Iusâ—ce of Christ which they apprehend by faith â—ydeth all these sinnes so that God will not Impâ—te them to such as comite them Caluin subscribeth with Luther this same doctâ—ine lib. 3. Inst cap. 14 sect 12. thus writting â—ur corruption vncleanesse being couered with â—he puritie of Christ are not Imputed to vs but â—eing so luied and hidde they shall not come to â—he Iudgment of God to aecuse vs. Caluin sheweth by this opinion as Luther did â—efore him that their sinÌ„es 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 aâ— yf you wold couer an blacke Ethiopian with a white garment Externalâ—y you see than what a malitious spouse full of corrupt stinch the Protestant soule is to Christ the beutifull some of thâ— liuing God which is an abhominable thing to bâ— 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 greaâ— deadly sinnes then they may doe what they list because their faith will Iustfie them in the middeâ— of their great deadly sinnes by the apprehensioâ— of Christs Iustice which hid then sinnes that theâ— come not to the Iudgmen of God for to accuâ— them Is not that a pleasane libertie they take tâ— selues to coÌ„mite all sinnes without scruple of conâ—cience or any other repeâ—hension Caluin algane lib 3. Inst cap. 2. sect 3. sayeth beholding that Christ doth Iustifie vs not by apâ—probation of our proper Innocencie but by Impâ—utation of Christs Iustice wee are Esteemed to bâ— Iust in Christ who are Iniust in our selues You see sinne and Iniquitie doc still remaine â—n the Protestants soules Euen when they are â—ustied by the Imputatioa of Christs Iustice whiâ—h they aprehend by faith so you may behold â—hat all kind of sinne Impietie Malce hypocrisie â—nd Iuistice may stand with their Iustification by â—nly faith in Christ a faith foresuith very meete â—o Nurish theeues adulteaers homieids Trayteâ—rs hypocrits falsefiers of their faith becuse they â—oÌ„mite all these sinnes wiâ—h many others without reprehen sinne in the Iudgment o God or good consciences according to the former Doctrines of Luther and Caluin Hovv Iustification by only faith doth contemne all good vvorkes vvithout all ferre of God to coÌ„mite Euill vvorkes vvhich 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 Iustâ—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 TestameÌ„oâ— siue de missa thus writteth caeuamus a peccate sed dmulto magis a legilus et operthus bonis tantum attâ—edamu Dei promissionem et fidem That is let vs takâ— 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 promâ—se of God by his faith Luther againe in sermone eodem sie 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 â— litle aftre yf thou wilt come charged with sacks full of good workes thou must lay them doune othtwâ—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 â—eedefull to the same Hovv the faith of the Protestants is an abhominable faith and sinkefull of all mischiefe corrupt fountain ' vvhence 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 â—nderstand that there is no thing so odious and abhominable before the Eyes of God as sinne is â—or sinne was cause that God did expell the â—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 ouâ— age in Assertâ— omuium aatâ— suor art 51.32 coÌ„â—afterrmerh boldly that omrria opera Instoruim sunt peceata mortalia that
Imputation of his Iustice the hoÌ„nour 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 hoÌ„nour 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 coÌ„mon theeues wilde strumpets false hypocrits shamelesse prriinrers and all blasphematours of the name of God VVhat 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 sinÌ„es 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 VVherefore 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 coÌ„mandement then it must be a graet blasphemie to say as the Protestants affirme that Christ did appeare in our humanitie to hide couer deadly sinÌ„e 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 seÌ„ding 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. VVherefore 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 froÌ„ our sinÌ„es Iniquities that the Iustification which the lawe of God did require of vs should be â—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 diâ—apointed of his Intet and Christt passion fruittesse 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 dishoÌ„nour 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 honÌ„or and beuitie of the head as S. Gregorie auocheth Reason it selfe confirmeth Now to conclude this purpose behoiding 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 froÌ„ their sinnes Iniquitie that he hath not obtained victorie against Sathan in distroying his workee in them which are deadly sinnes Expeling SathaÌ„ him selfe with deadly sinne out of their soules that he hath not obtained by his death passioÌ„ 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 sinÌ„es Iniquities not yet from he captiuitie of SathaÌ„ whose power dominion ouer them consisteth in deadly sinnes as they teach of the concupissance by manie other deadly sinÌ„es not likewse 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 sinÌ„es Iniquities deliuered them from the Tirrarnie of Sathan which he obtained ouer them by deadly sinne and translated them in his Kingdome and likewse hath purchassed as much grace by his death and passion from God father as might purifie and
and Slaughter Incest fornication adulterie thifte periurie or any other suchlike crimes without any scruple of conscience because they are not bound in conscience to keepe the Lawe of God as Luther Caluine and all our Protestants and Puritans doe teach vs whose proper words you shall see hereafter cited in the. 54. Chapter wherein wee prooue that the Protestants and Puritans by their Pestilent doctrine lead Ignorant soules to a theisme and plaine Infidelitie The third point which is to by marked of their doctrine is that they teach that the best workes Luther in assert drt 31.32.36 Cal. lib. 3 Inst cap. 12. sect 4. et cap. 14 sect 6. which Issue from Godly Chrstians are but deadly sinnes when they are weighted in the Iudgment of God so according to this rule of their doctrine it is all a like to adore God or to worshipe an Idoll to praise God or to blaspheme his holy Name to honnour his parents or contemne them to kill a man or saue his life to sleepe with his Nighbonrs wife or with his owen to with holld his Nighbours goods or to render them to declare in Iudgment the truth or to foresware him selfe to keepe promise or to breach the same to fast and praie or to spend his time in wan to nesse and Banqueting to spoile a poore man or giue him almes for doe what you list in all these or suchlike other things all your workes are but deadly sinns in the Iudgment of God whiche deserue no other reward but damnation By this same rule of doctrine when man goe to their Churches to preach or heere the preaching to giue or receiue the cōmunion to fast and prair vpon sonday to Excōmunicat Catholiques for not obeing their lawes all these workes of Religion are but deadly sin̄es which is the seruice of Sathan and not of God because sinne is from Sathan acceptable seruice done to him as S. Ihon writteth and contrariwise it is hatefull and odiouis to God as cotraria to his holy will 1 Ihon. 3.8 They teach by the same rule that it is but folie to a man to paine him selfe to doe anie good workes because that when he hath done all that lyeth in his power it is but a deadly sinne which can not helpe him to Heauen wha◠should a man doe then in this Religion but passe his time in the mirriesse and so beleeue to be saue in the Blood of Christ and so he shall goe mirrily to Heauen without all paine and strife Now good Reader yf you will Iucge sinccrly according to the truth all partialitie will you not say that this Religion of the Protestants is more like to Epicurus Religlon where all libertie is giuen to satisfie the concupissonce of the fleyh than the Religion of Chaist which restrineth the concupissance in all disordained desires by preacaing of penitence in asses and Secke Cloth by diligent watching in fasting praying to keepe vs from tentation of the flesh the Deuill and the wordl The Religion of Christ cōmandeth to figbt lawfully against the concupissanee of the Eyes the sinnefull lust of the flesh and disordained pleasours of the word but the Religion of the Protestōts is altogether Effeminaate which yeeldeth obedience to the lust of the flesh concupissance of the Eyes and worldly pleasours which may content the concupissance The Religion of Christ cōmandeth vs to enter vnto Heauen by the steraite way of vertue penionce But the Religion of the Protestants leadeth wordly man mirryly to Hell by the broad way of carnall libertie and concupissence of the flesh to thie same so that freely without all scruple of conscience they may cōmit any sinne they please because they are mad free from all lawes by libertie of their Gospell Yf Sathan wold haue transformed him self in the shape of a Minister to preach in a Pulpite what Greater libertie wold he haue giuen men to sinne then our Gospellers haue giuen to their auditours by the libertie of their Gospell for good works are contemned by them as nowise profitable to saluarion and sinne is Cheerihed amongst them t s nothing hurtfull to saluarion these are the heads of Religion which may of the Ministers of England professe Referie Exode Guliel Reginaldus lib. 4. pag. 10. ct 20. as VVilliame Keinold a learned English man reporteth First such are deceiued as thinke to be saued by many good workes Secondly ti is not necessarie to worke good workes to attainae to Saluation because wee are sure thereof by faith Thirdly that it is a great errour to thinke that good workes may helpe to Saluation Fourthly sinne doth not diminish the Glorie of God all the domage is in the slaunder of our Nighbour Fyftly Iesus Christ by his Blood hath deliuered vs not only from sinne but also from all lawes doth obliedge vs in Conscience thence is that wee are free from the ten Cōmandements of the Morall lawe precepts of the Sacramēts Sixtly thou ought no other thing to God but only faith whereby thou confesseth Iesues Christ and beleeuest that he is risen from death to life and so doing thou shalt be saued So according to this doctrine doe what you please beleeue in Christ and you shall be saued there libertie giuen to cōmite all crimes and mischiefe the world without all scruple of conscience Now yf you will consider their persons they are conforme in their liues to this same doctrine First yf you will behold Luthers life there you shall see his familar friendshipe and conference with Sathan in whose felloweshipe he did eate a bushell of Salt as he affirmeth him selfe in A Dutch Sermon to the people you shall see his breach of theie Godly vo wes puoertie Chastitie obedience a monstrous comunction of a foresworne frier with an apostatisse Nunne in an Sacrilegious bedde and how he could no more keepe him selfe hrom venus game then he could doe from spitting as he writteth of him selfe in his booke of Matrimonie likewise he thinketh no shame to say yf the wife refuse to come the hand maid shal be welcome because the fellowshipe of weemen was as needefull to him as sleepe meate and drinke He sheweth also his intollerable pride in so much that he sayeth that Kings Princes and the Pope him selfe are not worthie to lose the latchets of his shoes and that a Thouand Cyprians and a Thousand Augustins are not to be compared to him He sheweth also his great crueltie sedition when he did stirre vp the rude cōmon people of Germanie against their Prelats and temporall Lords in such a fashion that a hundreth Thousand man of the cūmon people wer slaine thrie hundreth Castells ouerthrowen in one prouince of Germanie called Franconia Yf you will considder the liues of Caluin and Beza there you shall see their Extreeme pride to oppose their priuie Iudgment to the whole antiquitie of the the Ancient Fathers You shall see likewise in their liues thift Sacriledge homicide cruell
end for his hoÌ„nour 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 â—elfe so much that he thought no shame â—o say that a Thousand Cyprians and a Thnusand Augustins were not to be â—ompared to him in doctrine belonging â—o Saluation To shewe that he did climbe to the â—ope of pride he thought no shame to â—y with a braisen front that he wold â—ot admite the Angells of Heauen to be â—dges to his doctrine althought he was â—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 â—nd their faith so Effectuall in Christ â—hat it shall blotte all thir sinnes away â—s they say with the twinckling of on â—ye when Luther did Endeuour him selfe â—o driue away an vncleane spirit out of 〈◊〉 possessed person the Deuill terrified â—im in such a fashion that he was consâ—rained to take the flight him selfe and â—ue his owen life from the daunger of â—at Deuill Staphilus his Disciple as he â—we this miracle did wrote the apolog 2 And to confirme this pestiferous docâ—ine disordained life and leud maners â—readfull death did come to him after â—e was well whitled and drunke of the â—pper before so suddenly in lying in â—s bedde to charge him to compeare â—efore the fearefull Iudgment of God 〈◊〉 make account of his works that he â—de not time space to cry for meicy â—r his sinnes as sundrie Autors worthie â—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 oâ— reason could he haue sette doune to giuâ— the raines of licentius libertie to thâ— vnruilled nature of man to deliueur thâ— selues to all kind of vncleannesse Igâ— nominie malicc wickednesse Enuâ— mischiefe murther conteÌ„tion trecheriâ— murmuring backbitting pride dissenâ—tion dissobediencc crudelitie and iâ— other sinnes of like kind and since peâ—suade sillie soules that their only faith iâ— Christ shall deface put away all theâ— fromer and suchlike other sinnes in thâ— moment of an houre This is the Edification which Eueâ— one may learne as much from the docâ—rine of Luther as from his former life Thus much of Luther Patriarch to 〈◊〉 Protestants OF CALVINS ABHOMIâ—ABLE LIFE AND PESTâ— FEROVS DOCTRINE VVhat Edification and Instruction Each 〈◊〉 may receiue from the vvholesome doctrinâ— 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 â—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 â—he abhominable sinne of Sodomie wherefore he was marked on the shoâ—lder with an Brunt yron in the forme â—n Floure delyce Caluin being so defamed as much for his bougrie as for peinition thereof by â—n brunt yron he become sacriegious â—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 coÌ„moditie and Impairt the rest to his owen frinds and corrupt some of CouÌ„cell 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 casâ— in banishment as libertins and vngodly Christians Caluin likewise gaue councell to one called Nicolas deferre banquerupt to buy with 3. Tphousand pounds he hadâ— in his hands Innobile goods in thâ— Name of his wife and Daughters anâ— so him selfe being dispossessed of all substance his creditors should find nâ— way to constraine him to pay theâ— whome to he was detfull Thus to receiue their coÌ„munion worthily it is not needefull to restore ouâ— Nighbeors goods but to defraude hiâ— yf wee may according to Caluins councell for our owen coÌ„moditie Caluin gaue not this councell foâ— nought for this banquerupt did acknoâ—cknowledg hes beneuolence in this behalfe with an somme of money and Married one of his daughters with Calâ—ins Brother VVhen Caluins friends offred them â—elues to bring a young prouincell whiâ—h hade taken from him the the value â—f 4. thousand franks after he hade serâ—ed Caluin a long time Caluin wold â—ote Condiscend the they should paine â—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 â—hat he wold suffer no companion at all Therefore the Church of Berne Nigh to Geneua did call him by contumelie and â—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 â—aophete that he was Endued with the â—pirit of God that he was send by the Lord that he could not Erre or stray â—rom the truth and yf Incace saide he 〈◊〉 I speake any thing astray it is thou o Lord that deceiueth
thou mayest see Euidently â—w Luther Caluin with their broad doe sette â—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 purâ—se should any man paine hime selfe to worke â—od workes seing that he is not bound in conscâ—ce to doe the same or yet can he hope for any â—uenly rewarde at Gods hands for such things 〈◊〉 Moreouer yf no man be bound in conscience 〈◊〉 keepe the lawe of God according to this docâ—ne no man shal be bouÌ„d in conscience to worâ—pe honour and serue God as is coÌ„manded in 〈◊〉 first Table â—ikewise no man shall offend God when he lyeth â—th his Nighbours wyfe when he taketh away his Nighbours goods when he bee â—ayetd his Masâ— when he foreswearete him selfe for anie world coÌ„moditie when he stayeth his Nighbour to faâ—ssie his wreâ—td or coÌ„mitet any other cryme agaiâ— the lawe of God or man because he is not bouâ— in conscience to keepe such lawes and worke goâ— 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 â—itâ— 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 liberâ— of their Gospell Besides these things this dotrine of our herâ—ques taketh cleane away all sinnes because tâ— sinne is no thing Else but a transgression suâ—ing or declyning from the lawe as the Greâ— worde Vom Imporâ—eth 1 Ihon. 3 〈…〉 there is no lawe which bindeth the consciences men there is no transgression of the lawe thâ— is consequently no sinne at all as S. Paul witâ—seth Rom. 4.15 which is the very herisie of 〈◊〉 libertins Children Engendred in the smokeâ— Luthers and Caluins heresies abaue mentioneâ— So thou mayest Euidently see how the Doctrâ— of the Protestants and Puritans doth lead 〈◊〉 soules vnawares to the enter of atheisme 〈◊〉 of Infidelitie VVhen M. welsche in the second pairt of his â—ly obiceth to vs that manie popes did lead an â—godly life wee answere and confesse that in the â—urch of God there be white and chaffe mat 3. 〈◊〉 good and badde fishes Mat. 13.48 some â—edde with the wedding Garniemt others not â—edde with the same Mat. 22.12 some theâ—e goats Mat. 25.32 foolish Virgins some wise â—th 25.2 some Veshells of honnour some of â—tumelie 2. Tim. 2.20 some Reprobate Mat. 〈◊〉 14. augast Tract 45. in Ibhannem at lib. cont cresâ—um cresconium cap. 34. and amonigst the rest a â—ditor Inddas amongst the Apostles Mat. 26. 〈◊〉 wherefore as the faithfull Apostles should not â—onemned for the Prodition of Iudas Right â—he holy Apostles docours the holy Martires 〈◊〉 virgins of the Catholique Romaine Church â—uld not be condemned for the leud leues of â—ers Albeit some of the Popes in their owen proper â—sons haue ouerseene them seules in their dutie â—ther mortall men doe yet they haue not comâ—ted such crymes as welsche affirme them lynâ— 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 â—reby the Indiffernt Reader may by the Euidâ— lyes sette doune in these two Examples by welsche coniectuae his forged lyes and malitioâ— detractions in the rest of the Popes liues detractâ— by him malitiously As concering the first Example it is of Popâ— Iane which welsche alleadgeth to hau deceiâ— fully cropen in the Apostaicall seate and likewâ— in her Papall dignitie to haue conceiued aâ— borne an Childe To knewe this to be a forged lye and Euideâ—able let the Reader Read Cardinall Bellarmiâ— lib. 3. deponti Kom cap 24 where he prooueâ— this triuth as I ascerten it to be The. 2. Example is of Pope Grehorie the 〈◊〉 where welsche bringeth in a false Schismatiqâ— called Bennâ— to accuse the holy Pope Malieusâ— as the Iewes brought in a falle witnesse to accuâ— Christ our Sauiour and to see the light of thâ— purpose Read Cardianall Bellarmine lib. 4. â— Pontif· Rom. cap 7. and you shall find all thinâ— in this behalfe as I ascetaine them to be welscâ— liewise a malitiouse detractour and forger of lyâ— But wee haue that aduatage of the Protestants Puritans that the Doctrine and liues of the hâ— Pastours and Doctours Martires and Virgins the Catholique Romaine Church were coÌ„firmâ— by diuine Miracles which is the Infallible testiâ— onie of God and their festuall dayes celebratâ— yeerely for the same respect by the Catholiqâ— Romaine Church for a testimonie of the Reliâ—ous hoâ—oâ—s due to their holiness as to the faithâ— 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. VVhen 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 pactise of Necromancie and forcerie adulterie simonie spoling of Church men and Catholique RoÌ„aines of their goods and Guere then was done by Luther ZuiÌ„ngllsus 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