sedition sttrred vp by them in France adulterie sodomie and bougrie Yf you please to viewe Sir Ihon Knox life the holy Apostle of Scotland there you shall see Incest coÌ„mitted by him with his owen good Mother in a cornekill or killogie adulterie wtih an other mans wife his Necromancie and familiar friendshipe with Sathan whose Example many of the Minissers of Scotland did follow as you shall see herefter in the description of their liues Considering Gentle Reaeer that the tree is knowen by the fruis as Christ sayetd you may Easely Iudge by the fruits and morall workes of our New Gospellers Mat. 7. vngodly doctrine vngodly Religion as much taught by their doctrine as practised in their liues whether their Relegious tree be good or no when the tree it selfe is nothing else but a confused mas of olde heresies patched together like an beggere olde Clocke which were condemned long agoe in olde heretiques by the ancient Fathers and the fruits thereof a libertie to liue after the pleasours of this world and concupissance of the flesh in all pleasant voluptie of eating and drinking and Exercise of venus game and to coÌ„mit anie sinne that is as homicide adulterie thifte periurie Sodomie and other suchlike crimes without scruple of Conscience because men are made free from the keeping of all lawes by their faith in Christ and libertie of their Gospell Sathan him selfe could not haue geuen a mor pernitious Religion to mortall men then to giue a confused mas of olde condamned heresies and to teach men that they should neuer paine them selues to doe anie good worke because that all good workes are but deadly sinnes in the Iudhment of God which can not further our SaluatioÌ„ but rather procure our damnation that men should not be feared to coÌ„mit any sinne that may pleasour him because that no sinne can condemne him prouyding he beleeue to be saued in the blood of Christ for so teaching all good workts are banished away as vnprofitable to Saluation and libertie giuen to man to coÌ„mit all sinnes that may pleasour him without all feare of damnation I praie God to saue vs froÌ„ such a pestient Relinion and to graunt vs grace to abide constantly in the bosome of the catholique Romaine Church AMEN A CERTEN TREATISE VVHERE IN ARE EVIDENTLY DECLARED THE ABHOMINABLE LIVES OF the chiefe pellars of the nevve Gospell their pestilent doctrine their Incalling of Sathan and conference vvith him vvhereby they shevve them selues Iaolaeers lastly vvee shevve hovv 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. vvitimberg 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 â—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 lib. de seruo arbitrio Tom. 2. Luther fighceth against his oâ—ven conscieÌ„ce 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 VVitemberge to doe the same in abolishing the Masse Beholde this foresworne Monke enneEnnemie to truth condemÌ„eth as S. paul sayeth by his proper Iudgment and light of his owen conscience VVhat 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 grauÌ„tetd that he was that time him selfe alone In prnfat Tom. 1. Thus Luther was in no Church at all 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 in coÌ„ment in cap. 30. gsnes pag. 455 He teacheth in his coÌ„mentaies vpon the 50. of Genesis that yf the wyfe refuse to come the hand maid shal be welcome a fine Example of Edifitation to all such as are prone to abuse weemen by their wedded wiues his infidelitie Tom. 6. coÌ„ment in cap. 7. Genes pag. 105 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 praefat Tom. 2. his hatred against God Luther confesseth in his dispate at Lipsia against Doctour Eckius before â—he Duke of Saxonie that his purpose was not begune for the reuerence of God â—or yet should
owen wyfe and his Brother M. Gauiâ— 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 lichâ—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 CoÌ„moditie 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 CoÌ„manddments of God are in possible to be kepet chiefely this coÌ„mandemants 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. VVee 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 Makovvly Minister at the Church of kinnimore CHAP. XXXII MAckowly Minister at the Chuch of Kinnimore the CoÌ„munion 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 CoÌ„munion as was necessarie to eate and drinke with propertion to the same so at the Ministers persausion they consumed the Goose with the CoÌ„munion 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 CoÌ„munion 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 CoÌ„munion briad and wine together as they did before with the CoÌ„munion 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 CoÌ„munion 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 likewse 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 al 's 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 CoÌ„mumion 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 CoÌ„munion bread and wine with corporall mauth Thus you see Euidently how there is no difference Indeede betweene theire CoÌ„munion and a prophaine banquete prepared in a Tauerne or Inne for the corporall Sustentaion of men or a Iewish CoÌ„munion 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 CoÌ„munion so wee say that they receiue Christ by the selfe same faith as truly when they eate the rosted Goose Ioyned with
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 aâ— that time that he appeared neuer to be will Satled in his naturall witts but to hau a souage and vildâ— countenance and behaueour OF M. VVilliame 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 whaâ— 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 â—eaking at him with such an Extraordinare power â—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 Nigâ—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. Androvv Andersone Minister of Loth Sutherland CHAP. XLI MAster Androw AndersoÌ„ne Minister of Loth in Stuherland being in the morning Studiing on his books in his priue Chalmer in come oÌ„ne 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 didly 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 soue 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 oâ— M. R Bruce for their deseruing as yf their naugnaughtie liues and hereticall doctrine were accepâ—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 CoÌ„untrey 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 coÌ„ufesse 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 realie 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 argumeÌ„ts 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 figne 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 darkâ—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 deuÌ„ 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 â—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 â—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 â—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 â—n this mortall life he can not see me than holly M. R. Bruce did the Trunnite in this mortall life â—nd yf M. Robert will say that he wes Rauished vp â—o the third HeaueÌ„ as S· Paul was because he hath â—o scriptur for proefe of the Rauissing wee will â—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 â—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 vehemenciee 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 homâ— 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 thereafteâ— 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 â—nto his Chalmer to performe some quyet businesâ—e he hade to doe hes host beholding that he did â—emeinne to long in his Chalmer from coÌ„mining â—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 â—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 â—one at their first entrisse they did see the Floore â—uer runne with blood and M. Ihon Chalmer â—ing ouer a Chist on his brest his head hanging â—owne and the blood gushing out at his throate which was cutted with his owen hand by the â—ersuasion of Sathan These men considering the â—iserable spertackle of their Pastour did suddenly â—ke him vp and sowe the cotted Srinnes of his â—roate together the gushing of his blood being 〈◊〉 stayed thay did aske at him why he wold not â—en the doore who answered and said that â—than wold not premit him to doe the same vntill â—e time he did cutte his owen throate with the â—harpest knyfe he hede and that Sathan was so â—eat a Philopher that he did find out more Reaâ—s that he should cutte his throat then M. â—on could find for the sauetie of his life Likewise an honorable Gentlman worthie of â—edence with a great multitud of Inhabitants of the Towne did thts speake vnto bim 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
spitte vpon the Earth like wise to centemne Checke and reprotch it with Iniuries and despight of the holy Sacrament he coÌ„manded a witch to faine her selfe to take the holy Sacrament and to keepe it quyetly and since for to dishoÌ„nour the holy Sacrament he coÌ„manded to Enclose the same in a potte with a wenemous Toad which Deuillish Sacriledge being discloed this Malitious and abhoÌ„miinable witch was punished as she deserueth After that aman witch of that kind called Sagittaoius hade shote by the coÌ„mandement of Sathan at the Image of Christ which wis in forme of a Crucifixe and pearced the same with an Arâ—owe out of the which miraculous Blooe did Issue â—his miserable man by the vertue of God was so â—nmooueably fixed that he could not remoue â—ut of the place a man passing by did speare at â—im the cause of his Imobilitie the miserabll wiâ—ch shaking his head and his hands in the which â—e shotte his Arrow trembleng with all his bodie â—ould answere nothing the passinger beholding â—ouond adout him did at the last spy the Arrowe â—xed in the Crucifixe with blood flowing froÌ„ the â—me which after he hade related all things this miserable wttch was taken by the publique Iustice â—nd after confession made of his Sacreegious fact â—id loose his life by such a death as deserueth This you may clearely see how the doctrine of â—he Protestants is the doctrine of Sathan because â—ch doctrine is taught by them to their auditors 〈◊〉 Sathan doth teach to the witches that is the â—ospising of the holy Crosse the contempt of holy â—mages the depight they haue against the worsâ—iping and adoring of Christs blessed body in the â—oly Sacrament and banqueting vpon fredday â—sting vpon sunday forebidding of auriculare â—onfession yf Incace they make their confesâ—n to conceill their great sinnes and to confesse â—eir small sinnes Hovv the Prstestants and Puntans for conclusion of our former discourse are not true Christians but Infidells Idolaters and vvorshiprs of the Deuill CHAP. LIIII FOr better Intelligence of this matter wee must vnderstand that the greatest sinne that man can coÌ„mite against God is the sinne of Idolatrie which when a man giueth the soueraigne hoÌ„nour 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 hoÌ„nour 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 hoÌ„nour and worshipe which is only due to the God of heauen Now that our Protestants and Puritans coÌ„mit 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 maniâ— Ministers of Scotland as much in their priuiâ— Chalmers as in their oppen assemblies they giuâ— by such ritts and cermonies that Soueraigne hoÌ„nour vnto Sathan which is only due to the true God Heauen because that Sacrifice is an point of Soueraihne hoÌ„nour 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 hoÌ„nour 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 â—earne from him things present or to come or yet to obtanina anie wordly comoditie by his helpe â—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 â—raue his helpe in in any worldly matter eithr â—oÌ„modios 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 hoÌ„nour Sathan submitting them selues vnto his power protesâ—ing likewise by the same Inuocation that they â—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 VVhen 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 â—1 7 Iob. 42 8. Rom. 15 20. Ephes 6.19 but â—hiefly when Dauid Psal 110.7 sayeth Leuaui â—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 froÌ„ God which made Heauen and Eaath the Angells â—atriarchs Prophets and Apostles are called by â—he Spirit of Prophecie Montaines Therefore in an other place speaking of the â—ndation of the Church psal 86. sayeth fundamâ—ta Eius in Montibus santis the fundamentall â—tones of the Church are the holy Montaines â—atriarchs Prophets and Apostles which are â—mineniet and high aboue all mortall men in â—onnour digitre and perfection as loftie Montaâ—es doe transcend in altitude litle hills hillocks And in an other place speaking of the Angells â—nd Pastours whereby God doth
gouerne his Church psal 124.2 Montes Incircuitu Eius et Domiâ—s in circuitu Populie sui that is as yf he wold say â—nelicall Montaines doe guard the Church of â—od round about and notwithstanding him selfe 〈◊〉 in the circuit of his people and in another â—aceth he sayeth psal 90.11 Augeles suis Mandaâ— dete vt custodiant te in Omnibus viis tuis that is the â—ord hath giuen charge vnto his Angells to keepe â—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 terraÌ„ my helpe is from God which hath creted Heauen and Earth But wheâ— the Inuoction or prayer is made vnto Sathan as it done by the witches Necromacers Protestante and Puritas in is done by Soueraignâ— honnour giuen vnto him without any relatioâ— made to God Because that the Inuocation oâ— praier directed vnto Sathan finisheth in him aâ— in the principall author of such good things aâ— witches Necrornancers and Ministers doe crauâ— from him in their assemblies For the prayer and Inocation made to Sathaâ— can not be done with any respect or relation vnâ— God as when wee offer vp our prayers vnto Goâ— by the Ministrie of his Angells or Saincts bâ—cause Sathan is neither friend Seruant or yet Emâ—assadour vnto God to beare anie ambassage beâ—weene God and mortall men as the holy Angeâ— and Saincts are psal 9.11 Tob. 12.13 hec 1. â— Apoc. 8.3 In which places the holy Angells aâ— Sainets are a pointed to rule vs to helpe vs in 〈◊〉 our affaires wherefore wee may Iustly craue tâ— helpe as a meane apointed for our Saluation Thridly when the Protestants and Puritans â—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 â—ut Indifferent to manie things opposite they worshipe Sanhan with soueraigne hoÌ„nour as a God for so much as they ascribe to Sathan that â—iuine prerogatiue to foretell things to come which belongeth only to God by the naturall â—erfction of his Deite and to his frinds and serâ—ants only by participation and Reuelation theâ—fore the prophete Esay sayed 41.23 Denounce â—o vs what thing are come wee shall know that â—ou are Gods but to Inquire the truth of future â—cidentell things from Sathan as from the seruant â—nd frind of God no man can doe the same withâ—ut Great Iniurie done to God as is said because â—athan is no friend to God but his Deadly Enneâ—ie as it is written psal 73.23 Superbia Eorum qui 〈◊〉 Odernnt ascendit snmper The pride of these which â—eate the doth alwise ascend from them vnto God Fourthly when they make a coueÌ„ant with Sathan â—ither manifest or secreets they foresaike the â—iecdshipe of God and preferre the prince of darâ—neste vnto the creator of all thing as the propâ—ete Esay writteth 28.15 Percussimus faedus cum â—orte et cum Inferno fecimus pactum that is quia posuemas â—endacium spem nostram that is wee haue made a â—ouenant 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 yeâ— speake with him and therefore that such crimes of Infidelitie Apostasie can not be laid to theiâ— Charge as it may be done to Luther Zuinglius other heretiques aboue mentioned VVee answere that althought they haue noâ— made a band or couenant with Sathan by wordâ— Expresse as others haue done yet wee say thaâ— haue a quyet and secrete band made with Sathan when they approoue the open couenant and agrement with Zuinglius Luther made with Sathaâ— in points and heads of Religion For Luther him selfe confesseth in his bookâ— Intituled De Massa priuata et vnction Sacerdotum thaâ— he did abolishe the Masse at Sathans persusion likwise that Sathan gaue him the title of his bookâ— wherein he did abolish the Masse which title iâ— de Abroganda Mista which band and agreemenâ— betweene Luthea and Sathan the Protestants anâ— Puritans doe all approoue vnto this day whereâ—fore they are al 's guiltie in this Cryme as Lutheâ— which did abolish the Masse by his couenant madâ— 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 AnÌ„o 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 SacraÌ„entaries 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 hoÌ„nour