heart and that without any respect of reward Faith pertaineth to God onely Hope to his reward and Charity to her neighbour Of good Works NO manner of works make us righteous We beleeve that a man shall be justified without works No man is justified by the deeds of the Law but by the Faith of Jesus Christ and we beleeve in Jesus Christ that we may be justified by the Faith of Christ and not by the deeds of the Law If righteousnesse come by the Law then Christ died in vain That no man is justified by the Law it is manifest for a righteous man liveth by his Faith but the Law is not of Faith Moreover since Christ the maker of heaven and earth and all that therein is behoved to die for us We are compelled to grant that we were so far drowned in sins that neither the deeds nor all the creatnres that ever God made or might make might help us out of them Ergo No deeds nor works can make us righteous No works make us unrighteous for if any work made us unrighteous then the contrary works would make us righteous But it is proved that no works can make us righteous Ergo No works make us unrighteous Works make us neither good nor evil IT is proved that works neither make us righteous nor unrighteous Ergo No works neither make us good nor evil for righteous and good are one thing and unrighteous and evil another Good works make not a good man nor evil works an evil man But a good man maketh good works and an evil man evil works good fruit maketh not the tree good nor evil fruit the tree evil But a good tree beareth good fruit and an evil tree evil fruit A good man cannot do evil works nor an evil man good works for an evil tree cannot bear good fruit nor a good tree evil fruit A good man is good before he do good works and an evil man is evil before he do evil works for the tree is good before it bear good fruit and evil before it bear evil fruit Every man is either good or evil either make the tree good and the fruit good also or else make the tree evil and the fruit likewise evil Every mans work is either good or evil for all fruit is either good or evil Either make the tree good and the fruit also or else make the tree evil and the fruit of it likewise evil A good man is known by his works for a good man doth good works and an evil evil works Ye shall know them by their fruits for a good tree bringeth forth good fruit and an evil tree evil fruit A man is likened to the tree and his works to the fruit of the tree Beware of false Prophets which come unto you in sheeps cloathing but inwardly they are ravening wolves ye shall know them by their fruit None of our works either save us nor condemne us IT is proved that no works make us either righteous or unrighteous good or evil but first we are good before that we do good works and evil before we do evil works Ergo No work either saveth us nor condemneth us Thou wilt say Then maketh it no matter what we do I answer thee Yes For if thou do evil it is a sure argument that thou art evil and wantest Faith If thou do good it is an argument that thou art good and hast Faith for a good tree beareth good fruit and an evil tree evil fruit Yet good fruit maketh not the tree good nor evil fruit the tree evil So that man is good before he do good works and evil before he do evil works The man is the tree the works are the fruit Faith maketh the good tree Incredulity the evil tree Such a tree such a fruit such man works For all that is done in Faith pleaseth God and are good works And all that is done without Faith displeaseth God and are evil works Whosoever thinketh to be saved by his works denieth that Christ is our Saviour and that Christ died for him and finally all things that belongeth to Christ. For how is he thy Saviour if thou mightst save thy self with thy works Or to what end should he have died for thee if any works of thine might have saved thee What is this to say Christ died for thee Is it not that thou shouldst have died perpetually and that Christ to deliver thee from death died for thee and changed thy perpetuall death into his own death for thou madest the fault and he suffered the pain and that for the love he had to thee before ever thou wast born when thou hadst done neither good nor evil Now since he hath paid thy debt thou diest not no thou canst not but shouldest have been damned if his death were not But since he was punished for thee thou shalt not be punished Finally he hath delivered thee from condemnation and desireth nothing of thee but that thou shouldest acknowledge what he hath done for thee and bear it in minde and that thou wouldest help others for his sake both in word and deed even as he hath helped thee for nought and without reward O how ready would we be to help others if we knew his goodnesse and gentlenesse towards us he is a good and a gentle Lord and he doth all things for nought Let us I beseech you follow his footsteps whom all the world ought to praise and worship Amen He that thinketh to be saved by his works calleth himself Christ. FOr he calleth himselfe a Saviour which appertaineth to Christ onely What is a Saviour But he that saveth And thou sayest I save my selfe which is as much to say as I am Christ for Christ is onely the Saviour of the world We should do no good works to the intent to get the inheritance of heaven or remission of sins through them For whosoever beleeveth to get the inheritance of heaven or remission of sins through works he beleeveth not to get that for Christs sake And they who beleeve that their sins are not forgiven them and that they shall not be saved for Christs sake they beleeve not the Gospel for the Gospel saith Thou shalt be saved for Christs sake Sins are forgiven you for Christs sake He that beleeveth not the Gospel beleeveth not God And consequently they that beleeve to be saved by their works or to get remission of sins by their own deeds beleeve not God but account him a liar and so utterly deny him to be God Thou wilt say Shall we then do no good works I say not so But I say we should do no good works to the intent to get the kingdom of heaven or remission of sins for if we beleeve to get the inheritance of heaven through good works then we beleeve not to get it through the promise of God Or if we think to get remission of our sins by good works we believe not
unto you even so do unto them for this is the Law and the Prophets He that loveth his neighbour fulfilleth the Law Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse against thy neighbour Thou shalt not desire and so forth If there be any other Commandment all are comprehended under this saying Love thy neighbour as thy self He that loveth his neighbour keepeth all the Commandments of God Rom. 13. Gal. 5. He that loveth God loveth his neighbour 1 Joh. 4. Ergo He that loveth God keepeth all his Commandments He that hath the faith loveth God My Father loveth you because ye love me and believe that I came of God He that hath the faith keepeth all the Commandments of God he that hath the faith loveth God and he that loveth God keepeth all the Commandments of God Ergo He that hath faith keepeth all the Commandments of God He that keepeth one Commandment keepeth them all For without faith it is impossible to keep any of the Commandments of God and he that hath faith keepeth all the Commandments of God Ergo He that keepeth one Commandment of God keepeth them all He that keepeth not all the Commandments of God he keepeth none of them he that keepeth one of the Commandments of God he keepeth all Ergo He that keepeth not all the Commandments he keepeth none of them It is not in our power without grace to keep any of Gods Commandments Without grace it is impossible to keep one of Gods Commandments and grace is not in our power Ergo It is not in our power to keep any of the Commandments of God Even so may you reason concerning the holy Ghost and faith The Law was given us to shew us our sin By the Law cometh the knowledge of sin I knew not what sin meant but through the Law I knew not what lust had meant except the Law had said Thou shalt not lust Without the Law sin was dead that is It moved me not neither wist I that it was sin which notwithstanding was sin and forbidden by the Law The Law biddeth us do that which is impossible for us for it bids us keep all the Commandments of God and yet it is not in our power to keep any of them Ergo It biddeth us do that which is impossible for us Thou wilt say Wherefore doth God command us that which is impossible for us I answer To make thee know That thou art but evill and that there is no remedy to save thee in thine own hand and that thou maist seek remedy at at some other For the Law doth nothing but command thee Of the Gospel THe Gospel is as much to say in our Tongue as good Tydings like as every one of these Sentences be Christ is the Saviour of the world Christ is our Saviour Christ died for us Christ died for our sins Christ offered himself for us Christ bare our sins upon his back Christ bought us with his Blood Christ washt us with his Blood Christ came into the world to save sinners Christ came into this world to take away our sins Christ was the Price that was given for us and our sins Christ was made Debtor for our sins Christ hath paid our Debt for he died for us Christ hath made satisfaction for us and for our sins Christ is our Righteousnesse Christ is our Wisedom Christ is our Sanctification Christ is our Redemption Christ is our Satisfaction Christ is our Goodnesse Christ hath pacified the Father of Heaven Christ is Ours and all His. Christ hath delivered us from the Law from the devill and hell The Father of heaven hath forgiven us for Christs sake Or any such other as declare unto us the mercies of God The nature of the Law and of the Gospel The Law Sheweth us our sin Sheweth us our condemnation Is the word of ire Is the word of despair Is the word of displeasure The Gospel Sheweth us a remedy for it Sheweth us our Redemption Is the Word of Grace Is the Word of Comfort Is the Word of Peace A Disputation betwixt the Law and the Gospel The Law saith Pay thy Debt Thou art a desperate sinner Thou shalt die The Gospel saith Christ hath paid it Thy sins are forgiven thee Be of good comfort thou art saved The Law saith Make amends for thy sin The Father of heaven is wrath with thee Where is thy righteousnesse goodnesse and satisfaction Thou art bound and obliged unto me the devil and hell The Gospel saith Christ hath made it for thee Christ hath pacified him with his Blood Christ is thy righteousnesse goodnesse satisfaction Christ hath delivered thee from them all Of Faith FAith is to believe God like as Abraham believed God and it was counted to him for righteousnesse He that believed God believed his Word To believe in him is to believe his Word and accompt it true that he speaketh he that believeth not Gods Word he compteth him false and a lyar and believeth not that he may and will fulfill his Word and so he denieth both the might of God and himself Faith is the gift of God Every good thing is the gift of God Faith is good Ergo Faith is the gift of God The gift of God is not in our power Faith is the gift of God Ergo Faith is not in our power Without faith it is impossible to please God all that cometh not of faith is sin for without faith can no man please God Besides that he that lacketh faith he trusteth not God he that trusteth not God trusteth not in his Word he that trusteth not in his Word holdeth him false and a lyar he that holdeth him false and a lyar he believeth not that he may do that he promiseth and so denieth he that he is God O how can a man being of this fashion please God! No manner of wayes yea suppose he did all the works of man and Angel All that is done in faith pleaseth God Right is the Word of God and all his works in faith Lord thine eyes look to faith that is as much to say as Lord thou delightest in faith God loveth him that believeth in him how can they then displease him He who hath faith is just and good and a good tree bringeth forth good fruit Ergo all that is done in faith pleaseth God Moreover he that hath faith beleeveth God he that believeth God believeth his Word he that believeth his Word wotteth well that he is true and faithfull and cannot lie but knoweth well that he both may and will fulfill his Word How can he then displease him For thou canst do no greater honour unto God than to count him true Thou wilt then say That theft murder adultery and all vices please God No verily for they cannot be done in faith for a good tree beareth good fruit He that
doctrine but also ready to jeopard their lives and goods for the setting forward of the glory of God as he will permit And albeit the Magistrates in this Countrey be as yet but in the state ye left them in yet at the making hereof we have no experience of any more cruelty to be used then was before But rather we have beliefe That God will augment his Flock because we see daily the Friers enemies to Christs Gospel in lesse estimation with the Queen and the Nobility of our Realm This in few words is the minde of the faithfull being present and others absent The rest of our mindes this faithfull Bearer will shew you at length Thus fare ye well in the Lord. At Sterlin the tenth of March Anno 1556. This is the true Copy of the Letter being subscribed by the names under-written Sic subscribitur Glencarne Lorne now Argyle Erskin Iames Stewart The Letters were delivered to the foresaid Iohn in Geneva by the hands of Iames Sym who now resteth with Christ and of Iames Barrone who yet liveth In the Moneth of May immediately after these Letters were received and advised upon he took consultation as well with his owne Church as with that notable servant of God Iohn Calvine and with other godly Ministers who all with one consent said That he could not refuse that Vocation unlesse he would declare himselfe rebellious unto his God and unmercifull to his Countrey And so he returned answer with promise to visite them with reasonable expedition and so soon as he might put order to that deare Flocke that was committed to his Charge And so in the end of the next September after he departed from Geneva and came to Deape where there met him contrary Letters as by his answer thereto we may understand The Spirit of Wisedome Constancie and Strength be multiplied with you by the favour of God our Father and by the grace of our Lord Iesus Christ. ACcording to my promise my Right Honourable I came to Deape the four and twentieth day of October of full minde by the good will of God with the first Ships to have visited you But because two Letters not very pleasing unto the flesh were there presented unto me I was compelled to stay for a time The one was directed to my self from a faithfull brother which made mention that a new consultationâ— was appointed for finall conclusion of the matter before purposed and willed me therefore to abide in these parts till the determination of the same The other Letter was directed from a Gentleman to a friend with charge to advertise me That he had communed with all those that seemed most franke and fervent in the matter and that in none did he finde such boldnesse and constancy as was requisite for such an enterprise but that some did as he writeth repent that ever any such thing was moved Some were partly ashamed and others were able to deny that ever they did consent to any such purpose if any tryall or question should be taken thereof c. Which Letters when I had considered I was partly confounded and partly was pierced with anguish and sorrow Confounded I was that I had so far travelled in the matter moving the same to the most godly and most learned that this day we know to live in Europe to the effect that I might have their judgements and grave counsells for assurance as well of your consciences as of mine in all enterprises And then that nothing should succeed of so long consultation cannot but redound either to your shame or mine For either it shall appeare that I was marvellous vain being so solicited where no necessity required Or else that such as were movers thereto lacked the ripenesse of judgement in their first Vocation To some it may appeare a small and light matter that I have cast off and as it were abandoned as well my particular care as my publike Office and Charge leaving my house and poor family destitute of all head save God only and committing that small but to Christ dearly beloved flock over the which I was appointed one of the Ministers to the charge of another This I say to worldly men may appeare a small matter But to me it was and is such that more worldly substance then I will expresse could not have caused me willingly to behold the eyes of so many grave men weep at once for my cause as that I did in taking my last good night from them To whom if it please God that I returne and question be demanded What was the impediment of my purposed journey judge you what I shall answer The cause of my dolour and sorrow God is my witnesse is for nothing pertaining either to my corporall contentment or worldly displeasure but it is for the grievous plagues and punishments of God which assuredly shall apprehend not onely you but every inhabitant of that miserable Realm and Isle except that the power of God by the liberty of his Gospel deliver you from Bondage I mean not onely that perpetuall fire and torment prepared for the devil and for such as denying Christ Jesus and his knowne Verity do follow the sons of wickednesse to perdition which most is to be feared but also that thraldome and misery that shall apprehend your owne bodies your children subjects and posterity whom ye have betrayed in conscience I can except none that beare the name of Nobility and presently fight to betray them and your Realme to the slavery of strangers The War begun although I acknowledge it to be the work of God shall be your destruction unlesse that betime remedie be provided God open your eyes that ye may espie and consider your own miserable estate My words shall appear to some sharp and undiscreetly spoken But as charity ought to interpret all things to the best so ought wise men to understand That a true friend cannot be a flatterer Especially when the questions of salvation both of body and soule are moved and that not of one nor of two but as it were of a whole Realm or Nation What are the sobs and what is the affection of my troubled heart God shall one day declare But this will I adde to my former rigour and severity to wit If any perswade you for fear of dangers that may follow to faint in your former purpose be he so wise and friendly let him be judged of you both foolish and your mortall enemy Foolish for because he understood nothing of Gods approved wisedome and enemy unto you because he laboured to separate you from Gods favour provoking his vengeance and grievous plagues against you because he would That ye should prefer your worldly rest to Gods praise and glory and the friendship of the wicked to the salvation of your brethren I am not ignorant that fearfull troubles shall ensue your enterprise as in my former Letters I did signifie unto you But O joyfull and comfortable are the
of the Lord Jesus XXIV Of the Civill Magistrate VVE confesse and acknowledge Empires Kingdomes Dominions and Titles to be distincted and Ordained by God the powers and authorities in the same be it of Emperours in their Empires of Kings in their Realms Dukes and Princes in their Dominions or of other Magistrates in free Cities to be Gods holy Ordinance ordained for manifestation of his owne glory and for the singular profit and commoditie of mankinde So that whosoever goeth about to take away or to confound the holy state of Civill Policies now long established We affirm the same men not onely to be enemies to mankinde but also wickedly to fight against Gods expresse will We further confesse and acknowledge That such persons as are placed in authority are to be loved honoured feared and holden in most reverent estimation because they are the Lieutenants of God in whose Session God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all open malefactours To Kings moreover Princes Rulers and Magistrates to affirme that chiefly and most principally the reformation and purgation of Religion appertaineth so that not only they are appointed for civill policie but also for maintenance of the true Religion and for suppressing of Idolatry and Superstition whatsoever as in David Iosaphat Ezekias Iosias and others highly commended for their zeal in the cause may be espied And therefore we confesse and avow that such as resist the supreme Powers doing that which appertaineth to their charge do resist Gods Ordinance and therefore cannot be guiltlesse And further we affirme that whosoever deny unto them their aide counsell and comfort while the Princes and Rulers vigilantly travell in the executing of their Office that the same men denie their help support and counsell to God who by the presence of his Lieutenant craveth it of them XXV The gifts freely given to the Church ALbeit that the word of God truly preached the Sacraments rightly ministred and discipline executed according to the Word of God be the certain and infallible signes of the true Church yet doe we not so meane that every particular person joyned with such a company be an Elect Member of Christ Jesus for we acknowledge and confesse that Darnell Cockle and Chaffe may be sowne grow in great abundance lie in the middest of the Wheate that is the Reprobate may be joyned in the societie of the Elect and may externally use with them the benefits of the Words and Sacraments But such being but temporall professors in mouth but not in heart doe fall backe and continue to the end And therefore have they no fruit of Christs death resurrection and ascension But such as with heart unfained beleeve and with mouth boldly confesse the Lord Jesus as before we have said shall most assuredly receive these gifts first in this life remission of sinnes and by faith onely in Christs blood in so much that albeit sinne remain and continually abide in these mortall bodies yet it is not imputed unto us but is remitted and covered with Christs justice Secondly in the generall judgement there shall be given to every man and woman resurrection of the flesh For the Sea shall give her dead the earth those that therein be inclosed yea the Eternall our God shall stretch out his hand upon the dust and the dead shall arise incorruptible and that in the substance of the same flesh that every man now bears to receive according to their works glory and punishment for such as now delight in vanitie crueltie filthinesse superstition or idolatry shall be adjudged to the fire inextinguible in the which they shall be tormented for ever as well in their bodie as in their soules which now give to serve the devill in all abomination But such as continue in well doing to the end boldly professing the Lord Jesus to whose glorified Body all his Elect shall be like when he shall appear againe to Judgment and shall render up the Kingdom to God his Father who then shall be and ever shall remain All in All things God blessed for ever To whom with the Son and with the holy Ghost be all Honour and Glory now and for ever Amen Arise O Lord and let thine enemies be confounded let them flie from thy presence that hate thy holy Name Give thy servants strength to speake thy Word in boldnesse and let all Nations attain to thy true knowledge These Acts and Articles were read in face of Parliament and ratified by the three States of this Realm at Edinburgh the 17 day of Iuly in the yeer of our Lord 1560. This our Confession was publikely read first in audience of the Lords of the Articles and after in the audience of the whole Parliament where were present not onely such as professed Christ Jesus but also a great number of the adversaries of our Religion such as the forenamed Bishops and some other of the Temporall State who were commanded in Gods Name to object if they could say any thing against that Doctrine Some of our Ministers were present standing upon their feet ready to have answered in case any would have defended Papistry and impugned our affirmatives But while that no objection was made there was a day appointed for concurrence in that and other Heads Our Confession was read every Article by it self over again as they were written in order and the voice of every man was required accordingly Of the Temporall State onely gave their voice on the contrary the Earl of Athol the Lords Simmerwaile and Borthwicke And yet for their disassenting they produced no better reason but We will believe as our Fathers believed The Bishops Papisticall we mean spake nothing The rest of the whole three States by their publike Votes affirmed the Doctrine and the rather Because that fain the Bishops would but durst say nothing on the contrary for this was the Vote of the Earle Marshall It is long since I have had some favour unto the Truth and since that I have had a suspicion of the Papisticall Religion But I praise my God who this day hath fully resolved me in the one and the other For seeing that the Bishops who for their learning can and for their zeal that they should bear to the Verity would as I suppose have gainsaid any thing that directly repugneth to the Verity of God Seeing I say the Bishops here present speak nothing in the contrary of the Doctrine proposed I cannot but hold it for the very Truth of God and the contrary to be deceivable Doctrine And therefore so far as in me lieth I approve the one and condemne the other And do farther ask of God That not onely I but also all my posterity may enjoy the comfort of the Doctrine that this day our ears
rich and potent in Israel If this equality was commanded by God for maintenance of that transitory tabernacle which was but a shadow of a better to come is not the same required of us who now have the verity which is Christ Jesus who being clad with our nature is made Immanuel that is God with us Whose naturall body albeit it be received into the Heavens where he must abide till all be compleat that is forespoken by the Prophets yet hath he promised to be present with us to the end of the world And for that purpose and for the more assurance of his Promise he hath erected amongst us here in earth the Signes of his own presence with us his spirituall Tabernacle the true preaching of his Word and right administration of his Sacraments to the maintenance whereof is no lesse bound the subject then the Prince the poor then the rich For as the Price which was given for mans redemption is one so God requireth of all that shall be partakers of the benefits of the same a like duty which is a plain confession That by Christ Jesus alone we have received whatsoever was lost in Adam Of the Prince doth God require That he refuse himself and that he follow Christ Jesus of the Subject he requireth the same Of the Kings and Judges it is required That they kisse the Son that is give honour subjection and obedience to him and from such reverence doth not God exempt the Subject that shall be saved and this is That equality which is betwixt the kings and subjects the most rich or noble and betwixt the poorest and men of lowest state to wit That as the one is obliged to beleeve in heart and with mouth to confesse the Lord Jesus to be the onely Saviour of the world so also is the other Neither is there any of Gods children who hath attained to the yeers of discretion so poor but that he hath thus much to bestow upon the Ornaments and maintenance of their spirituall Tabernacle when necessity requireth neither yet is there any so rich of whose hands God requireth any more For albeit that David gathered great substance for the building of the Temple that Solomon with earnest diligence and incredible expences erected and finished the same That Hezekiah and Iosiah purged the Religion which before was corrupted yet to them was God no further debter in that respect then he was to the most simple of the faithfull posterity of faithfull Abraham for their diligence zeal and works gave rather testimony and confession before men what honour they did bear to God what love to his Word what reverence to his Religion then that any work proceeding from them did either establish or yet encrease Gods favour towards them who freely did love them in Christ his Son before the foundation of the world was laid So that these forenamed by their notable works gave testimony of their unfained faith and the same doth the poorest that unfainedly and openly professeth Christ Jesus and doth embrace his glad tydings offered That doth abhor Superstition and flie from Idolatry The poorest I say and most simple that this day on earth in the dayes of this cruell persecution firmly believeth in Christ and boldly doth confesse him before this wicked generation is no lesse acceptable before God neither is judged in his presence to have done any lesse in promoting Christ his Cause then is the King that by his sword and power which he hath received of God rooteth out Idolatry and so advanceth Christs glory But to return to our former purpose It is no lesse required I say of the subject to believe in Christ and to professe his true Religion then of the Prince and King And therefore I affirm That in Gods presence it shall not excuse you to alleadge That yee were no chief Rulers and therefore that the care and reformation of Religion did not appertain unto you Yee dear brethren as before is said are the creatures of God created to his own Image and similitude to whom it is commanded To hear the voice of your heavenly Father To embrace his Son Christ Jesus To flie from all doctrine and Religion which he hath not approved by his own Will revealed to us in his most blessed Word To which Precepts and Charges if yee be found inobedient ye shall perish in your iniquity as rebells and stubborn servants that have no pleasure to obey the good Will of their Soveraign Lord who most lovingly doth call for your obedience And therefore brethren in this behalf it is your part to be carefull and diligent For the question is not of things temporall which although they be endangered yet by diligence and processe of time may after be redressed but it is of the damnation of your bodies and souls and of the losse of life everlasting which once lost can never be recovered And therefore I say That it behoveth you to be carefull and diligent in this so weighty a matter lest that ye contemning this occasion which God now offereth finde not the like although that after with groaning and sobs ye languish for the same And that ye be not ignorant of what occasion I mean in few words I shall expresse it Not onely I but with me also divers other godly and learned men do offer unto you our labours faithfully to instruct you in the wayes of the eternall our God and in the sincerity of Christs Evangell which this day by the pestilent Generation of Antichrist I mean by the Pope and by his most ungodly Clergy are almost hid from the eyes of men We offer to jeopard our lives for the salvation of your souls and by manifest Scriptures to prove that Religion that amongst you is maintained by fire and sword to be false vain and diabolicall We require nothing of you but that patiently ye will hear our Doctrine which is not ours but the Doctrine of salvation revealed to the world by the onely Son of God And that ye will examine our reasons by the which we offer to prove the Papisticall Religion to be abominable before God And last we require That by your power the tyranny of those cruell beasts I mean of Priests and Fryers may be bridled till we have uttered our mindes in all matters this day debatable in Religion If these things in the fear of God ye grant to me and unto others that unfainedly for your salvation and for Gods glory require the same I am assured That of God ye shall be blessed whatsoever Satan shall devise against you But and if ye contemn or refuse God who thus lovingly offereth unto you salvation and life ye shall neither escape plagues Temporall which shortly shall apprehend you neither yet the torment prepared for the devill and for his angels except by your speedy repentance ye return to the Lord whom now ye refuse if that ye refuse the Messengers of his