one from an other for man by sinne maketh him selfe Enuemie to God obeying Sathan 1. Ihon. 3.8 and worthie of Eternall damnationâ— mat 25. Secondly Christ did arise agine from death for our Iustification and the Apostle writteth thaâ— thus by his mercy he might purchasse vs grace iâ— this world to cure the disases of our souls Iuc 1â— 30. and so make vs to Arise from deadly sinne tâ—nÌ„ewnesse of life according to the example of hâ— resurrection VVherefore as he that ariseth from deadly sinnâ— 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 parâ—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 TyrraÌ„nie 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 coÌ„muni 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 sayet thas 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 mortificatâ—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 â—he sinnes of the world but Luther Caluin will â—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 â—athers of the habite of concupissance and her â—nuolutarie acts but wee esteeme that to be sinne â—hen a men is tiokled by his concupissance against â—he lawe of God yea the concupissance it selfe which Engnder such desires wee affirme it to be â—ne Caluin in these words against the doctrine the whole antiquitie affirmeth that not only the acâ— 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 oâ— 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 caâ— not cure the wonds of a mans bodis with his salue but only hide them so the Protestants dishoÌ„nour Christs passion as not Effectuall to cur the diseseâ— the soule and take away sinne hellish Infernaâ— 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 takâ— 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 anâ— cure or sauctie from the same This is the Miserable Estate of the Protestanâ— soule to be continually wounded to the death witâ— the darti of deadly sinne which is hells Infernaâ— sting and neuer to taken away out of their souâ— by any vertue merite or grace of Christs passioâ— but only doth still remaine within that miserabâ— â—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 â—ing is neuer taken out of the wouoded soule by â—he grace and merits of Christs passion but only â—ffirme all with one consent is wee haue reciteh â—boue that the Protestants soules is so Infected â—ith the pestilent poyson of deadly siinne that no â—race of Christ can cure the soule and free her â—rom the same So Christ is much hoÌ„noured by the doctrine of â—he Catholique Church teocheth vs this Christ â—he true samaritan did power in oyle of holy grace â— the wounded soule to cure the same after the â—an coÌ„ming downe
from Hierusalem to Iericho â—as Robbed of his Spirituall Garment deepely wounded by Insernall Theeues which depairted â—om him leauing him halfe dead as it is written â—uangell of S. luke 10 30. So the protestant wold haue the sillie soule to â—emaine still halfe dead as it was wounded by Satâ—an and neuer to be cured with the grace of Chrâ—t againe the true phisition of the soule which is â—eat dishoÌ„nour to Christ and his grace great â—eat hurt I say to the Protestants soule but not â— the soule of a true catholique and Godly Chrisâ—an which is cured by the Inherent grace of Chrâ—t from the pestslent poyson of deadly sinne and â—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 wtih deadly sinne and is also spiritually dead and full of spirituall darknesse that is the miserable Estate other vnhappie soules An other probation hovv 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 â—hen the cheefe fruits of Christ passion should be â—aktn away by the doctrine of the Protestants because cheife fruits of Christs passioÌ„ in this morttll â—ife ar to take away the sinnes of the world Ihon 1. â—4 deliuer the soules of men from captluitie of Sathan collossen â— 13 cure the wounds of the â—oule coÌ„tracted by the fall of Adam by the oyle of â—nherent grace luc 10.34 reconcile men to God â—y grace which were Enemies to him by sinne Rom. 5.10 Cleanse his Church and sanctifie it â—rom all spote of sinne and lastty deliuer it from â—em the gilt of Eiernall damnaio Rom. So yf deadly sinne remaineth still within the â—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 oâ— Iustice and sanctified in truth and Indeede So as the couering of a blacke Ethiopian with â— white garment taketh not away the blacknesse oâ— the Ethiopian to Make her white Indeede so the Externall veale of Christs Iustice taketh not away the hypocrisie Impietie Iniustice which are realliâ— Inherent in the Protestans soules to sanctifie anâ— 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 Proâ—testats soule not withstanding the Extecnall veaâ— of Christs Iustice biddeth still full of by pocrisiâ— Iniquitie and whollie Infeeted with the pestieâ— poyson of deadly sinne in truth and Indeed So the Paotestaants sanctfication Iustifieatioâ— by only faith is not that sanctification and Iustiâ—ication which Christ did obtaine by his praier frâ— 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 sinÌ„es 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 VVee answere first guinh and not grating such a manifest vntruth that although God wold winke â—t their sinnes against the rule of his Eternall Iustice behold the ProtestaÌ„ts in perpetall adulterie with the Deuill coÌ„mtting 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 coÌ„mitted 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 faultâ— 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 remeedâ— to drawe the same out of the wounded soule agine albeit God wold wincke at his offencs and noâ— punish him for such a deadly sinne to kill him selfe euen to the spirituall death of the soule agaiâ—nst the coÌ„mademeÌ„te 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 VVhrefore 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 coÌ„ming 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 froÌ„ all Iniquite and purge vs. You see by these authorities of the holy Scripture that one of the chiefe fruits and Ewects oâ— 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 iâ— to cure the wounds of soule by the holy oyle oâ— 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 Hovv the Protestants make Christ one of ihe most deformed Monsters of vvorld 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 â—curling licks were like glistring threeds of Gold his Eyes like two bright shining Starres most pleâ—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
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
Minister called Killoch â—id murther his wife and put hir to death buthe â—heweth not whether it was for adulterie or yet â—hat she did know anie secreete point of Neâ—romancie in him which he feared she should â—isclose so how euer the matter be there is one â—hing sure that Sathan hade power ouer him when â—e persuaded him to Murther his owen wyfe Expresly against the CoÌ„mandement 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 â—n sunday went to an aile house which was Iames â—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 anâ— all a like to sleepe with his Nighbours wife as with his owen to Giue almes to the needie or to spoilâ— a poore man for all their good workes are buâ— deadly siinnes as is taught by them OF Ihon Patersonne Minister of alfurde CHAP. XXIII IHon PatersoÌ„ne Minister in Alfurde did Ioyn in Marriage Ihon TamsoÌ„ne a man duelling iâ— achintoll with an woman calle Elizabetâ— Robersonne in one sunday and nixt wednisdaâ— the after did disolue the said Marriage contracteâ— before and Married these tow persons to othâ— tow tuantie dayes therefter so that their Maâ—riage is nothing eles but open adulterie for Chriâ— sayeth whosoeuer taketh the womad deuorce from her husband althought the pairtising â— made for respect of adulterie yet he which Ioyâ— the him selfe to the woman diuerced coÌ„mitteâ— adulteirie Mat. 19.9.14 our Ministers thinkeâ— shame to Mareris one man to 3. or 4. wifes oâ— after on other all liuing together as the Lairdâ— BalquhaÌ„e 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 â—heir Church that is in Sacriledge Incest and â—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 afficted 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 Retheâ— did loose his life in the like rage which wos a â—ust punition of God for somuch that he did take in Marriagâ— an othermans 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 hiâ— death and chiefely in his bedde where Sathan did almost strangle him so that laâ—…y he did loose this mortall life in a Rage without any knowldge oâ— God or yet him selfe This is a great curse of Goâ— 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 oâ— an young childs brotti tooke a litle Child of 7. yeere olde and drewned him this was thâ— crudslitie he vsed to a witlesse creature likewisâ— he hade a litle blacke dogge that folloed on hiâ— 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 BrethereÌ„ as it was presuppoÌ„ed 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. Androvv or then M. VVilliame 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 Dovvglas Bishope of Muray CHAP. XXX MAster alexander Dowglas Bishope of Murray Being diseased in his bodie could noâ— obtaine his hetlth vntill the time aprotie young wench was brought to him at his owen desyre to conforte him in his sickoesse and afâ—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
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 condmÌ„ation 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 Hovv the Ministers did consault vvith 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 Mâ—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 VVhen 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 Gâ—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 vvhich 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 requestiÌ„g 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 â—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 â—he world with famine VVherefore when all men doe see such Raging teÌ„psts in the Arre in the time the Minisâ—ers doe hold their assemblies wee can conieâ—ture no other thing but that such Effects should â—roceede from the like causes that is when the Ministers in their assembles Incall Sathan hoÌ„noâ—r reuerence and offer vp some Sacrifice vnto â—im to the end they learne from him in their â—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 â—hese Impious assemblies sette out aganist persecâ—ted Catholiques Sathan giueth a demonstration of his consent by sudden stormds of haile great â—lasts of wind which weast and dostroy away the â—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. Hovv 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 maleficaraÌ„ that when the witches professe them selues to be Sathans seruants Sathan giueth thm sundrie precepts to be kept agianst 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
is all the workeâ— 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 anâ— no bette a fruits then poysoned deadly sinnes so that when the best and Iustest Preestant that iâ— amongst them Goeth to the Church to heate thâ— Preaching to praie God to Reuerence and obeâ— his Minister to receue the coÌ„muion to thankâ— God there after for the same giue almes to thâ— poore are the Church oâ— by the way syde dotd 〈◊〉 other thing but worke deadly sinnes wherefore â— were better to him to sitte Idly at home then tâ— prine him selfe to worke deadly sinns As concerning Caluins opinion in this matter â—he is altogether with Luther lib. 3 Inst cap. 12. â—ect 4. thus writting but they that shall Earnestly as it were in the sight of God Enquire of the true â—ule of reghteousnesse shall certenly find that all â—he workes of men yf they be Iudged by their â—wen worthinesse are no thing els but vncleaÌ„nesse filthinesse that which amongst coÌ„mon people â—s accounted righteousnesse is before God meere wickednesse that which is Iudged puritie is vnclâ—annesse that which is reckned Glorie is but â—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 â—reachings to men receiuing of the coÌ„munion which appeare before men to be the seruicee of God and righteous workes of religion are nothâ—g else but meere wickednesse which is the pestiâ—rous fruits of their Iustifiinh fatth Caluin againe lib. 3. Inst cap 14 sect 9. writâ—th in this fashion thus wee haue shewen that â—ere cometh not so much as one good worke out â—holy men which yf it be Iudged in it selfe desâ—ueth not a Iust rewarde of shame so the best â—orkes of Religion and best fruits of their Iustisâ—ng faith deserueth no rewarde but shame and â—protch therefore they they should not find â—lt with Citholiques which reprotch the acts of â— 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 hâ— 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. thiâ— writteth let this stand as a sone foundation vnâ— vs which can not be shaken by anâ—e Engine thâ— the mind of man is so alienate and astringed froâ— the Iustice of God that it can not conceiue Enteâ—prise or desire any thing but that which is Impiâ—us warsted or crooked The heart of man is Infected and desiled with the poyson of sinne thâ— it can breth out no other thing but a corruâ— stinch and althought men some time apeare â— outward shewe to doe some good workes Neuâ—thelesse the mind is full of hypocrisie and faâ— 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 goÌ„od 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 coÌ„munion 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 Preâ—cding or beleeue him beholding that with such â—eceitfull hypocrisie and malititious mind he can â—reath out no other thing but corrupt stinch of â—eresie Therefore wee can say no thing more Iustly to â—he Minister then that which Christ said to an Euill seruant I Iudge the by the words of thyne â—wne mouth o naughtie seruant because the Minister or Protestant doth confesse his owen â—alece and hypocrisie where with his mind is inâ—ected euen when he appeareth outwardly before â—en to doe some Good workes according to the doctrine of Caluin which coÌ„mandeth 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 wiâ—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 fillâ—nesse vnclaÌ„nesse 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 so untaine full of poysoned springs a naughtie tree whose venemous fruits doe Euidently shewe the pestilence of the soule from whenec they doe deriue Hovv the protestants haue no true Reltgion of God but of Sathan because that all the fruits and good vvorkes of their Iustofiing faith are nohting else but deadly sinnes as vvee haue prooued in the former Chpter according to their ovvne docrinte in vvhich 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 hoÌ„nour â—eruice and obedience is Iustly due to his heauenly Maiestie therefore he coÌ„mandeth vs to adore and â—ruice and obedince Deut. 6.1.13 Mat. 4.10 â— Tit. 1.17 heb 5.9 so Religion is a vertue wheâ—by wee serue God according to the rules sette â—oune by him in the olde and New Testament That this seruice consieth in good workes acâ—table vnto God not in deadlly sinnes which â—e hated by God
it is thus prooued by many â—xamples of Godly men let doune in the holy â—ripture VVhen Abell did offer vp Sacrifice vnto God â—e Sripture sayeth that God did approoue the â—crifice of Abell as acceptable vnto him and did â—spise the Sacrifice of Caine as vngratefull vnto â—m It is Euident that God doth not approoue â—eadly sinnes but doth reprooue and punish men â— the same as it is manifest in the fall of the â—gells fall of Adam destruction of the whole â—ld by the deludge consumptioÌ„ of the Townes Home Gomer by the bolts of fire send downe â—m heauen so it is supperflous to bring in Inâ—erable passages of the holy Scripture for probation of this purpose Likewise the Sacrifice offred vp to God by noâ— after the generall deludg was so pleasant before the Eyes of God that the Scripture sayeth thaâ— God was repliinisheed and Reioyced with the Sweete sauour and odriserous smelling of the samâ— 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 wilâ— say that God did delightin deadly sinne and waâ— replinished with the sweeie Sauour odoriferouâ— smelling of the same beholing that he hattetâ— sinne as a thing abhominable and detestable vnto him VVhen Abraham did offer vp his sonne Isaaâ— vnto God as God did coÌ„mand hime his obedience in this respect was so acceptable seruice to Goâ— that he did say to him I shall blesse the multiâ—plie thy seede as the starres of the heauen and thâ— Sands in the Sea shore in thy Seede all nation of the Earth shal be blessed because thou dideâ— obey my voice You see here how the Seruice of God consisteâ— in good workes acceptble vnto God and not iâ— deadly siinnes This Sacrfice of Abraham was â— acceptable and gratefull to God as S. Iames wriâ—teth 2.21 that he was Iustified before God in offâ—ing the same it is ceren that deadly sinne can nâ— Iustifie a man but rather make him Impious aâ— curst Iust and abhominable before God as tâ— Scripture witnesseth â—obe likewise was so perfect before God in offring â—is Sacrifice keeping his Innocencie in his mind and heart that God said him selfe to Sathan doost â—hou not considder my seruant Iob that there is â—ot the like of him vpon the Eartd simple rigâ—teous sercing God and keeping his Innocencie and Integritie and againe the Scripture sayeth â—n his great tribulatron in all these things â—ob did not sinne nor speake any fuolish word beâ—ore God You see here how the seruice of God consisteth â— good workes acceptabe to God as the Sacrifice of Iob was and not in deadly sinnes which is the â—eruice of Sathan VVhen S. Ihon Baptist Praached the word of God to the Iewes Mat. 3 2. Bapsttist theÌ„ 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 â—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 coÌ„mended him so but rather reprotched him as he did the Iewes for their vngodly liues VVhen S. Peter did glorifie Christ and confesse him openly to be the sonne of the liuing Godâ— Mat. 16. that confession of faith was so gratefulâ— seruics to Christ that he gaue the Keyes of the Kingdome of Heauen after his resurrection when he made him ordinare Pastour of his Sheepefoldâ— as a man worthie of that office VVhen Marie Madalen anoilled Christs feetâ— as it is written Mat. 26.7 that seruis was so acceptable vnto him that he coÌ„mended her for the same ascertaining that she hade done a good worke vnto him it is most certen that Chrisâ— wold not haue coÌ„mended a deadly sinne as a good worke accaptable vnto him Therefore good workes wher in consisseth the seruice of God caâ— not be deadly sinnes nar yet Infected with deadly sinnes as almes deeds giuen by hypocrisie Lastly S Paul speaking of the holy fathers oâ— 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 calâ— 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 sampsonâ— Dauid and Daniell the Prophet what shall I say the time wold faile me yf I wold â—ringout all the Examples of good workes whereâ—n consisteeh the seruice of God set doune in the â—oly Scripture then fore wee shall content our â—elues as this time of these Exampler recited abaue by vs. As Sathan is Enemie to God in all things so is he â—ontrarie vnto him in this point as God wil be â—erued with good workes acceptable vnto him so â—athan wil be serued with Euill wokes and deadly â—innes which are gratefull vnto him This t s the â—ause where fore he stirreth vp the hearts of men â—o deadly sinnes and when they obey him in this â—espet they are called the seruants of Sathan which â—ath dominion ouer their soules and ringeth in â—heir hearteby deadly sinne So as the seruice and Religion of God doth â—onsist in good workes accptable vnto him Rightâ—o the seruice and Religion of Sathan doth consist â—n Euill workes and deadly sinnes which are gratefull vnto him and because all the best workes of â—he Protestants are but meere wickednesse and â—eadly sinnes before God all their seruice and Religion must be the seruice of the Deuill not â—he seruice of God therefore S. Ihon in his caoÌ„icall Epistle sayeth 3.8 he that sinneth is of the Deuill Christ likewise Ihon. 8.44 you are of your father â—he Deuill and the desires of your fether you doe Here you see that these which coÌ„mite 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 Hovv the Protestants doe much Iniurie to Christ vvhen they take avvay 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 daÌ„mation Rom. 8.1 these thrie things are vnseparable
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 coÌ„none 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 coÌ„mitting 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 coÌ„mitted 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 vncleaÌ„e 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 doâ— 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 quiltiâ— 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 anâ— you gaue me not to drinke Yf such be damned vnto hells fire which gaue not meate and drinke vnto the poorem the tiâ— of necessitie how much more shall they be daÌ„neâ— vnto hells fire which coÌ„mite thifte homicide adulterie sacriledge periurie and other such like hynous crymes which are fore bidden by the commaâ—demint of God Now to make a collection of all these thing recited aboue which accomdainie deadly sinnes we sâ—ll doâ—clude most truly that because the Proteâ—tants soules according to their owen doctrine ars alwise possessed with deadly sinne thev muâ— haue also these propper qualities and condition in their soules which are vnsearable from deadâ— sinne that is to be Enemie to God to be accurse of God to be the Naughtie slaue and Child of thâ— 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 Ethioâ—ian is before men to be withered like a drie stocke without any sope of grace or deuotion to â—e full of corrupt stinch and abhomination before God to be Excluded from the Kingdome of Heâ—uen to be a nest of Deulls and denne Infernall DragoÌ„s to be compaimons to hellish spiritss and guiltie of Eternall damnation what thing in this world can be more accurst miserable vnhapie â—hen the soule of the Protestants which abide perâ—etually in deadly sinne consequently all these â—ormer miseries which are vnsparable froÌ„ deadly sinne But they will say to me that they will couer all â—heir Imundicities vncleanesse abhominations â—urses corrupt stinches virulent vlcer pestiferous â—oiches venemous byles Infernall scabes contâ—cted by the banne of deadly sinne in their soules with the Iustice of Christ apprehended by their â—ith which shall cause God to wirke at all their â—nnes abhominations and so not purish them â— Caluin writteth lib. 3. Inst cap. 14 sect 12. â—ur silthinesse and vneleanesse being cuered with â—e puritie of Christ are not Inouted vnto vs but â—e hiddee as yf they were buried that they may â—ot come to the Iudgment of God VVee 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 passioÌ„n as maigt takee away the Infernall darte of deadly sinne out of the Protestants soule and eureâ— their wounds in truth with the holy oyle of Inherent grace powred really in their wounded soulesâ— but was constrained by the Insufficiencic of his merits death passion to let the Infernall darte of deadly sinne remaine still within the woundâ— soules of the protstants and couer only their virulaÌ„t vlcers pestifrous boiches venemous byleâ— and corrupt stinch of their Infernall scabe contracted by the pestilent poyson of deadly sinne with an Exteeranll veale of his owen pure Iustice anâ— let them ly still vnder such a wourded thâ— death luc 10.34 o miserable estate of Protestant soules to ly halfe dead wounded an continuall pyned by Innumerable soires without any remeeâ— at all Godly Catholiques are deliuerd froÌ„ such miseriâ— because our Loud Iesus by the mirits of his deaâ— 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 â—o them seluees when they confesse taeitly that as a black stinching Ethiopian is couered