that I was a Priest and that I had receuued vnction and consecration from A Bishope After these words Luther rehearseth all the arqumets which Sathan did bring fourth to prooue that the Masse was Idolatrie which argumeÌ„ts of Sathans the Protestants as yet peruse to day against Catholique Romains to prooue after the Imitation of Sathan that the Masse is no thing els but plaine Idolatrie And as Sathan did first call the Masse Idolatrie so the Protestants and puritans as his disciples call the Masse Idolatrie as M. Roberte Bruce doth also but wee Catholique Romains esteeme the Masse to be the much more holy and diuine seruice of God that Sathan doth abhorre the same as he doth all other holy things Profitable to mans saluation as the cheefe author of all Idolatrie and heresie to purchase the damnaoion of mans presently as he did In ages all before wee will let the Protestants followe after Sathan In this behalfe as they doe in manie other things considering that no friendlie admonition can moue them to acknowelege their fault and Correcte the same for their owen saluation Zuinglus the patriach of the Puritans writeth the historie of him selfe in his booke intituled the helpe or soccour of the Eucharist saying that a spirit came in the night and did teach him that Christ bodie was not with in the Euchoist or holy Sacrement really but only tyepically or figuratiuely as the thing signified as in the figne he writteth also that he did not knowe whether this spirit which did teach him his lesson was blacke or white Considering now that M. Robert Bruce doth followe the doctrine of Luther and Zuinglius in calling the Masse Idolattrie as Sathan and Luther did before him and in denying Christ Bodie and Blood to be realy within the compasse of the holy Sacrment as Zuingliue familiare spirit did teach him what should wee surmise of M. Robberts familiara spirii but to he of that same kind that Luthere and Zuinglius spirits were before night Doctours of darkâ—sse and of the black Gospell which leadeth sillie soules to euident perpition when M. Robert vanteth of him selfe that he sawe the Triuitie and Preache the same publlckly to the people wee should beliue S. Ihon the Euangelist rether then a fauce glorioons lying heretique for S. Ihon thus wreteth deuÌ„ nemo vidit vnquau No man hath scene God at any tyme. this he speaketh of mortall men Liuing in this world when it is writen that Moises did speake face for face with God as the frind with his frind it is not to be vnderstood that he sawe God or yet spake with God personally at that time therefore â—t is said that he speake with God face for face because the Angel of God speake to him as an Embassadour in the person of God for the Lawe was giuen to Moyses by the Ministerie of Angeals â—a S. Luke writteth in acts of the Apostles And S. Poul the like to the Falatiens bal. 3.19 And whan Moyses defyred to see the face of God his diuine essence or God in his glorie God did answer to Moyses or reather the angell of God as his Embassadowr in his person Non Poteris videre Iaciem merm â—on enim vedebit me homo et vevet That is thou canst not see my face for no mortall man may see me and liue that is abiding â—n this mortall life he can not see me than holly M. R. Bruce did the Trunnite in this mortall life â—nd yf M. Robert will say that he wes Rauished vp â—o the third HeaueÌ„ as S· Paul was because he hath â—o scriptur for proefe of the Rauissing wee will â—eliue him no mor than wee doe a lying heretique OF M. Ihon Chalmer Minister of keith CHAP. XLVIII MAster Ihon Chalmer Minister of Keith being a student in Aberine did declare a â—earefull vision which he did see to an other StudStudent called M. Georg Spence which is now Minister at the Church of S. Trule the yeere of God 1611. which vision was that he did see a certen broad band going about from his Necke on syde to the ochester hole on the other on the which band was written This is thy Condemnation After this time he was made Master Regent and since Subprencidall in the Colledge of old Aberdine and lastly Minister of Keith at which time he was so tempted with Sathan te beraue him of his life that he could nowise resist the vehemenciee of Sathans tentations thereafter declarring his misterie to M George Chalmor his Brother M. George did conuoy him from Keih to Aberdine and the did desire the Brethern to praie God for M. Ihon but beholding that all their praiers were in vaine his frinds did conuoy homâ— from Aberdine to Cullen where his good Father did remaie to see yf there he migh be fredde from Sathans tenations by his good Fathers praiers but as ti was reporteth Sathan did vexe him there more thtn before and taken out of his bedde from his wife did so trouble him in his Chalmer that he could gette no rest at all nor his wife thereafteâ— wold neuer consent to bedde with him againe Lastly he did retire to the Church a Kinth againe and after he hade married tow perones with great vexation of Sathan in his Pulpite he desired his hostage to haue his dinner in reddinesse within 〈◊〉 A letle time and in the mean season he wold goe â—nto his Chalmer to performe some quyet businesâ—e he hade to doe hes host beholding that he did â—emeinne to long in his Chalmer from coÌ„mining â—o his dinner he did knocke at the doore to desire M. Ihon to come and take his refection but the good man of the house considring that M. Ihon â—id make no answer at all he and some of his Nighbours did breach vp the Doore of the Chalmer wherin M. Ihon did remaine which thing being â—one at their first entrisse they did see the Floore â—uer runne with blood and M. Ihon Chalmer â—ing ouer a Chist on his brest his head hanging â—owne and the blood gushing out at his throate which was cutted with his owen hand by the â—ersuasion of Sathan These men considering the â—iserable spertackle of their Pastour did suddenly â—ke him vp and sowe the cotted Srinnes of his â—roate together the gushing of his blood being 〈◊〉 stayed thay did aske at him why he wold not â—en the doore who answered and said that â—than wold not premit him to doe the same vntill â—e time he did cutte his owen throate with the â—harpest knyfe he hede and that Sathan was so â—eat a Philopher that he did find out more Reaâ—s that he should cutte his throat then M. â—on could find for the sauetie of his life Likewise an honorable Gentlman worthie of â—edence with a great multitud of Inhabitants of the Towne did thts speake vnto bim M. Ihon wee that are all assisting hire haue taken a great occasion of slaunder at such a cruell fact as you haue vsed in putting violent
Tom. 2. respons ad confess Luteri fal 450. thus writting Lutherus suÌ„mus a st blasphemous is Luther is blaspheÌ„eus in the highest degre a shamelesse kailleer a furious man bestraught in mind possessed with a Deuill ablockeheaded fellowe a foule loathsome swyne Inuading the Glorie omnipotent power pure vertiie and diuine Essence of God by manifest furie and Extreame blasphemie on heretque Incorrihlte a false Imposture dceiuer of the world a great deale worse then Marcion the haretque which did diny that Christ hade a true naturall bodie This is the concord which is betweene Luther and Zuinglius who were taught in the Night by two Spirits which as you may Easill see were tow Deuills stirring vp these tow pillars of this newe Reiigion to contranous heresies THE LV. Chapter shevveth hovv their liues and morall Doctrins teacheth the heresie of the lebertens hovv no man is bound in Conscience to keepe the lavve of God or yet of men because they that they are made free from all lavves by their faith in Christ and libertre of their Gospell and conseueutly that sinne is but an false Imagination of man and ech one may doe vvhat he listeth vviehout â—ffence of God and nothing may Condemne the man but only Infidelitie CHAP. LV. NOw behold Protestant what Edification thou mayest find in the liues of Luther Zuinglius caluin Beza Bucerus oc co Lampadâ— Knox and others such like which were accoâ—ted to be the Pillars and foundatours of this â—w Church yf thou wist niligently viwe their â—me of life thou shast nothing worthie of praise 〈◊〉 to be Imitated by vs but contrariwise thou â—est find manis thing abhominable and to be â—asted and abhomrred by all good Christians 〈◊〉 it please you to viewe Luthers life you shall fiÌ„d â—each of Vowes made to God abhominable polâ—on in a Sacrilegious bedd betweene an apostata â—er and Apostatesse Nunne a Monstrous coniâ—ction of tow abhominable persons aganinst the â—e of God and man and how he could no more â—raine him selfe from venus Game then he â—ld doe from spitting how he did resist his coeâ—nce the space of ten yeeres to Embrace his ererrours and Giue councell to others to doe thâ— like how he did abrogate the Masse at Sathaâ— persuasion and so choise the enemie of God anâ— man to be his Master so that you may know thâ— holynesse of this blacke Gospell by his pestiferoâ— Doctrous which did teach him his lessone Yf you please to behold his doctrine you shâ— see how he relsaleth the raines of the concupissaÌ„ to all abhominable crimes of the world withoâ— all pricke of conscience feare of God or shame 〈◊〉 the world For this he writteth in his booke Intituled 〈◊〉 Captiuitate Babilonia cap. baptismo thou seâ— how riche the Christion man is who willingly 〈◊〉 not loose his Saluation vnlesse he will not beleâ— forno sinne can condeÌ„ne him but only Infidelitâ— Againe in his booke de liberate Christtiaâ— writteth that on good workes doe make a goâ— man nor Euill workes an Euill man So after this sentenee of Luthea you may 〈◊〉 what you list for a man is no better for goâ— workes nor worse for Euill according to 〈◊〉 doctrine Againe he writteth in that same booke of Câ—istian libertie that on Euill works may make man Euill or worthie of damnation but 〈◊〉 Infidelitie Ahaine in Sermon doe nouo Testasten to â—eth thus Caueamus a peccatâ— sed multo magis a bâ— Operihus tantum attendamus dei promissionem et fidâ— that is to say let vs take heede hrom sinne but â—uch more from lawes and good workes and â—tend only to the promise of God and to faith Againe he writteth in cap. 2. ad Galat. that only â—ith is necessarie to make vs Iust all other thnihs â—e fre and Indifferent neither CoÌ„manded or yet â—rebiden Ibidem he writteth yf thy conscience â—cuse the that thou hast sinned answere I haue â—ed then God will punish and condemne thee 〈◊〉 but the lawe affirmeth the same but I haue no â—ing to doe with the lawe where fore because I 〈◊〉 made free from the same by Christian libertie Againe in his booke of Christian libertie writâ—h that Nullo opare nullolege homini Christiano opus est â—n pea sidem fit liber ab Omnilege the Christian man â—th no neede of any worke or lawes because he made free from all lawes by faith As Luther maketh all men free from all lawes 〈◊〉 God and not bound in conscience to keepe the â—e to Establish his Iustification by only haith 〈◊〉 doth he affirme that no man is dedfull in Conâ—ence to keepe the lawes of temporall princes â—cause sayetd he that each man is made free from 〈◊〉 keeping of all lawes by their Christian liberte 〈◊〉 faith in Christ For thus Luther writtetd lib. de cap. tiuii Babiâ—ca cap. de Baptismo hy what Righi doth the Pope â—rine lawes vpon vs who gaue him power to â—ust vs in Captiuitie the libeâ—tie which si giuen â—s by Baptisme Neither the Pope Bishope or any other mortall man hath power to bind any Christian with the lawe of a sillabe vnlesse it bâ— the mans owen consent Thus you see how Luther affirmeth that no Christian man is bound in conscinc to keepâ— the lawe of God or man that is of Spirituaall anâ— temporall Princes Hovv Caluins life and Doctrine carie avvay Inconstant soules to plaine Infidciltie CHAP. LVI CAlvin auoucheth the same doctuine witâ— Luther for first lib. 2. Inst cap. 7. sect 14 he writitteth thus of the lawe of God that is thâ— ten CoÌ„mandements Nune Ergo quoueam Now therâ—efor because the lawe hath an power towards thâ— faitfull not such an power as may bind their conâ—cience with any accurse Infra or to make theâ— affrayed confounding their consciences condemÌ„â— or destroy the aransgessours thereof And againe lib. 3. Inst cap. 19. sut 2. writâ—tetd that the lawe hath no power in the conscincâ— of the faithfull to accuse them before the tribunaâ— Seate of God Ibidem sitth the lawe leaueth oâ— man Iust or Righteous before God either wee aâ— Excludede from all hope of Iustification or thaâ— wee must be made free and loosed from all lawe and so that there is no reguard of good worke thus much concerning the law of God As concerning the lawe of man Caluin bib 〈◊〉 Inst 19. sect 14. writteth thus after long diputi◠〈◊〉 Christian libertie fam uero cum is no wee thereâ—e sith faithfull consciences hauing receiued â—ch prerogutiues of libertie as wee haue aboue â—te foorth wee conclude that they are Exempt â—m all power of men Infra paul declareth â—at Christ is destroyed vnesse our conscience â—nd fast in their libertie which verily they haue â—st yf they will at the well of man be snared with â—e bondes of lawes and ordinances Melanch then in confess Augustana and his â—ologie for the same the rigorus Lutherans of â—xonie in confess Altem bergensi doe Subscribe â—e same with Luther and Caluin Thus Protestant
cleanse their Soules from all spote of deadly sinneâ— that so the Iustification which the lawe of God did require of them might be fullfilled in them likeâ—wise being formally Iustified by the grace of Christ Inherent in the their soules they might be made the sonnes of God by adoption and hires of the Kingdome of heauen Hovv the Protestants muke God false in his promise to Establish their Iustification by only faith CHAP. LXV GOD promised in the olde TstaÌ„ent to purifie the hearts of Godly Christians from sinnes Iniquities to write his lawe in their hearts not in Tables of stone as he did before when he gaue the lawe so written vnto Moyses Exod. 31.18 so that the Iustice which the lawe of God did require in the oide Testament as it writuen in the hearts of true Christians by the sprit of grace which is to loue God with all their hearts and their Nihhbour as them soule Rom. 13.2 therfore the Protestants to Establish their Iustification by only faith and not by the lawe of God written in the hearts of true Christians by the Inherent grace of Christ are constrained to make God false in his promise as is prooued by the authoritie of the holie Scripture which Ensue heareafter Moyses Deut. 30.6 thus writteth Lord God shall circumcise thy heart the heart of thy seede to the end thou loue they Lord thy God with all thy heart with all thy mind VVherefore yf no man can be found that loueth God with all his heart mind as the Protestants â—firme God must be esteemed false in promise The Prophet Ezechiell 36.27 I shall put my â—…irit in the midest of you and I shall make you â—aâ—ke and keepe my Iudgments VVherefore yf no man con be found which kepeth the Iudgments of God and walketh in his â—oÌ„mandements as the Protestants auouch they â—halbe constrained to make God false in his proÌ„ise The prophete Iermie writteth also to this â—urpose Ierenie 31.31 behold the dayes shall com sayeth the Lord I shall consumare vpon the â—ouse of Israell vpon the house of Iuda a New Tastament not according to the Testament whâ—…h I lefte to their fathers in the day that I tooke â—eir to bring theÌ„ out of the land of Egipt because â—hey did not continue in my Testament I neglâ—cted them sayetd our Lord but this is my Tesâ—ament which I will dispose the house of Israell â—fter these dayes sayeth our Lord giuing my â—…wes in their mind in their hearts I shall write â—hem In these sentnce of the holy Scrpture God hath â—romised their things to be Exactly acconplishid â—nd performed in thâ— New Testament First that he should circumcise purge them â—hat beleeue truly in him all spote of deadly sinnes â—hat so being purified from their sinnes they may â—oue the Lord God with all their heart and mind Secondly that he should write his lawes graffe them in the hearts of true beleeuâ—s by the grace of Christ which is powred in the hearts of thâ— faithfull by the holy Ghost which is guen them a the Apostle writteth Rom. 5.5 Thridly that he should powre his spirite vpoâ— faithfull in such abondance that he should make them to walke in his coÌ„madements keepe hiâ— Iudgments Now I will aske at the Protestants whether Goâ— hath performed his promise or no yf they wiâ— say that God hath performed his promise in thâ— behalfe then they must grant that the faitfull aâ— not only Iustified by faith but also by the lawe oâ— God written in their hearts mind as the hoâ— Seripture aboue mentined sheweth most Euidenâ—tlsi in Exprisse words Deut. 30.6 Iermie e1. 3 likewise by walking in the coÌ„mandements â— God keeping his Iudgments Ezechiell 36 2â— Yf they will say that God hath not performeâ— his promise in this qehalfe to saue their Iustificâ—tion by only faith then they must make him to â— false in his promise consequently to be a lye when they make his word his deede not to gâ— soundly together qut contraie one to an othhâ— which is a manifest blasphemie for so much God which is the first Eternall truth can nâ— wise lye mor be false in his promise as the Aposâ— writteth Tit. 1.2 hepr 6.18 But Luther in visitatio Saxonice Melanch thâ— in locis vltiÌ„o edntis titul de lib. arbirt de peceaâ— Kemnitius in Examen concil Prident grant â— that men may Kep the coÌ„mandements Externally that is not to kill not coÌ„mite theefte or adulterie or other such like thiÌ„gs which Luther called ciuill Iustice or Iustics of the flesh but they deny that men may keepe the Interiour acton of the soule from sinne and Imundicities so that these Morall workes in keeping the coÌ„mandements Externally are Iust before men but Iniust before God because that the Inwarde action of the soule is not correspondent in Iustuce to the outward action of the bodie and in this selfe accondring to their doctine God hath prforrmed his promise therefore Calun affirmieth with Luiher Melanch then and Kemnitius that workes which amongst the coÌ„mon people is accouted Righteousnesse is before God mcere wickenesse VVee answere that yf it be true as Protestantâ— teach they giue much hoÌ„nour to God in the performing of his promise to make an hypocrite for a true Christan which worketb good workes Externally before men and in the meane season remainetb still vnelane Impious and Iniust in the Inward action of the soule in the presence of God Thuse you see good Reader how their blasphemous doctrine of Iustification can not stand with the promise of God and truth of the holy Scripture because that Establish their doctrine of Iustificrtion they ar constrained to make God a lyer and the holy Scripture false as wee haue prooued aboue in confronting their doctrine with the promises of God and Sentence of the holy Scripture But it is not so as they sav in Godly Catholiques that worke which is Iust before men is meere wickednesse befor God for somuch as the lawe of God written graffed in their hearts by the grace of Christ powred in their soules as is prooued aboue maketh the in ward action of the bodie both Iust before God and acceptable vnto him for otherwise the lawe of God can not be saide to be written in their hearts by the yertue and power of God vnlesse they be called from ally Iust by that same Iust lawe which is formally resident and the Inherent in their soules and the actionâ— also Iust which deriue from the same For as the Moone and Starres are full of brightnesse by the light which resident in them althought the light which is with in them begiuen to them by the sunne and the Aire likeise bright by the light which Inssue out of them Right so the soule is full of Iustice where of the lawe of Iustice is graffed in the power of God and grace of Christ and all the actions of bodie also Iust before God