold
bring
in
his
owen
sentence
with
a
maiesticall
authoritie
against
the
holy
Doctours
saying
Augustine
sayeth
this
Hierome
sayeth
that
.
Sed
Ego
Vero
,
as
yf
he
hade
beene
the
Messias
disputing
against
the
Iewes
.
Since
the
begining
of
the
world
it
was
neuer
hard
or
seene
that
anie
of
the
Prophets
send
from
God
,
or
Apostles
from
Christ
did
feede
so
daintily
as
Monsieur
Caluin
did
great
Prophete
of
the
souritans
,
and
Cherist
him selfe
as
he
did
in
the
promulgation
of
his
sensuall
Gospell
for
he
did
deuore
and
swallowe
doune
more
sugred
confits
of
Portugall
and
Spaine
both
drie
and
mole
then
manie
poore
sillie
soules
could
find
morsells
of
bread
for
the
conseruation
of
this
their
mortall
life
.
Of
Caluins
sodomie
wee
haue
made
mention
before
.
as
concerning
his
Impuidicitie
there
was
a
great
murmure
&
slaunder
of
sundrie
Dames
and
Damosells
which
did
haunt
familiarly
with
him
with
out
any
companie
except
a
litle
Infant
leding
in
their
hands
,
Caluin
gaue
concell
to
Madame
Iolland
de
Breed
to
lit
her
husband
pine
away
in
his
disease
witholding
from
him
such
things
as
were
necssarie
for
his
conualescens
,
with
promise
to
Marie
her
after
his
death
,
which
counsoull
made
the
noble
Dame
to
despite
him
and
retired
her selfe
and
her
husband
out
of
the
Towne
of
Geneua
.
Because
that
no
man
in
the
Towne
of
Genenua
did
oppose
him selfe
to
Caluins
vngodly
practises
but
the
Gouernour
of
the
Towne
called
Amy
Perin
,
he
did
Imagine
sundrie
strategems
&
treasonable
attempts
against
the
Gouernour
,
Either
to
beraue
him
of
his
life
or
than
at
the
least
to
cast
him
in
Banishment
,
which
lastly
he
did
obtane
persuading
falsly
the
Gentle
men
of
Frence
(
which
were
retired
to
Geneua
for
Religious
cause
)
that
the
Gouernour
hade
conspired
their
death
,
who
with
the
concurrance
of
Caluin
and
his
faction
constrained
the
that
Gouernour
to
saue
his
life
from
their
daunger
,
retiring
him selfe
to
Berne
adiaent
to
the
lands
of
Geneua
,
in
this
seditione
coused
by
him
he
made
sundrie
young
men
to
lose
ther
liues
against
the
lawfull
order
of
Iustice
OF
Caluins
horrible
diseases
in
his
laiter
daye●
and
Execrable
Death
.
CAluin
in
hie
latter
dayes
was
by
th●
Iust
Iudgment
of
God
punishihe●
with
horrible
diseases
&
desperate
death
for
his
blasphemous
heresies
,
deceitfull
hypocrisies
,
and
Execrable
life
,
for
Theodore
Beza
writteeh
that
he
was
heauily
troubled
with
a
consumption
of
the
lungs
,
with
the
crampe
,
collicke
,
difficulte
of
the
breath
,
the
Stonie
Grauell
,
the
Gutte
,
hemoirods
or
bloodie
fluxe
,
the
Migrame
or
Ache
in
the
head
,
besids
these
euills
written
by
Beza
,
he
was
cruellie
tormeted
with
the
lousie
euill
the
through
the
whole
bodie
,
a
wirulent
and
stinching
ver
in
the
fondament
,
and
his
secreete
Members
consumed
with
crewling
or
creeping
wormes
,
He
was
so
painefull
,
and
troublesome
to
him selfe
,
and
priuie
Seruants
by
the
Execrable
stinch
of
his
corrupted
bodie
that
no
man
was
able
to
abide
the
pestilent
puanture
of
the
same
therefore
he
gaue
a
straite
command
that
no
man
should
gette
entress
to
visie
him
.
He
likewise
was
so
Impatient
to
suffer
the
great
griefe
,
and
Intollereble
paine
of
so
manifolde
diseases
.
which
he
did
feele
deriue
from
the
weightie
hand
of
the
dreadfull
Iustice
of
God
without
any
hope
of
mercie
(
as
his
finall
end
doth
testifie
)
that
he
did
Incall
the
Deuills
,
sweare
dsperatly
detast
and
curse
the
day
and
time
which
he
did
bestowe
to
the
knowledye
of
letters
and
setting
out
of
Bookes
.
Now
Gentle
Reader
beholde
the
desperate
end
of
a
malitious
heretique
,
a
trecherous
Impostour
and
cruell
killer
of
mens
souls
worthie
and
conformable
of
his
pestiferous
doctrine
deceitfull
hypocrisies
,
and
abhominable
life
.
Hieronimus
Bolsecus
phisition
of
Lyons
affirmeth
to
haue
heard
with
his
proper
Eares
,
these
things
of
Caluins
ouen
priuie
Seruants
which
did
serue
him
vnto
his
latter
end
.
Now
let
vs
beholde
Edification
and
Instruction
wee
may
receiue
of
his
blasphemous
doctrine
which
he
writteth
against
Christ
our
Sauoiour
and
Redemptour
.
Before
all
things
he
maketh
God
the
cause
&
author
of
all
mischeefe
hynous
C●yms
&
sinnefull
acts
by
men
committed
in
this
world
,
and
lay
all
the
blame
and
Charge
vpon
God
first
author
&
cause
of
the
same
according
to
his
doctrine
,
for
thus
he
writteth
in
his
Institutions
:
Caluin
w
,
itteth
againe
:
that
men
doe
nothing
but
that
which
God
hath
decreed
with
him self
and
appornted
to
be
done
by
his
secreete
direction
.
Eurthermore
he
writteth
:
I
omit
the
generall
concurrace
of
God
whereby
each
creature
is
vpholden
and
retauneth
strainth
to
effectuat
all
things
,
which
they
doe
,
Here
Genttle
Reader
thou
shalt
morke
how
Caluin
aseribeth
each
misdeede
as
much
to
God
as
he
douh
to
Sathan
or
to
man
.
He
writteth
yet
more
blasphemously
of
God
saying
:
Sathan
is
said
to
deceiun
and
Inchant
the
minds
of
Infidells
,
but
whence
is
that
vnlesse
the
efficacie
of
Errour
deriue
from
God
him
●elfe
.
Marke
here
good
Reader
according
to
Caluins
doctrine
that
God
worketh
in
to
the
minds
of
men
the
Efficacie
of
error
and
althought
Caluin
maketh
SaSathan
the
Instrument
,
yet
he
maketh
God
the
cheefe
cause
of
this
mischeefe
and
not
Sathan
and
much
lesse
the
will
of
mortall
man
.
Caluin
writteth
also
both
blasphemously
and
without
all
reuerence
or
fere
of
Behold
the
blasphemie
which
this
malitious
heretique
writteth
against
Christ
our
Saucour
,
which
was
as
sure
of
his
owen
Saluation
as
he
was
sure
that
he
was
the
natuarall
Sonne
of
God
and
that
he
was
to
come
with
great
Maieiste
,
accompained
with
his
Angells
at
the
letter
day
to
Iudge
the
quicke
and
the
dead
,
Thus
Caluin
made
the
Prince
of
Patience
and
Magnanimitie
,
(
which
giueth
strainth
force
and
courage
to
all
the
M●r●oirs
of
the
world
)
to
faint
doubt
and
dspaire
of
his
owen
Saluation
in
the
time
of
his
owen
Martiredome
.
What
other
thing
can
Caluins
breth
smell
in
these
and
suchlike
words
,
but
Godisse
Infidelitie
to
make
men
thinke
by
such
leud
reasons
that
Christ
can
not
be
accompted
naturell
Sonne
of
God
in
such
a
seruile
feare
&
cursed
desperation
.
Likewise
Caluin
doth
not
only
take
●way
the
Fathers
Limbe
&
Purgatorie
,
Epist
●d
Auitum
.
Thus
Caluins
doctrine
can
not
tend
to
any
other
scope
to
make
God
author
of
sinne
,
Christ
to
doubt
of
his
Saluation
and
dispaire
at
the
houre
of
death
,
and
to
take
away
the
burning
fire
of
Hell
Prepared
for
the
vngodly
,
but
to
driue
sillie
Soules
from
the
true
Religion
to
atheisene
and
Godlesse
Infidelitie
.
NOW
LET
VS
CONFIDED
what
Instruction
and
Edification
wee
may
receiue
from
the
life
and
doctrine
of
Zuinglius
Prish
Prienst
of
Zuricke
to
wne
in
the
Heluetian
countrie
of
Tinurie
.
CHAP.
III.
AS
concerning
Zuinglius
Paris●
Priest
of
Zuricke
Meitrpolita●
Towne
of
the
Heluetian
Countrie
o●
Tignrie
,
he
did
Exchange
his
meek●
Priestly
dignitie
with
the
fieirce
offic●
of
an
Souldier
,
and
lastly
was
Killed
in
warre
.
He
writteth
him selfe
(
as
Luthe●
doth
)
to
haue
learned
his
doctrine
from
a
Spirit
in
the
Night
,
but
he
did
no●
Know
(
sayeth
he
)
whether
this
Spiri●
was
blacke
or
white
which
did
teach
him
Berangarius
herisie
Entombed
long
before
,
that
Christs
Bodie
was
not
reallie
in
the
Sacraament
.
This
Luinolius
Patriarch
to
all
th●
Puritans
writteth
blasphemously
tha●
God
is
author
of
sinne
,
for
these
be
hi●
words
:
Numen
Ipsum
est
author
est
Eu●
quod
in
nobis
est
Iniustu●a
.
God
him selfe
i●
author
of
that
thing
which
is
Iniquiti●
and
Iniustice
in
vs
.
He
wiritteth
likewise
,
that
God
enforc●h
men
to
homicide
adulterie
,
and
to
〈◊〉
other
naughtie
,
deeds
which
be
wro●gh
in
this
world
.
Behold
here
good
Reader
the
edific●ion
&
Instruction
which
all
vngodly
●en
may
learne
from
Zuinglius
and
●aluin
,
Prince
of
all
Puaitans
to
Excuse
●eir
sinnes
,
when
they
commit
thift
,
ho●icide
,
Adulterie
or
any
other
naughtie
●ede
saying
that
they
can
not
withsta●d
the
will
of
God
,
which
Enforceth
●em
to
doe
all
Euill
deeds
,
●HE
Abhominable
life
and
blaspemous
doctrine
of
Theodore
Beza
.
CHAP.
IIII.
THEODORE
BEZA
Borne
in
vezile
Towne
of
France
,
being
Student
as
forelorne
sonne
,
was
wholly
●nt
to
lead
a
licertious
and
riotous
life
〈◊〉
the
Towne
of
Parish
and
Orleance
●apinn
veerely
700
crownes
of
the
be●fice
of
the
Catholique
Church
,
which
●wothily
he
did
spend
in
this
fashion
●entioned
before
.
You
shall
not
find
since
the
memorie
〈◊〉
man
,
a
more
vncleane
,
lasciuious
and
shamlesse
peete
than
he
was
,
which
hath
transgresed
the
bounds
&
limits
of
all
honestie
,
as
muc●
in
his
naughtie
words
as
in
abhominable
deeds
,
for
that
could
not
afford
him
contentmet
to
abuse
his
bodie
with
other
mans
wyfe
calle
by
proper
Name
was
called
Claudiae
,
and
in
the
abhominable
sinne
of
Sodomie
with
abeutiful●
young
man
calld
Audebert
,
Vnlesse
hade
proclaiued
his
Execrable
sinnes
vnto
the
whole
world
in
his
booke
of
Epigrames
.
THE
Epigrame
which
he
diem
compound
in
the
proise
an●
commenodatioon
of
condida
the
Taylers
vyfe
and
Audebert
his
fellow-Sodomite
ABEST
Candida
,
Beza
quid
moratis
?
Audebertus
abest
,
quid
hic
moraris
?
Tenent
parasij
tuos
amores
Habent
aurelij
tuos
lepores
Et'tu
vezeliis
manerepergis
Procul
Candidula
amoribusque
Et
leporibus
audebertuloque
.
Immo
vezelij
procul
valete
Et
vale
pater
et
valete
fratres
Namque
vezelijs
carere
possum
Et
carere
parente
,
et
hic
et
Illis
At
non
Candidula
Audebertuloque
Sed
vtrum
rogo
preferam
duorum
?
Vtrum
Inuisere
me
decet
priorem
An
quenquam
tibi
Candida
Anteponam
An
quenquam
Anteferam
tibi
audeberte
Quid
Si
me
Ingeminas
secem
Ipse
partes
Harum
vt
altera
Candidam
reuisat
●urrat
altera
versus
Audebertum
At
est
Candida
sic
auara
noui
●t
totum
cupiata
tenere
Bezam
.
Sic
Bezae
est
cupidus
suj
audebertus
●eza
vt
Gestiat
Integro
potiri
.
Amplector
quoque
sic
et
hunc
et
Illam
●t
totus
cupiam
videre
vtrumque
Integrisque
fruj
Integer
duobus
●raeferre
attamen
alterum
necesse
est
O
Duram
Nimium
necessitatem
.
●d
postquam
tamen
alterum
necesse
est
Priores
tibi
defero
Audeberte
●uod
Si
Candida
forte
conqueratur
●uid
tum
Basiolo
tacebit
Imo.
Thus
his
Epigrame
may
be
Englished
.
O
Beza
why
doost
thou
nowe
make
bide
From
Candida
,
which
should
lye
the
beside
●nd
Audebert
a
youth
of
comely
grace
Whome
thou
behind
with
Ioy
did
oft
Imbrce
●r
Parish
dotd
containe
thy
param
ours
And
orleance
the
lillie
of
thy
floures
〈◊〉
vezile
why
thy
Fathers
duelling
place
●oost
thou
remaine
ferre
from
the
Gentle
face
●f
Candida
and
Audebert
thy
Ioy
,
Whose
felloweshipe
dotd
keepe
me
from
anoy
●ewell
vezile
my
Mothers
hatlhing
nest
My
Father
and
my
Brotheren
with
the
rest
Your
harbour
now
I
Easily
may
want
My
Parents
and
my
Bretheren
as
I
graunt
But
Candida
and
Audeberr
by
night
I
may
not
want
my
haly
hearts
delight
But
of
these
tow
,
which
should
I
in
this
cace
Now
fiirst
goe
see
most
sweetely
to
Embrace
whome
in
this
world
shall
I
preferre
to
the
My
candida
this
time
to
pleasour
me
Or
yet
to
the
fuell
of
my
fire
Eaire
Audebert
my
only
hearts
desire
What
yf
I
should
deuide
this
corps
of
mine
In
Egall
pairts
which
dotd
to
both
Incline
Wherreof
the
one
with
carefull
diligence
Should
quicklie
Ioy
my
Candidas
presence
The
other
should
goe
runne
without
a
misse
To
Audebert
his
daintie
Lippes
to
kisse
Yet
Candida
most
cupid
as
I
knowe
Doth
wish
my
curps
al
whole
and
she
below
And
Audebert
a
greedie
wanton
boy
Wold
quicklie
striue
whle
Beza
to
Enioy
But
with
my
heart
I
wold
them
thus
Embrace
That
with
Eche
I
might
whole
be
in
Eche
pla●
But
I
accunt
an
hard
necestitie
One
to
preferre
in
pleasnt
voluptie
To
the
other
in
this
cheerefull
delight
Yf
I
might
both
Embrace
the
winters
night
But
sith
the
force
of
cruell
destinie
Doth
me
constraine
with
such
neceitie
That
the
one
to
other
I
must
preferre
To
feede
my
lust
where
pleasantly
I
Erre
To
Audebert
the
honnour
I
will
yeet
who
doth
adorne
the
flours
of
venus
fielde
Yf
Candida
for
this
act
will
complaine
She
lastly
must
her selfe
from
Sighs
refraine
So
Endeth
Bezas
Epigrame
.
Here
good
Reeder
you
may
see
how
Beza
●isporteth
him selfe
in
proclaiming
his
owen
●bhōinable
deeds
to
the
whole
world
as
an
forel●ane
man
without
all
feare
of
God
in
his
consci●nce
and
worldly
shame
before
the
Eyes
of
men
.
So
soone
as
Bezas
booke
of
Epigrams
com
to
●he
light
he
was
summoned
to
compeare
before
the
●ords
of
Session
at
Parish
and
to
Interprete
his
●pigrame
compounded
by
him
in
the
praise
of
●andida
the
Taylers
wyfe
&
Andebert
his
fellowe
●odomite
.
Beza
knowing
that
the
due
punition
of
such
●nne
was
nothing
lesse
then
his
life
,
he
sette
his
●enifice
for
the
space
of
fiue
yeers
to
one
secre●ly
,
and
to
ane
other
sold
it
out
at
the
ground
,
●d
so
tooke
the
flight
to
Geneua
,
where
he
was
●ade
Caluins
Diseciple
and
successour
▪
The
Taylers
wyfe
by
him
called
canedida
●uld
not
content
him
being
Minster
in
Geneua
.
●lesse
he
co●rupted
a
virg
in
seruin
him
in
the
●use
called
Claudia
whome
to
after
she
conce●ed
he
gaue
a
poyoned
drinke
to
kill
the
Child
〈◊〉
the
womans
Belly
.
so
this
Euangelist
did
make
domie
and
account
to
commith
homicide
,
sodomie
and
perpetuall
adulerie
.
The
yeere
of
God
1560
Caluin
and
Beza
with
an
other
called
ottaman
conspired
amongst
them selues
with
their
assistance
to
Massacre
the
King
of
France
called
Frances
,
the
Quneene
his
Mother
Queene
Marie
his
wife
daughter
to
Iame
the
5
King
of
Scotland
,
the
King
of
Franc●
Brother
,
the
Lords
then
remaining
in
Court
an●
the
good
Magistrats
.
These
be
the
fruits
of
thei●
carnall
Gospell
.
As
concerning
Bezas
doctrine
he
maketh
Go●
author
of
sinne
,
as
Caluin
did
teach
before
hi●
for
thus
writteth
:
oportuit
Ergo.
&
It
behoued
Go●
to
open
vp
and
disclose
that
only
way
to
him
sel●
which
is
the
ordaine
the
fall
of
Adam
and
again●
Querenda
est
vitn
orig●
wee
must
research
the
origin●all
of
sinne
in
the
voluntarie
motion
of
Instrum●nts
whereby
God
hath
Iustly
decreede
that
wor●
which
men
doe
vniustly
;
but
thou
wilst
say
,
th●
could
not
resist
the
will
of
God
,
I
graunt
it
is
tr●
(
said
Beza
)
their
will
could
no
otherwise
doe
.
Thus
yf
the
will
of
man
be
constrained
to
d●
al
naughtie
deeds
wrought
in
this
world
,
as
Be●
teacheth
vs
the
man
may
purge
him selfe
of
〈◊〉
sinnes
committed
by
him
and
lay
the
charge
vp●
God
which
constraineth
him
to
worke
the
sam●
for
as
S.
Austgstine
sayeth
:
no
man
sinneth
in
th●
which
he
is
constrainetu
to
doe
by
necssitie
oth●wise
Beasts
,
fooles
madman
and
Infants
without
Iudgment
or
Reason
,
should
be
guiltie
of
sinne
in
the
behalfe
,
be
hold
now
Reader
the
good
Edification
which
thou
may'st
reape
from
Bezaes
abhominable
life
&
blasphemous
doctrine
against
the
goodnesse
of
God
in
making
him
the
chiefe
cause
and
author
of
sinne
.
OF
Bucerus
an
Domincan
Frier
.
CHAP.
V.
Bucerus
wus
a
foresworne
Monke
Dominican
frier
Master
to
Ihon
Caluin
Infected
with
Luthers
heresie
,
since
with
Zuinglius
pestierous
docrine
,
which
affirmeth
with
Caluin
that
Baptisme
is
not
necessarie
to
Saluation
,
and
that
Christs
Bodie
is
not
reallie
in
the
Sacrament
.
Lastly
he
recanted
these
Errours
and
become
a
Lutheran
agine
,
he
Expyred
his
furthast
braith
in
England
,
and
at
the
houre
of
his
death
he
affirmed
that
Christ
was
not
the
true
Messias
,
but
that
wee
should
abide
an
other
,
OF
Carolrstdms
Priest
CHAP.
VI.
CArolastadius
Priest
and
Archdeacon
of
Witemberge
(
who
was
the
first
of
Ecclesiasticall
dignitie
in
our
time
which
Ioyned
hemselfe
to
a
Sacrilegious
wyfe
by
the
persuasion
of
Luther
)
was
banished
out
of
all
the
Iurisdiction
of
Saxonie
and
thus
contemnead
both
by
Catholiques
&
Lutherans
for
his
vnGodly
Imperhectiōs
he
was
the
first
renuer
of
Berengarius
hersie
in
our
time
Luther
in
Colloquns
Mensalibus
,
fol.
367.
and
Erasmus
Alberus
Lutheran
writ
that
he
was
taught
and
possessed
with
a
Deuiill
,
OF
oecelampadius
monke
CHAP.
VII
.
OEcolampadius
a
foresworne
Monke
did
Sacrilegiously
against
his
3.
Vowes
of
pouertie
,
Chastitie
,
and
obedience
Ioyne
him selfe
to
a
wife
and
lanstly
for
punition
of
his
Sacriledge
was
found
dead
in
his
Bedde
and
as
Luther
sayeth
he
was
killed
by
Sathans
firie
darts
others
affirme
that
he
was
put
to
death
by
his
Sacrilegius
wyfe
others
ascertaine
that
he
did
kill
him selfe
with
his
owen
hande
.
SIR
IHON
kNOX
life
,
the
false
Apostle
of
Scolland
Extracted
out
of
M.
Nicoll
Burns
disputation
and
approoued
by
other
Oculare
vatnessis
which
were
liuing
in
his
teme
.
CHAP.
VIII
.
SIR
Ihon
Knox
a
renegat
Priest
of
the
Towne
of
Hadintowne
in
Scotland
was
Incensed
with
the
burning
lust
of
the
flesh
,
as
the
Prophete
Daniell
did
foretell
,
12.37
.
that
all
feare
of
God
and
honnour
of
the
world
sette
asside
did
thinke
no
shame
at
all
to
polute
his
Fathers
bedde
,
in
committing
horrible
Incest
with
his
owen
Mother
in
lawein
an
cordnekill
who
being
Excommunicated
by
his
owen
Bihope
for
such
an
horrible
crime
,
did
in
despight
by
his
Bishope
and
censure
vsed
against
him
,
foresaike
at
once
his
Priestly
dignitie
and
fanction
with
the
Catholeque
Re●igion
and
so
be
come
an
heretique
.
Thus
as
S.
Paul
sayeth
.
1.
Tim.
110
hauing
banished
away
good
conscience
from
him selfe
did
make
shipe
wrake
of
his
faith
,
which
loose
of
conscience
and
corruption
of
life
is
alwise
the
begining
of
heresie
.
After
that
he
did
foresaike
the
mekenesse
of
Pristhood
,
he
become
a
cruell
actour
and
conspiratour
of
the
Cardinall
Beatons
deatd
which
was
cruellie
Murthered
by
our
heretiques
first
planters
of
this
carnall
Gospell
in
Scotland
,
when
the
Castell
of
S.
Androwes
was
taken
from
our
heretiques
which
did
hold
the
same
by
force
Against
the
Queenes
Maiestie
,
Knox
with
the
rest
of
the
heretiques
conspiratours
of
the
said
Cardinalls
death
,
were
also
taken
by
the
frincemen
,
and
condemned
as
Slaues
vnto
the
Galleyes
.
Knex
at
the
last
by
some
quyet
conuoy
being
sette
at
libertie
from
Galley
Slauene
went
vnto
England
where
he
did
lerne
the
artie
of
Necromancie
for
better
aduanceēnt
of
his
carnall
Gospell
The
Earle
of
Murray
in
the
meane
seaon
ceing
in
England
,
Knox
did
enter
in
conference
with
him
at
S.
Pauls
Church
in
London
,
where
he
did
persuade
the
said
Earle
that
God
hade
chosen
him
to
be
King
of
Scotland
to
Roote
out
Idolatrie
,
Establish
the
light
of
their
Gospell
and
that
he
as
a
new
Iosias
should
mantaine
and
defend
sir
Ihon
Knox
the
new
Helias
against
all
Catholique
Pastours
which
he
calletd
the
Priests
of
Baal
,
and
liekwise
the
Queens
Maiestie
which
he
Nicknamed
Iesabeli
.
Which
things
to
performe
and
atchiue
he
sette
out
his
booke
Intituled
,
the
blast
of
the
Trompet
against
the
Regiment
of
weemen
attempting
therely
to
spoile
the
Queenes
Maiestie
with
all
ther
pesteritie
of
their
Regall
Diademe
and
heriatle
of
the
the
Kingdome
of
Scotland
&
so
at
one
time
did
Endeuoure
him selfe
to
Plant
a
false
Renigion
for
atrue
and
to
Install
an
vnlawfull
King
for
an
lawfull
Princesse
in
the
Realme
of
Scotland
.
This
was
the
Sound
Intention
&
whole
drifte
of
this
false
Prophete
with
the
rest
of
his
seditious
Ministers
to
ouerthrowe
the
Spirituall
and
temporall
Estate
in
the
Realme
of
Seotland
at
one
time
.
This
forelorne
Priest
retourning
from
Englnnd
to
Scotland
againe
did
persuade
a
Married
woman
with
her
daughter
to
foresaike
her
hasband
to
follow
him
,
and
thus
shamefullie
,
Sacrilegiously
,
and
Incestuously
,
seale
and
proper
fruits
or
their
Carnall
Gopell
.
After
the
death
of
that
adulteresse
he
being
an
old
decreeped
Priest
at
the
pits
brinke
he
did
ryde
upon
a
prettie
Guelded
horse
with
his
Silken
●carfe
adorned
with
an
Golden
Ring
&
Pretious
Stones
,
as
yf
he
hade
beene
a
young
Springall
and
wanton
youth
:
an
Euident
Signe
of
an
meere
worlding
full
of
bold
presumption
&
Diabolicall
pride
He
did
also
wooe
an
Gentle
woman
of
the
house
of
Ochiltrie
to
Marrie
in
this
princly
forme
,
and
Enchant
her
so
by
his
Deuillish
Arte
of
necromancie
that
he
did
appeare
to
this
young
Gentlewoman
not
in
his
owen
shape
,
an
olde
decreeped
Priest
,
but
as
a
young
Strypling
most
beutifull
to
beholde
&
site
to
fight
courgiosly
in
Venus
fiield
and
so
did
Incense
such
an
disordained
loue
in
hir
heart
towards
him selfe
,
that
she
could
nowise
●iue
or
take
repose
without
his
accursed
Societie
.
All
the
world
beholding
her
to
be
a
beutifull
,
braue
and
pleasant
Damosell
,
and
Knox
to
be
but
an
olde
decreeped
priest
of
an
base
and
obscure
condition
and
of
Ignoble
blood
,
they
could
not
Ascribe
the
cause
of
that
vehement
affection
.
which
she
did
beare
to
such
decreeped
Priest
but
his
Dueillish
Arte
of
Sorcerie
or
Necromancie
.
whereby
he
did
bewitch
the
young
Gentle
woman
in
such
fashon
that
she
could
not
behold
the
shame
and
disgrace
,
which
she
did
Incurre
,
when
she
did
linke
her selfe
in
Marriage
with
such
a
renegate
Priest
and
Ignoble
person
as
Knox
was
in
verie
deede
.
The
progresse
of
his
life
did
shewe
these
things
to
be
most
true
when
an
young
wōan
in
the
Lord
Ochiltries
house
almost
did
loose
hir
life
for
feare
when
she
did
Espy
thraugh
an
clift
or
bore
in
the
doore
Sathan
in
shape
of
a
blacke
men
in
quyet
conference
speaking
with
Knox
,
which
was
the
blacke
Doctour
and
Master
of
Schoole
whome
froe
he
did
learne
his
lesson
,
as
much
in
Sorcerie
&
Necromancie
as
in
the
Preaching
of
his
carnal
Gospell
.
A
Gentle
woman
worthie
to
be
beleeued
in
thi●
behalfe
did
see
Knox
face
toure
in
his
necke
during
the
time
of
his
Preaching
in
S.
Gils
Church
a●
Edinbrugh
as
truly
She
did
relate
vnto
me
.
As
the
Arrians
did
not
skare
with
the
Doctrin●
of
Arrians
when
he
did
shute
his
Entralls
in
th●
Iacks
with
the
loose
of
his
life
publickly
:
Euens●
the
puritans
are
not
affrayed
at
the
doctrine
o●
Knox
which
was
damnad
by
God
with
such
〈◊〉
Monstrous
prodige
as
the
doctrine
of
Arrius
wa●
in
ages
long
before
.
Lastlly
when
he
at
the
houre
of
death
did
assu●
his
Bretheren
that
the
olde
Religion
should
ari●
againe
,
they
saide
that
he
did
but
dotte
and
ra●
in
such
speaches
as
a
man
bestraught
in
mind
〈◊〉
Answerred
to
them
saying
:
to
the
end
you
ma●
beleeue
such
things
to
be
true
as
I
haue
foreto●
you
,
goe
you
Incontinently
out
of
the
house
where
I
doe
lye
and
when
you
retourne
in
againe
●ou
shall
find
my
words
to
be
confirmed
with
a
●rodigous
signe
after
they
hade
performed
his
will
●n
this
behalfe
as
he
hade
desired
them
to
doe
,
Entring
in
the
house
againe
where
they
did
leaue
him
giuing
vp
the
Ghost
,
they
did
find
all
●he
lights
Extinguished
and
Knox
him selfe
lying
●old
dead
on
the
floore
and
his
face
tourned
in
●is
Necke
.
This
is
the
prodidgious
end
which
●his
forelorne
Priest
did
make
most
worthie
of
his
deserts
.
The
young
man
which
did
serue
him
vnto
his
●itter
end
,
did
,
relate
all
these
things
to
a
Gentle
man
of
Estate
worthie
of
credence
which
did
●eherse
these
thinga
as
most
true
vnto
his
frinds
as
●hey
are
tecited
abue
.
OF
M.
Ihon
Craige
a
foresworne
Dominican
frier
Minister
to
his
Maiestie
.
CHAP.
IX
Maister
Ihon
Craige
apostata
Frier
Minister
to
King
Iames
the
sixt
of
Scotland
,
minded
to
retu●rne
to
his
Monastrie
(
being
at
time
in
Italie
)
or
laike
of
Moyen
,
after
he
did
foresaike
the
same
●onfesseth
that
the
Deuill
in
the
shape
of
a
blacke
●ogge
meete
him
passing
through
Italie
with
a
Pursefull
of
Gold
hanging
at
his
Necke
which
he
take
from
Sathan
.
So
by
the
helpe
of
Sathan
he
did
continue
in
his
apostussie
and
heresie
of
our
New
Gospel
to
his
liues
end
.
Nicol
Burne
in
his
disputation
against
the
the
Ministers
of
Scotland
cap.
34.
pag.
175.
for
good
angells
did
neuer
aeare
in
the
shape
of
Doggs
or
Basts
,
as
the
Deuills
haue
done
seuerall
times
as
wee
Read
in
the
liues
of
holy
Saincts
.
but
in
the
shape
of
men
Genes.
18
2.19.5
.
Iosue
5.13
.
OF
vellax
one
of
the
first
Preachours
of
this
newe
Gospel
in
Scotland
.
CHAP.
X.
This
willox
was
a
Necromancer
(
as
Nico●
Burne
reporteth
)
whose
sonne
did
reais●
the
Deuill
Doctour
to
the
Ministers
of
Scotland
in
Arthurs
seate
not
farrie
from
Edinbrugh
,
where
first
they
did
Preach
their
Gospell
.
Burne
i●
his
disputation
against
the
Ministers
of
Scotland
CHAP.
21.
OF
Paul
Mephen
an
other
of
the
first
Cospellers
of
Scotlan●
CHAP.
XI
.
This
Paul
Mephen
was
a
man
more
like
crue●
Souldier
,
a
man
of
warre
armed
with
h●
Pistles
(
as
the
Ministers
of
France
weree
)
the
then
like
one
of
the
simple
Aposthes
of
Christ
,
man
whole
consecrated
to
venus
Game
&
feedin●
of
his
belly
God
,
&
nowisi
adorned
with
Chasti●
and
sobrietie
,
which
are
the
cheefe
ornaments
〈◊〉
the
true
Desciples
of
Christ
Burne
Ibide●
Chap.
22.
fol.
102.
OF
M.
Iames
Lawsonne
CHAP.
XII
.
MAsteer
Iames
Lousonne
Menister
of
Edinbrugh
being
banished
for
conspiracie
against
the
Kings
Maiestie
did
make
his
finall
end
in
dispaire
,
Incalling
Sathan
for
his
helpe
,
with
foresaiking
of
God
.
OF
Deane
Adaam
,
heriote
.
CHAP.
XIII
.
DEane
Adame
heriote
Chanon
and
Renegate
Priest
,
fominh
at
the
mouth
did
fall
doune
in
the
streete
where
he
did
walke
,
that
he
hade
not
so
much
time
guen
to
him
by
God
as
to
cry
for
mercy
and
grace
for
remession
of
his
sinnes
,
OF
Reader
in
the
Church
of
Edinbrugh
called
Drūmond
CHAP.
XIIII
.
AN
Reeder
in
the
Church
of
Edinbrugh
called
Drūmond
Alias
Doctour
Handie
being
sette
vp
in
the
Chocks
(
for
punition
of
his
riotousnesse
,
and
abusing
of
bodie
with
weemen
,
)
at
the
Marcat
Crosse
of
Edinbrugh
,
he
did
stobbe
&
kill
him selfe
to
the
deatd
before
all
the
people
to
the
Imitation
of
Iudas
,
which
did
hing
him selfe
after
he
hade
betrayed
his
Master
Christ
.
OF
Ihon
Coynsse
Reader
in
the
same
Church
CHAP.
XV.
IHon
Coynesse
Reeder
in
the
Church
of
Edinbrugh
in
Reading
the
praiers
one
day
did
suddenly
cry
out
with
a
loud
voece
:
I
am
condemned
after
such
desperate
words
being
caried
home
to
his
house
and
admonished
,
that
he
did
not
know
well
what
he
hade
saide
.
but
to
haue
recourse
to
the
mercies
of
God
,
he
answered
that
he
did
know
very
well
what
he
hade
saide
▪
and
that
mercies
doore
wesshute
vp
from
him
and
he
did
end
this
mortall
life
the
Imataion
of
Iudas
.
M.
Thomas
hebron
Minister
and
Necromancer
.
CHAP.
XVI
.
Master
Thomas
hehron
Menister
and
Necromancer
in
East
Lawdian
,
a
litle
be
fore
the
houre
of
his
death
seated
in
a
Chaire
in
the
Church
yarede
at
his
owen
dsire
was
suddenly
killed
by
a
horrible
Tampst
,
which
made
th●
Church
to
shake
in
such
fashion
that
it
was
neereby
ouerthrowed
to
the
ground
.
This
was
the
du●
rewarde
which
he
did
receiue
from
Sathan
hi●
Mister
for
hus
suruice
made
in
a
false
Religon
.
OF
M.
Thomas
Ramsay
Minister
of
S.
Androwes
.
CHAP.
XVII
.
MAster
Thomas
Ramsay
Minister
of
Androwes
did
suffer
that
publicke
sham●
in
the
time
of
his
Preaching
before
all
the
peopl●
that
his
face
did
tourne
in
his
necke
to
the
Imitation
of
Sir
Ihon
Knox
likewise
he
did
openly
pro●fesse
that
Knox
,
their
false
Apostle
was
(
prim●
Genitus
Diaboli
)
&
that
him selfe
was
(
secundo
●atus
)
a
litle
after
he
did
yeelde
vp
his
furthast
●reath
in
dispaire
to
the
Imitation
of
Iudas
pro●itor
to
Christ
.
OF
M.
George
Hay
parsone
of
Raphen
.
CAAP.
XVIII
.
MAster
George
Hay
Person
of
Raphen
being
altogether
dedicated
to
his
gluttonie
●nd
dronknesse
(
as
the
most
pairt
of
Minister
,
●re
)
which
is
the
dayly
seruice
of
their
belly
God
●o
confirme
this
New
Religion
with
a
Miracle
●orrespondent
to
the
same
,
he
did
suddtuly
giue
●p
the
Ghost
in
discharging
his
belly
vpon
the
●acks
to
the
Imitation
of
olde
heretique
arriue
,
which
did
deny
the
diuinitiie
of
Christ
,
as
the
Puritans
doe
when
they
make
Christ
,
a
the
Priest
●n
his
diuenitie
as
will
as
in
humanite
for
so
or
must
be
a
God
Inferior
to
his
Father
&
not
Equall
with
him
in
deitie
when
he
offreth
vp
honnour
●omage
seruice
and
Sacrifice
to
the
Father
,
and
●onsequently
as
a
poore
creature
,
because
there
●au
not
be
a
true
God
but
one
.
OF
M.
Patrike
Lindsay
Minister
of
kelly
in
Angus
.
CHAP.
XIX
.
MAster
Patrike
Lindsay
Minister
of
Kelly
in
Anguse
at
the
houre
of
his
death
did
cry
●ut
with
words
of
desperation
that
he
was
perpe●ualie
condāned
to
hell
fire
,
who
being
admonc●shed
of
the
Brethdren
that
he
should
desist
from
such
words
of
desperation
,
for
so
much
as
these
words
wold
cause
great
slaunder
to
the
Religion
and
wold
moue
the
people
to
like
the
worse
of
the
same
,
when
they
should
see
the
Ministers
thereof
to
die
them selues
in
dispaire
,
he
answered
that
they
were
alse
surely
condamned
as
he
was
,
and
yf
he
hade
knowen
before
that
Sathan
should
haue
hade
such
power
in
the
world
as
he
did
know
him
to
haue
at
that
time
amongst
the
Ministers
that
he
should
neuer
haue
trubled
him selfe
to
haue
serued
Christ
in
this
new
Religon
as
he
did
in
former
times
thus
he
did
goe
hence
in
dispiare
to
the
Imitation
of
Iudas
proditnr
to
Christ
for
Euen
as
Iudas
did
betray
Christ
deliuiring
him
with
a
kesse
to
the
Iewes
,
so
the
Protestants
and
Puritane
betray
Christ
in
abolishing
his
hōonu●
true
worshipe
and
Relgion
,
to
Establish
thei●
heresies
vnder
pretnce
of
true
faith
in
Christ
,
thi●
is
likewise
one
of
the
chiefest
causes
wherefor●
calum
did
loose
his
life
,
being
ouerwhelmed
in
the
horrible
Gulfe
of
deepe
dispaire
.
OF
M.
Dauid
Blacke
minister
of
kelly
in
Aagus
.
CHAP.
XX.
MAstster
Daued
Blacke
Minister
of
Kell●
in
Angus
(
after
the
foresaide
Patrek●
Lindsay
drinking
at
the
wine
in
dundie
and
hau●ing
the
cupe
at
his
lipps
yet
before
he
could
ta●
of
the
same
God
did
sumond
him
to
compeare
before
the
fearefull
Iudgment
.
heb.
9.27
.
by
dea●
which
did
beraue
him
so
suddenly
of
this
mortall
●ife
,
that
he
did
obtaine
not
so
much
time
&
space
from
God
as
to
cry
for
mercy
and
grace
with
●emission
of
his
sinnes
.
Therefore
lette
vs
not
followe
the
Example
of
the
Ministers
which
are
〈◊〉
dicted
to
the
Seruice
of
their
belly
God
,
least
Perhaps
wee
make
such
an
vnhappie
end
as
these
●aue
done
which
wee
haue
recited
before
:
but
let
●s
praie
with
the
Catholique
Romaine
Church
●n
hir
litanies
from
suden
&
vnforeknowen
deatd
●he
Lord
deliuer
vs
.
OF
the
Minister
called
killoch
.
CHAP.
XXI
.
AAster
Nicoll
Burne
in
his
disputation
Chap.
22.
writteth
that
the
Minister
called
Killoch
●id
murther
his
wife
and
put
hir
to
death
,
buthe
●heweth
not
whether
it
was
for
adulterie
,
or
yet
●hat
she
did
know
anie
secreete
point
of
Ne●romancie
in
him
,
which
he
feared
she
should
●isclose
.
so
how
euer
the
matter
be
there
is
one
●hing
sure
that
Sathan
hade
power
ouer
him
when
●e
persuaded
him
to
Murther
his
owen
wyfe
Expresly
against
the
Commandement
of
God
.
OF
Ihon
Baxter
Minister
of
Innernoth
.
CHAP.
XXIII
.
IHon
Baxter
Minister
of
Innernoth
with
in
the
shiredome
of
aberdine
after
his
preaching
in
●n
sunday
went
to
an
aile
house
which
was
Iames
●als
and
there
Exchanged
his
Strumpet
which
he
did
peruse
as
an
harlote
before
,
with
an
mans
wife
called
willame
Rossie
by
Name
which
wyfe
he
did
abuse
in
adulterie
vnto
her
dying
day
:
lastly
he
was
found
killed
vnto
the
death
in
his
owen
door
,
and
noman
did
know
him
who
did
kill
the
Minister
,
adeath
foresuith
which
was
a
Iust
rewarde
for
such
an
adoulterous
life
:
because
all
their
good
workes
are
but
deadly
sinnes
it
is
an●
all
a
like
to
sleepe
with
his
Nighbours
wife
as
with
his
owen
to
Giue
almes
to
the
needie
,
or
to
spoil●
a
poore
man
,
for
all
their
good
workes
are
bu●
deadly
siinnes
as
is
taught
by
them
.
OF
Ihon
Patersonne
Minister
of
alfurde
.
CHAP.
XXIII
.
IHon
Patersonne
Minister
in
Alfurde
did
Ioyn
in
Marriage
Ihon
Tamsōne
a
man
duelling
i●
achintoll
,
with
an
woman
calle
Elizabet●
Robersonne
in
one
sunday
and
nixt
wednisda●
the
after
did
disolue
the
said
Marriage
contracte●
before
,
and
Married
these
tow
persons
to
oth●
tow
tuantie
dayes
therefter
.
so
that
their
Ma●riage
is
nothing
eles
but
open
adulterie
,
for
Chri●
sayeth
whosoeuer
taketh
the
womad
deuorce
from
her
husband
,
althought
the
pairtising
●
made
for
respect
of
adulterie
.
yet
he
which
Ioy●
the
him selfe
to
the
woman
diuerced
committe●
adulteirie
.
Mat.
19.9.14
our
Ministers
thinke●
shame
to
Mareris
one
man
to
3.
or
4.
wifes
o●
after
on
other
all
liuing
together
as
the
Laird●
Balquhāe
may
be
a
notable
Expmple
of
our
day
So
the
Marriage
of
our
Newe
Gospellers
be
deuided
in
3.
kinds
according
to
the
practiese
of
●heir
Church
,
that
is
in
Sacriledge
Incest
,
and
●dulerier
in
Sacriledge
as
when
Luther
,
Knox
,
Craige
,
and
other
suchlike
foresworne
Monkes
Priests
and
Friers
Ioyned
them selues
with
anie
woman
in
an
Sacrilegiorus
bedde
against
their
vowes
and
promise
made
to
God
.
1.
Tim.
5.11
.
Incest
as
when
they
Marrie
within
forebiden
degrees
as
Sister
and
Brother
Bairnes
lying
in
their
owen
blood
adulterie
when
an
man
thiketh
the
woman
which
is
deuorced
from
her
husband
as
wee
haue
shewed
aboue
mat.
19.9
.
OF
Dauid
Straitone
minister
of
Colstrue
.
CHAP.
XXIIII
.
Dauid
Straiton
Minister
of
Colstane
after
he
hade
beene
in
anay
assemblie
in
Aberdine
coming
home
by
the
wae
become
Madde
and
in
that
raging
madnesse
did
loose
his
life
by
the
way
in
Kincarne
.
This
was
the
fruite
he
receiued
of
their
sinodoll
decrees
set
out
against
afflicted
catholiques
to
be
Spoiled
of
the
Knowleog
of
God
and
of
him selfe
at
his
finall
end
when
hade
most
to
doe
with
the
OF
Duncane
Dauidsonne
minister
.
CHAP.
XXV
.
MAster
Duncane
Dauidsone
Minister
and
Persone
of
the
Church
of
Rethe●
did
loose
his
life
in
the
like
rage
,
which
wos
a
●ust
punition
of
God
,
for
somuch
that
he
did
take
in
Marriag●
another
mans
wife
Called
Ianet
forbes
during
the
life
of
her
first
husband
Laird
of
Auchinhoofe
&
and
Auchinhoofe
did
take
to
him selfe
a
Sister
of
the
Laird
Aberzeldies
as
his
wedded
wife
,
but
in
deede
in
both
the
Sides
it
was
manifest
adulterie
.
So
that
by
the
Ministers
lawes
oppen
adulterie
as
will
approoued
as
lawfall
Marrirge
.
This
is
the
light
of
their
Gospell
which
can
not
distingish
the
ane
from
the
other
that
thing
which
is
of
God
,
by
that
then
which
is
of
Sathan
.
OF
Ihon
Stroquhane
Minister
at
the
Church
of
Keige
CHAP.
26.
Ihon
Straquhane
did
confesse
to
an
Gentle
man
who
did
relate
the
same
to
me
,
that
Sathan
did
apeare
Visiiblie
to
him
a
long
time
before
hi●
death
,
and
chiefely
in
his
bedde
where
Sathan
did
almost
strangle
him
so
that
la●…y
he
did
loose
this
mortall
life
in
a
Rage
without
any
knowldge
o●
God
or
yet
him selfe
,
This
is
a
great
curse
of
Go●
when
a
man
becometh
witlesse
at
his
latter
end
when
he
hath
most
to
doe
with
the
same
.
OF
M.
Ihon
Messer
Minister
of
Mellicke
.
CHAP.
27.
M.
Ihon
Minister
of
Mellieke
for
taking
o●
an
young
childs
brotti
tooke
a
litle
Child
of
:
7.
yeere
olde
and
drewned
him
this
was
th●
crudslitie
he
vsed
to
a
witlesse
creature
likewis●
he
hade
a
litle
blacke
dogge
that
folloed
on
hi●
the
space
of
ane
yeere
,
some
tim
it
wold
Roeke
the
crudle
,
and
when
he
wold
be
at
his
supper
it
wold
sitte
at
the
boord
with
him
he
on
the
on
side
of
the
chandler
and
it
on
the
other
,
and
when
he
yeede
to
the
watter
sayde
,
called
ythen
to
his
prayeis
,
it
euer
accompined
him
.
also
Golden
Chainzie
being
taiken
away
theifteously
,
the
seme
Minister
to
obtaine
the
same
agane
did
put
an
Cocke
vnder
an
Caldron
,
Inquiring
from
the
Cocke
hath
this
man
taiken
the
Chainzie
,
he
did
speare
rund
about
vntill
the
time
the
Cocke
did
crawe
when
he
was
Named
who
did
steele
the
Chainzie
.
To
shewe
that
this
Cocke
was
Sathan
it
is
Euident
,
because
that
a
naturall
Cocke
hade
no
wilte
nor
vnderstanding
to
Declare
where
the
Chainzie
was
.
Likewise
the
Laird
of
Haddoch
who
was
present
at
this
Reuelation
of
Sathan
did
Incontinent
loose
naturall
wits
and
become
bestraught
in
mind
and
did
a
litle
after
loose
this
mortall
life
.
OF
M.
Thomas
Andersone
Minister
at
the
Church
of
Glasse
CHAP.
XXVIII
.
Master
Thomas
Andersone
in
an
assemblie
in
Elgine
being
persued
in
the
Chanrie
Church
by
some
of
his
Bretheren
,
as
it
was
presuppōed
to
make
a
sacriffice
of
him
to
the
Deuill
he
saued
him selfe
on
horsebacke
by
speede
of
foote
,
his
boy
being
trken
by
the
said
Ministers
was
neuer
seene
againe
,
the
Lord
knoweth
what
they
did
with
him
.
OF
M.
Androw
or
then
M.
Williame
Dalachindore
.
CHAP.
XXIX
.
THis
Master
Androw
Dalachie
Minister
of
Achindore
being
persued
by
some
of
his
Bretheren
in
the
same
Chanrie
Church
of
Elgine
being
bereft
of
his
Cloake
sword
and
his
be
hinging
sleaues
did
eschape
him selfe
out
of
theer
hands
at
that
time
,
and
for
hastinesse
to
saue
him selfe
did
almost
drowne
him selfe
in
the
watter
of
Spey
,
&
after
his
arriuing
home
did
take
bedde
&
in
few
dayes
thereafter
did
loose
his
mortall
life
.
OF
M.
Alexander
Dowglas
Bishope
of
Muray
.
CHAP.
XXX
.
MAster
alexander
Dowglas
Bishope
of
Murray
Being
diseased
in
his
bodie
could
no●
obtaine
his
hetlth
vntill
the
time
aprotie
young
wench
was
brought
to
him
at
his
owen
desyre
to
conforte
him
in
his
sickoesse
.
and
af●er
that
was
found
with
bairne
,
he
did
persuade
a
friend
of
his
to
accept
of
the
Childe
as
his
owen
to
saue
him selfe
from
that
point
of
dishonnour
.
This
same
Bishope
being
absent
from
the
Towne
of
Elgine
his
owen
wyfe
and
his
Brother
M.
Gaui●
Dowglas
did
see
Sathan
keping
the
Bishops
studie
in
his
absence
,
who
was
supponet
to
be
his
Doctour
.
in
his
presence
,
as
he
was
to
Luther
before
him
.
The
said
Bishope
is
full
of
crafte
and
deceite
which
he
practised
both
agains
Catholiques
and
Protestants
,
his
pride
is
Intollerale
as
he
did
chiefly
shew
when
he
wold
nowise
be
content
with
his
Brother
Gauin
vntill
the
time
he
did
cry
him
pardon
sitting
vpon
his
knees
in
the
Councell
house
fore
a
litle
dissobedience
,
which
truly
weighted
in
it selfe
was
no
fault
at
all
his
malice
lich●oie
,
and
Gluttonie
are
Euident
to
world
,
which
are
the
proper
qualities
of
a
profaine
Bishope
meete
for
the
protestant
Religion
.
OF
M.
Bartholl
Robertsonne
Mininster
of
Rynie
.
CHAP.
XXXI
.
MAster
Barthole
Robertsonne
Minister
of
Rynie
for
the
time
,
made
a
wifes
Testament
after
she
was
dead
,
more
for
her
husbands
Commoditie
,
and
his
owen
then
Iustice
require
,
in
causing
his
owen
man
with
fained
voice
to
speake
be
hind
the
Dead
wyfe
,
as
it
hade
beene
the
wife
her selfe
for
such
distribution
of
her
Goods
as
the
Minister
hade
Informed
his
owen
man
to
say
.
This
trecherie
was
prouen
against
him
,
and
him selfe
depriued
.
he
made
no
conscienece
likewise
to
abuse
Ihon
Baxters
wife
in
Elgine
by
his
adulterie
.
and
when
he
wes
reprooued
of
that
dshonestie
he
answered
and
said
that
he
played
but
a
litle
wanton
ticke
,
and
gaue
her
but
a
Checke
by
the
way
.
Beholde
the
fruits
of
this
new
Religion
without
anie
Conscience
before
God
or
shame
before
man
there
be
tow
Reasons
wherefore
they
account
no
thing
of
mortall
sinnes
?
the
first
is
that
a
man
hath
no
free
will
and
Inherent
grace
to
resist
such
tentations
,
but
when
the
tentation
cometh
they
say
that
they
must
yeelde
vnto
the
same
of
necessitie
because
the
Cōmanddments
of
God
are
in
possible
to
be
kepet
,
&
chiefely
this
commandemants
,
which
is
concerning
the
concupissance
of
flesh
.
The
second
Reason
is
as
they
say
,
that
for
the
respect
of
faith
which
they
haue
in
Christ
,
neither
the
sinne
of
Adulterie
,
homicide
,
thifte
,
or
anie
other
deadly
sinne
is
Imputed
to
them
as
deadly
sinnes
but
as
veniall
and
Euen
in
the
meane
time
that
they
are
Iniust
and
full
of
such
mortall
sinnes
in
them selues
that
they
are
made
Iust
by
the
Iustice
which
is
in
Christ
apprehended
by
their
faith
.
This
in
the
doctrine
or
all
Proestants
,
and
puritans
,
and
Cheefly
of
the
Puritans
see
caluin
lib.
3.
Inst.
cap.
2.
sect.
2.
Wee
may
adde
the
thrid
reason
which
is
as
they
say
.
that
they
are
not
bound
in
conscince
to
keepe
anie
lawe
that
is
Either
of
God
or
man
,
but
that
they
are
made
free
from
all
Lawes
in
their
consciences
by
theis
faith
in
Christ
and
libertie
of
their
Gospell
.
so
you
may
see
how
their
life
and
doctrine
goe
soundly
together
accordinh
to
the
heresie
of
the
libertins
,
which
haue
no
Religion
Indeede
,
but
an
outward
shewe
of
fained
Godlinesse
Euen
in
their
most
zealous
profession
to
decrue
the
world
.
Of
Makowly
Minister
at
the
Church
of
kinnimore
.
CHAP.
XXXII
.
MAckowly
Minister
at
the
Chuch
of
Kinnimore
,
the
Communion
being
Ministrea-Ministreaed
to
the
people
,
saide
to
some
of
his
friends
,
Elders
and
Officers
of
the
Church
that
there
was
a
Rosted
Gouse
in
the
Ailehouse
and
Asmuch
bread
and
wine
after
the
Communion
as
was
necessarie
to
eate
and
drinke
with
propertion
to
the
same
,
so
at
the
Ministers
persausion
they
consumed
the
Goose
with
the
Communion
bread
&
wine
which
were
resting
after
the
action
in
the
Church
.
Now
I
will
aske
of
them
yf
they
hade
faith
in
Christ
when
they
did
eate
the
rosted
Goose
with
the
Communion
bread
and
wine
,
which
did
rest
after
the
action
as
they
hade
befor
?
then
I
say
that
they
eate
Christ
by
the
same
faith
as
really
with
the
rosted
Goose
and
Communion
briad
and
wine
together
as
they
did
before
with
the
Communion
bread
and
wine
alone
,
for
somuch
as
faith
Reacheth
it selfe
vp
to
Heauen
to
receiue
Christ
there
sitting
at
the
reght
hand
of
God
the
father
,
and
not
to
the
Communion
bread
and
wine
to
receiue
him
there
with
a
corporall
mouth
within
the
compasse
of
their
Sacrament
,
according
to
their
doctrine
.
Yf
they
will
reply
and
say
that
they
hade
faith
habitually
and
ot
actually
in
Christ
,
because
the
dead
Eliments
(
that
is
the
rosted
Goose
with
the
bread
and
wine
)
could
not
stirre
vp
their
faith
actually
to
beleeue
in
Christ
,
without
the
word
Ioyned
to
them
to
quicken
them
as
the
soule
doth
the
Body
.
Then
I
will
thus
argae
aginst
them
yf
the
Minister
in
the
meane
time
they
did
eate
the
rosted
Goose
with
the
bread
and
wine
Ioyned
the
word
to
the
dead
Eliments
(
that
is
to
the
rosted
Goose
with
the
bread
and
wine
)
to
quicken
them
as
the
Soule
doth
the
Body
,
saying
Bretheren
in
the
Lord
,
you
must
recall
to
memorie
that
Christ
did
shedde
his
blood
vpon
the
Crosse
for
remission
of
your
sinnes
&
sitteth
presnnly
at
the
right
hand
of
God
and
from
thence
shall
come
to
Iudge
the
quicke
and
the
dead
,
who
likewise
hath
created
&
ordained
this
rosted
Goose
with
the
bread
and
wine
to
nurish
your
Bodies
corporally
,
as
the
Body
of
Christ
nurisheth
your
Soules
Spiritually
eaten
by
faith
.
The
must
confesse
that
they
receiue
the
Bodie
of
Christ
as
truly
by
actull
faith
in
Eating
the
rosted
Goose
with
the
bread
and
wine
as
they
did
before
with
the
bread
and
wine
alone
.
For
so
much
as
their
faith
is
als
free
to
goe
vp
to
Heauen
to
Christ
their
Spiritually
in
eating
the
rosted
Goose
with
the
bread
and
wine
,
as
it
was
in
receiuing
the
Cōmumion
bread
and
wine
alone
before
,
and
no
more
stay
made
to
faith
to
Exercise
her
office
in
their
action
then
in
the
former
vnlesse
they
Graunt
some
vertue
to
be
in
the
Comunion
bread
and
wine
,
which
maketd
them
to
recerue
Christ
more
Effectually
then
is
in
saith
it selfe
,
which
thing
they
will
neuer
graunt
,
because
that
all
the
Purians
affirme
that
there
is
no
other
recciuing
of
Christ
but
only
by
faith
in
a
Spirituall
forme
without
receeuing
of
him
in
the
Communion
bread
and
wine
with
corporall
mauth
.
Thus
you
see
Euidently
how
there
is
no
difference
Indeede
betweene
theire
Communion
and
a
prophaine
banquete
prepared
in
a
Tauerne
or
Inne
for
the
corporall
Sustentaion
of
men
,
or
a
Iewish
Communion
,
which
is
without
all
vertue
&
grace
to
cure
a
sicke
Soule
,
for
they
agree
all
in
that
point
of
Religion
that
Sacraments
giue
no
Spirituall
vertue
or
grace
to
the
receiuer
,
but
that
all
vertue
and
grace
of
Iustification
and
remission
of
siinnes
are
only
obtained
by
faith
in
Iesus
Christ
,
and
not
by
the
Sacrament
or
good
workes
.
Now
to
conclude
this
purpose
wee
affirme
that
their
faith
is
as
Effectuall
and
true
in
Christ
when
they
eate
the
rosted
Goose
,
as
it
wee
when
they
reciued
the
Communion
,
so
wee
say
that
they
receiue
Christ
by
the
selfe
same
faith
as
truly
when
they
eate
the
rosted
Goose
Ioyned
with
the
bread
(
as
is
recited
aboue
)
conclision
that
faith
receueth
Christ
as
well
with
the
rosted
Goose
as
with
the
Communion
braed
.
because
Christs
Bodie
is
no
more
within
the
compasse
of
the
Cōmūion
bread
then
within
the
rosted
Goose
,
but
only
in
Heauen
where
faith
gooth
vp
to
receiue
him
as
with
they
eate
Christ
in
the
Communion
bread
Ioyned
with
the
word
,
for
faith
and
her
office
is
Euenr
wher
a
like
free
,
therefore
the
fruit
and
the
Effecr
must
alwise
be
a
like
fore
all
vertue
&
grace
is
obtained
by
the
action
of
faith
,
and
not
by
the
Communion
bread
,
as
is
taught
by
them selues
.
OF
M.
George
Nicoslonne
Minister
of
Gairtelv
in
Straithboguy
CHA.
XXXIII
.
Master
George
Nicolsōne
Minister
at
the
Church
of
Gairthly
after
that
he
did
know
surelie
in
an
assemblie
at
Elgne
in
murray
hade
concluded
amongst
them selues
to
giue
him
vp
in
a
Sacrifice
to
Sathan
chiefe
Doctour
of
their
blacke
diuinitie
,
he
was
so
much
affrayed
of
their
conspiracie
against
him
that
Iincontinent
he
tooke
the
flight
from
the
synodoll
assemblie
to
saue
his
life
from
such
a
tragedie
prepared
for
him
,
and
for
the
greater
hast
to
runne
away
he
hade
almost
loosed
his
lif
in
passing
amasedly
and
rashly
through
the
watter
of
Spey
,
and
so
soone
as
he
come
home
to
his
owen
house
he
went
sttraightly
to
bedde
wher
within
a
few
dayes
he
gaue
vp
the
Ghest
,
which
fighting
in
the
agoīe
of
death
said
vnto
his
wyfe
,
yf
they
Beetheren
Chainge
not
their
mainers
and
forme
of
life
which
they
peruse
,
they
will
lastly
make
all
such
an
end
as
the
Read
friers
did
before
them
This
Miserable
man
by
●hese
words
did
declaree
to
vs
that
the
Ministers
●id
honnour
and
worship
Sathan
with
Sacrifice
&
ouershipe
honnour
as
the
Read
Friers
did
before
●hem
,
which
by
the
commandement
of
the
Pope
,
with
the
assistance
of
Christian
Princes
were
all
●estroyed
in
one
day
,
which
forme
of
death
(
as
M.
George
Nicollsōne
did
fotetell
)
should
fall
●pon
the
Ministers
for
the
like
seruice
made
to
●athn
.
see
the
historie
of
the
Read
Friers
,
otherwise
called
Templiars
in
the
French
tragicall
●istories
of
Belfora
.
An
faithfull
womon
which
did
heare
these
words
●f
M
Georges
owen
wyfe
when
he
did
speake
of
●he
Ministers
at
the
houre
of
his
death
did
rehearse
●hem
vnto
me
as
I
haue
written
aboue
:
OF
M.
Ihon
knox
Minister
of
Bally
in
Enzie
.
CHAP.
XXXIIII
.
Master
Ihon
Knox
Minister
of
Belly
in
Engzie
one
Spey
syde
being
consecrated
by
●he
Bretheren
as
a
Sacaifice
vnto
Sathan
in
an
●ther
assemblie
at
Elgine
in
Murray
he
tooke
the
●ight
from
the
said
assemblie
to
saue
him selfe
●rom
such
daunyer
,
and
for
hast
to
Eschape
most
●ade
drowned
him selfe
in
the
watte
,
of
Sp●y
.
●athan
at
that
time
could
obtaine
no
other
thing
●f
him
but
only
did
depriue
him
of
an
Eye
which
●e
could
neuer
obtaine
againe
vnto
his
dying
day
●ese
that
sawe
him
spoiled
after
the
fearfull
sensentence
of
the
foresaide
assemblie
against
him
did
relate
this
historie
vnto
me
.
OF
M.
Peter
BlaeKeburne
Bishope
of
Aberdine
.
CHAP.
XXXV
.
Master
Peter
Blackurne
Bishope
of
aberdin●
is
aceused
to
be
witch
and
Necromace●
for
four
causes
.
First
for
so
much
that
he
hath
a
Clocke
so
Enchaunted
and
Charmed
by
witchcraft
that
whe●
so
euer
any
Gentle
woman
did
couer
her self
with
the
same
,
she
was
Incontinently
berefte
wit●
loue
of
him
,
wherfore
it
was
commonly
spoken
tha●
he
did
purchase
to
him
selfe
the
Laird
of
Caskibens
Daughter
by
his
Enchanted
Clocke
.
Secondly
there
was
a
younhe
wenche
in
Buchannochie
which
is
within
the
Baronie
of
Gigh●
who
was
so
bewitched
that
she
hade
no
power
t●
peruse
her
Members
Armes
and
Leggs
,
but
wa●
Impotena
in
their
function
,
wherefore
the
wenches
Fathar
did
carie
his
dangter
to
the
Bishope
〈◊〉
Aberdine
for
the
famous
bruit
he
hade
to
cu●
such
dieases
as
other
witches
doe
,
to
the
end
th●
by
his
aide
and
crafte
the
maid
might
recou●
her
health
againe
,
which
Indeede
she
hade
confe●red
with
the
Bishope
and
vsed
his
crafte
in
suc●
behallfe
?
in
the
meane
time
she
hade
a
vision
whe●
she
sawe
viuely
one
Rauening
Beast
cast
the
sik●se
vpon
her
,
and
an
other
Rauening
Beast
take
〈◊〉
of
her
,
that
is
one
Deuill
did
cast
the
disease
vpo●
●er
and
an
other
Deuill
take
it
of
.
Thirdly
when
the
witches
of
the
North
were
●ccused
by
the
Bishope
and
other
Ministers
●y
the
commission
which
my
Lord
Marques
of
●suntly
hade
obtained
from
his
Maiestie
to
this
●ffect
,
some
of
the
wtiches
did
answere
to
the
●ishope
,
and
said
,
yf
your
life
were
alse
wold
●yed
in
this
behalfs
as
ours
are
you
wold
be
●und
more
familiare
with
Sathan
then
wee
are
Fourthly
when
an
boy
called
williame
Read
●d
spy
in
the
Councell
house
where
the
Ministers
●ere
assembled
in
the
Towne
of
Aberdine
Sathan
〈◊〉
shape
of
a
blacke
dogge
,
M.
Peter
Blackeburne
●oderatur
for
the
the
time
did
so
Enchaunt
this
●resaide
williame
Read
to
end
he
shuld
not
reu●de
their
secreete
confence
with
Sathan
that
the
●y
did
loose
his
naturall
wits
and
became
a
foole
,
●d
likewise
did
neuer
ritorne
to
his
netiue
coun●ey
thereafter
,
as
you
may
see
in
the
life
of
M.
●lliame
Roberrsonne
Minster
of
Tarland
in
●romare
more
at
lenght
.
Moreouer
his
vngodly
vsurie
is
knowen
to
the
●orld
which
taketh
15.
Marks
for
the
hundreth
●erely
which
is
a
Iewsh
forme
of
dealing
against
Christian
.
OF
M.
Willame
Robertsone
Minister
of
Tarland
CHAP.
XXXVI
.
Masters
Williame
Robertsone
Minister
at
the
Chuch
of
Tarland
in
Cromare
went
to
●e
presb●trie
of
aberdine
with
his
boy
called
williamé
Read
,
which
being
in
the
Councel●
House
quyetly
,
did
see
Sathan
in
forme
of
a
blacke
dogge
&
retourning
home
againe
did
speair●
at
his
Master
what
such
an
blacke
dogge
it
was
▪
his
Master
vndestanding
that
he
sawe
the
blacke
dogge
,
Incontinently
directed
the
boy
abacke
to
M.
Peter
Blackburne
Moderataur
for
the
tim
wit●
a
Mistiue
letter
,
when
M.
Peter
vnderstood
th●
truth
of
the
mater
as
is
reciteh
aboue
,
he
did
Incontiently
cast
such
witchraft
and
sorcerie
vpo●
the
boy
that
he
did
loose
his
naturall
witts
,
an●
euere
since
did
remaine
a
foole
,
and
did
neuer
ret●ourne
to
his
natiue
Countrie
.
OF
Ihon
Durie
Minister
of
Manrosse
CHAP.
XXXVII
.
IHON
Durie
a
foresworne
Monke
being
i●
Edinbrugh
for
sundrie
of
his
owen
affaires
h●
wife
went
vp
vnto
his
Studie
where
when
she
sa●
Sathan
like
a
blache
man
lying
on
a
lowe
Bedde
i●
the
Studdie
,
she
was
so
perturbed
with
such
a
feare
and
tentation
of
Sathan
that
she
did
stric●
her selfe
with
a
sharpe
knyfe
in
at
the
shou●
Ribbs
so
that
all
the
Neghbours
did
dispaire
〈◊〉
her
life
,
which
Neuerthelesse
she
did
not
loose
〈◊〉
that
time
Ihon
Durie
being
retorned
home
〈◊〉
Excuse
the
matter
said
that
the
peapll
should
●
Interprese
that
fact
of
his
wifes
in
an
Euill
pai●
because
that
God
did
ptrmite
his
most
holy
Se●uants
to
be
tempted
with
Sathan
.
it
is
true
th●
God
permitteth
Sathan
to
tempt
and
Exercise
〈◊〉
holy
Seruantts
as
it
is
written
of
S.
Anthon
,
S.
Hylarion
,
and
manie
others
,
but
not
to
be
ouer●herowen
with
Sathans
tentations
,
as
Ihon
Duties
wife
was
which
was
a
manifest
taken
that
Ihon
Durie
was
a
Necroamancer
and
familair
with
●athan
,
to
haue
him
so
familiarly
laidvp
vpon
●is
law
beedde
in
his
Studdie
,
and
that
Sathan
●ade
power
ouer
his
wife
,
when
at
his
persuasion
●nd
tentation
she
did
Endeuore
to
kill
her selfe
,
as
●hese
who
did
see
this
Miserable
woman
in
this
●light
did
relate
vnto
me
.
OF
M.
Thomas
Meluine
Minister
at
kindrimie
CHAP.
XXXVIII
.
Master
Thomas
Meluine
Minister
at
the
Church
of
Kindrimie
being
in
his
Chalmer
●t
conference
with
Sathan
his
wife
perceiuing
the
●me
was
surprised
with
such
a
horrible
feare
that
●he
Incontinetly
become
madde
and
bestraught
〈◊〉
mind
,
which
thing
being
truly
knowen
to
him
,
●or
excesse
of
feare
that
his
wife
should
reueale
his
●creete
conference
with
Sathan
,
he
likewise
be●ōmadde
.
him selfe
&
bestraught
in
mind
.
This
●as
the
Iust
hire
which
he
did
receiue
for
his
●ruice
made
to
Sathan
.
OF
M.
Robert
Cornuell
Minister
at
Linlothgo
CHAP.
XXXIX
.
Master
Robert
cornuell
Minister
at
Linlithgo
being
in
his
Studie
his
Eldest
Doughter
●ome
to
seeke
a
booke
from
him
.
to
goe
to
the
●choole
,
and
because
she
saw
a
blacke
dogge
lying
●pon
boord
conferring
with
her
Father
,
which
leapt
of
the
boord
at
her
entring
in
the
Studdie
&
did
hide
him selfe
from
her
sight
,
her
Father
bete
her
for
temeritie
&
rashnesse
to
come
so
suddenly
vpon
him
as
she
did
by
his
Ezpectation
.
This
you
may
behold
how
the
Deuill
is
Doctour
to
the
Ministers
in
teaching
them
their
blacke
diuinitie
condemned
by
the
Aneient
Fathers
long
agoe
.
OF
M.
Iames
Spading
Minister
and
seruant
to
M.
Thomas
Straquhane
Personne
of
kincare
.
CHAP.
XL.
M.
IAMES
Spading
coming
an
sunday
to
the
Church
of
Lumphanan
and
pasting
ouer
the
wette●
of
Die
in
the
Coble
of
Kincarne
the
Deuill
apeared
vnto
him
accompaining
him
the
space
of
tow
myles
,
caused
him
retire
back
to
the
Persons
house
,
and
at
his
backe
comming
wold
haue
kessed
the
Persons
wife
,
being
refused
of
his
desire
kissed
an
wench
in
the
house
,
and
Incontinaently
therefter
he
became
madde
and
raging
be
his
mind
,
bestroode
an
Oxe
of
the
Persones
which
he
ranne
to
the
death
so
that
the
Minister
i●
his
rage
and
the
Oxe
did
both
die
at
once
.
Th●
was
the
due
rewarde
which
he
obtained
for
h●
obedience
to
Saahan
.
OF
M.
Arthour
Fithie
Minister
of
Interkillewe
CHAP.
XLI
.
WHEN
Certen
witches
.
1605.
yeer●
were
accused
and
burined
at
Brighe●
they
affirmed
amongst
other
things
that
〈◊〉
Arthour
Fithie
Minister
of
Inner
Kissowe
assistd
with
them
when
they
consulted
with
Sathan
,
and
Exercise
their
crafte
.
Thus
you
see
how
the
proper
fruits
of
the
Ministers
is
to
be
Necromancers
or
witches
to
lerne
their
lesson
by
conference
with
Sathan
.
Moreouer
when
some
Ministers
and
Genth
men
were
drinking
in
Tauerne
Sathan
came
in
to
them
in
the
forme
of
a
blacke
dogge
,
this
same
Minister
Fithie
tooke
an
shoulder
of
Mutton
out
of
the
plaite
before
the
Gentle
men
and
did
cast
the
same
in
the
blacke
dogges
mouth
which
suddenly
went
away
with
it
,
therefore
a
Gentleman
did
say
vnto
the
Minister
Fithie
what
was
in
your
mind
to
cast
the
rosted
Flesh
which
was
ordained
for
vs
in
the
Deuills
mouth
,
might
you
not
haue
giuen
him
rawe
Flesh
,
seing
that
there
is
fire
innough
in
Hell
to
rost
the
same
behold
here
how
Sathan
is
not
only
familiar
with
ther
Ministers
in
their
priuie
Studies
,
but
●lso
in
open
In̄s
before
the
whole
world
.
OF
M.
Androw
Ogstoun
Minister
of
the
Church
of
Canesby
in
Cathinesse
.
CHAP.
XLII
.
Master
Androw
Ogstoun
Minister
of
the
Church
of
Canesby
in
Cathnesse
dothe
●eruse
so
much
a
booke
of
Necromancie
made
by
M.
Michel
●scotte
that
yeere
of
God
.
1608.
●e
is
aecused
to
be
an
open
Necaomancer
,
that
is
〈◊〉
say
a
man
which
Consulteth
with
Sathan
,
to
Learne
from
this
hellish
Doctour
the
knowlege
of
such
thing
as
he
thinketh
Expedient
or
profitable
to
his
office
or
condion
of
his
Estate
Of
M.
Dauid
Coluine
Minister
of
Fersoch
CAHP.
XLIII
.
MAster
Dauid
Coluine
Minister
at
the
Church
of
Fersoch
in
Cathnesse
,
being
so
well
whitled
and
drouke
at
night
that
he
could
not
learne
his
Preaching
for
the
Sunday
following
he
was
constrained
to
ryse
out
of
his
bedde
long
before
day
in
winters
Night
to
Studie
vpon
hie
text
and
Glosa
thereof
,
in
the
mean
time
of
his
reading
and
Studiing
vpon
his
books
,
come
in
a
blacke
dogge
to
helpe
him
,
which
when
a
young
man
o●
twelfe
yeeres
olde
his
bed
followe
did
espye
,
h●
was
so
amased
at
the
sight
of
the
blacke
dogg●
that
he
beeome
as
it
were
benumed
of
his
senses
and
almost
without
all
moouing
and
feeling
Neuerthelesse
with
such
power
as
he
hade
h●
made
a
litle
signe
with
his
hand
(
because
he
could
not
speake
)
to
the
Minister
to
helpe
him
out
o●
such
a
staite
as
he
hade
presently
,
whereof
the
lik●
he
neuer
felt
before
,
the
Minister
did
nothing
bu●
mocke
and
laugh
at
the
sillie
Boy
,
in
his
grea●
anguish
and
distresse
,
who
seing
the
Minister
Ie●ting
at
him
he
hade
recourse
to
God
praying
i●
his
heart
God
helpe
me
Christ
helpe
me
and
a
litl●
after
his
prayer
made
to
God
the
blacke
dogg●
went
away
,
and
the
Boy
be
good
to
reprotch
th●
Minister
of
his
vncharitable
deed
that
he
wold
not
helpe
him
in
such
a
straite
,
the
Minister
answered
and
said
I
beheld
you
to
see
what
you
wold
doe
,
the
boy
said
againe
you
shall
see
what
I
shall
doe
,
so
saying
did
Inuest
him selfe
in
his
apparell
and
went
away
from
the
Minister
,
so
that
he
wold
neuer
be
bedfollswe
to
him
ageine
.
This
boy
which
did
suffer
this
Iniure
from
the
Minister
did
declare
to
me
this
historie
of
him selfe
,
after
that
he
become
a
Catholique
,
and
how
this
Minister
thereafter
was
passessed
with
a
Deuill
that
men
were
constrained
to
bind
him
hand
and
feete
to
saue
themselus
from
his
furious
Rage
.
OF
M.
Iames
Read
Minister
at
the
Church
of
Banchory
on
Dye
syde
.
CHAP.
XLIIII
IHON
Cheyne
seruant
to
M.
Ihon
Cheyne
Laird
of
Petphichie
,
being
suspected
to
haue
taken
away
thift'ously
a
Golden
Chaine
from
the
Laird
of
Petfichie
,
to
purge
him selfe
of
such
a
slaunder
went
to
Iames
Read
Minister
at
the
Church
of
Banchory
on
Dye
syde
for
the
famous
reporte
of
his
great
skill
of
secreete
things
by
the
Arte
of
his
Necrmancie
,
how
soone
the
Minister
●ade
receiued
Eight
Marks
of
Scots
money
for
his
reward
in
this
behalfe
,
he
conuoyed
Ihon
Cheye
within
a
Barne
or
corne
house
with
a
Catte
to
make
a
Sacrifice
vnto
Sathan
and
so
sone
the
Minister
hade
made
round
circle
with
ceten
Inuocations
of
Sathan
the
Earth
beganne
to
tretremble
and
Sathan
a
litle
after
did
apeare
in
the
forme
of
a
blacke
Moure
with
curled
locks
,
the
Minister
Incontinent
thereafter
his
arising
out
of
the
Earth
did
cast
the
Catte
to
him
in
a
Sacrfice
,
since
did
aske
Sathan
where
the
Golden
Chaine
was
,
who
did
answere
him
with
a
low
grosse
voice
as
yf
he
hade
beene
spaking
out
of
darke
denne
or
hollow
caue
vnder
the
Earth
,
that
the
Golden
Chaine
was
in
such
a
place
where
it
was
found
in
deede
,
Ihon
Cheyne
being
put
foorth
of
barne
the
Minister
was
much
troubled
to
send
Sathan
doune
againe
to
his
former
place
,
Ihon
Cheyne
was
so
affrayed
at
the
sight
of
this
Euill
Spirit
a●
that
time
that
he
appeared
neuer
to
be
will
Satled
in
his
naturall
witts
,
but
to
hau
a
souage
and
vild●
countenance
and
behaueour
.
OF
M.
Williame
Pape
Minister
of
Dornoch
in
Sutherland
.
CHAP.
XLV
.
MAster
williame
Pape
Minister
of
Dornoeh
in
Sutherland
ryding
home
from
the
Towne
of
Taine
to
his
owen
house
in
Dornoch
,
was
so
assailzred
by
the
way
by
a
multiude
of
Rauens
,
that
they
did
not
only
scratch
his
Body
with
their
Clawes
and
Nailles
,
but
also
did
rent
and
tears
his
apparell
with
their
bills
and
becks
,
his
wife
asking
him
after
his
ariuing
in
the
house
,
wha●
should
be
the
cause
of
his
disarryment
and
trouble
he
andwered
,
that
it
was
a
multitude
of
Rauen
which
did
rent
his
garmints
and
scratch
hodie
with
their
bills
their
furious
rage
in
stricking
and
●eaking
at
him
with
such
an
Extraordinare
power
●hat
with
great
difficultie
he
hade
saued
him selfe
from
the
dint
of
their
Clawes
and
becke
?
which
thing
so
soone
his
wife
hade
related
to
their
Nig●boues
they
did
all
suspect
that
such
a
multitude
of
Rauens
was
a
companie
of
Deuills
,
for
so
much
that
such
a
skirmish
or
bickring
of
Raurns
against
a
reasonable
man
was
neuer
hard
or
seene
hard
or
seene
before
,
and
for
confirmation
of
this
truth
after
such
conflict
he
was
so
vexed
&
beaten
in
his
owen
house
by
the
same
Rauens
that
he
was
constrained
to
leaue
it
,
and
goe
loge
in
an
other
of
his
friende
,
which
things
shewe
euidently
that
his
trouble
and
vexation
was
caused
by
a
companie
of
Deuils
which
hade
power
ouer
him
,
and
not
by
a
companie
of
good
Andells
.
OF
M.
Androw
Andersone
Minister
of
Loth
Sutherland
.
CHAP.
XLI
.
MAster
Androw
Andersōne
Minister
of
Loth
in
Stuherland
being
in
the
morning
Studiing
on
his
books
in
his
priue
Chalmer
,
in
come
one
of
his
Schollers
called
Huchon
Aikin
to
gette
a
kenning
of
his
lessone
,
and
there
he
saw
beside
the
Minister
a
litle
beacke
whelpe
as
it
hade
beene
new
whelped
,
which
after
the
sight
thereof
did
with
such
speede
retourne
to
the
doore
that
he
did
breach
his
head
and
Incontinent
thereafter
did
ly
bedde
sicke
the
space
of
fourteene
dayes
with
continuall
ratdring
of
his
meate
by
vomite
,
the
Minister
euer
still
Intysing
the
boy
not
to
disclose
the
cause
of
his
corporall
disease
.
Thise
was
the
yeere
of
God
1610.
in
the
moneth
of
Deember
.
OF
M.
Robert
Bruce
Minister
first
of
Edinbrugh
and
since
at
Innernesse
CHAP.
XVII
.
MAster
Rober
Bruce
Minister
of
Innernesse
the
yeere
of
God
1608.
was
so
vexed
troubled
persued
with
Sathan
in
forme
a
blecke
dogge
and
some
time
in
the
shape
of
a
colte
or
sole
,
that
could
not
know
by
what
way
he
should
saue
him selfe
from
his
daunger
,
and
beholding
that
his
Spirituall
Armours
of
Preaching
and
Prayers
could
Auaile
him
nothing
in
this
fearefull
assault
of
this
potent
Ennemie
,
he
hade
accoutse
to
corporall
Armour
and
force
of
mortall
man
,
Neuetheelessee
siixe
men
in
Armes
mour
watched
this
miserable
Minister
nighuly
,
yet
could
not
Empetch
this
blacke
dogge
to
oppen
the
doore
Euerie
night
wher
M.
Robert
Bruee
did
abide
,
so
that
it
is
likly
that
this
frind
ehall
passesse
him
as
he
heath
done
others
or
he
leaue
him
at
the
last
.
And
the
Ministers
to
collour
this
matter
as
much
as
they
could
to
shewe
that
this
come
not
o●
M.
R
Bruce
for
their
deseruing
as
yf
their
naugnaughtie
liues
and
hereticall
doctrine
were
accep●able
to
God
,
but
by
M.
R.
Abercromies
and
M.
Ihon
Hamiltouens
Sorceries
and
Enchantments
which
did
hound
this
hellish
dogge
vpon
M.
Rober
Bruce
,
to
vexe
&
torment
him
according
to
their
desire
.
But
this
fond
Inuention
of
theirs
is
no
thing
else
but
a
malitious
detrction
and
forged
lye
.
First
because
M.
Robert
Abercromie
at
that
tim
was
out
of
this
Cōuntrey
in
a
Colledge
of
the
Iesuits
built
in
the
Towne
of
Brownsberge
in
the
Kingdome
of
pole
.
Secondly
Catholique
Priests
are
accustomed
by
the
power
of
God
giuen
to
them
to
cast
Deuills
out
of
possessed
persons
,
but
not
to
send
the
Deuill
to
vixe
any
man
as
the
falsly
alleadge
.
Thridly
yf
the
Ministers
haue
the
true
Religion
and
the
true
assistance
of
God
(
as
they
falsly
challenge
to
them selues
)
why
doe
they
not
chaste
away
the
Deuill
by
the
vertue
of
God
for
approbation
of
their
new
Gospell
as
Catholique
Priests
doe
for
confirmation
of
the
Catholique
Religion
.
But
seing
they
haue
noe
power
ouer
Sathan
,
as
Catholiqe
Priests
haue
,
they
must
cōufesse
that
they
are
but
heretiques
&
the
bound
slaues
of
Sathan
,
and
no
true
Chaistians
.
This
blacke
dogge
at
the
last
(
as
the
euent
did
shew
)
did
transform
him selfe
in
a
familiare
spirit
,
which
M.
Robeart
Bruce
did
call
his
God
,
for
M.
Robert
and
his
familiare
spirit
were
seene
conferring
familiarely
in
his
Church
about
twell
howres
at
euen
or
midnight
with
great
lightes
in
his
Church
,
which
theis
familiare
spirit
of
M.
Roberts
did
furnish
,
for
M.
Robeat
being
but
him selfe
alon
talking
with
this
spirit
did
take
no
candles
to
his
Chich
for
to
cause
such
light
in
his
Church
as
was
seene
M.
Robert
after
long
conference
with
this
familiare
spirit
said
to
his
friends
and
nighbours
that
it
was
God
that
came
to
teach
him
such
heads
of
Religion
as
he
should
preach
publickly
to
the
people
.
But
the
Godly
Reader
may
coniecture
what
a
familiare
spirit
this
was
that
came
to
teach
M.
Robert
about
midnight
by
the
histories
of
Luther
Zuinglius
the
first
Pillars
of
this
New
Religion
which
they
reherse
of
them selues
,
as
M.
Robert
doth
presently
of
him selfe
.
For
Luther
thus
writteth
of
him selfe
in
his
Booke
of
priuie
Masses
.
Contigit
mihi
semel
sub
mediam
noctem
subito
experge
fiernet
ibi
Satan
mecum
cepit
eiusmodi
disputationem
audi
(
Inquit
)
Luthere
Doctor
perdocte
,
nosti
enim
te
quindecim
annos
celebrasse
Missas
priuatas
pene
quotidie
.
Quid
si
tales
Missae
priuatae
essent
horrenda
Idololatria
.
Quid
si
ibi
non
affuisset
corpus
et
sanguis
Christi
,
sed
tantum
panem
et
Vinum
adorasses
,
et
aliis
adorandum
proposuisses
,
Cui
ego
Respondi
,
sum
Vnctus
Sacerdos
,
accepi
Vnctionem
,
et
Consecrationem
ab
Episcopo
.
That
is
to
say
.
it
hapned
me
once
bout
midnigt
to
be
suddenly
awakned
out
of
my
sleep
.
There
Sathan
begaud
this
disputation
with
me
heare
me
(
sayeth
he
most
Learned
Doctor
,
Luther
,
Thou
knowest
that
thou
hast
almost
dayly
celebrated
priuie
Masses
thise
15
yeares
agoe
what
yf
such
priuie
Masses
were
hoarible
Idolatrie
what
yf
the
Bodie
and
blood
of
Christ
were
not
reallie
there
,
But
only
that
thou
didest
adore
bread
and
wine
,
&
offere
the
same
to
be
adored
by
others
.
whome
to
I
answered
,
that
I
was
a
Priest
,
and
that
I
had
receuued
vnction
,
and
consecration
from
A
Bishope
.
After
these
words
Luther
rehearseth
all
the
arqumets
which
Sathan
did
bring
fourth
to
prooue
that
the
Masse
was
Idolatrie
,
which
arguments
of
Sathans
the
Protestants
(
as
yet
)
peruse
to
day
against
Catholique
Romains
to
prooue
after
the
Imitation
of
Sathan
that
the
Masse
is
no
thing
els
but
plaine
Idolatrie
.
And
as
Sathan
did
first
call
the
Masse
Idolatrie
,
so
the
Protestants
and
puritans
as
his
disciples
call
the
Masse
Idolatrie
as
M.
Roberte
Bruce
doth
also
but
wee
Catholique
Romains
esteeme
the
Masse
to
be
the
much
more
holy
,
and
diuine
seruice
of
God
,
that
Sathan
doth
abhorre
the
same
,
as
he
doth
all
other
holy
things
Profitable
to
mans
saluation
as
the
cheefe
author
of
all
Idolatrie
,
and
heresie
to
purchase
the
damnaoion
of
mans
presently
as
he
did
In
ages
all
before
wee
will
let
the
Protestants
followe
after
Sathan
In
this
behalfe
as
they
doe
in
manie
other
things
,
considering
that
no
friendlie
admonition
can
moue
them
to
acknowelege
their
fault
,
and
Correcte
the
same
for
their
owen
saluation
.
Zuinglus
the
patriach
of
the
Puritans
writeth
the
historie
of
him selfe
,
in
his
booke
intituled
the
helpe
or
soccour
of
the
Eucharist
.
saying
that
a
spirit
came
in
the
night
and
did
teach
him
that
Christ
bodie
was
not
with
in
the
Euchoist
or
holy
Sacrement
really
,
but
only
tyepically
or
figuratiuely
,
as
the
thing
signified
as
in
the
signe
.
he
writteth
also
that
he
did
not
knowe
whether
this
spirit
which
did
teach
him
his
lesson
,
was
blacke
or
white
.
Considering
now
that
M.
Robert
Bruce
doth
followe
the
doctrine
of
Luther
and
Zuinglius
in
calling
the
Masse
Idolattrie
as
Sathan
and
Luther
did
before
him
,
and
in
denying
Christ
Bodie
and
Blood
to
be
realy
within
the
compasse
of
the
holy
Sacrment
as
Zuingliue
familiare
spirit
did
teach
him
,
what
should
wee
surmise
of
M.
Robberts
familiara
spirii
,
but
to
he
of
that
same
kind
that
Luthere
and
Zuinglius
spirits
were
before
night
Doctours
of
dark●sse
,
and
of
the
black
Gospell
,
which
leadeth
sillie
soules
to
euident
perpition
.
when
M.
Robert
vanteth
of
him selfe
that
he
sawe
the
Triuitie
and
Preache
the
same
publlckly
to
the
people
,
wee
should
beliue
S.
Ihon
the
Euangelist
rether
then
a
fauce
glorioons
lying
heretique
.
for
S.
Ihon
thus
wreteth
▪
deum
nemo
vidit
vnquau
.
No
man
hath
scene
God
at
any
tyme.
this
he
speaketh
of
mortall
men
Liuing
in
this
world
.
when
it
is
writen
that
Moises
did
speake
face
for
face
with
God
as
the
frind
with
his
frind
,
it
is
not
to
be
vnderstood
that
he
sawe
God
or
yet
spake
with
God
personally
at
that
time
.
therefore
●t
is
said
that
he
speake
with
God
face
,
for
face
because
the
Angel
of
God
speake
to
him
as
an
Embassadour
in
the
person
of
God
for
the
Lawe
was
giuen
to
Moyses
by
the
Ministerie
of
Angeals
●a
S.
Luke
writteth
in
acts
of
the
Apostles
.
And
S.
Poul
the
like
to
the
Falatiens
.
bal.
3.19
.
And
whan
Moyses
defyred
to
see
the
face
of
God
,
his
diuine
essence
or
God
in
his
glorie
,
God
did
answer
to
Moyses
,
or
reather
the
angell
of
God
as
his
Embassadowr
in
his
person
.
Non
Poteris
videre
Iaciem
merm
.
●on
enim
vedebit
me
homo
et
vevet
.
That
is
:
thou
canst
not
see
my
face
.
for
no
mortall
man
may
see
me
and
liue
,
that
is
abiding
●n
this
mortall
life
,
he
can
not
see
me
.
than
holly
M.
R.
Bruce
did
the
Trunnite
in
this
mortall
life
●nd
yf
M.
Robert
will
say
that
he
wes
Rauished
vp
●o
the
third
Heauen
,
as
S·
Paul
was
,
because
he
hath
●o
scriptur
for
proefe
of
the
Rauissing
,
wee
will
●eliue
him
no
mor
than
wee
doe
a
lying
heretique
.
OF
M.
Ihon
Chalmer
Minister
of
keith
CHAP.
XLVIII
.
MAster
Ihon
Chalmer
Minister
of
Keith
being
a
student
in
Aberine
did
declare
a
●earefull
vision
which
he
did
see
to
an
other
StudStudent
called
M.
Georg
Spence
,
which
is
now
Minister
at
the
Church
of
S.
Trule
,
the
yeere
of
God
1611.
which
vision
was
that
he
did
see
a
certen
broad
band
going
about
from
his
Necke
on
syde
to
the
ochester
hole
on
the
other
on
the
which
band
was
written
.
This
is
thy
Condemnation
.
After
this
time
he
was
made
Master
Regent
,
and
since
Subprencidall
in
the
Colledge
of
old
Aberdine
,
and
lastly
Minister
of
Keith
,
at
which
time
he
was
so
tempted
with
Sathan
te
beraue
him
of
his
life
,
that
he
could
nowise
resist
the
vehemencies
of
Sathans
tentations
,
thereafter
declarring
his
misterie
to
M
George
Chalmor
his
Brother
M.
George
did
conuoy
him
from
Keih
to
Aberdine
and
the
did
desire
the
Brethern
to
praie
God
for
M.
Ihon
,
but
beholding
that
all
their
praiers
were
in
vaine
his
frinds
did
conuoy
hom●
from
Aberdine
to
Cullen
(
where
his
good
Father
did
remaie
to
see
yf
there
he
migh
be
fredde
from
Sathans
tenations
by
his
good
Fathers
praiers
,
but
as
ti
was
reporteth
Sathan
did
vexe
him
there
more
thtn
before
,
and
taken
out
of
his
bedde
from
his
wife
did
so
trouble
him
in
his
Chalmer
that
he
could
gette
no
rest
at
all
,
nor
his
wife
thereafte●
wold
neuer
consent
to
bedde
with
him
againe
▪
Lastly
he
did
retire
to
the
Church
a
Kinth
againe
,
and
after
he
hade
married
tow
perones
,
with
great
vexation
of
Sathan
in
his
Pulpite
,
he
desired
his
hostage
to
haue
his
dinner
in
reddinesse
within
〈◊〉
A
letle
time
.
and
in
the
mean
season
he
wold
goe
●nto
his
Chalmer
to
performe
some
quyet
busines●e
he
hade
to
doe
,
hes
host
beholding
that
he
did
●emeinne
to
long
in
his
Chalmer
from
commining
●o
his
dinner
,
he
did
knocke
at
the
doore
to
desire
M.
Ihon
to
come
and
take
his
refection
:
but
the
good
man
of
the
house
considring
that
M.
Ihon
●id
make
no
answer
at
all
,
he
and
some
of
his
Nighbours
did
breach
vp
the
Doore
of
the
Chalmer
wherin
M.
Ihon
did
remaine
,
which
thing
being
●one
at
their
first
entrisse
they
did
see
the
Floore
●uer
runne
with
blood
,
and
M.
Ihon
Chalmer
●ing
ouer
a
Chist
on
his
brest
his
head
hanging
●owne
and
the
blood
gushing
out
at
his
throate
.
which
was
cutted
with
his
owen
hand
by
the
●ersuasion
of
Sathan
?
These
men
considering
the
●iserable
spertackle
of
their
Pastour
did
suddenly
●ke
him
vp
and
sowe
the
cotted
Srinnes
of
his
●roate
together
,
the
gushing
of
his
blood
being
〈◊〉
stayed
,
thay
did
aske
at
him
why
he
wold
not
●en
the
doore
,
who
answered
and
said
,
that
●than
wold
not
premit
him
to
doe
the
same
vntill
●e
time
he
did
cutte
his
owen
throate
with
the
●harpest
knyfe
he
hede
,
and
that
Sathan
was
so
●eat
a
Philopher
,
that
he
did
find
out
more
Rea●s
that
he
should
cutte
his
throat
then
M.
●on
could
find
for
the
sauetie
of
his
life
.
Likewise
an
honorable
Gentlman
worthie
of
●edence
with
a
great
multitud
of
Inhabitants
of
the
Towne
did
thts
speake
vnto
him
.
M.
Ihon
wee
that
are
all
assisting
hire
haue
taken
a
great
occasion
of
slaunder
at
such
a
cruell
fact
as
you
haue
vsed
in
putting
violent
hands
into
your selfe
considering
that
you
which
professe
your selfe
to
be
a
Spirituall
Pastour
and
Guider
o●
mens
souls
to
Heauen
,
take
the
contrarie
way
to
your selfe
to
doe
aginst
the
Commandement
of
God
by
persuasion
of
Satdan
,
therefore
wee
will
desir●
you
for
the
loue
of
God
to
tell
vs
the
troth
whether
your
calling
to
Preach
the
word
of
God
and
administer
the
Sacraments
be
lawfull
or
no
,
and
take
no
feare
to
tell
vs
the
troth
in
this
behalfe
because
your
life
is
loosed
in
this
world
withou●
any
hope
of
Releefe
.
M.
Ihon
answered
and
said
,
allace
our
calling
is
neiiher
lawfull
nor
good
nor
any
wise
approoued
by
God
,
Then
the
Gentlman
replyed
&
said
M.
Ihon
why
did
you
abuse
the
people
to
lea●
their
soules
to
Euident
damnation
out
of
the
tru●
way
of
Saluation
.
M.
Ihon
answered
and
sai●
allace
Sir
the
disordained
loue
of
the
world
di●
mooue
me
so
to
doe
.
The
Ministes
hiaring
that
M.
Ihon
hade
denye
&
his
Religion
in
this
fashion
before
the
Gentlma●
his
Parishoners
they
were
much
scandalzed
i●
this
fact
,
and
therefore
to
repaire
the
honno●
which
they
did
loose
by
the
denyell
of
their
Reli●ion
▪
who
wos
one
of
the
most
learned
men
amo●ongst
them
all
,
incontinently
they
did
bring
●e
artickles
of
their
Faith
vnto
him
and
caused
M.
Ihon
to
Sweare
and
subscribe
them
against
●s
conscience
saying
vnto
him
what
is
this
you
●e
doing
will
you
shame
vs
your
Bretheren
and
●e
whole
Religion
professed
in
this
Countrie
.
He
confesseth
likewise
that
all
his
Preaching
●as
for
pride
,
vaine
Gloire
,
hypocrisie
,
and
out
●ting
of
him selfe
,
and
not
for
the
Gloirie
of
●hrist
and
Saluation
of
mens
souls
,
as
the
M.
●Valter
Smyth
reporteth
.
He
likewise
confesseth
that
he
often
times
did
●ōmite
bougrie
and
the
sinne
of
Soeomie
,
and
●hen
he
did
confesse
such
things
his
Bretheren
●id
nipe
him
to
stay
him
from
confessing
of
his
●nnes
,
saying
quyely
will
you
shame
vs
all
,
M.
●on
did
answere
to
them
saying
:
This
is
my
case
●ow
but
it
wil
be
yours
nixe
as
you
shall
feele
by
●xperieace
herafter
.
When
.
14.
or
.
15.
Ministers
were
standing
〈◊〉
ths
Chalmer
and
Sathan
in
the
midest
of
them
,
●
.
Ihon
did
request
all
his
Bretheren
to
chaste
●way
Sathan
out
of
his
sight
,
whose
presence
did
●uch
affray
him
,
but
Sathan
for
none
of
their
●quests
and
prayers
wold
goe
away
▪
because
they
●de
no
power
to
command
him
.
Lastly
Sathan
did
kindle
such
an
fire
wiehin
●s
bowells
that
he
did
request
Earnestly
the
As●tantes
to
cutte
a
slite
in
his
side
&
to
powre
in
a
Barroll
of
cold
watter
to
quench
that
in
fernable
sire
,
which
did
torment
him
.
When
George
Dowglas
Minister
of
Cullen
,
and
M.
Pattike
Dargue
Minister
of
Fordyce
did
come
to
conforte
M.
Ihon
Chalmer
in
his
Anguish
and
distresse
,
Sathan
did
so
trouble
and
to●ament
them
,
that
they
appeared
to
manie
to
be
●alfe
truly
possesed
and
vexed
with
Sathan
as
M.
Ihon
was
before
,
neuerthelesse
with
lapps
of
time
their
feare
and
great
trouble
did
some
wha●
decay
.
Conclusion
of
this
purpose
.
First
good
Reade●
you
shall
vnderstand
and
marke
sundrie
things
i●
M.
Ihon
Chalmers
former
life
.
First
that
he
was
one
of
the
most
lea●ned
Schollers
amongst
them
all
,
&
so
konwgainst
his
owe●
coscience
.
Secondly
that
he
was
a
proud
vaine
gloriou●
man
,
an
hypocrite
,
and
bougrare
.
Thridly
that
he
and
the
Ministers
hau
no●
power
to
chasse
away
the
Deuill
som
them selues
and
that
none
of
them
hath
power
to
helpe
o●
other
.
Fourthly
that
he
did
cutte
his
owen
throate
,
a●
Iudas
did
hing
him selfe
at
Sathans
Instigatio●
And
notwithstaning
all
these
abhominable
sin●
and
codditions
,
the
Ministers
doe
openly
prea●
in
their
Pulpits
,
without
all
shame
,
that
he
is
o●
of
Gods
Elect
,
but
you
must
vnderstand
him
〈◊〉
●e
such
an
Elect
as
Iudas
was
before
him
.
Lastly
to
hide
their
Slauerie
and
subiection
to
Sathan
their
vsuall
custome
is
to
say
,
that
Sathan
●s
accustomed
to
tempt
the
most
Godlie
men
that
●re
and
therfore
no
man
should
be
scandal●zed
with
such
at
tentation
as
it
befell
M.
Ihon
Chalmer
.
But
in
that
behalfe
they
shawe
their
great
malice
to
deceiue
Ignorant
people
whan
they
make
no
distnction
betweene
a
Godly
Christian
,
which
ouerthroweth
Satban
in
his
tentation
,
and
●n
vngodly
Minister
,
which
is
ouerthrowen
to
●he
dead
by
Sathans
tentetons
,
for
Sathan
did
●empt
Christ
Iob
,
S.
Paul
,
S.
Anthon
,
S.
Bernard
●nd
many
other
Godly
men
,
which
did
tread
Sathan
and
his
tentations
vnder
their
feete
:
But
●ontrariwise
Sathan
doth
tread
vngodly
Minis●ers
vnder
his
feete
by
his
dayly
tentations
as
is
Euidently
prooued
throgh
all
the
discourse
of
●ur
booke
.
OF
Maister
Ihon
Straetoun
.
Minister
of
Forese
CHAP.
XLIX
.
M.
Allexand
douglasse
&
M.
Ihon
Streatoun
contending
on
against
on
othere
for
the
●ishoprie
of
Mourray
,
M.
Allexander
Douglasse
●t
the
last
by
moyen
of
friends
did
preuaile
against
M.
Ihon
Streatoun
,
who
seeing
him selfe
disapo●nted
of
his
Intent
.
being
loftie
minded
,
was
seased
with
such
a
deep
displeasure
▪
and
sadnesse
of
●eart
,
that
lastlie
he
did
fall
in
a
deadly
disease
&
disbaire
of
this
mortall
life
.
he
considering
him selfe
in
such
a
disperat
plight
,
and
no
remaide
to
be
found
for
the
sauetie
of
his
life
,
then
he
did
declaire
openly
that
secret
which
long
agoe
was
lurking
in
his
sorofull
mind
,
and
confesse
openly
that
all
things
,
which
he
did
preach
to
the
pople
,
were
but
decefull
lies
,
and
strong
delusions
,
which
forme
of
lyfe
he
did
peruse
against
his
conscience
for
loue
of
riches
and
preeminence
in
the
eye●
of
mortall
men
as
M.
Ihon
Chalmer
which
did
cute
his
owen
throt
did
cōnfesse
before
him
at
the
howr
of
death
,
his
wife
likewise
a
bold
chidding
scould
,
who
with
her
bitier
taunts
,
did
ofen
tyme●
wex
and
torment
him
his
continuall
song
therfor●
wos
,
woe
be
to
me
that
is
thus
troubled
by
an●
euill
wife
and
an
false
Religion
.
his
consienc●
did
of
strongly
cheche
him
at
that
tyme
for
hi●
leing
hipocrisie
in
tymes
bypast
,
that
he
did
dispaire
of
Gods
mercie
for
pre●hing
of
his
heresies
and
deceauing
of
Ignoront
souls
,
when
friend
exhorted
him
to
crye
for
mercie
frome
God
abou●
he
answered
and
said
that
God
hade
no
mercie
to
giue
him
.
When
the
Minister
of
Nairne
called
Ross●
came
to
see
his
Brother
,
and
to
confort
him
in
hi●
anguise
and
distresse
,
so
soone
as
he
sawe
M.
Iho●
in
such
a
disperat
plight
,
he
was
surprised
wit●
such
a
horeible
feare
that
his
face
did
touren
dir●ectly
to
his
shoulder
,
not
all
together
in
his
neck●
as
Sir
Ihon
Knox
face
did
when
he
was
preaching
in
S.
Geels
Church
of
Edinburgh
,
a
Noble
Baron
whose
name
of
sete
purpose
I
conceill
,
said
when
he
sawe
the
Ministers
face
of
Nairne
so
tourned
eway
from
his
right
seate
,
that
it
was
the
most
ougly
feareull
sight
that
euer
he
did
see
or
behold
with
his
eyes
,
when
M.
Robert
Bruce
did
com
to
confort
M.
Ihon
in
his
miserie
,
his
wife
said
to
him
Sir
you
knowe
not
who
is
here
come
to
visie
you
.
who
is
that
saietd
M.
Ihon
?
his
wife
answered
&
said
,
it
is
M.
Robert
Bruce
your
good
friend
.
M.
Ihon
answered
and
said
,
he
is
the
first
begotten
of
the
Diuill
away
with
him
.
This
is
the
friendship
which
is
amongst
heretiques
and
all
other
vngodly
men
,
when
they
are
in
dispaire
of
Gods
mercie
,
with
a
certrine
persuasion
of
there
owen
condm̄ation
they
hate
most
these
who
were
their
greatest
friends
in
this
world
as
a
licherous
man
hateth
to
the
extremitie
that
strompet
at
the
howre
of
death
which
with
her
luring
words
and
gratious
entertenement
did
hold
him
continually
in
deacly
sinne
,
curse
and
maledectione
of
God
,
and
so
with
her
decetfull
pleasurs
lead
him
pleantly
to
his
eternall
damnation
.
so
the
greater
there
friendship
hath
beene
in
the
world
with
the
offence
of
God
,
so
the
greater
shall
there
hatred
be
in
Hell
,
because
that
each
on
of
them
with
there
worldly
counsell
was
cause
each
one
to
othere
of
their
owen
Damnation
.
How
the
Ministers
did
consault
with
Sathan
in
an
assemblie
at
Elgine
a
Murray
.
CHAP.
L.
M.
Alexander
Rason
Persone
of
Spynes
being
in
an
assemblie
with
the
rest
of
the
Ministers
at
Elgine
his
wife
called
Boniman
hauing
receeued
a
M●ssiue
letter
directed
to
the
persone
,
she
went
to
the
councell
house
to
deliuer
the
letter
vnto
him
,
but
the
rest
of
the
Ministers
wold
not
permit
him
to
goe
out
to
her
,
nor
yet
she
to
enter
vnto
him
,
wherefore
she
satte
daune
in
the
Church
vntill
the
time
they
should
come
out
of
the
Councell
house
,
at
last
when
they
come
foortd
together
she
saw
Sathan
amongst
them
,
which
sight
did
stricke
such
a
feare
vnto
her
heart
that
Incontinently
she
become
,
madde
&
bestraught
in
mind
and
within
ten
dayes
did
loose
her
life
thus
you
see
how
they
consult
with
Sathan
to
learne
their
lessone
from
him
both
in
secreete
Studies
and
publique
assemblies
.
The
Deuilli
Preaching
in
the
Church
of
North
Berrique
.
CHAP.
LI.
IT
is
Euidnt
to
all
notabe
men
which
were
liuing
about
Edinbrugh
in
the
dayes
of
Chanceller
Maitland
how
Sathan
did
Preach
to
an
assemblie
of
witches
in
the
Church
of
Northberique
,
where
the
Reader
of
Tranent
was
Clarque
Register
which
companie
of
witches
were
a
litle
after
execute
by
publique
Iustice
.
When
the
Euill
Spirite
did
Preach
vnto
them
,
his
apparell
was
conforme
to
the
Ministers
arrayment
when
they
goe
to
Preach
,
First
Sathan
was
Inuestd
with
a
long
blacke
Gowne
standing
in
the
Pulpite
in
the
shape
of
a
Minister
and
since
did
beginne
his
Preaching
to
the
witches
as
the
Ministsrs
are
accustomed
to
doe
in
theis
or
such
like
fashion
.
The
last
time
wee
did
occupie
this
place
(
deare
Bretheren
and
sisters
)
our
texte
was
of
such
a
pairte
of
our
Gospell
whereof
our
G●osse
was
in
some
measure
to
your
Edification
which
thing
did
mooue
Chancler
Maitland
to
laugh
when
so
euer
he
did
beholde
the
Ministers
begine
his
preaching
as
Sathan
did
,
after
the
declaration
of
the
witches
.
Thus
each
one
may
see
how
Sathan
did
Preach
in
the
Ministere
Church
in
a
Mininsters
arrayment
,
in
a
Ministers
Puolpite
,
in
a
Ministers
forme
to
shewe
to
all
men
,
what
conformitie
,
anologie
and
proportion
is
betweene
Sathan
and
Ministers
in
the
vrtering
of
their
false
Gospell
.
Manie
oculare
witnesse
there
were
which
haue
seene
Sanhan
preach
in
the
shape
of
a
Minister
as
is
recited
aboue
but
no
man
can
be
found
which
hath
seene
him
celebrate
the
Massee
in
the
form
of
a
Priest
in
a
Catholique
Chruch
at
one
Catholique
Alter
for
somuch
as
Sathan
darre
not
seoffe
or
Iest
,
at
the
holy
sacrifice
of
Masse
,
which
is
the
diuine
seruice
of
God
as
he
doth
at
the
Ministers
Preaching
,
which
is
a
delightfull
sporte
&
mocking
stocke
vnto
him
:
but
contratiwise
,
he
persuadeth
Luther
by
his
sophisticall
reasons
to
abolish
the
holy
Sacrifice
of
the
Masse
as
contrarie
to
his
attempts
,
which
Sathan
wold
neuer
haue
done
yf
the
Masse
hade
beene
Idolatrie
,
as
the
Ministers
Impiously
call
it
,
which
Idolatrie
is
proper
seruice
to
Sathat
.
OF
the
Raging
tempests
which
Sathan
stirreth
vp
in
the
Aire
during
the
time
of
Minister
Preaching
and
assembli
CHAP.
LII
.
DOmious
Nider
Inquisitor
of
the
faith
writteth
in
his
book
a
Intituled
de
malessais
CHAP.
4.
that
a
witchman
did
confesse
before
the
Iudge
accussd
in
Iustice
that
when
they
wold
desire
anie
Tempeest
to
be
stired
vp
in
the
Aire
they
Incalled
the
Prince
of
Deuills
by
expresse
words
requesting
him
to
send
some
of
his
Inferiours
to
Execute
their
desire
&
to
obtaine
their
demand
of
Sathan
they
did
kill
a
blacke
foule
.
and
cast
it
vp
in
the
Aire
in
a
Sacrifice
to
the
Euill
spirit
,
which
being
done
,
then
the
Euell
spirit
stirreth
vp
in
the
Aire
some
time
such
Boisterous
winds
as
might
pull
vp
great
●rese
by
the
Roots
,
and
ouerthrowe
the
tops
of
houses
,
some
times
such
ligheings
and
fearefull
shotts
of
thundar
that
they
did
kill
both
men
and
beasts
,
some
times
such
stormes
of
haile
and
aboundance
of
showres
that
they
did
distroy
〈◊〉
great
pairt
of
the
suits
of
the
Earth
and
wracke
●he
world
with
famine
.
Wherefore
when
all
men
doe
see
such
Raging
tempsts
in
the
Arre
in
the
time
the
Minis●ers
doe
hold
their
assemblies
wee
can
conie●ture
no
other
thing
but
that
such
Effects
should
proceede
from
the
like
causes
,
that
is
when
the
Ministers
in
their
assembles
Incall
Sathan
,
hōno●r
reuerence
,
and
offer
vp
some
Sacrifice
vnto
●im
to
the
end
they
learne
from
him
in
their
●ublique
conference
such
things
as
they
desire
to
know
of
him
both
presnt
and
to
come
,
and
in
the
mean
time
to
confirme
their
bloodie
decrees
of
●hese
Impious
assemblies
sette
out
aganist
persec●ted
Catholiques
Sathan
giueth
a
demonstration
of
his
consent
by
sudden
stormds
of
haile
&
great
●lasts
of
wind
,
which
weast
and
dostroy
away
the
●ruits
of
the
Earth
.
All
men
doe
see
these
thing
by
dayly
Experience
when
the
Mindsters
doe
holde
their
assemblies
&
couentions
,
for
the
destucion
of
Catholques
and
subuersion
of
Christs
true
Religion
,
which
our
Godly
predicessours
did
professe
before
vs
.
How
the
Doctrine
of
the
Ministers
is
the
Doctrine
of
Sathan
because
the
Deuill
doeth
teach
such
things
to
the
uvitches
as
they
doe
to
their
Auditors
.
CHAP.
LIII
THese
which
were
Inquisitors
the
faith
write
in
their
booke
Intituled
marlleus
maleficarā
that
when
the
witches
professe
them selues
to
be
Sathans
seruants
,
Sathan
giueth
them
sundrie
precepts
to
be
kept
against
the
Catholique
Religion
amongst
the
which
he
forebiddeth
the
witches
to
make
the
signe
of
the
Crosse
vpon
them
,
but
to
strampe
on
the
same
when
they
gette
occasion
.
Secondly
he
comandeth
them
to
fast
on
Sundayes
,
and
to
make
their
banquets
on
freddayes
.
Thirdly
he
forebiddeth
them
to
make
any
Sacramentall
confession
of
the
their
sinnes
and
yf
Incace
they
make
their
confession
he
comandeth
them
to
conceill
their
gaert
sinnes
,
&
to
confesse
only
some
litle
fatlts
.
Fourthly
he
forebiddeth
them
to
worshipe
or
adore
the
holy
Sacrament
,
but
at
the
time
of
the
Eleuation
to
wincke
with
their
Eyes
and
not
to
looke
to
it
,
or
then
to
looke
doune
and
spitte
vpon
the
Earth
&
like
wise
to
centemne
Checke
and
reprotch
it
with
Iniuries
and
despight
of
the
holy
Sacrament
he
commanded
a
witch
to
faine
her selfe
to
take
the
holy
Sacrament
,
and
to
keepe
it
quyetly
,
and
since
for
to
dishonnour
the
holy
Sacrament
,
he
commanded
to
Enclose
the
same
in
a
potte
with
a
wenemous
Toad
,
which
Deuillish
Sacriledge
being
discloed
,
this
Malitious
and
abhōmiinable
witch
was
punished
as
she
deserueth
.
After
that
aman
witch
of
that
kind
called
Sagittaoius
hade
shote
by
the
commandement
of
Sathan
at
the
Image
of
Christ
,
which
wis
in
forme
of
a
Crucifixe
and
pearced
the
same
with
an
Ar●owe
out
of
the
which
miraculous
Blooe
did
Issue
,
●his
miserable
man
by
the
vertue
of
God
was
so
●nmooueably
fixed
that
he
could
not
remoue
●ut
of
the
place
a
man
passing
by
did
speare
at
●im
the
cause
of
his
Imobilitie
the
miserabll
wi●ch
shaking
his
head
and
his
hands
in
the
which
●e
shotte
his
Arrow
,
trembleng
with
all
his
bodie
●ould
answere
nothing
,
the
passinger
beholding
●ouond
adout
him
did
at
the
last
spy
the
Arrowe
●xed
in
the
Crucifixe
with
blood
flowing
from
the
●me
,
which
after
he
hade
related
all
things
,
this
miserable
wttch
was
taken
by
the
publique
Iustice
,
●nd
after
confession
made
of
his
Sacreegious
fact
,
●id
loose
his
life
by
such
a
death
as
deserueth
.
This
you
may
clearely
see
how
the
doctrine
of
●he
Protestants
is
the
doctrine
of
Sathan
,
because
●ch
doctrine
is
taught
by
them
to
their
auditors
〈◊〉
Sathan
doth
teach
to
the
witches
,
that
is
the
●ospising
of
the
holy
Crosse
the
contempt
of
holy
●mages
,
the
depight
they
haue
against
the
wors●iping
and
adoring
of
Christs
blessed
body
in
the
●oly
Sacrament
,
and
banqueting
vpon
fredday
,
●sting
vpon
sunday
,
forebidding
of
auriculare
●onfession
,
&
yf
Incace
they
make
their
confes●n
to
conceill
their
great
sinnes
and
to
confesse
●eir
small
sinnes
.
How
the
Prstestants
and
Puntans
for
conclusion
of
our
former
discourse
are
not
true
Christians
,
but
Infidells
Idolaters
and
worshiprs
of
the
Deuill
.
CHAP.
LIIII
FOr
better
Intelligence
of
this
matter
wee
must
vnderstand
that
the
greatest
sinne
that
man
can
commite
against
God
,
is
the
sinne
of
Idolatrie
,
which
when
a
man
giueth
the
soueraigne
honnour
,
which
is
only
due
vnto
God
to
anie
of
his
Cretures
as
wtitteth
S.
Thomas
.
the
Reason
is
because
is
reason
that
when
anie
man
Giueth
the
souerigne
honnour
,
which
is
only
due
to
God
to
anie
of
his
creatures
,
and
chiefly
to
Sathan
which
is
Ennemie
to
God
,
he
pulleth
the
true
God
of
heauen
(
as
farre
as
lyeth
in
his
power
)
out
of
the
Soueraigne
chaire
and
Throne
of
gloirie
&
placeth
the
Creature
of
God
,
or
than
Sathan
his
Ennemie
in
the
Soueraigne
Throne
of
Maiestie
,
and
giueth
to
a
false
God
the
reerence
honnour
and
worshipe
which
is
only
due
to
the
God
of
heauen
.
Now
that
our
Protestants
and
Puritans
commit
such
an
horrible
cryme
you
shall
vnderstand
by
these
reasons
which
Ensue
here
after
.
First
when
the
Protestants
and
Puritans
Incall
either
tacitly
or
Expresly
,
offer
Sacrifice
vnto
him
or
consult
with
him
,
to
learne
from
him
Either
things
present
or
to
come
(
as
wee
haue
shewen
in
the
liues
of
Luther
,
Zuinglius
,
&
manie
Ministers
of
Scotland
as
much
in
their
priui●
Chalmers
as
in
their
oppen
assemblies
)
they
giu●
by
such
ritts
and
cermonies
that
Soueraigne
honnour
vnto
Sathan
which
is
only
due
to
the
true
God
Heauen
because
that
Sacrifice
is
an
point
of
Soueraihne
honnour
whether
it
be
offred
vp
to
God
by
an
secrete
actioc
of
the
heart
or
Externall
action
of
the
bodie
,
it
is
forebidden
that
such
honnour
should
be
giuen
to
anie
creature
that
is
but
only
to
God
alone
,
Exod.
22.20
.
this
is
the
Reason
wherefore
the
Catholique
Church
offerth
no
Sacrificee
at
all
,
nether
to
the
Virgine
Marie
,
Angells
and
Saintes
of
heauen
but
only
to
God
alone
,
wherefor
when
the
witchs
Necromancers
,
Protestants
and
Puritans
consulters
with
Sathan
offer
vp
aniewise
Sacrifice
vnto
him
,
either
to
●earne
from
him
things
present
or
to
come
,
or
yet
to
obtanina
anie
wordly
comoditie
by
his
helpe
,
●hey
worshipe
him
as
God
&
Giue
the
Soueraigne
honour
which
is
only
due
to
God
to
the
condemned
Deuill
of
hell
.
Secondly
when
the
witches
,
Neeromances
Protestonts
and
Puritans
,
Incall
Sathan
to
learne
from
him
such
things
as
they
desire
to
konwe
,
or
craue
his
helpe
in
in
any
worldly
matter
eithr
●ōmodios
to
them selues
,
or
Iniurious
to
their
Nighbours
.
This
Inuocation
of
Sathan
is
an
action
of
false
Religion
,
which
is
Idolatrie
,
for
so
much
as
by
such
prayer
and
Inuocation
,
they
honnour
Sathan
submitting
them selues
vnto
his
power
,
protes●ing
likewise
by
the
same
Inuocation
that
they
●aue
neede
of
his
helpe
,
as
of
the
Prince
&
author
of
such
good
things
as
they
craue
from
him
.
see
S.
Thomas
2.2
.
quast.
83
art.
3.
Yf
they
accuse
the
Catholiqes
of
Idolarite
for
the
Inuoction
of
the
Angells
and
Saincts
of
Heauen
▪
much
more
may
wee
accuse
them
of
Idolatrie
for
the
Inuocation
of
Saincts
(
which
are
the
true
seruants
of
God
)
is
with
an
relation
to
God
which
is
Prince
aboue
them
,
therefore
it
can
not
be
callec
Idolatrie
,
but
because
the
Inuocation
of
Sathan
is
without
any
relation
vnto
God
,
therefore
it
is
true
Idolatrie
for
so
much
as
the
Inuocation
finisheth
in
Sathan
it selfe
,
and
not
in
God
author
of
all
good
things
.
For
better
Intelligence
of
this
matter
wee
must
vnderstand
that
Inuocation
may
by
made
.
3.
wayes
,
first
absolutly
to
God
as
to
the
author
of
all
good
things
secondly
to
the
seruants
as
God
with
an
Relation
to
their
Lord
.
thridly
to
Sathan
which
is
Ennemie
to
God
,
When
our
Inuocation
or
praieris
directed
to
the
seruants
of
God
that
is
to
the
Angells
and
Saincts
of
Heauen
that
prayer
is
their
Lord
:
that
is
wee
desire
the
holie
men
yet
liuind
in
this
mortall
life
,
with
the
Angells
and
Saincts
of
Heauen
to
concurre
with
vs
in
our
prayers
,
to
the
end
that
by
their
concurrance
and
worthinesse
God
may
be
the
more
mooued
to
Graunt
vs
our
request
,
&
of
this
kind
of
Inuocation
wee
haue
manie
Examples
in
holy
Scripture
as
Genes.
20.7
.
Num
●1.
7
.
Iob.
42
8.
Rom.
15
,
20.
Ephes.
6.19
.
but
●hiefly
when
Dauid
Psal.
110.7
.
sayeth
:
Leuaui
●cuulos
meos
in
montes
.
vnde
veniat
Auxilium
mihi
,
〈◊〉
Auxtlium
meum
a
Domino
quifecit
caelum
et
terram
.
That
〈◊〉
:
I
lifte
vp
mine
Eyes
to
the
Montaines
from
whence
helpe
might
come
to
me
,
my
helpe
is
from
God
which
made
Heauen
and
Eaath
the
Angells
●atriarchs
,
Prophets
and
Apostles
are
called
by
●he
Spirit
of
Prophecie
Montaines
.
Therefore
in
an
other
place
speaking
of
the
●ndation
of
the
Church
psal.
86.
sayeth
fundam●ta
Eius
in
Montibus
santis
.
the
fundamentall
●tones
of
the
Church
are
the
holy
Montaines
,
●atriarchs
,
Prophets
and
Apostles
,
which
are
●mineniet
and
high
aboue
all
mortall
men
,
in
●onnour
digitre
and
perfection
,
as
loftie
Monta●es
doe
transcend
in
altitude
litle
hills
&
hillocks
And
in
an
other
place
speaking
of
the
Angells
●nd
Pastours
whereby
God
doth
gouerne
his
Church
psal
124.2
.
Montes
Incircuitu
Eius
et
Domi●s
in
circuitu
Populie
sui
.
that
is
as
yf
he
wold
say
:
●nelicall
Montaines
doe
guard
the
Church
of
●od
round
about
,
and
notwithstanding
him selfe
〈◊〉
in
the
circuit
of
his
people
,
and
in
another
●aceth
he
sayeth
psal.
90.11
.
Augeles
suis
Manda●
dete
vt
custodiant
te
in
Omnibus
viis
tuis
.
that
is
the
●ord
hath
giuen
charge
vnto
his
Angells
to
keepe
●e
in
all
they
wayes
.
You
see
in
all
these
places
how
God
doth
helpe
and
keepe
his
people
by
the
Ministrie
of
his
holy
Angells
and
Sanincts
of
Heauen
.
and
althought
the
Prophete
did
craue
helpe
from
the
holy
Angells
,
who
did
keepe
him
in
all
all
his
wayes
by
God
,
ordinance
,
yet
he
acknowlegeth
that
such
helpe
as
he
did
receiue
by
the
Ministrie
of
Angells
was
from
God
,
when
he
sayeth
▪
Auecilium
meum
〈◊〉
Domino
qui
feeit
coelum
et
terram
.
my
helpe
is
from
God
which
hath
creted
Heauen
and
Earth
.
But
whe●
the
Inuoction
or
prayer
is
made
vnto
Sathan
(
as
it
done
by
the
witches
,
Necromacers
Protestante
and
Puritas
,
in
is
done
by
Soueraign●
honnour
giuen
vnto
him
without
any
relatio●
made
to
God
,
Because
that
the
Inuocation
o●
praier
directed
vnto
Sathan
finisheth
in
him
a●
in
the
principall
author
of
such
good
things
,
a●
witches
,
Necrornancers
and
Ministers
doe
crau●
from
him
in
their
assemblies
.
For
the
prayer
and
Inocation
made
to
Satha●
can
not
be
done
with
any
respect
or
relation
vn●
God
(
as
when
wee
offer
vp
our
prayers
vnto
Go●
)
by
the
Ministrie
of
his
Angells
or
Saincts
)
b●cause
Sathan
is
neither
friend
Seruant
or
yet
Em●assadour
vnto
God
to
beare
anie
ambassage
be●weene
God
and
mortall
men
as
the
holy
Ange●
and
Saincts
are
psal.
9.11
.
Tob.
12.13
.
hec
.
1.
●
Apoc.
8.3
,
In
which
places
the
holy
Angells
a●
Sainets
are
a
pointed
to
rule
vs
to
helpe
vs
in
〈◊〉
our
affaires
,
wherefore
wee
may
Iustly
craue
t●
helpe
as
a
meane
apointed
for
our
Saluation
.
Thridly
when
the
Protestants
and
Puritans
●nquire
from
Sathan
the
knowlege
of
future
things
which
are
to
come
and
cheefly
of
man
,
of
such
things
as
depend
from
the
freefly
which
is
not
limited
or
determined
to
one
thing
,
●ut
Indifferent
to
manie
things
opposite
they
worshipe
Sanhan
with
soueraigne
honnour
as
a
God
for
so
much
as
they
ascribe
to
Sathan
that
●iuine
prerogatiue
to
foretell
things
to
come
which
belongeth
only
to
God
by
the
naturall
●erfction
of
his
Deite
,
and
to
his
frinds
and
ser●ants
only
by
participation
and
Reuelation
.
the●fore
the
prophete
Esay
sayed
.
41.23
.
Denounce
●o
vs
what
thing
are
come
,
&
wee
shall
know
that
●ou
are
Gods
,
but
to
Inquire
the
truth
of
future
●cidentell
things
from
Sathan
,
as
from
the
seruant
●nd
frind
of
God
no
man
can
doe
the
same
with●ut
Great
Iniurie
done
to
God
as
is
said
,
because
●athan
is
no
friend
to
God
,
but
his
Deadly
Enne●ie
as
it
is
written
,
psal.
73.23
.
Superbia
Eorum
qui
〈◊〉
Odernnt
ascendit
snmper
.
The
pride
of
these
which
●eate
the
doth
alwise
ascend
from
them
vnto
God
.
Fourthly
when
they
make
a
couēant
with
Sathan
●ither
manifest
or
secreets
they
foresaike
the
●iecdshipe
of
God
and
preferre
the
prince
of
dar●neste
vnto
the
creator
of
all
thing
,
as
the
prop●ete
Esay
writteth
.
28.15
.
Percussimus
faedus
cum
●orte
,
et
cum
Inferno
fecimus
pactum
that
is
quia
posuemas
●endacium
spem
nostram
.
that
is
wee
haue
made
a
couenant
with
Death
and
agreement
with
hell
,
becuse
wee
haue
sette
our
hepe
vpon
a
lye
,
which
is
as
much
to
say
by
a
couenant
made
with
Sathan
Prince
of
Hell
,
wee
foresaike
the
true
frendhipe
of
God
,
&
put
our
trust
and
confidence
in
Sathan
,
which
is
the
Father
of
lyes
for
a
man
can
not
serue
tow
Masters
contrarie
to
othors
in
all
things
as
God
and
the
Deuill
are
.
Math.
6.24
.
Eyftly
yf
some
of
the
Protestants
and
puritans
will
say
that
they
neuer
did
see
Sathan
nor
ye●
speake
with
him
,
and
therefore
that
such
crimes
of
Infidelitie
&
Apostasie
can
not
be
laid
to
thei●
Charge
as
it
may
be
done
to
Luther
,
Zuinglius
&
other
heretiques
aboue
mentioned
.
Wee
answere
that
althought
they
haue
no●
made
a
band
or
couenant
with
Sathan
by
word●
Expresse
(
as
others
haue
done
)
yet
wee
say
tha●
haue
a
quyet
and
secrete
band
made
with
Sathan
when
they
approoue
the
open
couenant
and
agrement
with
Zuinglius
&
Luther
made
with
Satha●
in
points
and
heads
of
Religion
.
For
Luther
him selfe
confesseth
in
his
book●
Intituled
De
Massa
priuata
et
vnction
Sacerdotum
,
tha●
he
did
abolishe
the
Masse
at
Sathans
persusion
,
&
likwise
that
Sathan
gaue
him
the
title
of
his
book●
wherein
he
did
abolish
the
Masse
,
which
title
i●
de
Abroganda
Mista
,
which
band
and
agreemen●
betweene
Luthea
and
Sathan
▪
the
Protestants
an●
Puritans
doe
all
approoue
vnto
this
day
,
where●fore
they
are
als
guiltie
in
this
Cryme
as
Luthe●
which
did
abolish
the
Masse
by
his
couenant
mad●
with
Sathan
.
Luther
confesseth
in
manie
pairts
of
his
workes
,
that
he
did
know
the
Deuill
and
was
so
well
acquainted
with
him
that
did
eat
a
measure
of
salt
in
his
fellowshipe
&
companie
,
aganinst
that
which
is
written
.
1.
cor.
10.20
.
Nolo
autem
vos
socios
fieri
Demoniorum
.
I
will
not
that
you
be
companios
vnto
Deuills
,
see
the
like
deut.
18.20
.
where
it
is
forebiden
to
consult
with
Deuills
or
yet
witches
or
Necomancer
or
with
anie
other
which
foretell
things
to
come
by
the
the
spirit
of
Sathan
or
to
obseure
vaine
Dreames
.
Also
the
Puritans
and
Sacramentares
can
not
Excuse
them selues
to
haue
no
societie
or
secreete
couenat
with
Sathen
when
they
Approoue
the
band
and
agreement
which
Zuingius
made
with
Sathan
Instruction
which
did
teach
him
in
the
Night
that
Chirsts
bodie
was
no
otherwise
in
the
Sacrament
then
Mropically
that
is
by
only
signe
and
represntation
,
and
non
really
substantially
as
the
Catholiques
beleeue
.
This
is
Zuinglius
owen
confession
in
lib.
de
subsidion
Eucharistiae
surius
in
his
historie
Anno
.
1524.
Genebrard
lib.
1.
Chronogr
.
ano
.
eodem
.
who
desyretd
to
see
more
of
such
matters
couenants
and
bonds
made
with
Sathan
let
him
Read
S.
Thomas
.
2.2
.
quaest.
95.
Art.
4.
et
Malleu
.
Malleficar
.
Tom.
1.
Part.
st
.
quaest.
2.
etz
.
Tom.
2.
pag.
493.
et
Sequentibus
.
Lastly
the
spirit
of
God
is
not
contrarie
to
it selfe
as
S.
Paul
wriiteth
.
1.
car.
14.32
.
but
Luther
Zuinglius
with
their
spirit
are
contradictorious
one
to
an
other
in
the
Misteries
of
Religion
in
calling
Ech
one
an
other
hertiqoee
and
seuered
from
the
Church
of
God
.
For
thus
Luther
writeeth
in
defens
.
verborum
caenae
pag.
381.
Serio
censemus
zs
wee
Earnestly
descerne
all
Zuinglians
Sacrāentaries
to
be
heritiqdues
&
seuere
Seuered
from
the
Church
of
God
,
which
deny
the
bodie
and
blood
of
Christ
to
be
reciued
with
a
corprall
mouth
the
venerable
Eucharist
.
Thus
you
see
how
Luther
calleth
Zuinglus
with
all
other
Sacramentaes
heretiques
seuered
from
the
Church
of
Zuinflius
adorneth
Luther
with
such
like
titles
of
honnour
Tom.
2.
respons.
ad
confess
Luteri
fal
.
450.
thus
writting
Lutherus
summus
a
st
blasphemous
is
Luther
is
blasphēeus
in
the
highest
degre
,
a
shamelesse
kailleer
a
furious
man
bestraught
in
mind
possessed
with
a
Deuill
,
ablockeheaded
fellowe
a
foule
loathsome
swyne
Inuading
the
Glorie
omnipotent
power
,
pure
vertiie
and
diuine
Essence
of
God
,
by
manifest
furie
and
Extreame
blasphemie
,
on
heretque
Incorrihlte
,
a
false
Imposture
&
dceiuer
of
the
world
,
a
great
deale
worse
then
Marcion
the
haretque
which
did
diny
that
Christ
hade
a
true
naturall
bodie
.
This
is
the
concord
which
is
betweene
Luther
and
Zuinglius
,
who
were
taught
in
the
Night
by
two
Spirits
,
which
as
you
may
Easill
see
were
tow
Deuills
stirring
vp
these
tow
pillars
of
this
newe
Reiigion
to
contranous
heresies
.
THE
LV.
Chapter
sheweth
how
their
liues
and
morall
Doctrins
teacheth
the
heresie
of
the
lebertens
how
no
man
is
bound
in
Conscience
to
keepe
the
lawe
of
God
or
yet
of
men
(
because
they
)
that
they
are
made
free
from
all
lawes
by
their
faith
in
Christ
and
libertre
of
their
Gospell
and
conseueutly
that
sinne
is
but
an
false
Imagination
of
man
and
ech
one
may
doe
what
he
listeth
wiehout
●ffence
of
God
and
nothing
may
Condemne
the
man
but
only
Infidelitie
.
CHAP.
LV.
NOw
behold
Protestant
what
Edification
thou
mayest
find
in
the
liues
of
Luther
,
Zuinglius
,
caluin
,
Beza
,
Bucerus
,
oc
co
Lampad●
,
Knox
,
and
others
such
like
which
were
acco●ted
to
be
the
Pillars
and
foundatours
of
this
●w
Church
,
yf
thou
wist
niligently
viwe
their
●me
of
life
thou
shast
nothing
worthie
of
praise
〈◊〉
to
be
Imitated
by
vs
,
but
contrariwise
thou
●est
find
manis
thing
abhominable
,
and
to
be
●asted
and
abhomrred
by
all
good
Christians
.
〈◊〉
it
please
you
to
viewe
Luthers
life
you
shall
find
●each
of
Vowes
made
to
God
abhominable
pol●on
in
a
Sacrilegious
bedd
betweene
an
apostata
●er
and
Apostatesse
Nunne
,
a
Monstrous
coni●ction
of
tow
abhominable
persons
aganinst
the
●e
of
God
and
man
and
how
he
could
no
more
●raine
him selfe
from
venus
Game
then
he
●ld
doe
from
spitting
,
how
he
did
resist
his
coe●nce
the
space
of
ten
yeeres
to
Embrace
his
ererrours
,
and
Giue
councell
to
others
to
doe
th●
like
,
how
he
did
abrogate
the
Masse
at
Satha●
persuasion
,
and
so
choise
the
enemie
of
God
an●
man
to
be
his
Master
,
so
that
you
may
know
th●
holynesse
of
this
blacke
Gospell
by
his
pestifero●
Doctrous
which
did
teach
him
his
lessone
.
Yf
you
please
to
behold
his
doctrine
you
sh●
see
how
he
relsaleth
the
raines
of
the
concupissā
to
all
abhominable
crimes
of
the
world
,
witho●
all
pricke
of
conscience
feare
of
God
or
shame
〈◊〉
the
world
.
For
this
he
writteth
in
his
booke
Intituled
〈◊〉
Captiuitate
Babilonia
cap.
baptismo
.
thou
se●
how
riche
the
Christion
man
is
who
willingly
〈◊〉
not
loose
his
Saluation
vnlesse
he
will
not
bele●
forno
sinne
can
condemne
him
but
only
Infidelit●
Againe
in
his
booke
de
liberate
Christtia●
writteth
that
on
good
workes
doe
make
a
go●
man
nor
Euill
workes
an
Euill
man
.
So
after
this
sentenee
of
Luthea
you
may
〈◊〉
what
you
list
,
for
a
man
is
no
better
for
go●
workes
,
nor
worse
for
Euill
,
according
to
〈◊〉
doctrine
.
Againe
he
writteth
in
that
same
booke
of
C●istian
libertie
,
that
on
Euill
works
may
make
man
.
Euill
or
worthie
of
damnation
,
but
〈◊〉
Infidelitie
.
Ahaine
in
Sermon
,
doe
nouo
Testasten
to
●eth
thus
:
Caueamus
a
peccat●
sed
multo
magis
a
b●
Operihus
,
tantum
attendamus
dei
promissionem
et
fid●
that
is
to
say
let
vs
take
heede
hrom
sinne
,
but
●uch
more
from
lawes
and
good
workes
,
and
●tend
only
to
the
promise
of
God
and
to
faith
.
Againe
he
writteth
in
cap.
2.
ad
Galat.
that
only
●ith
is
necessarie
to
make
vs
Iust
all
other
thnihs
●e
fre
and
Indifferent
neither
Commanded
or
yet
●rebiden
Ibidem
he
writteth
:
yf
thy
conscience
●cuse
the
that
thou
hast
sinned
,
answere
I
haue
●ed
then
God
will
punish
and
condemne
thee
〈◊〉
,
but
the
lawe
affirmeth
the
same
,
but
I
haue
no
●ing
to
doe
with
the
lawe
,
wherefore
?
because
I
〈◊〉
made
free
from
the
same
by
Christian
libertie
.
Againe
in
his
booke
of
Christian
libertie
writ●h
:
that
Nullo
opare
.
nullolege
homini
Christiano
opus
est
●n
pea
sidem
fit
liber
ab
Omnilege
.
the
Christian
man
●th
no
neede
of
any
worke
or
lawes
,
because
he
made
free
from
all
lawes
by
faith
.
As
Luther
maketh
all
men
free
from
all
lawes
〈◊〉
God
.
and
not
bound
in
conscience
to
keepe
the
●e
,
to
Establish
his
Iustification
by
only
haith
,
〈◊〉
doth
he
affirme
that
no
man
is
dedfull
in
Con●ence
to
keepe
the
lawes
of
temporall
princes
,
●cause
sayetd
he
that
each
man
is
made
free
from
〈◊〉
keeping
of
all
lawes
by
their
Christian
liberte
〈◊〉
faith
in
Christ
.
For
thus
Luther
writtetd
lib.
de
cap.
tiuii
Babi●ca
cap.
de
Baptismo
.
by
what
Righi
doth
the
Pope
●rine
lawes
vpon
vs
,
who
gaue
him
power
to
●ust
vs
in
Captiuitie
,
the
libe●tie
which
si
giuen
●s
by
Baptisme
.
Neither
the
Pope
,
Bishope
or
any
other
mortall
man
hath
power
to
bind
any
Christian
with
the
lawe
of
a
sillabe
,
vnlesse
,
it
b●
the
mans
owen
consent
.
Thus
you
see
how
Luther
affirmeth
that
no
Christian
man
is
bound
in
conscinc
to
keep●
the
lawe
of
God
,
or
man
that
is
of
Spirituaall
an●
temporall
Princes
.
How
Caluins
life
and
Doctrine
carie
away
Inconstant
soules
to
plaine
Infidciltie
.
CHAP.
LVI
CAlvin
auoucheth
the
same
doctuine
wit●
Luther
.
for
first
.
lib.
2.
Inst.
cap.
7.
sect.
14
he
writitteth
thus
of
the
lawe
of
God
,
that
is
th●
ten
Commandements
Nune
Ergo
quoueam
.
Now
ther●efor
because
the
lawe
hath
an
power
towards
th●
faitfull
not
such
an
power
as
may
bind
their
con●cience
with
any
accurse
(
Infra
)
or
to
make
the●
affrayed
confounding
their
consciences
condem̄●
or
destroy
the
aransgessours
thereof
.
And
againe
lib.
3.
Inst.
cap.
19.
sut.
2.
writ●tetd
that
the
lawe
hath
no
power
in
the
conscinc●
of
the
faithfull
to
accuse
them
before
the
tribuna●
Seate
of
God
(
Ibidem
)
sitth
the
lawe
leaueth
o●
man
Iust
or
Righteous
before
God
,
either
wee
a●
Excludede
from
all
hope
of
Iustification
or
tha●
wee
must
be
made
free
and
loosed
from
all
lawe
and
so
that
there
is
no
reguard
of
good
worke
thus
much
concerning
the
law
of
God
.
As
concerning
the
lawe
of
man
Caluin
bib.
〈◊〉
Inst.
19.
sect.
14.
writteth
thus
after
long
diputi●
〈◊〉
Christian
libertie
fam
uero
cum
is
no
wee
there●e
sith
faithfull
consciences
hauing
receiued
●ch
prerogutiues
of
libertie
,
as
wee
haue
aboue
●te
foorth
,
wee
conclude
that
they
are
Exempt
●m
all
power
of
men
(
Infra
)
paul
declareth
●at
Christ
is
destroyed
vnesse
our
conscience
●nd
fast
in
their
libertie
,
which
verily
they
haue
●st
yf
they
will
at
the
well
of
man
be
snared
with
●e
bondes
of
lawes
and
ordinances
.
Melanch
then
in
confess
.
Augustana
and
his
●ologie
for
the
same
.
the
rigorus
Lutherans
of
●xonie
in
confess
.
Altem
bergensi
doe
Subscribe
●e
same
with
Luther
.
and
Caluin
.
Thus
Protestant
thou
mayest
see
Euidently
●w
Luther
&
Caluin
with
their
broad
doe
sette
●de
the
lawe
of
God
&
man
with
all
good
workes
〈◊〉
Establish
their
Iustification
by
only
faith
sith
〈◊〉
man
is
bound
in
conscience
to
keepe
the
lawe
〈◊〉
God
(
according
to
this
doctrne
)
to
what
pur●se
should
any
man
paine
himeselfe
to
worke
●od
workes
seing
that
he
is
not
bound
in
consc●ce
to
doe
the
same
,
or
yet
can
he
hope
for
any
●uenly
rewarde
at
Gods
hands
for
such
things
.
〈◊〉
Moreouer
yf
no
man
be
bound
in
conscience
〈◊〉
keepe
the
lawe
of
God
(
according
to
this
doc●ne
)
no
man
shal
be
bound
in
conscience
,
to
wor●pe
honour
and
serue
God
,
as
is
commanded
in
〈◊〉
first
Table
.
●ikewise
no
man
shall
offend
God
when
he
lyeth
●th
his
Nighbours
wyfe
when
he
taketh
away
his
Nighbours
goods
when
he
bee
●ayetd
his
Mas●
when
he
foreswearete
him selfe
for
anie
world
commoditie
,
when
he
stayeth
his
Nighbour
to
fa●ssie
his
wre●td
or
commitet
,
any
other
cryme
agai●
the
lawe
of
God
or
man
,
because
he
is
not
bou●
in
conscience
to
keepe
such
lawes
and
worke
go●
workes
as
wee
haue
shewen
aboue
,
according
〈◊〉
the
doctrine
of
Luther
and
Caluin
,
but
all
〈◊〉
shal
be
free
to
doe
what
they
please
by
Christ
▪
libertie
without
the
controll
in
of
any
lawe
●it●
diuine
or
humaine
,
ar
yet
of
any
conscience
.
Thus
thou
seest
that
these
Newe
Gospellers
〈◊〉
open
the
Gatte
of
mischeefe
,
release
the
vaines
〈◊〉
concupissance
to
all
horrible
crimes
by
the
liber●
of
their
Gospell
,
Besides
these
things
this
dotrine
of
our
her●ques
taketh
cleane
away
all
sinnes
,
because
t●
sinne
is
no
thing
Else
but
a
transgression
,
su●ing
or
declyning
from
the
lawe
(
as
the
Gre●
worde
Vom
,
Impor●eth
)
1
Ihon.
3
〈…〉
there
is
no
lawe
which
bindeth
the
consciences
men
,
there
is
no
transgression
of
the
lawe
,
th●
is
consequently
no
sinne
at
all
,
as
S.
Paul
wit●seth
.
Rom.
4.15
.
which
is
the
very
herisie
of
〈◊〉
libertins
▪
Children
Engendred
in
the
smoke●
Luthers
and
Caluins
heresies
abaue
mentione●
So
thou
mayest
Euidently
see
how
the
Doctr●
of
the
Protestants
and
Puritans
doth
lead
〈◊〉
soules
vnawares
to
the
enter
of
atheisme
&
〈◊〉
of
Infidelitie
.
When
M.
welsche
in
the
second
pairt
of
his
●ly
obiceth
to
vs
that
manie
popes
did
lead
an
●godly
life
,
wee
answere
and
confesse
that
in
the
●urch
of
God
there
be
white
and
chaffe
,
mat.
3.
〈◊〉
good
and
badde
fishes
.
Mat.
13.48
.
some
●edde
with
the
wedding
Garniemt
others
not
●edde
with
the
same
Mat.
22.12
.
some
the●e
goats
Mat.
25.32
.
foolish
Virgins
,
some
wise
●th
.
25.2
.
some
Veshells
of
honnour
some
of
●tumelie
.
2.
Tim.
2.20
.
some
Reprobate
Mat.
〈◊〉
14.
augast
.
Tract
45.
in
Ibhannem
,
at
lib.
cont.
cres●um
cresconium
cap.
34.
and
amonigst
the
rest
a
●ditor
Inddas
amongst
the
Apostles
Mat.
26.
〈◊〉
wherefore
as
the
faithfull
Apostles
should
not
●onemned
for
the
Prodition
of
Iudas
:
Right
●he
holy
Apostles
&
docours
,
the
holy
Martires
〈◊〉
virgins
of
the
Catholique
Romaine
Church
●uld
not
be
condemned
for
the
leud
leues
of
●ers
.
Albeit
some
of
the
Popes
in
their
owen
proper
●sons
haue
ouerseene
them
seules
in
their
dutie
,
●ther
mortall
men
doe
,
yet
they
haue
not
com●ted
such
crymes
as
welsche
affirme
them
lyn●
to
haue
done
.
And
because
it
belongeth
not
to
my
purpose
at
〈◊〉
time
,
to
Examine
seurallt
all
welsches
forged
〈◊〉
&
Malitious
detractions
in
this
behalfe
I
will
〈◊〉
sette
doune
tow
Examples
for
all
the
rest
,
●reby
the
Indiffernt
Reader
may
by
the
Euid●
lyes
sette
doune
in
these
two
Examples
by
welsche
coniectuae
his
forged
lyes
and
malitio●
detractions
in
the
rest
of
the
Popes
liues
detract●
by
him
malitiously
.
As
concerning
the
first
Example
it
is
of
Pop●
(
Iane
)
which
welsche
alleadgeth
to
hau
decei●
fully
cropen
in
the
Apostaicall
seate
and
likew●
in
her
Papall
dignitie
to
haue
conceiued
a●
borne
an
Childe
.
To
knewe
this
to
be
a
forged
lye
and
Euide●able
,
let
the
Reader
Read
Cardinall
Bellarmi●
lib.
3.
deponti
;
Kom
.
cap
24
where
he
prooue●
this
triuth
as
I
ascerten
it
to
be
,
The.
2.
Example
is
of
Pope
Grehorie
the
▪
〈◊〉
where
welsche
bringeth
in
a
false
Schismatiq●
called
Benn●
to
accuse
the
holy
Pope
Malieus●
(
as
the
Iewes
brought
in
a
falle
witnesse
to
accus
Christ
our
Sauiour
)
and
to
see
the
light
of
th●
purpose
Read
Cardianall
Bellarmine
lib.
4.
●
Pontif·
Rom.
cap
:
7.
and
you
shall
find
all
thin●
in
this
behalfe
as
I
ascetaine
them
to
be
&
welsc●
liewise
a
malitiouse
detractour
and
forger
of
ly●
But
wee
haue
that
aduatage
of
the
Protestants
Puritans
that
the
Doctrine
and
liues
of
the
h●
Pastours
and
Doctours
,
Martires
and
Virgins
the
Catholique
Romaine
Church
were
confirm●
by
diuine
Miracles
which
is
the
Infallible
testi●onie
of
God
,
and
their
festuall
dayes
celebrat●
yeerely
for
the
same
respect
by
the
Catholiq●
Romaine
Church
for
a
testimonie
of
the
Reli●ous
ho●o●s
due
to
their
holiness
,
as
to
the
faith●
Instruments
of
the
holy
Ghost
true
seruants
and
friends
of
God
.
But
when
our
Protestants
&
Puritas
wold
haue
confirmed
their
false
doctrine
by
false
Miracles
(
and
thus
to
make
as
much
as
lay
in
their
powere
,
God
an
false
God
,
and
false
witnesse
)
God
did
tourne
their
attempt
to
their
owen
shame
and
reprotch
,
when
Luther
did
Endeuour
him selfe
to
cast
the
Deuill
out
of
a
possessed
persone
,
the
Deuill
did
chasse
him
away
.
Staphil
.
apolog.
2.
Genebrard
lib.
2.
Chonogr
.
anon
.
1545.
When
Caluin
did
attempt
fainedly
to
raise
a
man
from
death
to
life
for
confirmation
of
his
false
doctrine
he
did
kill
a
quicke
men
by
his
hypocrisie
according
to
the
Iust
Iudgment
of
God
,
Bolsecus
in
vita
Caluine
.
Likewise
knox
the
chiefe
minister
of
Scotland
Preaching
in
S.
Gills
Church
in
Edinbrughe
did
suffer
such
a
publique
sham
before
the
people
that
his
face
did
tourne
in
his
Necke
as
such
that
did
see
that
Monstrous
sight
did
aelate
the
hame
vnto
my selfe
.
Thus
as
Erasmus
sayeth
since
time
they
did
beginne
their
new
Religion
they
could
nuer
cure
an
lame
Horse
of
his
disease
.
And
concerning
their
liues
yea
the
patriarchs
prophets
and
Pillars
of
this
now
Religion
,
which
haue
them seluer
out
for
the
to
reformers
of
the
world
,
and
as
faithfull
guids
to
Heauen
,
were
of
such
abhominable
&
detastable
liues
that
no
man
shal
be
able
to
find
out
more
malitious
treasons
,
Cruell
seditiions
horrible
slaughter
of
Church
men
,
perturbations
of
Realmes
,
such
practise
of
Necromancie
and
sorcerie
,
adulterie
,
simonie
,
&
spoling
of
Church
men
,
and
Catholique
Rōaines
of
their
goods
and
Guere
then
was
done
by
Luther
,
Zuīngllsus
Caluin
,
Beza
,
Knox
King
Henry
the
Eight
in
England
and
by
suchlike
others
which
did
defend
them
in
their
Malitious
deeds
,
as
you
may
see
in
the
historie
of
Surius
.
Genebrard
.
lib.
2.
Chronogr
.
Bolsccus
in
vita
Caluene
et
Bazae
,
Stephilus
in
his
Apologie
,
Doctor
sanderus
in
sellise
mate
Anglicano
,
stanislcans
,
Rescus
polonus
.
lib
2.
de
atheismis
et
phalarismis
Euangelicorum
,
M.
Nicol
Burne
in
his
Dispution
Against
the
Ministers
of
scotland
,
and
others
which
haue
written
the
histories
of
our
dayes
.
For
not
their
abhominable
libes
aboue
mentioned
but
also
the
spirit
of
contradiction
which
is
amongst
themsilues
in
grunds
of
Saluation
,
doe
Euidently
shewe
vnto
vs
that
they
are
send
from
Sathan
,
author
of
all
discord
and
dissention
,
and
not
from
God
which
is
only
cheefe
Prince
of
peace
and
concord
in
doctrine
of
Saluation
,
but
also
the
conseruer
of
the
same
in
his
Church
by
the
perpetuall
assistance
of
the
holy
spirit
Ihon
▪
14
16
,
●
12
▪
and
continuall
succession
of
Pastours
&
Doctours
,
which
keepi
the
flocks
of
Christs
sheepefolde
in
vnitie
of
faith
from
circumuention
of
Erruaur
as
S.
Paul
writteth
Ephes.
4.2
▪
yf
it
please
the
thou
mayest
see
the
these
things
plentifully
prooued
in
our
booke
Intitled
the
hunting
of
the
Foxe
,
Besides
these
things
they
haue
not
only
made
men
free
,
as
much
from
obsruaton
of
the
lawe
of
God
,
as
of
the
lawe
of
man
by
the
pretended
libertie
of
their
gosepll
&
Iustification
by
only
faith
,
but
also
they
Endeuoure
them selues
(
as
much
as
lyeth
in
their
power
)
to
aboliish
and
disanull
the
lawe
of
nature
or
light
of
Reason
,
which
is
called
conscience
,
that
thus
by
degree
&
degree
descending
more
and
more
to
Hellish
Pitte
profound
,
they
may
carie
away
the
soules
of
men
more
craftelie
●hy
the
hellish
lure
of
crrnall
libertie
,
from
the
true
seruice
of
God
,
and
open
the
broad
gatte
&
large
way
to
all
delidght
of
sinne
ane
mischiefe
which
leadeth
to
perdition
,
as
Christ
did
forewarne
vs
in
his
Eungell
.
For
better
Intelligence
of
this
purpose
wee
must
declare
the
qualities
and
condititos
as
much
of
a
sound
as
of
a
wounded
conscience
to
the
end
wee
may
know
how
a
good
men
of
a
good
treasure
dotd
bring
out
good
things
and
how
an
Euill
man
out
of
an
Euill
treasare
doth
bring
out
euill
things
The
wise
man
sayeth
that
the
conscience
is
a
light
which
shewth
vs
the
way
of
life
where
wee
shouuld
goe
&
liewise
the
way
of
perdition
,
from
which
with
all
diligence
wee
shoud
declion
,
because
,
and
all
the
lawes
of
the
world
are
but
streāes
which
flowe
from
the
fountarn
of
Reasn
,
and
●eemes
which
deiue
from
the
light
of
conscience
,
which
is
the
Eye
of
the
soule
yf
wee
make
our
seules
free
from
the
obseruatin
of
all
lawes
,
wee
must
also
foresaine
to
followe
the
light
of
vpright
Reason
,
which
is
the
mistresse
,
and
Queene
of
all
ciuill
lawes
approoued
amongst
the
sonnes
of
men
The
ten
morall
Commandements
of
God
are
nothing
els
but
a
declaration
of
the
lawe
of
nature
which
is
the
light
of
Reason
when
the
Prophete
Dauid
p●ie●teth
to
himselfe
who
shewe
vs
good
&
Euill
he
answereth
againe
that
the
light
of
Gods
countenace
(
that
is
a
pr●hticip●ti●
of
Gods
Eternall
wisdome
)
is
printed
and
Engraphed
in
our
understanding
,
which
light
sheweth
vs
these
good
things
,
which
are
to
be
done
,
and
what
Euill
things
are
to
be
Eschne●
.
Because
as
Gicero
sayeth
Magna
est
vis
conseienciae
in
wramque
partem
▪
great
is
the
force
of
●ons●●
in
●ith
the
〈◊〉
,
that
is
both
in
good
and
Euill
,
wee
must
shewe
what
actions
the
conscience
of
man
(
which
is
the
lawe
of
nature
)
hath
both
in
good
and
Euill
.
The
first
is
,
it
sheweth
vs
the
good
that
we●
should
doe
.
psal.
4.7
.
Rom
,
12.15
.
Secondly
when
we
doe
will
it
defendeth
v●
against
〈◊〉
●tion
of
Euill
willars
1.
cor.
4
,
●
3.4
Thirdly
it
is
a
constant
witnesse
of
our
sidelitie
Rom.
9.1
.
Fourtly
it
rewardeth
vs
with
Ioy
and
con●e●ment
after
wee
haue
done
well
prouerb
.
11.5
.
Fyftly
it
Engndreth
much
hope
and
confidence
●n
God
1.
Ihon.
3
21.
But
in
all
Euill
things
hath
contrarie
actins
.
First
it
sheweth
the
good
things
which
wee
●hould
doe
and
likewise
Euill
thinge
from
which
●ce
should
decline
,
and
binnetd
vs
by
her
power
●nd
authoritie
to
doe
good
,
and
decline
from
Euill
.
psal.
4.7
.
Rom.
2.15
.
Secondly
when
the
man
doth
against
her
lawe
●nd
direction
she
accuseth
him
of
dissobedience
Eccles.
7.23
.
Rom
6.16
.
Thridly
she
condemneth
him
of
guilte
cryme
●ap.
17.11
tit.
3.10
.
Fourtdly
she
punisheth
him
for
his
misdeed
like
●gnawing
worme
without
any
rest
.
Esay
.
51.8
.
Fyftly
she
bringeth
Euill
men
to
dispaire
of
●reat
crymes
as
it
is
menifest
in
Caine.
Genes.
3·●3
.
and
Iudas
.
mat.
27.8
.
Thus
you
see
how
conscience
is
a
pedagogue
&
●hole
master
,
which
God
did
giue
to
teach
vs
our
●utie
.
hold
vs
in
awe
,
and
trresie
vs
faom
the
del●ght
of
sinne
,
eun
then
wben
Secrecie
promiseth
●ecuritie
to
defend
and
reioyce
vs
whn
wee
doe
●ell
,
and
to
accuse
and
condemne
vs
when
wee
●e
Euill
.
Wherefore
yf
men
and
wee
men
be
persuaded
〈◊〉
their
consciences
that
no
man
hath
freewill
in
●e
Inward
action
of
the
soule
to
eschue
sinne
and
●ake
Election
of
vertue
,
but
that
all
humaine
●tsions
are
designed
and
destinated
to
an
end
by
Gods
Secreote
direction
or
that
the
coōmandements
of
God
are
Impossible
and
farre
beyond
th●
reach
of
mans
power
,
or
that
all
Christians
are
made
free
from
the
obseruaition
of
all
lawes
,
i●
much
diuine
as
haumaine
,
as
all
Protestants
and
Puritans
teach
by
the
libertie
of
their
Gospell
.
Then
when
soeuer
a
Gentlewoman
is
tempte●
with
the
the
lust
of
flesh
,
a
man
with
reunge
,
〈◊〉
seruat
with
couetosnesse
of
his
Masters
goods
,
〈◊〉
Merchant
with
deceite
in
buying
&
selling
a
fals●
witnesse
with
periūie
,
lawe
to
Iudge
wrangous●
〈◊〉
she
for
bryberie
,
they
shal
haue
no
more
scruple
i●
conscince
to
cōmitehomicide
,
thifte
,
adulterie
periurie
,
treason
,
with
all
such
horrible
crime●
when
they
may
Eschue
the
penalities
of
Prinies
●
rullers
then
Beasts
haue
to
drinke
watter
,
and
ea●
their
meate
when
they
are
vrged
by
hungare
an●
thrist
.
You
see
now
how
the
doctrine
of
our
Prote●tants
and
Puritans
is
altogether
fauourable
for
t●
aduancement
of
sinne
and
vice
,
with
the
abolis●ing
and
destruction
of
vertue
,
likewise
how●
leadeth
away
sillie
soules
from
the
true
seruice
〈◊〉
God
to
the
center
of
atheisme
&
gulfe
of
Infidel●
How
the
Iustification
of
Protestants
by
only
faith
stand●
with
all
Deadly
sinnes
of
the
world
,
except
only
Incredulitie
.
CHAP.
LVII
.
LVther
libe
de
captiuit
.
Babilonicae
cap.
●
Baptismo
thus
writteth
:
thou
seest
how
ri●
●he
man
Christian
is
that
Euen
willingly
he
can
●ot
loose
his
saluation
how
great
soeuer
his
sinne
●e
vnlesse
he
will
not
beleeue
for
no
sinne
can
con●emne
him
but
only
Incredulitie
.
Here
you
see
that
their
saith
in
Christ
wherebe
●hey
are
Iustified
standeth
with
all
the
sinnes
that
●an
can
comite
in
this
world
as
homicide
,
thife
,
●duluerie
peoiurie
saeriledger
treason
,
deceit
,
●ioleie
oppressioo
,
scisme
,
hypocrisie
,
detraction
●f
their
Nighbours
good
same
,
dissobedience
of
●hildren
to
their
parents
,
of
subicts
to
their
Prin●es
,
of
seruants
to
their
Masters
pride
,
Enuy
,
des
●ight
,
Malice
,
couetousnes
of
their
Nighours
go●ds
,
seruants
or
other
things
suchlike
,
so
that
●he
cōmtting
of
such
sinnes
can
not
condemne
●he
Baptised
christian
which
beleeueth
in
Christ
,
●ut
only
Infidelitie
.
Wherefore
it
is
that
these
sinnes
can
not
●ondemne
them
,
because
(
say
they
)
that
the
Ius●ce
of
Christ
,
which
they
apprehend
by
faith
●ydeth
all
these
sinnes
,
so
that
God
will
not
Imp●te
them
to
such
as
comite
them
.
Caluin
subscribeth
with
Luther
this
same
doct●ine
.
lib.
3.
Inst.
cap.
14
sect.
12.
thus
writting
:
●ur
corruption
&
vncleanesse
being
couered
with
●he
puritie
of
Christ
are
not
Imputed
to
vs
,
but
●eing
so
luied
and
hidde
they
shall
not
come
to
●he
Iudgment
of
God
to
aecuse
vs
.
Caluin
sheweth
by
this
opinion
,
as
Luther
did
●efore
him
,
that
their
sinnes
being
hidde
&
couered
by
the
Iustce
and
puritie
of
Christ
apprehended
by
their
faith
shall
on
t
appeare
in
the
Iudgment
of
God
to
accuse
or
condemne
them
likewise
he
teacheth
that
the
abhominable
filth
&
vncleanesse
of
sinne
(
which
maketh
the
man
reseauble
vnto
Sathan
)
doth
still
remaine
within
their
soules
,
&
only
hidde
by
the
Externall
Iustice
of
Christ
,
a●
yf
you
wold
couer
an
blacke
Ethiopian
with
a
white
garment
External●y
,
you
see
than
what
a
malitious
spouse
full
of
corrupt
stinch
,
the
Protestant
soule
is
to
Christ
,
the
beutifull
some
of
th●
liuing
God
,
which
is
an
abhominable
thing
to
b●
hard
.
Caluin
in
anitidoto
concile
Triden
tmisess
.
6
can
18.
writteth
:
that
some
seede
of
the
true
liuely
faith
remaineth
still
amongst
great
deadly
sinnes
Yf
their
true
liuely
faith
abideth
amongst
grea●
deadly
sinnes
,
then
they
may
doe
what
they
list
because
their
faith
will
Iustfie
them
in
the
midde●
of
their
great
deadly
sinnes
by
the
apprehensio●
of
Christs
Iustice
which
hid
then
sinnes
that
the●
come
not
to
the
Iudgmen
of
God
for
to
accu●
them
.
Is
not
that
a
pleasane
libertie
they
take
t●
selues
to
commite
all
sinnes
without
scruple
of
con●cience
or
any
other
repe●hension
.
Caluin
algane
lib
3.
Inst.
cap.
2.
sect.
3.
sayeth
beholding
that
Christ
doth
Iustifie
vs
not
by
ap●probation
of
our
proper
Innocencie
but
by
Imp●utation
of
Christs
Iustice
wee
are
Esteemed
to
b●
Iust
in
Christ
,
who
are
Iniust
in
our selues
.
You
see
sinne
and
Iniquitie
doc
still
remaine
●n
the
Protestants
soules
,
Euen
when
they
are
●ustied
by
the
Imputatioa
of
Christs
Iustice
whi●h
they
aprehend
by
faith
,
so
you
may
behold
●hat
all
kind
of
sinne
,
Impietie
,
Malce
,
hypocrisie
●nd
Iuistice
may
stand
with
their
Iustification
by
●nly
faith
in
Christ
,
a
faith
foresuith
very
meete
●o
Nurish
theeues
adulteaers
,
homieids
,
Trayte●rs
,
hypocrits
,
falsefiers
of
their
faith
,
becuse
they
●ōmite
all
these
sinnes
wi●h
many
others
without
reprehen
sinne
in
the
Iudgment
o
God
or
good
,
consciences
according
to
the
former
Doctrines
of
Luther
and
Caluin
.
How
Iustification
by
only
faith
doth
contemne
all
good
workes
without
all
ferre
of
God
to
commite
Euill
workes
,
which
are
pleasant
to
the
sinner
.
CHAP.
LVIII
.
FOr
probation
of
this
point
Luther
.
lib.
de
libert.
Christiano
thus
writteth
:
good
workes
make
not
the
man
good
,
nor
Euill
workes
the
man
Euill
.
so
according
to
Luthers
doctring
good
workes
and
Euill
are
both
Indifferent
,
because
they
can
neather
make
the
man
good
or
Euill
,
helpe
or
harme
him
therefore
the
man
needeth
neuer
to
paine
him selfe
to
doe
anie
good
workes
,
or
likewise
feare
to
doe
any
Euill
workes
,
because
they
can
not
make
him
worse
then
he
is
,
but
to
doe
anie
thing
which
liketh
him
beest
,
whether
it
be
good
or
Euill
,
for
it
is
his
only
faith
Christ
which
maketh
him
Iust
and
acceprable
vnto
God
or
Euill
,
for
it
is
his
only
faith
in
Christ
which
maketh
him
Iust
and
acceptable
vnto
God
&
not
his
good
workes
,
for
as
his
good
workes
con
not
helpe
him
,
so
his
Euill
workes
cannot
hinder
his
faith
to
Iust●fie
him
,
wherefore
a
man
may
doe
what
he
listeth
without
hurt
of
his
Iustification
by
only
faith
,
this
is
the
libertie
of
their
carnall
Gospell
.
Caluin
taketh
Luther
by
the
hand
in
this
matter
.
lib.
3.
Inst.
cap.
19.
sect.
2
thus
writting
for
sith
the
lawe
leaueth
no
man
Iust
or
righteous
,
aither
wee
are
Excluded
from
all
hope
of
Iustification
or
wee
must
be
made
free
and
loosed
from
the
lawe
,
and
so
that
there
be
no
regarde
at
all
of
God
workes
.
Thus
you
see
to
Estabish
his
Iustificaton
by
only
faith
,
he
affirmeth
that
no
man
should
haue
regairde
of
good
workes
,
but
to
haue
recourse
only
to
his
faith
,
which
Iustifieth
him
by
the
apprehension
of
Christs
Iustice
without
Regaird
of
good
workee
.
Luther
againe
in
sermone
de
nouo
Testamēo●
siue
de
missa
thus
writteth
:
caeuamus
a
peccate
sed
dmulto
magis
a
legilus
,
et
operthus
,
bonis
tantum
att●edamu
Dei
promissionem
et
fidem
;
That
is
let
vs
tak●
heede
the
keepe
our selues
from
sinne
,
but
much
more
from
the
lawes
and
good
workes
let
vs
only
haue
the
Eye
of
faith
and
our
mind
fixed
vpon
the
promise
of
God
.
so
Luther
will
haue
the
man
to
haue
no
regaird
of
good
or
Euill
workes
,
but
only
to
considder
the
prom●se
of
God
by
his
faith
▪
Luther
againe
in
sermone
eodem
,
sic
deus
dilexit
mundum
,
this
writeth
:
because
the
way
is
straite
which
leadeth
to
heauen
thou
must
be
made
slender
and
then
,
yf
thou
woldest
enter
thereby
(
and
●
litle
aftre
)
yf
thou
wilt
come
charged
with
sacks
full
of
good
workes
thou
must
lay
them
doune
othtw●see
thou
canst
not
enter
in
at
the
stratite
way
.
Luthers
Disciples
in
Colloquio
Altembergnsin
affirme
that
wee
should
praie
to
prseuere
in
faith
to
the
end
without
all
good
workes
.
Caluin
lib.
3.
Inst.
cap.
19
sect.
2.4
7.
wrtteth
that
where
there
is
any
assurance
of
Iustification
there
should
be
no
regaird
of
lawes
or
good
workes
,
and
that
all
externall
workes
are
Indifferent
to
their
Iustification
,
for
they
can
neither
helpe
or
Impaire
the
same
so
you
see
how
their
Iustifitatian
by
faith
destroyeth
all
good
workes
as
not
●eedefull
to
the
same
.
How
the
faith
of
the
Protestants
is
an
abhominable
faith
and
sinkefull
of
all
mischiefe
,
corrupt
fountain
'
whence
manie
vennmous
springs
runne
out
a
naughtie
ore
bearing
fruits
full
of
poyson
and
abhominateon
.
CHAP.
LVIIII
.
THis
assertion
of
ours
is
manifest
by
their
owen
Doctrine
before
all
things
you
must
●nderstand
that
there
is
no
thing
so
odious
and
abhominable
before
the
Eyes
of
God
as
sinne
is
,
●or
sinne
was
cause
that
God
did
expell
the
●ebellious
Angells
out
of
Heauen
,
sinne
was
cause
to
banish
Adam
with
his
Posteritie
out
of
paradice
,
sinne
is
the
cause
of
all
the
pouertie
,
siceksse
,
trouble
and
miserie
,
when
by
men
are
wexed
,
tossed
and
tormoilled
in
this
mortall
life
▪
besides
these
things
it
is
cause
of
damnation
of
manie
millions
of
soules
▪
so
that
the
most
perrillons
and
dangerous
thing
which
is
in
this
world
,
is
that
thing
whence
doth
proccede
because
that
sinnes
is
cause
of
all
mischiefe
which
doth
fall
vpon
man
▪
Now
to
shewe
that
these
Iustising
faith
is
that
naughtie
tre
,
as
wee
haue
recited
aboue
&
Deadly
sinnes
the
venemous
frits
thereof
it
is
thus
prooued
by
their
owen
doctriae
.
Luther
Patriarch
to
all
the
heretiques
of
of
ou●
age
in
Assert●
omuium
aat●
suor
.
art.
51.32
cō●afterrmerh
boldly
that
omrria
opera
Instoruim
sunt
peceata
mortalia
▪
that
is
all
the
worke●
of
Iust
men
are
but
deadly
sinnes
.
So
all
the
workes
which
Issue
or
spring
out
from
their
Iust
men
Iustified
by
their
Iustifiing
faith
an●
no
bette
a
fruits
then
poysoned
deadly
sinnes
so
that
when
the
best
and
Iustest
Preestant
that
i●
amongst
them
Goeth
to
the
Church
to
heate
th●
Preaching
to
praie
God
to
Reuerence
and
obe●
his
Minister
to
receue
the
commuion
to
thank●
God
there
after
for
the
same
giue
almes
to
th●
poore
are
the
Church
o●
by
the
way
syde
dotd
〈◊〉
other
thing
but
worke
deadly
sinnes
wherefore
●
were
better
to
him
to
sitte
Idly
at
home
then
t●
prine
him selfe
to
worke
deadly
sinns
.
As
concerning
Caluins
opinion
in
this
matter
●he
is
altogether
with
Luther
.
lib.
3
Inst.
cap.
12.
●ect
.
4.
thus
writting
:
but
they
that
shall
Earnestly
as
it
were
in
the
sight
of
God
Enquire
of
the
true
●ule
of
reghteousnesse
,
shall
certenly
find
that
all
●he
workes
of
men
,
yf
they
be
Iudged
by
their
●wen
worthinesse
are
no
thing
els
but
vncleannesse
&
filthinesse
,
that
which
amongst
common
people
●s
accounted
righteousnesse
is
before
God
meere
wickednesse
,
that
which
is
Iudged
puritie
is
vncl●annesse
,
that
which
is
reckned
Glorie
is
but
●hame
.
You
se
here
according
to
Caluins
doctrine
that
,
which
is
Esteemed
by
men
righteousnesse
is
before
God
meere
wickednesse
,
so
that
all
their
praiere
,
●reachings
to
men
&
receiuing
of
the
communion
,
which
appeare
before
men
to
be
the
seruicee
of
God
,
and
righteous
workes
of
religion
,
are
noth●g
else
but
meere
wickednesse
which
is
the
pesti●rous
fruits
of
their
Iustifiinh
fatth
.
Caluin
againe
lib.
3.
Inst.
cap
14
sect
,
9.
writ●th
in
this
fashion
▪
thus
wee
haue
shewen
that
●ere
cometh
not
so
much
as
one
good
worke
out
●holy
men
,
which
yf
it
be
Iudged
in
it selfe
des●ueth
not
a
Iust
rewarde
of
shame
▪
so
the
best
●orkes
of
Religion
and
best
fruits
of
their
Iustis●ng
faith
deserueth
no
rewarde
but
shame
and
●protch
.
therefore
they
they
should
not
find
●lt
with
Citholiques
which
reprotch
the
acts
of
●
their
Religion
and
fruits
of
their
Iustifiing
faith
as
worthie
open
shame
and
reprotch
.
Caluin
.
againe
in
Antidots
concili
.
Ttident
.
Sess.
6.
thus
writteth
:
they
are
not
so
much
to
be
reprotched
who
said
all
good
workes
yf
they
be
Iudged
by
exact
rigour
to
the
extremitie
are
rather
worthie
of
Eternall
damnation
then
any
rewarde
of
life
.
So
you
see
how
the
best
workes
of
their
Religion
are
more
worthie
of
Eternall
damnation
then
anie
rewarde
of
life
,
yf
so
be
what
difference
put
they
betweene
the
sinne
of
Lucifer
,
wherefore
h●
was
condmned
Eternally
,
and
their
good
workes
which
deserued
Eternall
damnation
with
Sathan
wee
are
constrained
to
say
that
faith
,
which
yeeldeth
such
damnable
fruits
must
be
an
vnhappie
faith
,
which
bringeth
to
man
rather
Eternal
damnation
by
her
naughtie
fruits
then
and
rewarde
of
life
.
Caluin
againe
lib.
3.
Inst.
cap.
5.
Sect.
19.
thi●
writteth
.
let
this
stand
as
a
sone
foundation
vn●
vs
,
which
can
not
be
shaken
by
an●e
Engine
,
th●
the
mind
of
man
is
so
alienate
and
astringed
fro●
the
Iustice
of
God
that
it
can
not
conceiue
Ente●prise
or
desire
any
thing
but
that
,
which
is
Impi●us
warsted
,
or
crooked
.
The
heart
of
man
is
Infected
and
defiled
with
the
poyson
of
sinne
th●
it
can
breth
out
no
other
thing
but
a
corru●
stinch
.
and
althought
men
some
time
apeare
●
outward
shewe
to
doe
some
good
workes
,
Neu●thelesse
the
mind
is
full
of
hypocrisie
,
and
fa●
obliquitie
and
also
wrapped
and
Intangled
with
frowardnesse
and
malitiousnesss
of
nature
.
Beholee
here
good
Reaeer
the
true
descnption
of
a
Protestant
sette
doune
by
Ihon
Caluin
their
chiefe
Doctour
,
which
is
althought
the
Protestant
apeare
some
time
in
outward
shewe
to
doe
some
good
workes
,
Neuerthelesse
his
mind
is
full
of
hypocrisie
and
false
obliquitie
,
&
also
wrapped
and
Intangled
with
malitiousnesse
of
neture
,
his
heart
likewis
so
defiled
with
the
poyson
of
sinne
that
he
can
breath
nut
no
other
but
corrupt
stinch
Then
when
the
Minister
or
protestant
apereth
to
men
outwardly
to
doe
some
good
workes
in
preaching
his
new
Gospell
to
his
audetours
,
or
in
giuing
the
communion
to
anie
man
,
and
in
the
meane
time
(
as
Caluin
affirmeth
)
his
mind
is
full
of
hipocrisie
false
obliquitie
and
wrapped
in
Malice
,
wherefor
should
wee
giue
eare
to
his
Pre●cding
or
beleeue
him
,
beholding
that
with
such
●eceitfull
hypocrisie
and
malititious
mind
,
he
can
●reath
out
no
other
thing
but
corrupt
stinch
.
of
●eresie
.
Therefore
wee
can
say
no
thing
more
Iustly
to
●he
Minister
then
that
which
Christ
said
to
an
Euill
seruant
:
I
Iudge
the
by
the
words
of
thyne
●wne
mouth
o
naughtie
seruant
.
because
the
Minister
or
Protestant
doth
confesse
his
owen
●alece
and
hypocrisie
where
with
his
mind
is
in●ected
,
euen
when
he
appeareth
outwardly
before
●en
to
doe
some
Good
workes
,
according
to
the
doctrine
of
Caluin
,
which
commandeth
all
Ministers
and
Protestants
to
hold
this
vndobted
truth
as
a
sure
foundation
of
Religion
,
which
can
not
be
shaken
by
the
Engine
of
man
.
You
see
here
most
truly
how
their
Iustifiing
faith
is
but
an
abhominable
sinke
of
all
Mischeefe
,
which
can
breathout
no
other
thing
but
corrupt
stinch
of
heresie
philipe
Melanchthon
Luthers
faithfull
achates
confirmeth
this
doctrine
of
Luter
and
Caluins
whin
he
writteth
in
locir
ano
1501.
Tit.
de
peceat
.
saying
:
Stfolsoreth
therfore
that
all
the
workes
of
men
as
much
worthie
of
praise
as
you
please
are
nothing
Cztse
but
sinnes
as
wortbie
of
death
otherwise
deadly
sinnes
.
So
wee
will
conclude
wi●h
that
sentce
of
Christ
,
which
sayeth
;
the
good
tre
is
knowen
by
the
good
fruits
and
the
Euill
tree
by
the
Fruits
Mat.
7.17
.
considering
than
that
all
the
fruits
and
workes
of
their
Iustifiing
faith
,
are
but
fill●nesse
,
vnclannesse
false
obliquitie
,
deadly
sinnes
and
malitiousnesse
of
mind
which
can
braith
out
no
other
thing
but
corrupt
stinch
,
you
may
easily
Gather
that
such
a
Iustifiing
faith
is
no
thing
else
but
an
abhominable
sincke
of
all
mischiefe
a
corrupt
fountaine
full
of
poysoned
springs
,
a
naughtie
tree
whose
venemous
fruits
doe
Euidently
shewe
the
pestilence
of
the
soule
from
whenec
they
doe
deriue
.
How
the
protestants
haue
no
true
Reltgion
of
God
but
of
Sathan
:
because
that
all
the
fruits
and
good
workes
of
their
Iustofiing
faith
are
nohting
else
but
deadly
sinnes
as
wee
haue
prooued
in
the
former
Chpter
(
according
to
their
owne
docrinte
)
in
which
consisteth
the
seruice
of
Sathano
&
not
the
seruice
of
the
true
God
of
heauen
CHAP.
LX.
BEcause
God
is
the
Creator
collator
and
conseruatour
of
all
good
things
,
soueraigne
Monarch
of
heauen
&
Earth
soueraigne
honnour
,
●eruice
and
obedience
is
Iustly
due
to
his
heauenly
Maiestie
therefore
he
commandeth
vs
to
adore
and
●ruice
and
obedience
.
Deut.
6.1.13
.
Mat.
4.10
.
●
Tit.
1.17
.
heb.
5.9
.
so
Religion
is
a
vertue
whe●by
wee
serue
God
,
according
to
the
rules
sette
●oune
by
him
in
the
olde
and
New
Testament
.
That
this
seruice
consieth
in
good
workes
ac●table
vnto
God
,
&
not
in
deadlly
sinnes
which
●e
hated
by
God
it
is
thus
prooued
by
many
●xamples
of
Godly
men
let
doune
in
the
holy
●ripture
.
When
Abell
did
offer
vp
Sacrifice
vnto
God
●e
Sripture
sayeth
that
God
did
approoue
the
●crifice
of
Abell
as
acceptable
vnto
him
,
and
did
●spise
the
Sacrifice
of
Caine
as
vngratefull
vnto
●m
,
It
is
Euident
that
God
doth
not
approoue
●eadly
sinnes
,
but
doth
reprooue
and
punish
men
●
the
same
,
as
it
is
manifest
in
the
fall
of
the
●gells
,
fall
of
Adam
destruction
of
the
whole
●ld
by
,
the
deludge
consumption
of
the
Townes
Home
&
Gomer
by
the
bolts
of
fire
send
downe
●m
heauen
.
so
it
is
supperflous
to
bring
in
In●erable
passages
of
the
holy
Scripture
for
probation
of
this
purpose
.
Likewise
the
Sacrifice
offred
vp
to
God
by
no●
after
the
generall
deludg
was
so
pleasant
before
the
Eyes
of
God
that
the
Scripture
sayeth
,
tha●
God
was
repliinisheed
and
Reioyced
with
the
Sweete
sauour
and
odriserous
smelling
of
the
sam●
and
likewise
that
God
Incontinently
did
promise
neuer
to
curese
the
earth
againe
.
as
he
did
by
the
generall
deludge
for
the
sinnes
of
men
who
wil●
say
that
God
did
delightin
deadly
sinne
and
wa●
replinished
with
the
sweeie
Sauour
&
odoriferou●
smelling
of
the
same
,
beholing
that
he
hattet●
sinne
as
a
thing
abhominable
and
detestable
vnto
him
.
When
Abraham
did
offer
vp
his
sonne
Isaa●
vnto
God
as
God
did
command
hime
his
obedience
in
this
respect
was
so
acceptable
seruice
to
Go●
that
he
did
say
to
him
:
I
shall
blesse
the
&
multi●plie
thy
seede
as
the
starres
of
the
heauen
and
th●
Sands
in
the
Sea
shore
,
&
in
thy
Seede
all
nation
of
the
Earth
shal
be
blessed
,
because
thou
dide●
obey
my
voice
.
You
see
here
how
the
Seruice
of
God
consisted
in
good
workes
acceptble
vnto
God
and
not
i●
deadly
siinnes
This
Sacrfice
of
Abraham
was
●
acceptable
and
gratefull
to
God
,
as
S.
Iames
wri●teth
2.21
.
that
he
was
Iustified
before
God
in
off●ing
the
same
,
it
is
ceren
that
deadly
sinne
can
n●
Iustifie
a
man
,
but
rather
make
him
Impious
,
a●
curst
,
Iust
,
and
abhominable
before
God
as
t●
Scripture
witnesseth
.
●obe
likewise
was
so
perfect
before
God
in
offring
●is
Sacrifice
keeping
his
Innocencie
in
his
mind
and
heart
that
God
said
him selfe
to
Sathan
,
doost
●hou
not
considder
my
seruant
Iob
,
that
there
is
●ot
the
like
of
him
vpon
the
Eartd
,
simple
rig●teous
sercing
God
and
keeping
his
Innocencie
and
Integritie
.
and
againe
the
Scripture
sayeth
:
●n
his
great
tribulatron
in
all
these
things
●ob
did
not
sinne
nor
speake
any
fuolish
word
be●ore
God
.
You
see
here
how
the
seruice
of
God
consisteth
●
good
workes
acceptabe
to
God
,
as
the
Sacrifice
of
Iob
was
,
and
not
in
deadly
sinnes
which
is
the
●eruice
of
Sathan
.
When
S.
Ihon
Baptist
Praached
the
word
of
God
to
the
Iewes
.
Mat.
3
2.
&
Bapsttist
then
in
the
flood
of
Iordan
Marc.
1.4
did
weare
a
garment
made
of
Camells
haire
,
vilde
hony
to
his
refection
,
leae
an
austeere
life
in
the
wildernesse
,
all
the
acts
and
workes
of
the
holy
mon
were
so
acceptable
seruice
to
God
that
Christ
(
as
a
faithfull
●winesse
)
of
his
holynesse
and
Godly
life
)
did
affirme
that
there
was
no
man
borne
amongst
the
sonnes
of
men
greater
or
moro
excellent
then
S.
Ihon
Baptitist
.
Mat.
2.2
.
Yf
his
acts
and
workes
were
no
otherthing
but
deadly
sinnes
,
Christ
wold
not
haue
commended
him
so
,
but
rather
reprotched
him
as
he
did
the
Iewes
for
their
vngodly
liues
.
When
S.
Peter
did
glorifie
Christ
and
confesse
him
openly
to
be
the
sonne
of
the
liuing
God●
Mat.
16.
that
confession
of
faith
was
so
grateful●
seruice
to
Christ
that
he
gaue
the
Keyes
of
the
Kingdome
of
Heauen
after
his
resurrection
when
he
made
him
ordinare
Pastour
of
his
Sheepefold●
as
a
man
worthie
of
that
office
.
When
Marie
Madalen
anoilled
Christs
feet●
as
it
is
written
Mat.
26.7
.
that
seruis
was
so
acceptable
vnto
him
that
he
commended
her
for
the
same
,
ascertaining
that
she
hade
done
a
good
worke
vnto
him
,
it
is
most
certen
that
Chris●
wold
not
haue
commended
a
deadly
sinne
as
a
good
worke
accaptable
vnto
him
;
Therefore
good
workes
wher
in
consisseth
the
seruice
of
God
ca●
not
be
deadly
sinnes
,
nor
yet
Infected
with
deadly
sinnes
,
as
almes
deeds
giuen
by
hypocrisie
.
Lastly
S
Paul
speaking
of
the
holy
fathers
o●
the
olde
Testament
sayeth
that
they
ouer
come
Kingdomes
,
wrought
,
Iustice
,
obtained
the
promises
,
stopped
the
mouths
of
Lyons
.
Here
the
Seripture
testfieth
that
the
holy
fathers
of
the
Olde
Testament
,
wrought
Iustice
obtaine
the
promises
,
stopped
the
mouths
of
Lyons
it
is
certen
that
the
holy
Scripture
wold
not
cal●
deadly
sinnes
the
works
of
Iustice
,
not
yet
God
wold
not
giue
these
things
,
which
he
prmised
to
reward
deadly
sinnes
.
works
acceptable
vnto
him
by
Miracles
in
stopping
the
mouths
of
Lyons
and
ouerthrowing
of
these
cruell
beasts
by
sampson●
Dauid
and
Daniell
the
Prophet
.
what
shall
I
say
the
time
wold
faile
me
yf
I
wold
●ringout
all
the
Examples
of
good
workes
where●n
consisteeh
the
seruice
of
God
set
doune
in
the
●oly
Scripture
then
fore
wee
shall
content
our selues
as
this
time
of
these
Exampler
recited
abaue
by
vs
.
As
Sathan
is
Enemie
to
God
in
all
things
so
is
he
●ontrarie
vnto
him
in
this
point
,
&
as
God
wil
be
●erued
with
good
workes
acceptable
vnto
him
,
so
●athan
wil
be
serued
with
Euill
wokes
and
deadly
●innes
,
which
are
gratefull
vnto
him
.
This
t
s
the
●ause
wherefore
he
stirreth
vp
the
hearts
of
men
●o
deadly
sinnes
and
when
they
obey
him
in
this
●espet
they
are
called
the
seruants
of
Sathan
which
●ath
dominion
ouer
their
soules
and
ringeth
in
●heir
hearteby
deadly
sinne
.
So
as
the
seruice
and
Religion
of
God
doth
consist
in
good
workes
accptable
vnto
him
Right●o
the
seruice
and
Religion
of
Sathan
doth
consist
●n
Euill
workes
and
deadly
sinnes
which
are
gratefull
vnto
him
,
and
because
all
the
best
workes
of
●he
Protestants
are
but
meere
wickednesse
and
●eadly
sinnes
before
God
,
all
their
seruice
and
Religion
must
be
the
seruice
of
the
Deuill
,
&
not
●he
seruice
of
God
,
therefore
S.
Ihon
in
his
caōicall
Epistle
sayeth
3.8
.
he
that
sinneth
is
of
the
Deuill
.
Christ
likewise
Ihon.
8.44
.
you
are
of
your
father
●he
Deuill
and
the
desires
of
your
fether
you
doe
.
Here
you
see
that
these
which
commite
sinne
and
the
deseres
of
Sathan
are
accounted
by
Christ
and
his
Apostlss
to
be
the
seruants
of
the
Deuill
,
and
sonnes
of
Sathan
&
consequently
all
their
seruice
and
Religion
is
the
seruice
and
Religion
of
the
Deuill
from
the
which
I
praie
God
to
preserue
&
and
defend
vs
Amen
.
How
the
Protestants
doe
much
Iniurie
to
Christ
when
they
take
away
the
fruits
of
Christs
passion
to
Estabsish
their
Iustificaetion
by
only
forth
.
CHAP.
LXI
.
CHRIST
did
come
in
this
world
and
did
suffer
death
vpon
the
crosse
first
to
deliuer
vs
from
the
Slauerie
of
sinne
Ihon
,
8
36.
from
the
power
of
the
Deuill
colless
.
1.1
ae
.
from
gilt
of
Eternall
dāmation
.
Rom.
8.1
.
these
thrie
things
are
vnseparable
one
from
an
other
,
for
man
by
sinne
maketh
him selfe
Enuemie
to
God
obeying
Sathan
1.
Ihon.
3.8
.
and
worthie
of
Eternall
damnation●
mat.
25.
Secondly
Christ
did
arise
agine
from
death
for
our
Iustification
,
and
the
Apostle
writteth
:
tha●
thus
by
his
mercy
he
might
purchasse
vs
grace
i●
this
world
to
cure
the
disases
of
our
souls
.
Iuc.
1●
30.
and
so
make
vs
to
Arise
from
deadly
sinne
t●n̄ewnesse
of
life
according
to
the
example
of
h●
resurrection
.
Wherefore
as
he
that
ariseth
from
deadly
sinn●
by
the
grace
of
God
to
newnesse
of
life
is
partake
of
Christ
passion
,
so
he
that
abideth
still
in
deadly
sinnes
as
the
protestants
doe
,
are
nowise
par●participant
of
Christs
passion
,
because
in
deede
by
their
doctrine
,
they
deny
the
cheefe
fruits
of
the
same
,
which
is
to
deliuer
vs
from
the
slauerie
of
sinne
.
Tyrrannie
of
Sathan
,
&
gilt
of
Eternall
damnation
as
is
aboue
recited
.
Now
that
the
Protestant
abide
still
in
deadly
sinne
,
and
cnnsequently
in
the
power
of
Sathan
.
and
gilt
of
Eternall
damnation
(
for
the
rewarde
of
sinne
is
Death
.
Rom.
6.23
)
it
is
thus
prooued
by
their
owen
doctrine
.
Luther
speaking
of
Baptisme
in
tssert
art.
2.
thus
writteth
:
I
know
(
sayeth
Luther
)
what
they
will
obiect
to
me
that
is
,
all
such
as
are
said
will
prooue
that
no
sinne
is
left
in
vs
after
Baptisme
but
only
a
defect
or
Infirmitie
(
Infra
)
but
I
can
nowise
assent
to
them
which
call
it
an
defect
,
and
paine
of
sinne
and
not
the
culpe
of
sinne
it selfe
(
Infra
)
in
the
meane
time
the
fauour
of
God
reciueth
and
holdeth
vs
vp
in
not
Imputing
to
the
death
,
the
rest
of
sinne
which
is
in
vs
althought
it
be
truely
sinne
and
may
be
Imputed
to
vs
.
Thus
you
see
that
the
sinnes
of
man
(
after
Baptisme
)
abide
still
in
them
according
to
Luther
doctrine
,
and
nowise
taken
away
by
the
grace
and
meritr
of
Christs
passion
,
according
to
that
sentence
of
S.
Ihon.
1.29
.
Behold
the
lambe
of
God
which
taketh
away
the
sinnes
of
the
world
,
but
only
hide
them
in
not
Imputinh
the
sinnes
of
men
vnto
them
,
as
yf
God
should
winke
at
their
sinns
and
not
behold
or
punish
them
.
Philipe
Melanchthon
princ
to
the
Lutherans
confessionisti
in
locis
communi
.
Tit.
de
peccato
originaly
Embraceth
this
doctrine
with
his
Master
Luther
.
Petrus
Martyre
in
comet
in
cap.
5.
ad
Rom.
writteth
:
wherefore
yf
it
wil
be
asked
of
vs
yf
it
be
sinne
which
remineth
in
the
regederared
after
Baptisme
?
wee
answere
that
it
is
sinne
.
see
Cardinall
Bellarmine
lib.
5.
de
Amissione
gratiae
.
cap.
5.
Philipe
Melanehtoon
in
Apoloogir
art.
2.
confess
.
August
.
thus
writteth
lyingly
of
S.
Augustin
saying
:
Austine
sayeth
:
that
sinne
in
Baptisme
is
renitted
,
not
that
it
is
not
,
but
that
it
is
Imputed
to
man
.
This
is
an
Euident
lye
which
Melanchthon
Fathereth
vpon
S.
Augustine
as
Luther
his
Master
did
before
him
.
see
Bellarmine
bib.
1.
de
Baptismo
cap.
13.
Caluin
.
lib.
4.
Inst.
cap.
15.
sect.
i2
.
thus
witteth
Baptisme
Indeede
promiseth
vs
that
our
phaois
prowned
with
the
mortificat●on
of
sinne
,
yet
not
so
that
it
is
no
more
no
may
romane
trouble
vs
(
Infra
)
let
no
man
flatter
himselfe
in
his
owen
Euill
,
when
he
heareth
that
sinne
alway
duelleth
in
vs
.
Caluin
agine
lib.
3.
Inst.
cap.
14.
sect.
12.
writteth
:
our
filthinesse
&
vncleannesse
being
couered
with
the
puritie
of
Christ
are
not
Imputed
vnto
vs
but
are
hidden
,
as
yf
they
were
buried
that
they
come
not
to
the
the
Iudgment
of
of
God
to
accuse
or
condemne
vs
.
Remarke
that
the
sinnes
are
not
taken
away
out
of
the
Protestants
soule
,
but
only
hidde
by
an
Externall
Clocke
of
Christs
puritie
.
so
deadly
sinnes
abide
perpetuall
in
their
soules
,
and
consequently
they
remaine
in
the
Tirranie
of
Sathan
,
gilt
of
Eternall
damnetion
.
Caluin
angaine
in
antidoto
Concil.
Trident.
sess.
5.
writteth
:
sinne
remaineth
truly
in
vs
and
is
not
Extinguished
by
Baptisme
Incontinenly
but
becausc
the
abligation
of
paine
is
taken
away
,
the
sinne
is
accounted
nothing
by
not
Imputation
of
the
same
.
Here
Caluin
opposeth
him selfe
to
the
vniuersall
Councell
of
Trent
which
teacheth
vs
that
sinne
is
taken
away
by
the
Sacrament
of
Baptisme
,
according
to
the
sentence
of
S.
Ihon
Baptist
Ihon.
1.26
.
beholde
the
Lambe
of
God
which
taketh
away
●he
sinnes
of
the
world
.
but
Luther
&
Caluin
will
●ot
grant
,
that
sinne
is
taken
away
out
of
the
Protestats
soules
by
the
grace
merit
of
Christ
,
but
only
hidde
&
couered
by
Christs
Externall
Iustice
.
Caluin
againe
lib.
3.
Inst.
cap
,
3.
sect.
10
writeth
thus
against
S.
Augustine
and
all
the
Ancietn
●athers
,
of
the
habite
of
concupissance
and
her
●nuolutarie
acts
,
but
wee
esteeme
that
to
be
sinne
●hen
a
men
is
tiokled
by
his
concupissance
against
●he
lawe
of
God
yea
the
concupissance
it selfe
which
Engnder
such
desires
wee
affirme
it
to
be
●ne
.
Caluin
in
these
words
against
the
doctrine
the
whole
antiquitie
affirmeth
that
not
only
the
ac●
concupissance
is
sinne
,
whether
the
will
of
man
consent
or
resist
vnto
the
same
but
also
the
naturall
habite
it selfe
is
vnseparable
from
the
soule
o●
man
during
the
the
time
of
this
mortall
life
.
Now
good
Reader
you
see
how
sinne
neuer
taken
away
out
of
the
Protestants
soule
,
by
the
grace
and
merits
of
Christs
passion
,
but
only
hide
and
couered
by
an
Externall
Clocke
,
according
to
their
owen
doctrine
.
As
it
is
dishonour
to
the
Chirurgiane
which
ca●
not
cure
the
wonds
of
a
mans
bodis
with
his
salue
but
only
hide
them
:
so
the
Protestants
dishonnour
Christs
passion
as
not
Effectuall
to
cur
the
disese●
the
soule
,
and
take
away
sinne
,
hellish
Inferna●
sting
cleane
out
of
the
same
,
but
only
to
hide
the
wounds
of
our
soule
with
an
Externall
salue
which
can
noe
cure
them
.
So
you
see
how
they
deny
the
efficacie
of
Christ
passion
,
meries
and
grace
,
as
Insufficent
to
tak●
away
the
Infernall
darte
of
sinne
whereby
the
Soule
of
man
is
deadly
wounded
,
but
let
the
same
remaine
still
within
the
soule
of
man
without
an●
cure
or
sauctie
from
the
same
.
This
is
the
Miserable
Estate
of
the
Protestan●
soule
to
be
continually
wounded
to
the
death
wit●
the
darti
of
deadly
sinne
,
which
is
hells
Inferna●
sting
,
and
neuer
to
taken
away
out
of
their
sou●
by
any
vertue
merite
or
grace
of
Christs
passio●
but
only
doth
still
remaine
within
that
miserab●
●oule
wiehout
remeede
during
the
time
of
this
mortall
life
.
As
Christ
is
much
:
dishenoured
by
the
Doctrine
of
the
Protestants
,
which
say
that
the
Infernall
●ing
is
neuer
taken
out
of
the
wouoded
soule
by
●he
grace
and
merits
of
Christs
passion
,
but
only
●ffirme
all
with
one
consent
(
is
wee
haue
reciteh
aboue
)
that
the
Protestants
soules
is
so
Infected
●ith
the
pestilent
poyson
of
deadly
siinne
that
no
●race
of
Christ
can
cure
the
soule
and
free
her
●rom
the
same
.
So
Christ
is
much
honnoured
by
the
doctrine
of
●he
Catholique
Church
teocheth
vs
this
Christ
●he
true
samaritan
did
power
in
oyle
of
holy
grace
●
the
wounded
soule
to
cure
the
same
,
after
the
●an
comming
downe
from
Hierusalem
to
Iericho
●as
Robbed
of
his
Spirituall
Garment
&
deepely
wounded
by
Insernall
Theeues
,
which
depairted
●om
him
leauing
him
halfe
dead
,
as
it
is
written
●uangell
of
S.
luke
.
10
30.
So
the
protestant
wold
haue
the
sillie
soule
to
●emaine
still
halfe
dead
as
it
was
wounded
by
Sat●an
,
and
neuer
to
be
cured
with
the
grace
of
Chr●t
againe
,
the
true
phisition
of
the
soule
,
which
is
●eat
dishonnour
to
Christ
,
and
his
grace
,
&
great
●eat
hurt
(
I
say
)
to
the
Protestants
soule
,
but
not
●
the
soule
of
a
true
catholique
and
Godly
Chris●an
,
which
is
cured
by
the
Inherent
grace
of
Chr●t
,
from
the
pestslent
poyson
of
deadly
sinne
and
●nsed
from
the
power
of
Sathan
.
Thus
the
Protestaants
make
Sathan
more
powerfull
to
hurt
the
soule
by
malice
,
then
Christ
by
grace
to
cure
and
heale
the
same
,
which
is
a
great
blasphemie
aginst
omnipotent
power
of
God
,
&
an
Euidentlye
against
the
holy
scripture
when
S.
Paule
sayeth
Rom.
5.20
where
sinne
did
abound
,
grace
did
more
abound
then
sinne
,
than
must
yeelde
place
to
grace
,
as
darkness
to
the
light
,
for
sinne
and
grace
can
no
more
stand
together
,
then
light
,
and
darknesse
,
life
and
death
&
because
the
Protestants
affirme
,
sinne
to
be
vnseparable
from
their
soules
(
as
they
giue
Example
of
the
concupissance
recited
aboue
)
they
must
haue
continually
in
their
soule
spirituall
death
and
darknesse
which
diriuie
from
deadly
sinnes
and
want
spirituall
life
and
light
which
flow
from
the
Inherent
grace
of
Iustification
,
as
the
beames
of
light
doe
flow
from
the
sunne
.
For
as
the
souse
liueth
by
the
grace
of
Iustification
Rom.
8.10
so
it
dieth
by
deadly
sinne
Rom.
1.15
.
and
as
sinne
fillethe
soule
full
of
darknesse
Ihon.
3.19
so
the
grace
of
Iustifiction
bringeth
spirituall
light
to
the
same
Ephes
,
5.8
.
so
the
Protestants
soule
is
continually
possessed
with
deadly
sinne
and
is
also
spiritually
dead
and
full
of
spirituall
darknesse
▪
that
is
the
miserable
Estate
other
vnhappie
soules
An
other
probation
how
the
protestants
deny
the
vertue
and
Efficacie
of
Christs
bassion
to
Estahlesh
their
Iustification
.
by
only
faith
.
CHAP.
LXII
.
S.
Paul
writteth
.
heb.
13.12
.
Iesus
suffered
without
the
gate
that
he
might
,
sanctifie
the
people
with
his
owen
blood
,
and
likewise
eleanse
his
Church
from
all
spotte
of
sinne
by
the
the
lauer
of
regeneration
Ephes.
5.26
.
that
thus
his
Chosen
Children
may
be
sanctified
tauth
&
not
by
a
vaine
Imputation
of
Externall
sanctification
as
Christ
did
praie
his
Father
for
the
same
,
and
was
heard
of
his
Father
for
his
reuerence
.
Hebr.
5.7
.
Thefore
yf
the
the
Chosen
Childoen
of
God
were
only
sanctified
by
an
Externall
veale
of
Iustce
&
not
in
truth
and
Effect
by
Inherent
Iustice
and
sanctifiction
in
the
soule
in
cureng
it
from
the
Pestilnt
poyson
of
deadly
sinne
really
and
Indeede
●hen
the
cheefe
fruits
of
Christ
passion
should
be
●aktn
away
by
the
doctrine
of
the
Protestants
,
because
cheife
fruits
of
Christs
passion
in
this
morttll
●ife
ar
to
take
away
the
sinnes
of
the
world
Ihon
1.
●4
.
deliuer
the
soules
of
men
from
captluitie
of
Sathan
collossen
.
●
.
13
.
cure
the
wounds
of
the
●oule
contracted
by
the
fall
of
Adam
by
the
oyle
of
●nherent
grace
luc.
10.34
reconcile
men
to
God
●y
grace
,
which
were
Enemies
to
him
by
sinne
.
Rom.
5.10
.
Cleanse
his
Church
and
sanctifie
it
●rom
all
spote
of
sinne
and
lastty
deliuer
it
from
●em
the
gilt
of
Eiernall
damnaio
.
Rom.
So
yf
deadly
sinne
remaineth
still
within
the
●oule
of
man
(
as
the
Protestants
will
hau
to
doe
)
and
his
Malrce
and
Impietie
being
only
couered
with
an
Externall
veale
of
Iustice
he
shall
by
such
deadly
sinne
,
be
sonne
&
slaue
to
Sathan
as
Christ
sayeth
Ihon.
8.44
.
and
likewise
abide
still
in
the
eurse
and
malediction
of
God
psal.
118.
and
gilt
of
Eternall
damnaton
.
Math.
25.41
.
and
consequently
with
out
any
partciption
of
the
fruits
of
Christs
passion
,
or
then
wee
must
say
(
as
they
teach
in
deede
)
that
the
passion
of
Christ
was
not
Effectuall
and
suffioient
to
deleuer
the
man
Indeede
from
such
miseries
as
are
recited
aboue
but
only
to
couer
them
with
an
Externall
veale
o●
Iustice
and
sanctified
in
truth
and
Indeede
.
So
as
the
couering
of
a
blacke
Ethiopian
with
●
white
garment
taketh
not
away
the
blacknesse
o●
the
Ethiopian
to
Make
her
white
Indeede
:
so
the
Externall
veale
of
Christs
Iustice
taketh
not
away
the
hypocrisie
,
Impietie
Iniustice
which
are
realli●
Inherent
in
the
Protestans
soules
to
sanctifie
an●
Iustifie
the
soules
in
truth
and
Indeede
but
only
by
an
Externall
shewe
and
Apparance
.
Therefore
as
the
Ethiopian
,
not
with
standing
the
white
Garment
remaineh
still
afilhie
stinching
blacke
Ethiopian
in
truth
and
Indeede
so
the
Pro●testats
soule
,
not
withstanding
the
Extecnall
vea●
of
Christs
Iustice
biddeth
still
full
of
by
pocrisi●
Iniquitie
and
whollie
Infeeted
with
the
pestie●
poyson
of
deadly
sinne
in
truth
and
Indeed
.
So
the
Paotestaants
sanctfication
&
Iustifieatio●
by
only
faith
.
is
not
that
sanctification
and
Iusti●ication
which
Christ
did
obtaine
by
his
praier
fr●
Father
to
sanctific
his
Chosen
Children
Ihon
17.17
.
whose
praier
was
hard
for
his
reuerne
heb.
5.7
.
but
a
false
Imagination
and
vaine
Imputation
of
an
Externall
veale
of
Iustice
,
which
neither
can
Iustifie
not
sanctifie
them
in
truth
and
Indeede
,
as
the
grace
of
Christ
Inherent
in
the
soule
doth
sanctifie
and
Iustifie
his
Chosen
Children
in
truth
and
Indeede
Ihon.
17.17
.
Likewise
yf
there
by
no
grace
at
all
to
cure
the
soule
of
man
woundeds
by
the
Infernall
dart
of
deadly
sinne
then
the
Miserable
soule
must
ly
still
in
that
woefull
Estate
with
that
Infernall
sting
still
in
the
soule
without
any
hope
to
be
resueued
from
the
seme
or
his
wounde
to
be
cured
in
this
mortall
life
.
beholde
the
miserable
Estate
of
the
Protestants
soule
,
But
Luther
in
assertion
onmium
artic
suorm
art
,
2.
Caluin
lib.
4.
Inst.
cap.
15.
sect.
12.
answera
:
althought
deadly
sinne
remane
still
within
their
soules
(
as
the
concupissance
which
is
vnseparable
from
the
same
)
Neuertelesse
God
,
for
the
respect
of
their
faith
in
Christ
,
will
not
Impute
their
sinnes
vnto
them
,
or
punish
them
for
their
misdeeds
how
great
so
euer
they
be
because
(
sayeth
Luther
)
where
faith
is
,
no
sinne
can
hurt
the
man
in
sermone
sic
deus
dietit
mundum
.
Wee
answere
,
first
guinh
and
not
grating
such
a
manifest
vntruth
that
although
God
wold
winke
●t
their
sinnes
against
the
rule
of
his
Eternall
Iustice
,
&
behold
the
Protestants
in
perpetall
adulterie
with
the
Deuill
cōmtting
continually
deadly
sinne
with
him
,
as
S.
Ihon
sayeth
3.8
.
who
sinneth
is
of
the
Deuill
will
and
desires
.
Ihon.
8.44
.
and
not
to
punish
and
correct
such
a
villan
,
strumpet
and
adulterous
sppouse
,
because
she
beleeueth
in
Christ
,
then
they
shall
make
Christ
not
a
taker
away
the
sinnes
of
the
world
,
but
a
furtherer
and
mantainer
of
sinne
(
which
should
be
a
Medicine
to
cur
wounded
soule
from
the
pestient
poyson
of
sinne
)
a
veale
to
coucr
their
Malice
,
a
elocke
to
hide
their
Impietie
and
Iniustice
,
and
a
shielde
to
saue
them
from
all
punition
of
theer
misdeeds
,
&
detestable
crymes
committed
against
God
and
their
Nighbour
.
is
not
that
a
pleasant
Religion
for
the
flesh
,
an
Rnauish
libertie
they
take
to
them selues
to
doe
all
things
what
they
list
,
since
make
the
passion
of
Christ
a
Bucklare
&
sheelde
to
defen
them
from
all
punition
desrued
for
their
malitious
crymes
and
mesdeeds
As
that
man
is
truly
accounted
to
be
man
miserable
Estate
,
which
by
the
persuasion
of
his
Ennemie
stricketh
him self
in
the
bodie
with
an
sharpe
dagger
,
and
so
leauing
it
sticking
in
the
wound
albeit
his
Prince
punish
him
not
or
such
a
fault●
Right
so
the
Protestants
soule
is
truely
Iudged
to
be
in
a
woefull
plihht
,
which
by
the
tentation
of
Sathan
wounded
him selfe
in
the
soule
by
the
Infernall
darte
of
deedly
sinne
without
any
remeed●
to
drawe
the
same
out
of
the
wounded
soule
agine
albeit
God
wold
wincke
at
his
offencs
,
and
no●
punish
him
for
such
a
deadly
sinne
,
to
kill
him selfe
euen
to
the
spirituall
death
of
the
soule
agai●nst
the
cōmademēte
of
God
&
leaue
the
Infermall
darte
of
deadly
sinne
sticking
in
the
soule
,
For
the
Protestants
graunt
the
them selues
that
albeit
God
take
away
the
paine
and
punition
of
sinne
,
for
their
faith
(
as
they
alleadge
in
Christ
)
which
paine
and
punition
is
both
Iust
and
holy
&
of
God
▪
althought
it
be
Dolorous
to
such
as
suffer
the
same
,
Neuerthelesse
they
confesse
that
the
pestilent
poyson
of
deadly
sinne
it selfe
,
that
hellish
sting
and
Infernall
darte
doe
neuer
depart
out
of
their
Miserable
wounded
soule
during
the
time
of
this
mortall
life
.
Whrefore
you
may
Easily
see
their
woefull
&
vnhappie
Estate
to
beare
continully
about
with
them
the
pestilent
poyson
and
Infernall
sting
of
deadly
sinne
in
their
wounded
soule
,
with
their
counterfooted
Iustifiing
faith
,
which
can
not
help
them
to
cure
these
deadly
wounds
of
their
soule
but
they
must
alwise
abide
in
that
woefull
plight
during
the
dayes
of
this
mortall
life
without
any
remeede
at
all
..
This
discourse
is
most
true
in
the
Protestants
According
to
their
owen
doctrine
,
which
are
deceiued
by
a
false
beleefe
and
counterfooted
faith
in
Christ
and
not
truly
redeemed
by
his
pretious
blood
,
nor
yet
partakers
of
his
passion
so
long
as
that
pestiient
poyson
and
Infernall
sting
of
deadly
sinne
shall
make
residence
in
their
wounded
soule
,
But
the
the
truth
is
not
as
they
say
in
Godly
catholeques
,
but
altogether
contrarie
to
their
doctrine
,
for
so
mucst
as
the
comming
of
Chiest
in
this
world
and
chiefe
fruits
of
his
passion
,
were
not
to
suffer
that
pestlient
poyson
and
Infrnall
darte
of
deadly
sinne
to
remaine
within
the
wounded
soule
of
man
and
only
to
hide
that
Infernall
sting
with
the
Miserable
wounds
of
the
souse
by
an
Externall
salue
and
reale
of
Iustice
,
but
for
many
other
fruits
and
Tffects
which
Ensue
hereafter
.
The
first
fruit
and
Effect
of
Christs
passion
is
to
toke
away
the
pestiilent
poyson
of
deadly
sinne
out
of
the
mans
soule
.
Mat.
1.22
.
and
Marie
shall
bring
foori
a
sonne
and
thou
shall
call
his
Name
Iesus
for
he
shall
saue
his
peple
from
their
sinnes
▪
Ihon.
1.29
behold
the
Lambe
of
God
which
taketh
away
the
sinne
of
the
world
Tit.
2.14
.
who
gaue
him selfe
for
vs
that
he
might
redeeme
vs
from
all
Iniquite
and
purge
vs
.
You
see
by
these
authorities
of
the
holy
Scripture
that
one
of
the
chiefe
fruits
and
Ewects
o●
Christs
passion
was
to
saue
vs
from
our
siinns
Redeeme
vs
from
our
Inequiuies
,
take
away
the
sinns
of
the
world
,
and
purge
cleane
from
them
,
not
that
Infernall
darte
remaine
within
the
wounded
soule
to
their
liues
end
,
as
the
Protestants
say
The
second
fruit
and
Effect
of
Christ
passion
i●
to
cure
the
wounds
of
soule
by
the
holy
oyle
o●
Inherent
grace
.
luc.
10.34
,
the
Charitie
of
God
is
powred
in
our
hearts
by
the
holy
Ghost
which
is
giuen
vs
heb.
13.12
.
Therfore
Iesus
that
he
might
Sanctifie
hes
people
with
his
owen
blood
suffered
without
the
gate
Ihon
17.17
.
&
for
their
saikes
I
Sanetifie
my selfe
that
they
also
may
be
Sanctified
in
truth
Ephes.
5.16
.
Christ
gaue
him selfe
for
his
Church
that
he
might
Sanctifie
it
and
Cleanse
it
by
the
lauer
of
regeneration
in
the
word
You
may
see
how
the
wounds
of
the
soule
are
cured
by
the
oyle
of
Inherent
grace
powred
in
the
same
and
so
purified
from
sinne
and
Sanctified
in
truth
.
The
thrid
Effect
and
fruits
of
Christs
passion
is
to
reconcile
vs
vnto
God
by
grace
who
were
made
Enemies
to
him
by
sinne
.
Rom.
5.10
.
for
yf
wee
were
sinners
when
wee
were
reconoiled
vnto
God
by
the
death
of
his
sonne
,
much
more
being
reconcilled
wee
shal
be
saue
by
his
life
.
Fourthly
faith
hope
and
Charitie
with
all
vertue
giuen
to
vs
are
the
fruits
and
Effeets
of
Christs
passion
with
the
holy
Sacraments
.
These
are
the
fruits
and
Effects
of
Christe
passion
,
first
to
saue
vs
and
take
away
sinne
out
of
our
soule
and
Redeeme
vs
from
our
Iniquitie
secondly
to
cure
the
wounds
of
our
hurt
soule
by
the
holy
oyle
of
Inherent
grace
powred
in
our
soules
.
Thridly
to
reconale
vs
with
God
by
grace
who
were
made
his
Ennemies
by
sinne
,
Fourthly
that
so
taking
away
the
pestilent
poyson
of
deadly
sinne
by
the
merite
of
Christs
passion
and
curing
the
viaulent
vlcers
of
our
wounded
soules
by
the
holy
oyle
of
Inherent
grace
the
Church
of
God
might
be
Sanctifiied
in
truth
&
cleansed
from
all
spot
of
deadly
sinne
in
deede
,
and
so
to
be
made
with
out
blame
in
the
sight
of
God
.
Now
you
may
Eascly
beholde
,
what
great
Iniurety
they
doe
to
Christ
when
thy
affirme
Iesus
Christ
the
only
begotten
sonne
of
God
for
all
the
paines
and
troubles
he
ded
suffer
the
space
of
three
and
thertie
yeeres
for
all
his
great
humitie
and
obedience
to
his
Father
,
for
his
most
Dolorous
death
passion
,
he
could
neuer
obtaine
so
much
grace
and
fauors
from
his
Father
,
as
to
make
our
soules
free
from
deadly
sinne
,
&
to
cure
the
wounds
thereof
with
the
oyle
of
Inherent
grace
,
and
so
to
make
vs
the
friends
of
God
and
Sanctifie
vs
in
truth
.
They
deny
all
the
fruits
of
Christs
passion
by
vs
recited
aboue
to
Establsh
their
Iustication
by
only
faith
which
is
a
false
faith
altogether
against
the
word
of
God
,
as
wee
haue
prooued
in
our
former
discourse
by
the
authoritie
of
the
holy
Scripture
.
How
the
Protestants
make
Christ
one
of
ihe
most
deformed
Monsters
of
world
to
Estahlishe
their
Iustfication
by
only
fatth
,
CHAP.
LXIII
FOR
better
Intelligence
of
this
mattir
wee
must
before
all
things
declaire
our
purpose
by
a
Smiltude
like
vnto
the
same
.
Yf
you
wold
Imagine
a
man
which
haue
beutifull
head
well
fashioned
Euery where
whose
●curling
licks
were
like
glistring
threeds
of
Gold
his
Eyes
like
two
bright
shining
Starres
most
ple●alant
to
beholde
his
cheeks
adorned
with
beutifull
collours
,
whit
and
Read
well
proportioned
like
Roses
and
lillies
mixed
together
his
lep
most
pleasantly
framed
of
crimson
collour
,
his
teeth
well
sette
in
ordour
round
about
like
beutifull
pearls
in
his
cheeke
bones
,
the
breath
of
his
mouth
sweete
and
odoriferouis
,
like
the
sweet
smelling
sauour
of
connall
and
odorifeoouis
flowres
,
his
●eeke
pleasantly
shapen
,
&
whinte
like
geancing
Ioyrie
,
and
since
a
blacke
stinching
bodie
to
be
Ioyned
to
this
beutifull
head
full
of
virulent
vlcers
Pestiferous
byles
,
the
Members
,
leggs
,
and
armes
thereof
full
loothsome
Scabbes
and
venemous
●oiches
,
from
whence
doth
flow
a
filthie
matter
,
with
a
corrupt
stinch
defilling
the
aire
round
about
,
wold
you
not
thinke
such
a
man
to
be
one
of
the
most
deformed
Coeatures
that
can
be
Imagined
in
this
world
.
Truly
this
is
the
pleasant
forme
and
shape
which
they
Protestants
giue
to
the
sonne
of
God
when
they
make
him
head
of
their
Church
which
is
all
●eoamed
and
more
blacke
then
an
Morian
or
Ethiopian
full
of
corrupt
stinch
by
the
pestilint
●oyson
of
deadly
sinne
,
which
neuer
depairteth
●ut
of
their
soules
,
as
wee
haue
proouen
aboue
by
their
owen
doctring
,
for
they
take
away
all
Inherent
grace
,
(
which
nurgeth
the
soule
from
all
deadly
sinnes
,
and
maketh
it
holy
beutifull
and
Iust
before
God
)
to
Establish
the
their
Iustification
by
only
faith
whereby
the
apprehend
Christs
Iustice
to
hide
ther
filthinesse
,
Imundictitie
and
corrupt
stinch
of
deadly
sinnes
,
which
defil●
thier
souls
.
In
this
Monstrous
paterne
sette
doune
abou●
tow
things
are
to
be
considere
,
the
beutitfullne●
of
the
head
,
and
deformite
&
vncleannesse
of
the
bodie
,
the
beutifullnesse
of
the
head
beloneth
t●
Christ
the
sonne
of
Gode
wheme
they
alleadge
t●
be
the
head
of
their
deformed
Church
.
The
blacknesse
,
vncleannesse
,
and
corrupt
stinch
of
th●
bodie
pertuinie
to
the
Church
of
the
Protestan●
which
they
alleadge
to
be
the
Misticall
bodie
●
Christ
because
S
,
paul
.
colloss
.
1.18
writteth
th●
Christ
is
head
to
the
bodie
of
the
Church
.
As
concerning
the
beutifullnesse
of
the
hea●
which
is
the
sonne
of
God
,
which
they
alleadge
●
be
head
of
their
Monstrous
and
poluted
Chur●
ther
is
no
question
thereof
,
because
he
is
more
b●utifull
then
all
the
sonnes
of
men
.
psal.
42.
full
grace
and
truth
Ihon.
1
,
14
without
all
blamish
spote
of
sinne
Ihon.
8.46
.
1.
pet.
2.22
.
by
th●
also
he
is
the
brightnesse
of
his
fathers
glo●
heb.
1.3
.
As
concerining
the
Monstroues
of
frome
of
th●
deformed
Church
it
is
Easely
prooued
by
th●
owen
doctrine
.
and
beeause
they
affirme
(
as
●
haue
prooued
aboue
)
that
all
their
good
worke
deadly
sinnes
,
and
that
deadly
sinne
doth
ne●er
depairt
aut
of
their
soules
,
wee
must
declare
●har
damnsble
fruits
&
Effects
fleow
from
deadly
sinnes
,
and
then
you
shall
see
Euidently
what
a
Moustrous
thing
it
is
to
Ioyne
such
a
pestiferous
Church
as
theirs
is
,
to
be
a
Misticall
bodie
to
Iesus
Chist
the
beutifull
sonne
of
the
liuing
God
.
Before
all
things
is
maketh
the
man
Ennemie
to
God
.
plal
.
91.10
Thy
Enemies
o
Lord
shall
pirsh
,
and
all
these
that
wire
Imiqiutie
shal
be
destroyed
●
say
.
And
I
shall
ease
my selfe
of
my
adueresaris
●nd
auinge
of
my
Enemies
.
Secodly
dead
sinne
maketh
the
man
to
Incurre
the
curse
and
Mulediction
of
God
.
psal.
118.
●1.
they
are
accursed
which
transgresse
the
commadement
Mat.
25.41
.
Depairte
from
me
you
that
●re
accursed
vnto
Euerlasting
fire
for
I
was
hung●ie
and
you
gaue
me
nor
to
eate
ca.
Thridly
it
maketh
the
man
slaue
and
&
naught
●he
Childe
of
Sathat
.
Ihon.
8.44
.
you
are
of
your
●ather
the
Deuill
and
the
desires
of
your
Father
●ou
doe
1.
Ihon
3.8
.
who
worketh
sinne
is
of
the
Deull
.
Fouruhly
deadly
sinne
as
hells
Infernall
dart
●oundeth
the
soule
most
cruelly
luc.
10.30
.
a
●erten
man
full
amongst
theeues
&
they
Robbeth
●im
of
his
rayment
,
&
wounded
him
&
depairted
●auing
him
galfe
dead
.
The
Deuills
are
the
Theeues
which
did
spoile
the
●ule
of
Inhererent
grace
,
the
spirituall
Garment
of
the
souse
of
all
his
merits
and
good
workes
and
likewise
did
wound
him
deepely
in
the
soule
with
deadly
sinne
which
is
hells
Infernall
darte
.
Esay
writteth
to
this
purpese
.
5.
saying
.
wherefore
should
you
be
smitten
aty
more
,
for
you
fall
away
more
and
more
,
the
whole
head
is
sicke
,
&
the
whole
heart
is
Heaune
,
from
the
sole
of
the
foote
to
the
head
ther
is
no
thing
whole
their
in
▪
but
wounds
and
swelling
and
sores
full
of
corniption
,
they
haue
not
beene
wrapped
and
bound
vp
nor
Molified
with
oyle
.
Behold
the
Infernall
wounds
of
deadly
sinne
which
is
hellish
dart
,
&
manie
sores
full
of
stinc●
and
corruption
,
Perptually
resident
in
the
Protestants
,
soules
which
are
not
bound
vp
and
cure●
be
the
holie
oyle
of
Inherent
grace
but
only
couered
with
an
External
veale
of
Imputiue
Iustice
Fyftly
deadly
sinne
maketh
the
soule
more
black●
in
the
sight
of
God
,
then
an
foule
blacke
stinching
Ethopian
or
Morian
,
is
in
the
sight
of
man
lamentations
of
Iermie
4
8.
Now
their
face
and
visah●
is
blacker
then
a
coale
they
can
not
know
them
in
the
streets
their
skine
is
withered
like
a
stocke
The
soule
of
man
by
deadly
sinne
is
made
a●
backe
as
the
face
of
man
berayed
with
Inke
and
vls
dead
as
a
withered
brach
vpon
a
tree
which
beare
no
fruit
at
all
to
the
sight
of
God
sixtly
deadly
sinne
maketh
the
soule
full
of
corrupt
stinch
in
the
Noise
of
God
&
abominable
vnto
him
.
psal
13.1
.
They
are
corrupt
and
abhominable
in
their
workes
plal
.
5.11
.
Their
heart
Emptie
and
full
of
solie
,
their
throat
is
like
an
open
sepulchere
:
that
is
they
are
full
of
spirituall
stinch
,
corruption
and
abhomination
.
As
a
good
worke
ascendeth
vp
to
God
with
a
sweete
sauour
&
odorifrous
smelling
,
as
the
sacrifice
of
noe
did
smell
sweetly
before
God
,
so
the
worke
which
is
adioynid
with
deadly
sinne
is
like
corruat
stinch
and
abhomination
before
God
,
prouerb
.
15.8
.
The
Sacrifice
of
the
wicked
is
abhominable
vnto
the
Lord
but
the
praier
of
the
Iust
is
acceptable
vnto
him
.
You
see
here
how
deadly
sinne
maketh
not
only
the
soule
of
man
,
but
also
his
worke
is
full
of
corrupt
stinch
and
abhominatian
before
God
.
Seuintly
deadly
sinne
Excludeth
the
soule
from
Entring
in
the
Kingdome
of
Heauen
.
Mat.
7.22
.
many
will
say
to
me
in
that
day
haue
wee
not
by
thy
name
done
manie
Great
workes
&
Miracles
and
then
I
will
professe
to
them
I
neuer
knew
you
depairt
from
me
you
that
worke
Iniqitie
.
This
was
a
true
faith
in
Christ
wherby
they
did
●east
out
Deuills
and
worke
great
Miracles
,
and
preach
in
the
name
of
Christ
,
Neuerthelesse
because
they
did
worke
deadly
sinnes
,
which
are
workes
of
Iniquitie
their
faith
in
Christ
could
not
saue
them
but
were
most
Iustly
excluded
from
the
Kingdome
of
Heauen
.
S.
Paul
likewise
.
1.
cor.
6.9
.
thus
writteth
:
know
you
not
that
the
Iuinst
shall
not
possesse
the
Kingdom
of
God
,
doe
not
Erre
,
neither
fornieators
,
nor
seruerc
of
Idolls
.
nor
adulterers
,
nor
the
Effeminate
,
no
bugrers
,
nor
Theeues
shall
possesse
the
Kingome
of
God
.
These
corinthians
whome
to
S.
Paul
writteth
were
Christians
and
beleuers
in
Christ
,
yet
their
faith
in
Christ
,
with
such
sinnes
as
are
recited
aboue
could
not
Iustifie
and
saue
them
as
Luther
sayeth
in
Sermone
sic
Deus
dilevit
mundum
,
where
faith
is
,
no
sinne
can
harme
the
man
.
Eightly
deadly
sinne
maketh
the
foule
of
man
a
nest
of
Infernall
corpions
.
a
denne
of
dragons
a
Dungeon
of
Deuills
Esay
.
13.21
.
and
Beasts
shall
lodge
and
make
their
habiation
there
,
their
houses
shal
be
full
of
dragons
,
shall
dwell
there
and
the
hoaie
sayres
shall
daunce
thee
a
howlets
shall
cry
in
their
palices
,
and
the
sirens
in
their
Temples
of
pleasours
.
The
Deulls
ar
called
Beasts
because
they
stirre
vp
the
hearti
of
men
to
beastly
desires
.
actions
and
manerse
The
Deuill
also
hath
the
connone
Namea
of
som
Beasts
,
by
Reason
of
some
harticulare
confortmltie
he
hath
to
these
Beasts
in
causing
men
to
sinne
.
The
Deuill
is
called
a
dragon
,
because
he
Infectech
the
soule
with
the
pestilent
poyson
of
sinne
as
the
Dragon
doth
the
aire
round
about
him
with
a
venemous
qualitie
which
Issueth
out
of
him
.
The
Deuill
is
called
and
ostriche
for
so
much
as
theostriche
consumeth
the
hard
yron
by
a
natunaturall
qualitie
which
is
in
him
so
the
Eeuill
sPoileth
the
soule
of
man
,
by
deadly
sinne
of
all
grace
,
merits
and
good
workes
before
God
.
The
deuill
is
calld
an
how
late
,
be
use
that
as
such
a
foule
worketh
all
her
cheefe
workes
in
the
Night
so
the
Deuill
maketh
feeble
Inconstant
men
by
his
tentations
to
seeke
priuie
places
,
darke
corners
&
lureing
holes
to
performe
the
Deuills
desires
in
committing
deadly
sinnes
.
Therefore
Christ
sayeth
:
he
that
doth
Euill
hatteth
the
light
that
is
for
feare
of
reprehnsion
.
The
Deuill
is
said
to
be
Satire
because
he
shall
accuse
vs
bettely
befote
the
Iudgment
of
God
of
all
offences
and
sindes
committed
,
which
are
not
blotted
away
by
true
penitence
.
He
is
called
a
svrene
,
because
as
some
writte
that
such
a
Monster
Marine
(
which
is
a
women
from
the
wast
vp
,
and
an
fish
from
the
wast
doune
)
sitting
on
a
Rocke
in
Sea
,
by
her
sweete
songs
did
alure
passingers
to
come
to
her
and
since
did
kill
them
:
Right
so
the
Deuill
doth
allure
men
by
his
fweete
aentatians
to
deadly
sinnes
,
that
tbus
he
may
kill
them
by
Eternall
damnation
.
S.
Gregorie
in
the
first
books
of
the
Kings
in
cap
7
writteth
:
that
alse
manie
Deuills
aelident
in
the
hearts
of
men
,
as
therc
be
silthie
&
vncleane
desires
Therefore
S.
luke
writteth
that
seauen
Deuills
did
goe
out
Marie
Magdalen
when
our
Lord
Iesue
did
deliuer
her
soule
from
the
pestient
poyson
of
deadly
sinne
'
which
Deuills
did
lodge
within
her
body
,
during
the
time
she
was
defiled
with
the
seauen
deadly
sinnes
Here
you
may
see
that
the
Protestants
are
continuallie
possessed
with
Deuills
.
by
an
spirituall
&
Inuisible
possession
,
because
that
their
sinnes
do●
neuer
depairte
out
of
their
soules
,
as
they
writte
them selues
and
where
so
euer
deadly
sinnes
are
there
the
Deuill
doth
make
his
habitation
,
as
it
is
Euident
by
these
former
authorities
of
the
holy
Scripture
.
Nyntly
deadly
sinne
maketh
the
man
quilti●
of
Eternall
damnation
.
Mat.
25
.
4i
.
Depairt
from
me
you
cursed
to
Euerlasting
fire
,
for
I
was
hungred
you
gaue
me
not
to
Eate
,
I
was
thristed
an●
you
gaue
me
not
to
drinke
.
Yf
such
be
damned
vnto
hells
fire
which
gaue
not
meate
and
drinke
vnto
the
poorem
the
ti●
of
necessitie
,
how
much
more
shall
they
be
danne●
vnto
hells
fire
,
which
commite
thifte
homicide
adulterie
,
sacriledge
,
periurie
,
and
other
such
like
hynous
crymes
which
are
fore
bidden
by
the
comma●demint
of
God
.
Now
to
make
a
collection
of
all
these
thing
recited
aboue
which
accomdainie
deadly
sinnes
we
s●ll
do●clude
most
truly
,
that
because
the
Prote●tants
soules
(
according
to
their
owen
doctrine
ars
alwise
possessed
with
deadly
sinne
,
thev
mu●
haue
also
these
propper
qualities
and
condition
in
their
soules
,
which
are
vnsearable
from
dead●
sinne
,
that
is
to
be
Enemie
to
God
to
be
accurse
of
God
,
to
be
the
Naughtie
slaue
and
Child
of
th●
Deuill
,
to
be
deepely
wounded
in
the
soule
by
deadly
sinne
which
is
hells
Infernall
darte
,
to
be
spoiled
of
all
grace
and
merits
,
to
haue
the
soule
blacke
before
the
Eyes
of
God
,
as
an
black
Ethio●ian
is
before
men
,
to
be
withered
like
a
drie
stocke
without
any
sope
of
grace
or
deuotion
,
to
●e
full
of
corrupt
stinch
and
abhomination
before
God
,
to
be
Excluded
from
the
Kingdome
of
He●uen
,
to
be
a
nest
of
Deulls
and
&
denne
Infernall
Dragons
to
be
compaimons
to
hellish
spiritss
and
guiltie
of
Eternall
damnation
,
what
thing
in
this
world
can
be
more
accurst
,
miserable
,
&
vnhapie
●hen
the
soule
of
the
Protestants
which
abide
per●etually
in
deadly
sinne
,
&
consequently
all
these
●ormer
miseries
,
which
are
vnsparable
from
deadly
sinne
.
But
they
will
say
to
me
that
they
will
couer
all
●heir
Imundicities
,
vncleanesse
,
abhominations
,
●urses
,
corrupt
stinches
,
virulent
vlcer
,
pestiferous
●oiches
,
venemous
byles
.
Infernall
scabes
,
cont●cted
by
the
banne
of
deadly
sinne
in
their
soules
with
the
Iustice
of
Christ
apprehended
by
their
●ith
,
which
shall
cause
God
to
wirke
at
all
their
●nnes
,
&
abhominations
,
and
so
not
purish
them
●
Caluin
writteth
.
lib.
3.
Inst.
cap.
14
sect.
12.
●ur
silthinesse
and
vneleanesse
being
cuered
with
●e
puritie
of
Christ
are
not
Inouted
vnto
vs
,
but
●e
hiddee
,
as
yf
they
were
buried
,
that
they
may
●ot
come
to
the
Iudgment
of
God
.
Wee
answee
first
that
they
doe
great
Iniurie
Christ
the
sonne
of
God
,
who
ar
the
true
phisiphisition
of
the
world
come
to
take
away
the
Infernall
darte
of
deadly
sinne
out
of
the
soules
of
men
,
wounded
by
Infernall
theeues
,
and
to
cure
their
woundes
with
the
oyle
of
Inherent
grace
powred
in
their
woundes
,
as
it
is
written
lue
10.33
.
when
they
teach
tacitly
by
their
doctrine
that
he
could
not
merite
or
deserue
so
much
grace
at
his
fathers
hande
,
by
his
obddience
death
and
passion
as
maigt
takee
away
the
Infernall
darte
of
deadly
sinne
out
of
the
Protestants
soule
,
and
eure●
their
wounds
in
truth
,
with
the
holy
oyle
of
Inherent
grace
powred
really
in
their
wounded
soules●
but
was
constrained
by
the
Insufficiencic
of
his
merits
,
death
&
passion
,
to
let
the
Infernall
darte
of
deadly
sinne
,
remaine
still
within
the
wound●
soules
of
the
protstants
and
couer
only
their
virulāt
vlcers
,
pestifrous
boiches
,
venemous
byle●
and
corrupt
stinch
of
their
Infernall
scabe
contracted
by
the
pestilent
poyson
of
deadly
sinne
with
an
Exteeranll
veale
of
his
owen
pure
Iustice
an●
let
them
ly
still
vnder
such
a
wourded
th●
death
luc.
10.34
.
o
miserable
estate
of
Protestant
soules
to
ly
halfe
dead
wounded
an
continuall
pyned
by
Innumerable
soires
without
any
remee●
at
all
.
Godly
Catholiques
are
deliuerd
from
such
miseri●
because
our
Loud
Iesus
by
the
mirits
of
his
dea●
and
passion
hath
taken
out
of
their
soules
the
Infernall
sting
of
deadly
sinne
and
cured
the
wounds
with
the
oyle
of
Inhrent
grace
powred
their
wounded
soule
luc.
10.34
.
Secondly
wee
answere
that
they
dod
much
shame
●o
them
seluees
when
they
confesse
taeitly
that
as
a
black
stinching
Ethiopian
is
couered
with
a
white
●hirte
,
a
corrupt
sepulchre
and
filthie
Iackes
with
white
lyme
a
stinching
dunghill
with
whire
snow
:
●ight
so
the
Imundieitie
,
corrupt
stinck
,
Infernell
●laewnesse
,
virulent
vlcers
,
pestiferous
byles
,
and
●enemous
boiches
contracted
in
their
soules
by
deadly
sinne
.
hells
banne
and
Infernall
poyson
●re
only
couered
and
hidde
by
an
Externall
veale
●f
Iustice
,
which
is
as
farre
distant
from
their
sil●hie
soules
as
the
heauen
is
from
the
Earth·
Wherefor
such
an
abhominable
Church
which
●
full
of
Imundicties
like
aofithie
Iacks
&
stlnch●ig
dunghill
is
no
wise
worthie
or
yet
deceet
to
be
●alled
the
holy
Church
and
beutifull
spouse
of
our
●ord
Iesus
the
beutifull
spouse
of
Christ
,
who
●ath
sanctified
his
spouse
and
Church
with
his
●eeious
blood
,
heb.
13.12
.
&
Clcansed
from
that
●nfernall
spotte
of
deadly
sinne
and
hath
made
●er
holie
to
him selfe
without
blame
.
Ephes.
3.12
.
●
the
end
then
might
be
some
decent
proportion
●etweene
him selfe
&
his
spouse
in
the
honorable
and
of
Marriage
,
which
is
made
by
Iudgment
●stice
faith
and
Mercie
ose
.
2.19
.
Therefore
it
must
be
the
holie
Catholique
Ro●aine
Church
whose
faith
is
much
commended
by
●e
holy
Apostle
Rom.
1
,
8.
which
is
the
only
true
●ouse
of
out
Lord
Iesue
Christ
,
most
beutifull
●fore
God
,
cleansed
from
the
Infernall
spote
of
●adly
sinne
,
apoc.
1.5
.
in
her
holiest
Members
from
whence
she
taketh
her
Domination
as
the
sonne
of
God
witnesseth
when
he
sayeth
cani
4.7
my
loue
thou
arte
beutifull
and
no
spotte
is
in
th●
S.
paul
.
Rom.
8.3
.
writeth
to
this
purpose
tha●
God
hath
sent
his
sonne
in
the
similiade
of
sinnefull
flesh
,
and
for
sinne
condemned
sinne
that
the
Iustification
of
the
lawe
might
be
fullefilled
in
vs
.
You
see
here
that
the
sonne
of
God
did
condemn
sinne
in
the
flesh
(
that
is
in
the
sacrifice
of
hi●
fleshy
offred
vp
to
God
his
father
vpon
the
crosse
.
that
so
the
Iustificaton
of
the
lawe
might
be
fullfilled
in
vs
.
Thus
Iesus
is
not
only
Iust
in
himselfe
,
but
the
holy
Membeas
of
his
Church
are
all●
Iust
in
them selues
by
the
Insluence
of
grace
which
thy
doe
receiue
from
Christ
their
head
,
fo●
such
Iustics
and
perficetion
as
the
lawe
did
requir●
of
them
,
it
was
fullfilled
in
them
by
that
grac●
which
Christ
did
purchasse
for
them
vpon
th●
Crosse
,
by
his
holy
death
and
passion
that
the●
might
be
some
decent
proprtion
betweene
th●
bridgroome
and
his
spouse
in
the
band
of
Ma●riage
,
the
head
and
the
Members
by
Mistcall
vn●
on
o●
grace
,
for
otherwise
yf
the
holy
Member
of
his
Church
were
not
holy
and
Iust
in
th●
selues
by
the
Influence
of
grace
flowing
from
th●
head
.
the
holy
Scripture
could
not
be
true
whe●
it
sayeth
,
that
the
Iustification
of
the
lawe
wa●
fulffilled
not
in
Christ
only
,
but
also
in
vs
althought
mor
perfectly
in
the
sonne
of
God
then
in
●
The
Iustication
of
the
lawe
can
not
be
fullfille●
in
the
Protestants
which
walke
after
the
flesh
because
all
their
best
worke
selues
,
are
deadly
sinnes
as
they
confesse
them selues
,
but
in
Godly
Catholipues
which
walke
after
the
spirit
,
because
all
their
good
workes
,
are
workes
of
Iustice
according
to
the
lawe
and
acceptable
seruice
vnto
God
,
as
the
Prophet
Malachias
foretolde
.
3.5
.
saying
:
hey
shall
offer
vp
Stcrifice
in
Iustice
and
the
Satrifice
of
Iuda
,
shlbe
acceptable
vnto
God
.
Tbridly
wee
answere
that
they
dishonnour
them selues
when
they
compare
them selues
to
withered
branches
which
bring
out
no
other
fruits
but
deadly
sinne
,
which
fruits
are
gratefull
to
Sathan
Ihon.
8.44
.
for
so
doing
they
fullfill
his
desires
,
they
are
also
hatefull
to
God
,
as
the
Impious
and
his
Imppitie
are
sap.
14.9
.
therefore
the
protestants
can
not
be
liuely
branches
resident
in
Iesus
Christ
,
which
is
the
trie
of
life
,
becouse
such
boughes
as
bring
not
out
good
fruits
pleasant
to
God
are
cutte
away
from
Iesus
Christ
the
true
trie
of
life
,
to
be
burnee
(
as
fite
fuell
)
in
hells
fire
Eternally
,
as
S·
Ihon
witnessth
.
15
,
16.
as
Christ
is
glorified
when
the
branches
beareth
good
fruits
:
so
he
as
dishōnoured
when
the
branches
beareth
Euill
fruits
as
the
Protestants
doe
.
So
Godly
Catholiques
must
be
these
branches
graffed
in
Christ
the
trie
of
life
by
the
Inftuence
of
he
grace
,
which
beare
good
fruits
acceptable
vnto
God
,
as
the
Protestants
are
withered
branches
which
are
acceptable
fruits
vnto
Sathan
.
Ihon
8.44
.
whome
to
the
fire
of
hell
is
preparee
,
&
likewise
to
all
withered
branches
which
beare
no
good
fruits
wcceptable
vnto
God
,
as
the
Paotestants
are
yf
they
amend
not
both
in
life
and
Religion
.
Fourthly
S.
Paul
writteth
Rom.
8
29.
that
God
hath
predstinated
all
his
Flect
to
be
made
like
the
Image
of
sone
that
he
might
be
the
first
borne
amongst
manie
brettheren
.
As
concerning
the
Protestants
which
bearie
continvallie
deadly
sinnes
in
their
souses
,
they
are
rather
conforme
to
the
Image
and
similitude
of
Sathan
then
to
the
the
Image
&
similitude
of
God
because
that
as
the
Inherent
grace
of
God
in
the
soule
of
a
Godly
catholique
maketh
such
a
catholique
like
vnto
Christ
,
which
is
full
of
grace
,
and
truth
Ihon.
1.14
.
so
the
Infernall
spotte
of
deadly
sinne
in
the
Protestants
soule
cheefe
cause
and
author
of
sinne
,
that
Christ
calleth
Satban
their
father
,
for
so
much
as
the
Protestant
cōnittinng
deadly
sinne
continallie
performeth
so
doing
Sathans
desires
will
and
gartfull
seruice
.
whrefore
it
restaeth
that
the
Godly
Catholques
,
which
are
Iustified
by
Inberent
grace
resident
in
the
soules
.
should
be
called
the
Elected
bretheren
of
Christ
,
because
they
are
like
vnto
the
Image
of
Christ
by
the
brightnesse
of
Inherent
grace
which
is
resident
in
thcir
soules
,
and
not
the
Protestants
,
which
by
deadly
sinne
resident
in
their
soules
are
made
like
vnto
Sathan
,
chiefe
author
of
sinne
,
for
which
cause
Christ
calleth
him
their
father
Ihon
●
.
44
.
Likewise
as
a
mulitude
of
blacke
Morians
or
Ethiopians
can
not
be
truly
called
the
bretheren
of
such
a
on
as
most
faire
and
beutifull
.
so
the
Protestants
whose
soules
are
like
be
called
brethe●en
like
vnto
the
beutifull
sonne
of
God
,
because
they
are
more
resernbland
to
Sathan
by
the
blacke
●nfernall
spotte
of
deadly
sinne
,
then
to
Christ
by
●nie
brightnesse
or
beutifllnesse
of
Inhercnt
grace
,
●s
Godly
Catholiques
are
.
As
these
which
are
Endued
with
Inherent
grace
are
parteipant
of
Christs
beutie
and
gratefull
vnto
God
,
so
these
which
are
filed
with
the
Infernall
spote
of
participant
of
his
Infernall
blackenesse
and
alse
gratefull
vnto
him
as
they
are
odious
vnto
God
.
sap.
14.9
.
Now
to
conclude
this
Chapter
according
to
these
authoities
of
the
holy
Scripture
recited
aboue
which
declare
to
vs
the
proper
conditions
whinh
are
vnseparable
from
deadly
sinne
,
yf
a
spouse
which
were
Enemie
to
God
,
sttumpet
&
harlote
to
Sathan
,
deepely
wounded
in
the
soule
by
deadly
sinne
,
hells
Infernall
dart
,
spoiled
of
all
Inhereth
race
mertis
&
good
workes
blacke
before
God
,
as
a
foule
Morits
or
Ethiopian
is
be
fore
man
,
withred
like
a
drie
stocke
,
without
all
sope
of
Grace
aeuotion
,
full
coreupt
stinch
and
abhomination
before
God
full
of
corrvption
like
a
Rotten
sepulcher
or
stinching
dunghill
full
of
spirituall
&
virolent
vlcers
,
pestilent
boitches
,
venemous
bylles
,
Inferntll
scabbes
contracted
by
deadly
sinnes
in
the
soule
,
excluded
from
the
fellowshipe
of
all
holy
pirits
and
citzens
of
heauen
,
〈◊〉
nest
of
Deuills
denne
of
Infernall
Dragonse
a
Partaker
of
hellish
damned
spirits
guiltie
of
Eternall
damnation
yf
such
a
spouse
which
is
disfigured
and
deformed
by
all
these
former
abhomrnable
qualities
&
conditions
,
which
followe
foote
for
foote
the
pestilen
poyson
of
deadly
sinnes●
were
Ioyned
Either
as
spotse
,
ar
yet
as
a
mistical●
bodie
to
the
beutifull
sonne
of
liuing
God
as
head
to
the
same
,
which
is
the
brightnesse
of
his
father●
glorie
full
of
grace
and
truth
,
wold
not
that
coniunction
of
such
a
moustrous
bodie
,
that
noble
&
beutifull
head
,
appeare
to
be
the
most
monstrous
coniunction
that
can
be
Imagined
by
the
Enmin●
of
man
there
is
no
man
Indued
with
his
natural●
witts
which
can
deny
the
same
.
Truly
deadly
sinne
which
is
alwise
resident
in
the
soules
of
Protestants
and
likewise
in
all
their
workes
(
as
is
taught
by
them selues
)
disgrceth
ciffigureth
so
their
mistiall
and
vnhappie
Chrac●
with
such
abhominable
qualities
as
ane
recit●
aboue
,
that
it
can
nowse
be
called
the
Imaculaat●
spouse
or
Misticall
body
of
Christ
,
the
beutiful●
sonne
of
God
,
wherefore
it
resteth
that
the
Cath●olique
Romaine
Church
,
much
commended
by
the
holy
Apstle
S.
Paul
.
Rom.
18
should
be
truly
Esteemed
the
vnspotted
spousce
of
Christ
as
she
is
termed
by
the
holy
Ghost
.
cant
.
4
,
7.
Thou
a●
whole
beutifull
my
loue
and
no
spote
is
in
the.
Althought
that
good
&
badde
fish
be
in
Christs
net
Mat.
13.47
.
good
corne
and
Cockle
in
his
fielde
(
Ibidem
)
wise
and
foollish
virgns
in
his
Kingdome
Mat.
25.1
.
Sheepe
and
Goats
his
Sheepefold
Ibidem
.
32
his
Church
is
call
holy
●
vnspotted
from
the
Iust
and
holie
,
and
not
from
the
wicked
and
vngodly
,
for
there
be
manie
Iust
&
wisemen
in
the
Church
of
God
,
&
their
workes
●n
hand
of
God
Eccles.
9.1
.
as
the
holy
Scripture
witnesseth
in
diuers
places
,
as
of
Abell
,
Noe
,
Iob
,
Zacharias
Elisabeth
,
S.
Ihon
Baptist
,
and
others
●uch
like
Genes.
6.
Iob.
2.5
.
luc
1.
luc.
16
7
Ihon
,
●7
.
12
.
1.
cor.
6.11
.
2.
pet.
2.7
.
How
the
Protestants
.
deny
Christ
to
be
Redemptor
of
the
world
to
Estableshe
their
Iustification
by
only
faeth
.
CHAP
LXIIII.
FOR
so
much
as
the
Protestants
will
Acknewledge
no
graes
or
Inherent
Iustics
by
the
gift
of
God
to
be
in
the
soule
of
a
true
Christian
where
by
●ē
may
be
truly
called
Iust
before
God
,
they
haue
●course
to
the
Iustice
of
Christ
,
to
the
end
they
●eing
cloathed
Externally
by
his
Iustice
apprehe●ded
by
their
faith
,
and
likewise
their
malice
,
●mpictie
,
Iniuffice
,
hypocrisie
,
&
all
other
deadly
●nnee
resident
in
their
soules
,
hidde
&
buried
by
●he
same
Iustice
they
may
appeare
Iust
before
God
●ho
are
truly
Impious
and
Iniust
in
them selues
.
Luther
therefore
in
his
commentarie
in
the
2.
●hap
.
to
the
Galatians
thus
writteth
:
Ergo
fide
●pprehensus
Christus
Therefore
Christ
apprehen●ed
by
faith
,
is
the
Christian
Iustics
whereby
God
●steemed
vs
Iust
,
and
giueth
vs
Euerlasting
life
,
Caluin
lib.
3.
Inst.
cap.
11.
see
.
2.
thus
writteth
●ontrariwise
he
shal
be
Iustified
by
faith
,
who
set●ng
a
side
all
workes
of
Iustice
apprehendeth
Christs
Iustice
by
faith
,
being
couered
he
shall
apeare
not
as
a
sinner
,
but
ar
Iust
man
in
the
sight
of
God
.
Caluin
againe
lib.
3
-
Inst.
cap.
2.
sect.
5.
Christ
doth
Iustifie
vs
not
by
our
proper
Innocencie
,
but
by
the
Imputation
of
Christs
Iustes
&
Interession
that
wee
may
be
Esteemed
Iust
in
Christ
who
are
in
our selues
Iniust
.
The
rest
of
Lutherane
agree
with
this
doctrine
of
Luther
and
Caluins
.
see
bellarmine
lib.
2.
de
Iust.
cap.
2.
This
doctrine
appeareth
to
make
much
for
Christs
glorie
in
Externall
apparance
,
but
when
it
is
sounded
to
the
deepe
it
shall
be
found
much
Iniurious
to
Iesus
Christ
and
full
of
Infidelitie
,
by
menie
reasons
grounded
in
the
holy
Scriptuse
,
because
the
Protestants
can
not
defend
such
doctrine
vnlesse
they
deny
Iesus
Christ
to
be
the
Redemptour
of
the
word
.
The
first
Reason
is
taken
from
the
these
authorities
of
the
holy
seripture
,
where
it
is
written
tha●
Iesus
shall
saue
&
Redeeme
his
people
from
the
sinnes
and
Iniquities
.
Mat.
1.21
.
and
Marie
sha●
bring
foorth
a
sonne
and
thou
shall
call
his
Nam●
Iesus
,
for
he
shall
saue
his
people
from
thir
sinne
Tit.
2.14
.
who
gaue
him selfe
for
vs
that
he
mig●
Redame
vs
from
all
Iniquitie
.
For
Christ
sayeth
verely
verely
I
say
vnto
y●
that
who
so
euer
committeth
sinne
he
is
seruant
v●to
sinne
,
and
the
seruant
abideth
mot
in
the
hou●
for
Euer
,
but
the
sonne
abideth
for
euer
yf
t●
sonne
therefore
shall
make
you
free
you
shall
be
free
Indeede
Ihon
8.34
.
Yf
the
Protestants
committing
sinne
as
Christ
sayeth
ar
ye
seruats
to
Sathhan
how
are
they
made
free
Imdeede
,
for
so
long
as
they
abide
in
sinne
,
commit
siine
,
and
are
fllaues
to
sinne
they
are
not
saued
from
sinne
&
Iniquiitie
,
nor
Christ
llk●wise
can
not
be
called
a
Redeemes
and
saueour
men
from
sinne
so
long
as
sinne
remaineth
.
in
them
,
&
they
slaues
and
seruants
to
sinne
,
as
a
Phisition
can
not
be
said
to
haue
cured
a
man
dieased
so
●ond
as
the
disease
a
bidetd
within
his
bodie
.
The
seconnd
Reason
is
taken
from
the
victorie
of
Christ
which
he
hath
obtained
against
Sathan
Colloss.
2.13
.
and
he
hath
spoiled
the
peralities
powers
,
&
hath
triumphed
them
in
this
same
Crosse
This
victorie
and
triumphe
of
our
Lord
Iesus
Christ
against
Sathan
can
not
consist
in
no
other
thing
but
in
that
wherein
Sathan
resisteth
vnto
God
,
which
is
no
other
thing
but
sinne
for
as
all
goods
are
of
God
,
so
all
Impietie
,
malice
,
Imquitie
&
Inustice
,
are
cheefely
from
Sathan
,
who
by
his
Malitious
crafte
did
deceiue
our
first
parents
,
&
●raw
them
with
all
their
Posteritie
by
originall
sinne
from
the
obedience
of
God
vnto
his
owen
●ubiection
.
2.
cor·
2.3
.
wherefore
our
Lord
calleth
●im
the
the
prince
of
this
world
Ihon.
12
13
by
●eason
of
the
soueraigne
power
&
Dominion
he
●btained
ouer
men
in
making
them
to
disobey
●od
and
serue
him
by
sinne
.
Wherefore
yf
our
Lord
Iesus
hede
not
taken
away
which
is
the
obedience
and
feruics
of
Sathan
whereby
he
obtanineth
power
and
Dominion
ouer
the
soules
of
men
,
he
can
nowise
be
said
to
haue
triumphed
ouer
Sathan
nor
spoiled
him
of
the
soules
which
he
did
possesse
by
deadly
sinne
nor
God
likewis
can
not
be
Esteemed
to
haue
deliuered
men
from
the
pewer
of
darknesse
&
translated
them
to
the
Kingdome
of
his
deaire
sonne
as
S.
Paul
writteth
colloss
.
1.13
.
yf
deadly
sinne
abideth
still
in
the
soules
of
men
,
by
the
which
men
are
detainend
captiue
in
the
the
power
&
Domininon
of
Sathan
.
You
see
then
that
yf
deadly
sinne
abidoth
still
in
the
soules
of
men
,
and
only
couered
by
an
Externall
veale
of
of
Iustics
(
as
the
Protestants
will
haue
it
to
be
)
that
our
Lord
can
not
be
thought
to
haue
triumphed
truly
ouer
Sathan
&
spoiled
him
truly
of
the
Soules
,
of
men
,
which
he
did
possesse
by
deadly
sinne
,
because
the
Externall
veal●
of
Iustics
,
Imagincd
by
the
Protestants
taketh
no●
away
the
Kingdome
and
dominion
of
Sathha●
with
his
seruice
and
obedience
,
which
he
hath
i●
the
soues
of
men
by
deadly
sinne
,
so
long
as
deadly
sinne
(
which
is
the
seruice
of
Sathan
)
abideth
sti●
in
their
soules
.
As
concerning
the
guilte
or
deserte
of
panie
whcih
followeth
the
sinner
it
dependeth
from
th●
ordinance
of
God
which
maketh
his
lawe
wit●
such
ondition
that
whosoeuer
should
transgres●
his
lawe
should
be
worthie
of
punition
.
The
punition
of
sinne
is
likewise
from
the
Iusti●
of
God
,
which
punisheth
each
sinner
according
to
his
misdeeds
.
but
sinne
it selfe
is
properly
from
Sathan
&
such
as
obey
him
against
the
commandement
of
God
wherefore
Christ
triumphed
against
Sathan
must
properly
consist
in
taking
away
deadly
sinne
it selfe
out
of
the
soules
of
men
,
wherfore
Sathan
hath
obtained
dominnon
ouer
them
,
for
otherwise
Christ
can
not
triumph
ouer
Sathan
,
or
destroy
his
Kingdome
or
dominion
,
which
he
hatb
obtained
ouer
the
soule
of
men
by
deadly
sinne
,
vnlesse
he
take
away
deadly
sinne
(
wherein
consisteth
the
seruice
of
Sathan
)
cleane
fourth
of
the
soules
of
men
by
the
Infusion
of
his
Garce
,
as
the
sunne
Chaceth
away
the
darkenesse
of
the
night
by
the
cōmunicution
of
his
light
dispersed
through
the
Aire
.
Thus
you
see
how
the
Protestants
deny
flatly
victorie
ane
Triumph
of
the
sonne
of
God
against
Sathan
,
when
they
affirme
that
deadly
sinne
(
in
the
which
consisteth
the
Kinghom
and
pominion
of
Sathan
)
abideth
still
within
the
soules
of
men
and
only
cuered
and
hidde
by
an
Externall
vcul●
of
Iustice
Imagined
by
them
.
The
thrid
Reason
(
not
vnlike
to
the
scond
)
i●
that
the
comming
of
the
sonne
,
of
God
in
this
word
was
to
destroy
sinne
,
which
is
the
worke
of
Sathan
as
S.
Ihon
writteth
.
1.
Ihon.
3
8.
he
that
sinneth
.
is
of
the
Deuill
,
for
this
purpose
the
sonne
of
God
wos
manifest
that
he
might
disoluee
or
driue
away
the
workes
of
the
Deuill
Wherefore
yf
deadly
sinne
abidoth
still
in
the
soules
of
true
Christans
and
all
their
workes
likewise
deadly
,
sinnes
worthie
of
damnation
(
as
is
is
taughe
by
the
Protestants
)
then
consequently
they
must
confess
that
the
comming
of
Christ
in
the
world
was
to
no
purpose
,
and
him selfe
dispnited
of
his
principall
Intent
considering
that
he
could
neuer
by
all
his
merits
,
&
sufforing
,
difolue
deadly
sinne
,
and
deirue
it
clane
away
out
of
the
soules
of
true
Christians
,
and
make
their
workes
meritorious
and
acceptuaby
vnto
God
.
Thus
you
see
how
the
Protestants
deny
they
Redemprion
of
man
from
sinne
&
Iniquitie
with
the
destruction
of
deadly
sinnes
in
the
soules
of
Christians
,
which
are
Sathans
workes
which
destruction
of
sinne
should
haue
beene
the
chiefe
fruit
of
Christs
passion
,
consequently
they
must
deny
Christ
to
be
Redempton
of
the
world
because
all
men
are
detairied
in
captiutie
of
Sathan
by
deadly
sinne
,
vnseparable
from
the
soules
of
men
(
as
the
Protestant
write
of
the
concupiance
by
other
deadly
sinnes
in
the
which
Sathans
Kingdome
&
dominion
ouer
men
doe
properly
consist
The
fourth
Reason
is
that
the
comming
of
Iesus
Christ
in
this
world
was
to
make
the
sonnes
of
Sathan
the
sonnes
of
Gode
and
haires
of
his
Kingdome
,
as
S.
Paul
writteth
to
Titus
his
disciple
of
4.
but
when
the
bountifulnesse
and
humanitie
3.
our
saueour
God
did
appeare
our
by
workes
of
Iustce
which
wee
hade
done
,
but
according
to
his
mercies
he
saued
vs
by
the
lauer
of
Regenerarion
and
●nnoution
of
the
holy
Ghost
which
he
hath
powred
vpon
vs
aboundantly
through
Iesus
Christ
our
saucour
,
that
wee
being
Iustified
by
his
grace
wee
should
be
maide
hairs
according
to
hope
of
life
Euerlasting
.
S.
Paul
sheweth
by
these
words
that
the
chiefe
cause
wheoerefore
the
sonne
of
God
did
appeare
to
vs
by
his
Incarnation
&
passion
,
was
to
saue
vs
and
Iustifie
vs
from
our
sinnes
and
Iniquities
and
make
vs
the
sonne
of
God
&
heirs
of
Eternall
life
,
by
the
sacrament
of
baptisme
or
louer
of
Regoneraton
.
Wherefore
yf
all
deadly
sinnes
and
Imqities
Remaine
still
within
the
soules
of
men
.
&
all
their
workes
deadly
sinnes
also
(
as
is
taught
by
the
Protestants
)
they
are
not
saued
&
Iustified
from
thei
sinnes
,
and
Iniquities
by
the
merits
of
Christs
passion
,
and
consequently
they
are
not
made
the
sonnes
of
God
,
and
heires
of
his
Kindome
by
the
Sacrament
of
Baptisme
or
lauer
of
Regeneration
,
and
so
Christs
Incarnation
and
passion
are
vnprofitable
to
them
to
make
them
the
sonnes
of
God
and
heires
of
his
Kinhdome
.
For
so
long
as
deadly
sinne
remaineth
within
the
soules
of
men
,
&
them selues
workers
of
Iniquirie
they
must
be
sonnes
of
Sathan
and
not
of
God
as
Christ
him selfe
sayeth
.
Ihon.
8.44
.
speaking
of
vngodly
men
:
you
are
of
your
father
the
Deuill
&
the
desires
of
your
father
you
will
doe
,
againe
.
1.
Ihon.
3.8
.
who
committeth
sinne
he
is
of
the
Deuill
,
which
things
are
true
in
the
Protestants
but
not
in
Godly
Catholiques
.
Thus
yf
deadly
sinne
maketh
the
man
sonne
to
the
Deuill
,
as
the
holy
Scripture
auoucheth
,
is
Impossible
that
he
be
also
sonne
to
God
,
&
likewise
brother
to
Iesus
Christ
,
who
is
the
first
borne
amongest
many
bretheren
.
Rom.
8.29
.
for
sundrie
Reasuns
.
First
because
no
man
(
as
our
Lord
sayeth
)
Mat.
6.24
can
serue
tow
Maisters
the
one
contrarie
to
the
other
(
as
God
&
the
Deuill
are
)
consdering
then
that
deadly
siinne
maketh
the
man
seruant
and
sonne
to
God
,
seruant
and
sonne
to
the
Deuill
bouh
together
.
Secondly
because
such
an
assertion
carith
with
it selfe
an
Euident
contraction
,
for
as
God
&
the
Deuill
ate
contrurtie
on
to
an
other
in
will
and
Effection
,
so
their
children
and
seruants
must
be
contraie
in
all
points
.
Thridly
because
deadly
sinne
maketh
the
man
sonne
&
seruant
to
the
Deuill
.
as
is
prooed
aboue
,
he
can
not
be
called
the
brother
of
Iesus
Christ
,
vnlesse
you
style
our
Lord
Iesus
with
that
most
horrsble
title
to
be
sonne
and
seruant
to
Sathan
&
his
bretherene
are
,
which
thing
is
most
horrible
&
blasphēous
to
be
hard
,
for
they
can
not
be
called
brerherene
of
Christ
as
sonnes
of
God
,
but
only
of
Sathan
by
deadly
sinne
,
therefore
the
most
be
called
(
as
they
are
Indeed
)
the
sonnes
of
the
Deuill
Thus
you
see
how
the
doctrine
of
Instification
by
only
faith
,
&
deadly
sinne
abiding
in
the
soule
,
driueth
the
Protestants
to
shamelesse
absurdib●
and
horrible
blasphemimies
aginst
the
honnour
of
our
Lord
Iesus
Christ
.
But
they
will
say
that
our
Lord
Iesus
Christ
couereth
their
Impietie
,
Iniustice
,
Mallce
hypocnsie
and
all
other
deadly
sinnes
resident
in
their
soules
with
his
Iustice
apprehended
by
their
faith
as
wee
haue
recited
aboue
.
wee
answere
that
their
assertion
in
this
behalfe
is
both
false
and
blasphemous
,
because
they
make
Christ
(
man
)
Iniurious
vnto
God
,
and
kindly
friend
to
Sathan
,
when
they
make
him
to
mantaine
and
protect
with
an
Externall
veale
&
Imputation
of
his
Iustice
,
the
honnour
and
seruice
done
to
Sathan
,
by
homicids
,
Theeeues
,
adulterers
,
deceitfull
Traitors
and
other
malitious
sinners
.
Lilkewie
they
make
our
Lord
by
such
beleefe
in
him
not
to
seeke
the
honnour
and
serusce
of
God
,
which
is
the
ouerthrowe
of
Sathan
&
destauction
of
deadly
sinnes
,
but
to
desend
and
hide
Sathan
possessing
the
soules
of
the
protestants
be
deadly
sinne
&
Sathan
are
alwise
Ioyned
together
,
which
stirreth
vp
togethere
.
and
Endeuonreth
him selfe
to
concurre
with
them
to
offend
God
in
all
humaine
actions
is
not
that
a
God
office
the
ascribe
to
Christ
to
couer
and
hide
with
the
Imputtation
of
his
Iustice
apprehended
be
their
faith
all
horrible
Crymes
and
Misdeeds
of
cruell
Murtherers
deceifull
Traytours
,
common
theeues
wilde
strumpets
,
false
hypocrits
,
shamelesse
prriinrers
,
and
all
blasphematours
of
the
name
of
God
.
What
greates
frindshipe
can
Christ
shewe
vnto
Sathan
,
then
to
maintaine
and
desend
him
and
all
his
seruants
in
their
crymes
and
misdeeds
,
with
an
Externall
veale
of
his
Iustice
Imputed
to
them
,
&
to
saue
Sathans
seruants
,
that
they
come
not
to
the
Iudgment
of
God
to
be
accused
and
to
be
purished
for
their
sinnes
&
misdeeds
is
not
that
grateful
seruice
made
to
Sathan
and
fortification
of
his
Kinghome
against
the
aduancment
of
the
Kingdome
of
God
,
which
consisteth
in
the
Expelling
of
Sathan
,
&
all
deadly
sinnes
out
of
the
soules
of
men
(
when
Christ
did
cast
seauen
Deuills
out
of
Marie
magdalen
,
when
he
did
purge
her
soule
from
deadly
sinne
,
as
S.
luke
reporteh
in
his
Euangell
.
8.2
.
)
to
the
end
that
as
Sathan
did
Raigne
and
domine
in
their
soules
as
their
Prince
&
King
by
deadly
sinnes
so
God
should
thereafter
Raigne
in
their
soules
as
Lord
&
Prince
by
Inherent
grace
whereby
men
doe
seure
&
obey
him
,
&
so
men
are
translated
from
the
power
of
Sathan
to
the
King
,
dome
of
his
deare
sonne
.
Therefore
Christ
cnme
not
in
this
worldd
to
hide
Sathan
&
his
workes
in
the
soules
of
men
by
an
Externall
veale
&
Imputation
of
his
Iustice
but
Rather
to
Eypell
Sathan
out
of
the
soules
of
men
,
as
he
sayeth
him
felfe
Ihon.
12.31
.
now
the
prince
of
the
world
is
cast
out
,
and
likwise
to
destroy
his
workes
which
are
deadly
sinnes
,
as
of
the
Deuill
,
for
this
purpose
the
sonne
of
God
was
made
manifest
,
that
he
might
dsolue
&
driue
away
the
work
is
of
the
Deuill
.
Wherefore
yf
our
Lord
Iesus
did
come
in
this
world
to
disolue
and
driue
away
the
workes
of
the
Deuill
out
of
the
soules
of
men
,
which
truly
beleelue
in
him
,
&
serue
him
after
his
commandement
,
then
it
must
be
a
graet
blasphemie
to
say
(
as
the
Protestants
affirme
)
that
Christ
did
appeare
in
our
humanitie
to
hide
&
couer
deadly
sinne
Sathans
workes
in
the
soules
of
men
by
an
Externall
veale
and
Inpuerent
grace
,
can
no
more
abide
to gether
in
the
soule
of
man
,
then
death
and
life
,
light
and
darknesse
,
which
are
in
comparable
together
.
The
fifte
Reason
is
that
the
sonne
of
God
did
suffer
death
to
the
end
that
the
Iustification
of
the
lawe
might
be
fullfilled
in
vs
and
not
in
Christ
only
as
the
Protestants
affirme
.
S.
Paul
thus
writteth
,
Rom
8
3.
for
(
that
was
Impossible
to
the
lawe
in
as
much
as
it
is
weake
because
of
to
flesh
)
God
sending
his
owen
sonne
in
the
similitude
of
sinnefull
flesh
,
and
by
sinne
condemned
sinne
that
the
Iustification
of
the
lawe
might
be
fullfilled
in
vs
,
which
walke
not
after
the
flesh
but
after
the
spirit
.
You
may
see
by
these
words
of
the
apostls
that
God
did
send
his
sonne
to
condemne
sinne
by
the
Sacrifice
of
his
flesh
offred
vpon
the
Crosse
to
the
end
that
the
Iustification
of
the
lawe
might
be
fullfilled
in
vs
.
Wherefore
yf
such
Iustice
as
the
lawe
of
God
doth
require
of
vs
be
not
sound
in
a
true
Christian
by
the
grace
of
Christ
,
then
God
is
disapeinted
of
his
Intent
,
which
send
his
sonne
to
offer
him selfe
in
a
Sacrifice
to
purge
vs
from
our
sinnes
&
Iniquities
,
that
the
Iustification
which
the
lawe
of
God
did
require
of
vs
should
be
●ullfilled
in
vs
by
the
grace
of
Christ
,
and
likewise
Christs
passion
should
be
fruittesse
,
and
vnprofitable
vnto
vs
that
could
not
daserue
or
merie
as
much
grace
at
Gods
hands
as
might
truly
purge
vs
from
our
sinnes
,
adorne
our
soules
,
with
as
much
Iustice
of
Inherent
grace
as
the
fullnesse
of
Gods
lawe
might
require
of
vs
.
To
say
that
God
is
di●apointed
of
his
Intet
and
Christt
passion
fruitlesse
in
this
respect
,
are
tow
open
blasphemies
,
the
one
against
the
power
of
God
,
the
other
against
the
merits
of
Christs
passion
?
which
is
the
doctrine
of
the
Protestants
who
affrime
that
the
Iustification
of
the
lawe
is
only
fullfilled
in
Christ
by
Inherent
end
actuell
Iustice
&
not
in
the
true
Members
of
his
Misticall
bodie
,
which
is
Expresly
against
the
holy
Scripture
aboue
recited
.
As
withered
branches
dishonnour
much
the
tree
so
doformed
&
filthie
Members
disgrace
the
beutifull
head
:
Contrariewise
as
beuitifuill
branches
and
fruitfull
boughs
doe
much
adorne
the
tree
:
so
beutifull
Members
in
the
Misticall
bodie
of
Christ
belong
to
the
hon̄or
and
beuitie
of
the
head
as
S.
Gregorie
auocheth
&
Reason
it selfe
confirmeth
.
Now
to
conclude
this
purpose
beholding
that
deadly
sinne
abiceth
still
in
the
Protestants
soules
and
that
all
their
workes
also
are
deadly
sinnes
worthie
of
dammnation
,
yf
they
be
Iudged
according
to
their
worthinesse
in
the
Iudgment
of
God
as
it
taught
by
them selues
,
it
followeth
consequently
that
Iesus
Christ
hath
not
redeemed
them
from
their
sinnes
&
Iniquitie
that
he
hath
not
obtained
victorie
against
Sathan
in
distroying
his
workee
in
them
which
are
deadly
sinnes
,
&
Expeling
Sathan
him selfe
with
deadly
sinne
out
of
their
soules
,
&
that
he
hath
not
obtained
by
his
death
&
passion
so
much
grace
as
might
purge
their
soules
of
deadly
sinne
,
that
the
Iustification
of
the
lawe
might
be
fullfilled
in
vs
,
wherefore
Christ
can
not
be
a
Redeemer
of
the
Protestants
from
their
sinnes
&
Iniquities
,
not
yet
from
(
he
captiuitie
of
Sathan
,
whose
power
&
dominion
ouer
them
consisteth
in
deadly
sinnes
as
they
teach
of
the
concupissance
by
manie
other
deadly
sinnes
not
likewise
they
can
not
be
redeemed
from
the
gilte
of
eternall
damnation
which
vnsparable
from
deadly
sinne
as
wee
haue
prooued
aboue
.
Thus
you
see
how
Christ
is
no
Redeemer
of
the
Protestants
from
the
sinnes
&
Iniquities
,
Tyrrnie
of
Sathan
&
gilte
of
eternall
damnation
,
according
to
former
doctrine
because
the
cheefe
fruits
of
mans
Ridemption
consist
in
these
things
recited
aboue
,
which
things
they
deny
as
much
against
these
holy
Scriptures
recited
aboue
,
as
to
their
owen
confusion
and
Euident
damnation
.
It
is
not
so
with
Godly
Catholiques
because
he
hath
saued
&
Redeemed
them
from
their
sinnes
&
Iniquities
,
deliuered
them
from
the
Tirrarnie
of
Sathan
,
which
he
obtained
ouer
them
by
deadly
sinne
,
and
translated
them
in
his
Kingdome
,
and
likewise
hath
purchassed
as
much
grace
by
his
death
and
passion
from
God
father
,
as
might
purifie
and
cleanse
their
Soules
from
all
spote
of
deadly
sinne●
that
so
the
Iustification
which
the
lawe
of
God
did
require
of
them
,
might
be
fullfilled
in
them
,
like●wise
being
formally
Iustified
by
the
grace
of
Christ
Inherent
in
the
their
soules
they
might
be
made
the
sonnes
of
God
by
adoption
and
hires
of
the
Kingdome
of
heauen
.
How
the
Protestants
muke
God
false
in
his
promise
to
Establish
their
Iustification
by
only
faith
CHAP.
LXV
.
GOD
promised
in
the
olde
Tstāent
to
purifie
the
hearts
of
Godly
Christians
from
sinnes
&
Iniquities
&
to
write
his
lawe
in
their
hearts
,
&
not
in
Tables
of
stone
as
he
did
before
,
when
he
gaue
the
lawe
so
written
vnto
Moyses
,
Exod.
31.18
.
so
that
the
Iustice
which
the
lawe
of
God
did
require
in
the
oide
Testament
as
it
writuen
in
the
hearts
of
true
Christians
by
the
sprit
of
grace
,
which
is
to
loue
God
with
all
their
hearts
and
their
Nihhbour
as
them
soule
.
Rom.
13.2
.
therfore
the
Protestants
to
Establish
their
Iustification
by
only
faith
,
and
not
by
the
lawe
of
God
written
in
the
hearts
of
true
Christians
by
the
Inherent
grace
of
Christ
,
are
constrained
to
make
God
false
in
his
promise
,
as
is
prooued
by
the
authoritie
of
the
holie
Scripture
which
Ensue
heareafter
,
Moyses
Deut.
30.6
.
thus
writteth
:
Lord
God
shall
circumcise
thy
heart
&
the
heart
of
thy
seede
to
the
end
thou
loue
they
Lord
thy
God
with
all
thy
heart
with
all
thy
mind
.
Wherefore
yf
no
man
can
be
found
that
loueth
God
with
all
his
heart
&
mind
(
as
the
Protestants
●firme
)
God
must
be
esteemed
false
in
promise
.
The
Prophet
Ezechiell
.
36.27
.
I
shall
put
my
●…irit
in
the
midest
of
you
and
I
shall
make
you
●a●ke
and
keepe
my
Iudgments
.
Wherefore
yf
no
man
con
be
found
which
kepeth
the
Iudgments
of
God
and
walketh
in
his
●ōmandements
,
as
the
Protestants
auouch
,
they
●halbe
constrained
to
make
God
false
in
his
prōise
The
prophete
Iermie
writteth
also
to
this
●urpose
Ierenie
.
31.31
.
behold
the
dayes
shall
com
sayeth
the
Lord
)
&
I
shall
consumare
vpon
the
●ouse
of
Israell
,
&
vpon
the
house
of
Iuda
a
New
Tastament
,
not
according
to
the
Testament
wh●…h
I
lefte
to
their
fathers
in
the
day
that
I
tooke
●eir
to
bring
them
out
of
the
land
of
Egipt
,
because
●hey
did
not
continue
in
my
Testament
&
I
negl●cted
them
(
sayetd
our
Lord
)
but
this
is
my
Tes●ament
which
I
will
dispose
the
house
of
Israell
●fter
these
dayes
(
sayeth
our
Lord
)
giuing
my
●…wes
in
their
mind
,
&
in
their
hearts
I
shall
write
●hem
.
In
these
sentnce
of
the
holy
Scrpture
God
hath
●romised
their
things
to
be
Exactly
acconplishid
●nd
performed
in
th●
New
Testament
.
First
that
he
should
circumcise
&
purge
them
●hat
beleeue
truly
in
him
all
spote
of
deadly
sinnes
,
●hat
so
being
purified
from
their
sinnes
.
they
may
●oue
the
Lord
God
with
all
their
heart
and
mind
.
Secondly
that
he
should
write
his
lawes
&
graffe
them
in
the
hearts
of
true
beleeu●s
by
the
grace
of
Christ
,
which
is
powred
in
the
hearts
of
th●
faithfull
by
the
holy
Ghost
which
is
guen
them
a
the
Apostle
writteth
Rom.
5.5
.
Thridly
that
he
should
powre
his
spirite
vpo●
faithfull
in
such
abondance
that
he
should
make
them
to
walke
in
his
commadements
&
keepe
hi●
Iudgments
.
Now
I
will
aske
at
the
Protestants
whether
Go●
hath
performed
his
promise
or
no
?
yf
they
wi●
say
that
God
hath
performed
his
promise
in
th●
behalfe
then
they
must
grant
that
the
faitfull
a●
not
only
Iustified
by
faith
but
also
by
the
lawe
o●
God
written
in
their
hearts
,
&
mind
,
as
the
ho●
Seripture
aboue
mentined
sheweth
most
Euiden●tlsi
in
Exprisse
words
.
Deut.
30.6
.
Iermie
.
e1.
3
&
likewise
by
walking
in
the
commandements
●
God
,
&
keeping
his
Iudgments
.
Ezechiell
.
36
.
2●
Yf
they
will
say
that
God
hath
not
performe●
his
promise
in
this
qehalfe
,
to
saue
their
Iustific●tion
by
only
faith
then
they
must
make
him
to
●
false
in
his
promise
&
consequently
to
be
a
lye
when
they
make
his
word
&
his
deede
not
to
g●
soundly
together
qut
contraie
one
to
an
othh●
which
is
a
manifest
blasphemie
▪
for
so
much
God
,
which
is
the
first
,
&
Eternall
truth
,
can
n●
wise
lye
mor
be
false
in
his
promise
as
the
Apos●
writteth
.
Tit.
1.2
.
hepr
.
6.18
.
But
Luther
in
visitatio
.
Saxonice
Melanch
th●
in
locis
vltimo
edntis
titul
.
de
lib.
arbirt
de
pecea●
Kemnitius
in
Examen
concil
.
Prident
grant
●
that
men
may
Kep
the
commandements
Externally
,
that
is
not
to
kill
not
commite
theefte
or
adulterie
,
or
other
such
like
things
which
Luther
called
ciuill
Iustice
or
Iustics
of
the
flesh
,
but
they
deny
that
men
may
keepe
the
Interiour
acton
of
the
soule
from
sinne
and
Imundicities
.
so
that
these
Morall
workes
in
keeping
the
commandements
▪
Externally
are
Iust
before
men
but
Iniust
before
God
,
because
that
the
Inwarde
action
of
the
soule
is
not
correspondent
in
Iustuce
to
the
outward
action
of
the
bodie
and
in
this
selfe
(
accondring
to
their
doctine
)
God
hath
prforrmed
his
promise
,
therefore
Calun
affirmieth
with
Luiher
,
Melanch
then
and
Kemnitius
that
workes
,
which
amongst
the
common
people
is
accouted
Righteousnesse
is
before
God
mcere
wickenesse
.
Wee
answere
that
yf
it
be
true
as
Protestant●
teach
they
giue
much
honnour
to
God
in
the
performing
of
his
promise
,
to
make
an
hypocrite
for
a
true
Christan
,
which
worketb
good
workes
Externally
before
men
and
in
the
meane
season
remainetb
still
vnelane
,
Impious
and
Iniust
in
the
Inward
action
of
the
soule
in
the
presence
of
God
.
Thuse
you
see
good
Reader
how
their
blasphemous
doctrine
of
Iustification
can
not
stand
with
the
promise
of
God
,
and
truth
of
the
holy
Scripture
,
because
that
Establish
their
doctrine
of
Iustificrtion
they
ar
constrained
to
make
God
a
lyer
and
the
holy
Scripture
false
as
wee
haue
prooued
aboue
in
confronting
their
doctrine
with
the
promises
of
God
,
and
Sentence
of
the
holy
Scripture
.
But
it
is
not
so
as
they
sav
in
Godly
Catholiques
that
worke
,
which
is
Iust
before
men
is
meere
wickednesse
befor
God
,
for
somuch
as
the
lawe
of
God
written
&
graffed
in
their
hearts
by
the
grace
of
Christ
powred
in
their
soules
,
as
is
prooued
aboue
maketh
the
in
ward
action
of
the
bodie
both
Iust
before
God
and
acceptable
vnto
him
for
otherwise
the
lawe
of
God
can
not
be
saide
to
be
written
in
their
hearts
,
by
the
yertue
and
power
of
God
,
vnlesse
they
be
called
from
ally
Iust
by
that
same
Iust
lawe
,
which
is
formally
resident
,
and
the
Inherent
in
their
soules
,
and
the
action●
also
Iust
,
which
deriue
from
the
same
.
For
as
the
Moone
and
Starres
are
full
of
brightnesse
by
the
light
which
resident
in
them
althought
the
light
which
is
with
in
them
,
begiuen
to
them
by
the
sunne
and
the
Aire
likeise
bright
by
the
light
which
Inssue
out
of
them
:
Right
so
the
soule
is
full
of
Iustice
where
of
the
lawe
of
Iustice
is
graffed
in
the
power
of
God
and
grace
of
Christ
and
all
the
actions
of
bodie
also
Iust
before
God
which
spring
out
from
that
lawe
of
Iustice
giuen
by
God
residedt
in
the
fouse
.
How
the
Protestants
abolish
and
vuull
that
ordinance
of
God
wherby
we
●re
commanded
to
praie
for
grace
and
Remission
of
sinnes
to
Establish
their
fals
,
Religion
and
Iustification
by
only
faith
.
Chap.
LXVI
.
THE
Protestants
teach
all
that
the
grace
of
Iustification
whereby
the
man
is
formally
Iust
,
is
no
gifte
of
grace
reident
in
the
soule
of
man
,
but
only
the
Iustce
of
Christ
Appreheoded
by
their
faith
(
as
they
alleadge
in
Christ
)
as
we
haue
shewen
else
where
before
.
They
teach
also
that
the
Efficient
cause
of
their
Iustification
putteth
nothing
really
with
in
the
man
,
but
is
only
an
action
resident
in
God
vnhereby
he
accepteth
them
in
his
sauoura
and
friendshipe
for
the
only
respect
of
their
faith
in
Christ
,
Thridly
they
teach
that
no
man
is
to
be
Esteemed
to
be
one
of
the
faithfull
,
but
such
as
beleeue
vndoubtedly
that
theey
are
receiued
in
the
fauour
of
God
with
remission
of
sinnes
for
their
faith
in
Christ
,
Fourthly
it
is
taught
by
them
that
they
are
als
certen
of
their
Iustifiication
and
saluation
,
as
they
are
certen
that
Christ
is
the
sonne
of
God
,
and
that
such
as
will
not
beleeue
his
owen
Iustification
and
saluation
as
he
beleoueth
Christ
to
be
the
sonne
of
God
,
not
to
be
Esteemed
as
a
faithfull
Christian
but
an
Infidell
,
and
likewise
that
faith
is
the
only
true
Iustifiing
faith
,
whereby
they
beleeue
them selues
,
as
certenly
to
be
Iustified
(
that
is
to
be
receiued
in
the
fauour
and
grace
of
God
with
remission
of
their
sinne
of
God
.
For
probation
of
this
point
Martiuus
Bucerus
a
Domiean
frier
(
Master
to
Ihon
Caluin
,
as
Caluin
vauntetr
him selfe
)
in
Colloquio
Ratisbonefi
writteth
that
his
faith
makeeth
him
as
certen
of
his
Iustification
and
saluation
as
it
maketb
him
cert●n
that
Christ
is
God
or
the
sonne
of
God
,
and
that
such
as
beleeue
not
the
one
as
cerrenly
as
the
other
,
is
not
to
be
Esteemed
one
of
the
faithull
.
Caluin
his
Discple
lib.
3.
Inst
cap
,
2.
seci
,
19.
thus
writth
to
the
same
purpose
Saying
vere
fidelis
non
est
no
man
is
to
be
accoundted
truiy
faitfull
,
but
such
as
are
truly
persuaded
that
God
is
both
a
mercifull
and
bounuifull
Father
vnto
him
,
and
that
the
benignititie
of
God
and
likwise
have
such
a
confidence
in
the
promises
of
Gods
beneuolence
that
he
may
account
him selfe
most
certen
of
an
Infallible
Expectation
of
Saluation
.
Kemnit●us
in
Examen
,
concil
.
Tridant
.
Sesse
6.
cap.
12.
reproteheth
the
vniuersall
councell
of
Trent
,
because
the
said
councell
teacheth
vs
that
no
man
can
be
certen
of
his
Iustification
and
saluation
,
without
an
speciall
Reuelation
of
God
,
where
he
holdeth
the
contrarie
,
that
ech
faithfull
Christian
should
hold
him selfe
certen
of
his
Iustification
and
saluation
.
Petrus
Mattire
in
his
comment
in
the
8.
to
the
Romuines
doth
Auoch
the
same·
Luther
also
in
assert
.
Art.
10.2.12
.
Melanch
then
his
Disciple
in
Tit·
de
fide
et
in
Apoleg
confess
.
August
.
Art.
4.
et
d
9.
doe
all
affirme
this
doctrine
,
of
the
Certaintie
of
Iustincation
and
Saluaton
,
because
the
Puritant
affirme
this
doctrine
of
the
certaintie
of
Iustification
and
saluation
more
boldly
then
the
Protestants
I
haue
put
the
Puritans
in
Rancke
before
the
Protestants
.
Now
considering
that
these
Puritans
and
Protestanas
are
alse
certen
of
their
Iustification
and
Saluation
by
their
Iustifiing
faith
as
they
are
certen
that
Christ
is
God
or
the
sonne
of
God
.
I
wold
a●ke
at
them
whefore
they
praie
God
more
for
the
the
Remission
of
their
sinnes
,
then
they
doe
praie
him
to
send
his
sonne
for
the
Redemption
of
the
world
,
beholding
also
that
they
beleeue
their
sinnes
to
be
as
truly
remitted
vnto
them
,
as
they
beleeue
Christ
alreadie
to
be
send
for
the
Redemption
of
the
world
.
They
haue
no
more
Reason
to
praie
for
the
Remission
of
their
sinnes
(
which
are
alreadie
remitted
by
only
faith
)
then
they
haue
to
praie
God
for
the
Redemption
of
the
world
:
because
he
is
alreadie
send
by
God
the
father
for
this
same
respcet
.
Therefore
as
it
is
a
Blasphemie
to
praie
God
to
send
his
Sonne
for
the
Redermption
of
the
world
,
because
God
the
Father
hath
send
him
alreadie
for
the
same
respect
,
as
the
holy
Scripture
and
Araickles
of
our
faith
doe
m●
Euidently
declare
vnto
vs
.
as
so
it
must
be
Ablasphemio
and
point
of
Infidebie
to
them
to
praie
God
for
the
remission
of
their
sinne
,
which
they
haue
alreadie
obtained
by
their
faith
in
Christ
,
because
their
sinnes
are
alreadie
remitt
,
d
by
the
blood
of
Christ
,
as
it
maketh
them
certen
that
God
the
Father
hath
send
his
Sonne
for
the
Redemption
of
the
world
.
Thus
you
see
good
Reader
how
the
Purieans
can
not
praie
God
for
the
Remission
of
sinnes
vnlasse
they
blaspheme
God
,
according
to
their
owen
doctrine
,
yf
it
be
true
vuhich
they
affirme
by
their
common
doctrine
reciteh
aboue
that
their
faith
maketh
them
als
cerien
that
their
sinnes
are
remitted
,
as
they
are
certen
that
Christ
is
the
Sonne
of
God
,
and
alreadie
send
for
the
Redemption
of
the
world
.
Scondly
praier
is
a
Godlie
worke
and
painefull
Action
of
the
bodie
,
as
when
the
Prophete
Dauid
said
;
my
●hroai●
is
become
heare
whilst
I
did
cray
to
o
Lord
all
the
day
long
●fal
.
and
as
when
our
Lord
did
watch
the
whole
night
long
.
Therefore
when
any
man
obtaineth
grace
and
Remission
of
sinns
by
humble
and
puinefull
praier
as
the
publicane
did
luc
10
10
14
they
must
confesse
that
a
man
is
Iustified
by
good
workes
,
and
not
by
only
faith
yf
they
will
say
(
as
they
doe
in
deede
)
that
all
such
as
are
Iustified
,
obtaine
grace
and
Remission
of
sinnes
by
only
faith
in
the
blood
of
Iesus
Christ
,
and
non
by
any
painefull
worke
of
praier
,
then
they
must
confesse
that
all
praiers
offred
vp
to
God
for
grace
and
Remission
of
sinnes
are
spent
in
vaine
,
because
that
men
doe
neuer
obtaine
grace
,
and
Remission
of
sinnes
by
pracer
offred
vp
to
God
,
but
only
by
faith
in
the
blood
of
Christ
,
so
they
must
likiwise
confesse
that
Christ
the
●onne
of
God
hath
commanded
vs
to
praie
for
the
Remission
of
sinnes
in
vaine
,
when
be
teacheth
vs
to
praie
in
this
as
hion
,
for
giue
vs
our
trespasses
as
wee
foregine
them
●at
trespasse
against
vs
Mat.
6.12
.
●hus
you
see
how
their
faith
and
Religion
can
not
stand
●ith
the
ordinance
of
God
whereby
wee
are
commanded
to
praie
for
grace
and
Reuission
of
sinnes
,
but
either
they
must
say
that
their
Iustifiing
faith
,
is
a
lying
faith
,
when
they
affirme
that
men
doe
obtaine
grace
and
Remission
of
sinnes
by
it
only
,
or
then
that
the
ordinance
of
God
,
whereby
wee
are
commanded
to
praie
for
the
Remission
of
sinnes
,
is
vaine
and
to
no
purpose
:
because
men
(
as
they
say
do●
neuer
obtaine
remission
of
sinnes
by
prayer
offred
vp
to
God
,
but
by
faith
only
.
wherefore
to
say
that
the
ordinance
of
God
whereby
we
are
commanded
to
pray
God
for
grace
and
Remiss●on
of
sinnes
is
in
vaine
and
to
no
purpose
,
is
an
open
blafphemie
against
the
wisdome
of
God
,
who
can
neither
doe
or
command
any
thing
in
vaine
,
but
all
to
seme
purpose
,
therefore
wee
must
say
that
the
only
Iustifiing
faith
of
the
Protestans
it
a
falfe
lyiuh
faith
,
and
directly
against
the
holy
Scripture
and
ordinance
of
God
,
wee
are
commanded
to
praie
for
grace
and
Remission
of
sinnes
which
things
are
obtained
from
God
,
not
only
by
true
faith
in
Christ
,
but
also
by
humble
prayer
the
feare
of
God
penitence
and
other
suchlike
vertues
,
and
not
by
only
faith
.
Thrtdly
to
praie
God
to
doe
the
thing
which
he
hath
alreadie
done
,
as
yf
man
wold
praie
God
to
bring
him
saue
and
sound
not
of
his
mothers
wombe
,
after
he
is
alreadie
borne
,
is
no
worrhipe
of
God
,
but
Iesting
and
Scofflng
of
his
diuine
Maister
.
So
when
the
Protestant
desireth
God
by
his
prayer
Iustifie
him
▪
remite
his
sinnes
and
make
him
his
Childe
by
ihe
grace
of
adoption
,
which
things
God
fath
in
Christ
.
according
to
his
owen
doctrin
what
can
such
praier
be
but
Iusting
and
Scoffing
of
God
to
craue
againe
from
him
that
thing
in
his
praier
,
which
God
hath
alreadie
giuen
to
him
before
for
the
respect
of
his
faith
.
Yf
a
poore
man
after
that
he
hath
receiued
an
hundreth
Crownes
from
a
Prince
deliuered
to
him
in
his
Right
hand
,
wold
hold
out
his
left
hand
aganine
,
and
request
Prince
to
giue
him
that
same
hundreth
Crownes
in
his
left
hand
,
which
he
hade
receiued
before
in
his
Right
hand
,
wold
not
the
Prince
haue
lust
occasion
to
say
to
such
a
one
?
what
meaneth
your
Impudencie
to
bold
out
your
lefte
hand
and
Craue
from
me
the
100.
Crownes
which
I
did
deleeuer
vnto
you
in
your
Right
hand
when
you
did
beleeue
me
to
be
a
liberall
Prince
before
?
so
God
may
Iustly
sav
vnto
the
Protestants
when
the
praier
God
for
grace
and
Remission
of
sinnes
what
misbeleefe
and
Infidelitie
is
this
in
you
to
craue
grace
and
Remssion
of
sinnes
from
me
in
your
pra●ere
:
considering
that
yeu
boue
alread
obtained
these
things
from
me
before
,
for
the
respect
of
your
faitb
in
the
blood
of
Christ
which
was
shedde
for
the
Remission
of
your
sinnes
.
Yf
you
be
Certen
that
your
sinnes
are
temitued
by
fyith
why
Craue
you
then
Remission
of
them
by
praier
?
yf
you
thinke
to
obtaine
Remission
of
them
by
praier
then
you
must
b●leeue
they
are
not
remittaed
by
only
faith
in
Christ
.
So
their
Iustifioation
by
only
faith
and
praying
for
Remission
of
sinnes
can
,
not
stand
together
.
Considering
then
that
Iustification
by
only
faitf
and
praying
for
Remission
of
sinnes
can
not
stand
together
,
wee
must
foresaike
the
Iustification
by
only
faith
,
which
is
the
doctrine
of
Protestants
,
and
Embrace
the
praying
so
.
Remission
of
sinnes
,
which
is
the
ordinance
of
God
and
doctrine
of
Christ
as
a
true
meane
to
obtaine
grace
and
Remission
of
sinnes
.
FINIS
.