owen wyfe and his Brother M. Gauiâ— Dowglas did see Sathan keping the Bishops studie in his absence who was supponet to be his Doctour in his presence as he was to Luther before him The said Bishope is full of crafte and deceite which he practised both agains Catholiques and Protestants his pride is Intollerale as he did chiefly shew when he wold nowise be content with his Brother Gauin vntill the time he did cry him pardon sitting vpon his knees in the Councell house fore a litle dissobedience which truly weighted in it selfe was no fault at all his malice lichâ—oie and Gluttonie are Euident to world which are the proper qualities of a profaine Bishope meete for the protestant Religion OF M. Bartholl Robertsonne Mininster of Rynie CHAP. XXXI MAster Barthole Robertsonne Minister of Rynie for the time made a wifes Testament after she was dead more for her husbands CoÌ„moditie and his owen then Iustice require in causing his owen man with fained voice to speake be hind the Dead wyfe as it hade beene the wife her selfe for such distribution of her Goods as the Minister hade Informed his owen man to say This trecherie was prouen against him and him selfe depriued he made no conscienece likewise to abuse Ihon Baxters wife in Elgine by his adulterie and when he wes reprooued of that dshonestie he answered and said that he played but a litle wanton ticke and gaue her but a Checke by the way Beholde the fruits of this new Religion without anie Conscience before God or shame before man there be tow Reasons wherefore they account no thing of mortall sinnes the first is that a man hath no free will and Inherent grace to resist such tentations but when the tentation cometh they say that they must yeelde vnto the same of necessitie because the CoÌ„manddments of God are in possible to be kepet chiefely this coÌ„mandemants which is concerning the concupissance of flesh The second Reason is as they say that for the respect of faith which they haue in Christ neither the sinne of Adulterie homicide thifte or anie other deadly sinne is Imputed to them as deadly sinnes but as veniall and Euen in the meane time that they are Iniust and full of such mortall sinnes in them selues that they are made Iust by the Iustice which is in Christ apprehended by their faith This in the doctrine or all Proestants and puritans and Cheefly of the Puritans see caluin lib. 3. Inst cap. 2. sect 2. VVee may adde the thrid reason which is as they say that they are not bound in conscince to keepe anie lawe that is Either of God or man but that they are made free from all Lawes in their consciences by theis faith in Christ and libertie of their Gospell so you may see how their life and doctrine goe soundly together accordinh to the heresie of the libertins which haue no Religion Indeede but an outward shewe of fained Godlinesse Euen in their most zealous profession to decrue the world Of Makovvly Minister at the Church of kinnimore CHAP. XXXII MAckowly Minister at the Chuch of Kinnimore the CoÌ„munion being Ministrea-Ministreaed to the people saide to some of his friends Elders and Officers of the Church that there was a Rosted Gouse in the Ailehouse and Asmuch bread and wine after the CoÌ„munion as was necessarie to eate and drinke with propertion to the same so at the Ministers persausion they consumed the Goose with the CoÌ„munion bread wine which were resting after the action in the Church Now I will aske of them yf they hade faith in Christ when they did eate the rosted Goose with the CoÌ„munion bread and wine which did rest after the action as they hade befor then I say that they eate Christ by the same faith as really with the rosted Goose and CoÌ„munion briad and wine together as they did before with the CoÌ„munion bread and wine alone for somuch as faith Reacheth it selfe vp to Heauen to receiue Christ there sitting at the reght hand of God the father and not to the CoÌ„munion bread and wine to receiue him there with a corporall mouth within the compasse of their Sacrament according to their doctrine Yf they will reply and say that they hade faith habitually and ot actually in Christ because the dead Eliments that is the rosted Goose with the bread and wine could not stirre vp their faith actually to beleeue in Christ without the word Ioyned to them to quicken them as the soule doth the Body Then I will thus argae aginst them yf the Minister in the meane time they did eate the rosted Goose with the bread and wine Ioyned the word to the dead Eliments that is to the rosted Goose with the bread and wine to quicken them as the Soule doth the Body saying Bretheren in the Lord you must recall to memorie that Christ did shedde his blood vpon the Crosse for remission of your sinnes sitteth presnnly at the right hand of God and from thence shall come to Iudge the quicke and the dead who likewse hath created ordained this rosted Goose with the bread and wine to nurish your Bodies corporally as the Body of Christ nurisheth your Soules Spiritually eaten by faith The must confesse that they receiue the Bodie of Christ as truly by actull faith in Eating the rosted Goose with the bread and wine as they did before with the bread and wine alone For so much as their faith is al 's free to goe vp to Heauen to Christ their Spiritually in eating the rosted Goose with the bread and wine as it was in receiuing the CoÌ„mumion bread and wine alone before and no more stay made to faith to Exercise her office in their action then in the former vnlesse they Graunt some vertue to be in the Comunion bread and wine which maketd them to recerue Christ more Effectually then is in saith it selfe which thing they will neuer graunt because that all the Purians affirme that there is no other recciuing of Christ but only by faith in a Spirituall forme without receeuing of him in the CoÌ„munion bread and wine with corporall mauth Thus you see Euidently how there is no difference Indeede betweene theire CoÌ„munion and a prophaine banquete prepared in a Tauerne or Inne for the corporall Sustentaion of men or a Iewish CoÌ„munion which is without all vertue grace to cure a sicke Soule for they agree all in that point of Religion that Sacraments giue no Spirituall vertue or grace to the receiuer but that all vertue and grace of Iustification and remission of siinnes are only obtained by faith in Iesus Christ and not by the Sacrament or good workes Now to conclude this purpose wee affirme that their faith is as Effectuall and true in Christ when they eate the rosted Goose as it wee when they reciued the CoÌ„munion so wee say that they receiue Christ by the selfe same faith as truly when they eate the rosted Goose Ioyned with
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