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
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
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
A SHORTE DECLARATION OF THE LIVES AND DOCTRINDE OF THE PROTESTANTS AND PVRITANS VVHER BY ONE OF INDEPâ—…ENT IVDGMENT MAY KNOVV THE holinesse of their Religion AS the good tree is knovven by the good fruits so the Euill tree by the Euill fruits Math. 7. A ROVEN PRENTET IN THE PRNT HOVS OF MARIN MICHEL 1615. ADMONITION TO THE READER THE Sonne of God Gentle Reader Sheweth vs in the Gosoell of S. mat 1Z Mathewe that as the good tree is knowen by the good frutis so the euill tree is knowen by the euill fruits Christ by this similitude teacheth vs how wee may know and distingish the Godly Pastours doctours of the true Church of God from the decitfull troupres of heretiques which come to vs clothed in the Sheepes skine of pietie and simplicitie but yet within are Rauening wolues killars of mens Soules for as the Godly Pastours of the Church of God are knowen by their good workes so the seditious troups of hereiques are knowen by their Euil workes yf any man will compare the puritie of doctrine holy Liues of the Pastours and Doctours of the Catholique Romaine Church with the pestilent Doccaine and abhominabll liues of our Protestants and Puretane he shall find as great differnce betweene them as is betwene light and darknesse life and death good and Euill As concerning the holy Ancient Fathers you shall see them agree amoÌ„gst them selues in vnitie of doctrine allthought they haue beene seueered one froÌ„ ane other in diuerse places and ages of the world adorned with rare holynesse of life and Innumerabll Miraclee as an Infallible testimonie of God approouing both their liues and doctrine as aceeptable vnto him But yf you will considder our Protestants and Puritans liues and doctrine you sheall see such a confusion in their doctrine different one from an other abhominable liues without all Miracles that it is a wonder how anie man setled in his naturall witts should followe such vnrullie sellwes to Euident perdition As concerining their doctrine 3 thing are to be considered The confesion of their erroneous opinions The libertie they giue to all kind of Euill The contempt of good woorks as not profitalle to Saluation Toiching the confusion of their Erroneous opinions you must vnderstand that in the smoeke of Luthers heresie more then tow hundreth damnable opinions were Ingendred by diuerse loftie braines as Rhetius in his atheisms deelareth which haue dasled the Eyes of manie Ignorant soules with such a thicâ—e mist of diuerse heresies that manie thousand soules not knowing what they doe goe astray with a wandring foete from the way of Saluation to Euident perditon As there is but one lyne to leuell rightly to the marke a hundereth wayes to shut a stray so there is but one true faith and Religion whereby true Christians goe to Heauen but an hundreth false faiths and Religions which lead Ignorant soules and vn Godly men to Eternall damnation when the Catholiques reprotch the Protestants of their desagreeing in the Chiefest heads of Religion manie of them now a dayes answere that a man maybe saued in any Religin that is prefessed pouyding he beleue to be saued in the Blood of Christ This is the cause wherefore they say althought the Maesse praying to the Saincts honoring of Images in Temples be Idolatrie neuerthelesse that good Papists may be saued in any Religion because they beleeue in Christ this is ane of the greatest deceits that Sathan could inuent for the damnation of man when he persuadetd him that he may be saued in anie Religon that is professed in the world prouyding he beleeue to be saued in the Blood of Christ for when a man is surely persuadetd to be saued this way he careth not of what Relagion he be whether he be a Protestant or Puritane Trinitar or Anabaptist Caeholque or heretique beeause that all Reliegions are a like to him prouyding he beleeue in Christ and so by this persuasion of Sathan he abideth with alse great securitie in a false Religion which leadeth Ignornt soules to Euident perdition as yf he were in a true Religion which is but one and likewise the only sure way to saluation Moreouer according to the false opinion of Protestants all heretiques which euer were since the birth of Christ how blasphemous that euere their heresies were against God should be saued as Arrius which deny the diuinitie of Christ Pelagius which affirmed that man might be saued by hes owen proper vertue without the grace of God and all other suchlike blasphemous heretiques because they did belue in Christ and presesse them selues to be Christians so euery one should goe as securely to Heauen with a false faith and blassphemous Religion which opinion is so contrapie to the holy Scaripture and vpright Reason that it is a wonder how such an opinian should enter in the braine of man For S. Paule sayeth that there is but one faith as there is but one God Ephes 4.5 hebr 12.6 so he that hath not this faith which is but one and worshipe not this God truly which is also but one can nowise be saued for it is Impossible sayeth S. Paule to be acceptable to God without faith where S. Paule speaketh of true faith which is but one not false faiths which are manie for Turques Iewes heretiques beleeue all in God but all by false faiths and likewiise serue him by a false Religion Christ to this purpose sayeth he that will not heare the Church let him be vnto the as an heathen man and publicane Mat. 18 17. It is most sure that heatheÌ„ Infidells haue no participation with Christ and his passion nor yet heretiques and Schismatiques seuered from the Church of God by ExcoÌ„munication which Christ compareth to heathen Infidells because they will not heare or obey the Church of God as Christ CoÌ„mandeth them to doe So a man which hath not the true faith of Christ which is but one and is not within the true Church of God which is also but one can nowise attaine to Saluation This opinion is also contrarie to vpright Reason because as is mentioned aboue there is but one way to lenell Rightly to the marke but an hundreth wayes to shute by so there is but one true faith and Religion to goe to Heauen but an hundreth false faiths and Raliginos whereby Ignorant soules goe to Endlesse miseereic Luther in cap. ad Galall in serm de Moyse et in cap. 20. exoe 20. exod Caluin lib. 2. inst cap. 7. sect 14. Thus much concerning their manifolde heresies and confusioÌ„ of our new Gospellers doctrine The second point which is to be remarked in their doctrine is that they teach men to be made free from the keeping of all Lawes as much of God as of man by their faith in Christ libertie of their Gospell so according to this doctrine men may adore Idolls blaspheme the Name of God contemne and disobey their Father Mother coÌ„mite Murther
and Slaughter Incest fornication adulterie thifte periurie or any other suchlike crimes without any scruple of conscience because they are not bound in conscience to keepe the Lawe of God as Luther Caluine and all our Protestants and Puritans doe teach vs whose proper words you shall see hereafter cited in the. 54. Chapter wherein wee prooue that the Protestants and Puritans by their Pestilent doctrine lead Ignorant soules to a theisme and plaine Infidelitie The third point which is to by marked of their doctrine is that they teach that the best workes Luther in assert drt 31.32.36 Cal. lib. 3 Inst cap. 12. sect 4. et cap. 14 sect 6. which Issue from Godly Chrstians are but deadly sinnes when they are weighted in the Iudgment of God so according to this rule of their doctrine it is all a like to adore God or to worshipe an Idoll to praise God or to blaspheme his holy Name to honnour his parents or contemne them to kill a man or saue his life to sleepe with his Nighbonrs wife or with his owen to with holld his Nighbours goods or to render them to declare in Iudgment the truth or to foresware him selfe to keepe promise or to breach the same to fast and praie or to spend his time in wan to nesse and Banqueting to spoile a poore man or giue him almes for doe what you list in all these or suchlike other things all your workes are but deadly sinns in the Iudgment of God whiche deserue no other reward but damnation By this same rule of doctrine when man goe to their Churches to preach or heere the preaching to giue or receiue the cōmunion to fast and prair vpon sonday to Excōmunicat Catholiques for not obeing their lawes all these workes of Religion are but deadly sin̄es which is the seruice of Sathan and not of God because sinne is from Sathan acceptable seruice done to him as S. Ihon writteth and contrariwise it is hatefull and odiouis to God as cotraria to his holy will 1 Ihon. 3.8 They teach by the same rule that it is but folie to a man to paine him selfe to doe anie good workes because that when he hath done all that lyeth in his power it is but a deadly sinne which can not helpe him to Heauen wha◠should a man doe then in this Religion but passe his time in the mirriesse and so beleeue to be saue in the Blood of Christ and so he shall goe mirrily to Heauen without all paine and strife Now good Reader yf you will Iucge sinccrly according to the truth all partialitie will you not say that this Religion of the Protestants is more like to Epicurus Religlon where all libertie is giuen to satisfie the concupissonce of the fleyh than the Religion of Chaist which restrineth the concupissance in all disordained desires by preacaing of penitence in asses and Secke Cloth by diligent watching in fasting praying to keepe vs from tentation of the flesh the Deuill and the wordl The Religion of Christ cōmandeth to figbt lawfully against the concupissanee of the Eyes the sinnefull lust of the flesh and disordained pleasours of the word but the Religion of the Protestōts is altogether Effeminaate which yeeldeth obedience to the lust of the flesh concupissance of the Eyes and worldly pleasours which may content the concupissance The Religion of Christ cōmandeth vs to enter vnto Heauen by the steraite way of vertue penionce But the Religion of the Protestants leadeth wordly man mirryly to Hell by the broad way of carnall libertie and concupissence of the flesh to thie same so that freely without all scruple of conscience they may cōmit any sinne they please because they are mad free from all lawes by libertie of their Gospell Yf Sathan wold haue transformed him self in the shape of a Minister to preach in a Pulpite what Greater libertie wold he haue giuen men to sinne then our Gospellers haue giuen to their auditours by the libertie of their Gospell for good works are contemned by them as nowise profitable to saluarion and sinne is Cheerihed amongst them t s nothing hurtfull to saluarion these are the heads of Religion which may of the Ministers of England professe Referie Exode Guliel Reginaldus lib. 4. pag. 10. ct 20. as VVilliame Keinold a learned English man reporteth First such are deceiued as thinke to be saued by many good workes Secondly ti is not necessarie to worke good workes to attainae to Saluation because wee are sure thereof by faith Thirdly that it is a great errour to thinke that good workes may helpe to Saluation Fourthly sinne doth not diminish the Glorie of God all the domage is in the slaunder of our Nighbour Fyftly Iesus Christ by his Blood hath deliuered vs not only from sinne but also from all lawes doth obliedge vs in Conscience thence is that wee are free from the ten Cōmandements of the Morall lawe precepts of the Sacramēts Sixtly thou ought no other thing to God but only faith whereby thou confesseth Iesues Christ and beleeuest that he is risen from death to life and so doing thou shalt be saued So according to this doctrine doe what you please beleeue in Christ and you shall be saued there libertie giuen to cōmite all crimes and mischiefe the world without all scruple of conscience Now yf you will consider their persons they are conforme in their liues to this same doctrine First yf you will behold Luthers life there you shall see his familar friendshipe and conference with Sathan in whose felloweshipe he did eate a bushell of Salt as he affirmeth him selfe in A Dutch Sermon to the people you shall see his breach of theie Godly vo wes puoertie Chastitie obedience a monstrous comunction of a foresworne frier with an apostatisse Nunne in an Sacrilegious bedde and how he could no more keepe him selfe hrom venus game then he could doe from spitting as he writteth of him selfe in his booke of Matrimonie likewise he thinketh no shame to say yf the wife refuse to come the hand maid shal be welcome because the fellowshipe of weemen was as needefull to him as sleepe meate and drinke He sheweth also his intollerable pride in so much that he sayeth that Kings Princes and the Pope him selfe are not worthie to lose the latchets of his shoes and that a Thouand Cyprians and a Thousand Augustins are not to be compared to him He sheweth also his great crueltie sedition when he did stirre vp the rude cōmon people of Germanie against their Prelats and temporall Lords in such a fashion that a hundreth Thousand man of the cūmon people wer slaine thrie hundreth Castells ouerthrowen in one prouince of Germanie called Franconia Yf you will considder the liues of Caluin and Beza there you shall see their Extreeme pride to oppose their priuie Iudgment to the whole antiquitie of the the Ancient Fathers You shall see likewise in their liues thift Sacriledge homicide cruell