from Hierusalem to Iericho â—as Robbed of his Spirituall Garment deepely wounded by Insernall Theeues which depairted â—om him leauing him halfe dead as it is written â—uangell of S. luke 10 30. So the protestant wold haue the sillie soule to â—emaine still halfe dead as it was wounded by Satâ—an and neuer to be cured with the grace of Chrâ—t againe the true phisition of the soule which is â—eat dishoÌ„nour to Christ and his grace great â—eat hurt I say to the Protestants soule but not â— the soule of a true catholique and Godly Chrisâ—an which is cured by the Inherent grace of Chrâ—t from the pestslent poyson of deadly sinne and â—nsed from the power of Sathan Thus the Protestaants make Sathan more powerfull to hurt the soule by malice then Christ by grace to cure and heale the same which is a great blasphemie aginst omnipotent power of God an Euidentlye against the holy scripture when S. Paule sayeth Rom. 5.20 where sinne did abound grace did more abound then sinne than must yeelde place to grace as darkness to the light for sinne and grace can no more stand together then light and darknesse life and death because the Protestants affirme sinne to be vnseparable from their soules as they giue Example of the concupissance recited aboue they must haue continually in their soule spirituall death and darknesse which diriuie from deadly sinnes and want spirituall life and light which flow from the Inherent grace of Iustification as the beames of light doe flow from the sunne For as the souse liueth by the grace of Iustification Rom. 8.10 so it dieth by deadly sinne Rom. 1.15 and as sinne fillethe soule full of darknesse Ihon. 3.19 so the grace of Iustifiction bringeth spirituall light to the same Ephes 5.8 so the Protestants soule is continually possessed wtih deadly sinne and is also spiritually dead and full of spirituall darknesse that is the miserable Estate other vnhappie soules An other probation hovv the protestants deny the vertue and Efficacie of Christs bassion to Estahlesh their Iustification by only faith CHAP. LXII S. Paul writteth heb 13.12 Iesus suffered without the gate that he might sanctifie the people with his owen blood and likewise eleanse his Church from all spotte of sinne by the the lauer of regeneration Ephes 5.26 that thus his Chosen Children may be sanctified tauth not by a vaine Imputation of Externall sanctification as Christ did praie his Father for the same and was heard of his Father for his reuerence Hebr. 5.7 Thefore yf the the Chosen Childoen of God were only sanctified by an Externall veale of Iustce not in truth and Effect by Inherent Iustice and sanctifiction in the soule in cureng it from the Pestilnt poyson of deadly sinne really and Indeede â—hen the cheefe fruits of Christ passion should be â—aktn away by the doctrine of the Protestants because cheife fruits of Christs passioÌ„ in this morttll â—ife ar to take away the sinnes of the world Ihon 1. â—4 deliuer the soules of men from captluitie of Sathan collossen â— 13 cure the wounds of the â—oule coÌ„tracted by the fall of Adam by the oyle of â—nherent grace luc 10.34 reconcile men to God â—y grace which were Enemies to him by sinne Rom. 5.10 Cleanse his Church and sanctifie it â—rom all spote of sinne and lastty deliuer it from â—em the gilt of Eiernall damnaio Rom. So yf deadly sinne remaineth still within the â—oule of man as the Protestants will hau to doe and his Malrce and Impietie being only couered with an Externall veale of Iustice he shall by such deadly sinne be sonne slaue to Sathan as Christ sayeth Ihon. 8.44 and likewise abide still in the eurse and malediction of God psal 118. and gilt of Eternall damnaton Math. 25.41 and consequently with out any partciption of the fruits of Christs passion or then wee must say as they teach in deede that the passion of Christ was not Effectuall and suffioient to deleuer the man Indeede from such miseries as are recited aboue but only to couer them with an Externall veale oâ— Iustice and sanctified in truth and Indeede So as the couering of a blacke Ethiopian with â— white garment taketh not away the blacknesse oâ— the Ethiopian to Make her white Indeede so the Externall veale of Christs Iustice taketh not away the hypocrisie Impietie Iniustice which are realliâ— Inherent in the Protestans soules to sanctifie anâ— Iustifie the soules in truth and Indeede but only by an Externall shewe and Apparance Therefore as the Ethiopian not with standing the white Garment remaineh still afilhie stinching blacke Ethiopian in truth and Indeede so the Proâ—testats soule not withstanding the Extecnall veaâ— of Christs Iustice biddeth still full of by pocrisiâ— Iniquitie and whollie Infeeted with the pestieâ— poyson of deadly sinne in truth and Indeed So the Paotestaants sanctfication Iustifieatioâ— by only faith is not that sanctification and Iustiâ—ication which Christ did obtaine by his praier frâ— Father to sanctific his Chosen Children Ihon 17.17 whose praier was hard for his reuerne heb 5.7 but a false Imagination and vaine Imputation of an Externall veale of Iustice which neither can Iustifie not sanctifie them in truth and Indeede as the grace of Christ Inherent in the soule doth sanctifie and Iustifie his Chosen Children in truth and Indeede Ihon. 17.17 Likewise yf there by no grace at all to cure the soule of man woundeds by the Infernall dart of deadly sinne then the Miserable soule must ly still in that woefull Estate with that Infernall sting still in the soule without any hope to be resueued from the seme or his wounde to be cured in this mortall life beholde the miserable Estate of the Protestants soule But Luther in assertion onmium artic suorm art 2. Caluin lib. 4. Inst cap. 15. sect 12. answera althought deadly sinne remane still within their soules as the concupissance which is vnseparable from the same Neuertelesse God for the respect of their faith in Christ will not Impute their sinÌ„es vnto them or punish them for their misdeeds how great so euer they be because sayeth Luther where faith is no sinne can hurt the man in sermone sic deus dietit mundum VVee answere first guinh and not grating such a manifest vntruth that although God wold winke â—t their sinnes against the rule of his Eternall Iustice behold the ProtestaÌ„ts in perpetall adulterie with the Deuill coÌ„mtting continually deadly sinne with him as S. Ihon sayeth 3.8 who sinneth is of the Deuill will and desires Ihon. 8.44 and not to punish and correct such a villan strumpet and adulterous sppouse because she beleeueth in Christ then they shall make Christ not a taker away the sinnes of the world but a furtherer and mantainer of sinne which should be a Medicine to cur wounded soule from the pestient poyson of sinne a veale to coucr their Malice a elocke to hide their Impietie and Iniustice and a shielde to saue
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
Sacrilegius wyfe others ascertaine that he did kill him selfe with his owen hande SIR IHON kNOX life the false Apostle of Scolland Extracted out of M. Nicoll Burns disputation and approoued by other Oculare vatnessis vvhich vvere liuing in his teme CHAP. VIII SIR Ihon Knox a renegat Priest of the Towne of Hadintowne in Scotland was Incensed with the burning lust of the flesh as the Prophete Daniell did foretell 12.37 that all feare of God and honnour of the world sette asside did thinke no shame at all to polute his Fathers bedde in coÌ„mitting horrible Incest with his owen Mother in lawein an cordnekill who being ExcoÌ„municated by his owen Bihope for such an horrible crime did in despight by his Bishope and censure vsed against him foresaike at once his Priestly dignitie and fanction with the Catholeque Reâ—igion and so be come an heretique Thus as S. Paul sayet 1. Tim. 110 hauing banished away good conscience from him selfe did make shipe wrake of his faith which loose of conscience and corruption of life is alwise the begining of heresie After that he did foresaike the mekenesse of Pristhood he become a cruell actour and conspiratour of the Cardinall Beatons deatd which was cruellie Murthered by our heretiques first plaÌ„ters of this carnall Gospell in Scotland when the Castell of S. Androwes was taken from our heretiques which did hold the same by force Against the Queenes Maiestie Knox with the rest of the heretiques conspiratours of the said Cardinalls death were also taken by the frincemen and condemned as Slaues vnto the Galleyes Knex at the last by some quyet conuoy being sette at libertie from Galley Slauene went vnto England where he did lerne the artie of Necromancie for better aduanceeÌ„nt of his carnall Gospell The Earle of Murray in the meane seaon ceing in England Knox did enter in conference with him at S. Pauls Church in London where he did persuade the said Earle that God hade chosen him to be King of Scotland to Roote out Idolatrie Establish the light of their Gospell and that he as a new Iosias should mantaine and defend sir Ihon Knox the new Helias against all Catholique Pastours which he calletd the Priests of Baal and liekwise the Queens Maiestie which he Nicknamed Iesabeli VVhich things to performe and atchiue he sette out his booke Intituled the blast of the Trompet against the Regiment of weemen attempting therely to spoile the Queenes Maiestie with all ther pesteritie of their Regall Diademe and heriatle of the the Kingdome of Scotland so at one time did Endeuoure him selfe to Plant a false Renigion for atrue and to Install an vnlawfull King for an lawfull Princesse in the Realme of Scotland This was the Sound Intention whole drifte of this false Prophete with the rest of his seditious Ministers to ouerthrowe the Spirituall and temporall Estate in the Realme of Seotland at one time This forelorne Priest retourning from Englnnd to Scotland againe did persuade a Married woman with her daughter to foresaike her hasband to follow him and thus shamefullie Sacrilegiously and Incestuously seale and proper fruits or their Carnall Gopell After the death of that adulteresse he being an old decreeped Priest at the pits brinke he did ryde upon a prettie Guelded horse with his Silken â—carfe adorned with an Golden Ring Pretious Stones as yf he hade beene a young Springall and wanton youth an Euident Signe of an meere worlding full of bold presumption Diabolicall pride He did also wooe an Gentle woman of the house of Ochiltrie to Marrie in this princly forme and Enchant her so by his Deuillish Arte of necromancie that he did appeare to this young Gentlewoman not in his owen shape an olde decreeped Priest but as a young Strypling most beutifull to beholde site to fight courgiosly in Venus fiield and so did Incense such an disordained loue in hir heart towards him selfe that she could nowise â—iue or take repose without his accursed Societie All the world beholding her to be a beutifull braue and pleasant Damosell and Knox to be but an olde decreeped priest of an base and obscure condition and of Ignoble blood they could not Ascribe the cause of that vehement affection which she did beare to such decreeped Priest but his Dueillish Arte of Sorcerie or Necromancie whereby he did bewitch the young Gentle woman in such fashon that she could not behold the shame and disgrace which she did Incurre when she did linke her selfe in Marriage with such a renegate Priest and Ignoble person as Knox was in verie deede The progresse of his life did shewe these things to be most true when an young woÌ„an in the Lord Ochiltries house almost did loose hir life for feare when she did Espy thraugh an clift or bore in the doore Sathan in shape of a blacke men in quyet conference speaking with Knox which was the blacke Doctour and Master of Schoole whome froe he did learne his lesson as much in Sorcerie Necromancie as in the Preaching of his carnal Gospell A Gentle woman worthie to be beleeued in thiâ— behalfe did see Knox face toure in his necke during the time of his Preaching in S. Gils Church aâ— Edinbrugh as truly She did relate vnto me As the Arrians did not skare with the Doctrinâ— of Arrians when he did shute his Entralls in thâ— Iacks with the loose of his life publickly Euensâ— the puritans are not affrayed at the doctrine oâ— Knox which was damnad by God with such 〈◊〉 Monstrous prodige as the doctrine of Arrius waâ— in ages long before Lastlly when he at the houre of death did assuâ— his Bretheren that the olde Religion should ariâ— againe they saide that he did but dotte and raâ— in such speaches as a man be straught in mind 〈◊〉 Answerred to them saying to the end you maâ— beleeue such things to be true as I haue foretoâ— you goe you Incontinently out of the house where I doe lye and when you retourne in againe â—ou shall find my words to be confirmed with a â—rodigous signe after they hade performed his will â—n this behalfe as he hade desired them to doe Entring in the house againe where they did â—eaue him giuing vp the Ghost they did find all â—he lights Extinguished and Knox him selfe lying â—old dead on the floore and his face tourned in â—is Necke This is the prodidgious end which â—his forelorne Priest did make most worthie of his deserts The young man which did serue him vnto his â—itter end did relate all these things to a Gentle man of Estate worthie of credence which did â—eherse these thinga as most true vnto his frinds as â—hey are tecited abue OF M. Ihon Craige a foresvvorne Dominican frier Minister to his Maiestie CHAP. IX Maister Ihon Craige apostata Frier Minister to King Iames the sixt of Scotland minded to retuâ—rne to his Monastrie being at time in Italie or laike of Moyen after he did foresaike the same â—onfesseth that the
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
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
vezelijs carere possum Et carere parente et hic et Illis At non Candidula Audebertuloque Sed vtrum rogo preferam duorum Vtrum Inuisere me decet priorem An quenquam tibi Candida Anteponam An quenquam Anteferam tibi audeberte Quid Si me Ingeminas secem Ipse partes Harum vt altera Candidam reuisat â—urrat altera versus Audebertum At est Candida sic auara noui â—t totum cupiata tenere Bezam Sic Bezae est cupidus suj audebertus â—eza vt Gestiat Integro potiri Amplector quoque sic et hunc et Illam â—t totus cupiam videre vtrumque Integrisque fruj Integer duobus â—raeferre attamen alterum necesse est O Duram Nimium necessitatem â—d postquam tamen alterum necesse est Priores tibi defero Audeberte â—uod Si Candida forte conqueratur â—uid tum Basiolo tacebit Imo. Thus his Epigrame may be Englished O Beza why doost thou nowe make bide From Candida which should lye the beside â—nd Audebert a youth of comely grace VVhome thou behind with Ioy did oft Imbrce â—r Parish dotd containe thy param ours And orleance the lillie of thy floures 〈◊〉 vezile why thy Fathers duelling place â—oost thou remaine ferre from the Gentle face â—f Candida and Audebert thy Ioy VVhose felloweshipe dotd keepe me from anoy â—ewell vezile my Mothers hatlhing nest My Father and my Brotheren with the rest Your harbour now I Easily may want My Parents and my Bretheren as I graunt But Candida and Audeberr by night I may not want my haly hearts delight But of these tow which should I in this cace Now fiirst goe see most sweetely to Embrace whome in this world shall I preferre to the My candida this time to pleasour me Or yet to the fuell of my fire Eaire Audebert my only hearts desire VVhat yf I should deuide this corps of mine In Egall pairts which dotd to both Incline VVherreof the one with carefull diligence Should quicklie Ioy my Candidas presence The other should goe runne without a misse To Audebert his daintie Lippes to kisse Yet Candida most cupid as I knowe Doth wish my curps al whole and she below And Audebert a greedie wanton boy VVold quicklie striue whle Beza to Enioy But with my heart I wold them thus Embrace That with Eche I might whole be in Eche plaâ— But I accunt an hard necestitie One to preferre in pleasnt voluptie To the other in this cheerefull delight Yf I might both Embrace the winters night But sith the force of cruell destinie Doth me constraine with such neceitie That the one to other I must preferre To feede my lust where pleasantly I Erre To Audebert the hoÌ„nour I will yeet who doth adorne the flours of venus fielde Yf Candida for this act will complaine She lastly must her selfe from Sighs refraine So Endeth Bezas Epigrame Here good Reeder you may see how Beza â—isporteth him selfe in proclaiming his owen â—bhoÌ„inable deeds to the whole world as an forelâ—ane man without all feare of God in his consciâ—nce and worldly shame before the Eyes of men So soone as Bezas booke of Epigrams com to â—he light he was suÌ„moned to compeare before the â—ords of Session at Parish and to Interprete his â—pigrame compounded by him in the praise of â—andida the Taylers wyfe Andebert his fellowe â—odomite Beza knowing that the due punition of such â—nne was nothing lesse then his life he sette his â—enifice for the space of fiue yeers to one secreâ—ly and to ane other sold it out at the ground â—d so tooke the flight to Geneua where he was â—ade Caluins Diseciple and successour The Taylers wyfe by him called canedida â—uld not content him being Minster in Geneua â—lesse he coâ—rupted a virg in seruin him in the â—use called Claudia whome to after she conceâ—ed he gaue a poyoned drinke to kill the Child 〈◊〉 the womans Belly so this Euangelist did make domie and account to coÌ„mith homicide sodomie and perpetuall adulerie The yeere of God 1560 Caluin and Beza with an other called ottaman conspired amongst them selues with their assistance to Massacre the King of France called Frances the Quneene his Mother Queene Marie his wife daughter to Iame the 5 King of Scotland the King of Francâ— Brother the Lords then remaining in Court anâ— the good Magistrats These be the fruits of theiâ— carnall Gospell As concerning Bezas doctrine he maketh Goâ— author of sinne as Caluin did teach before hiâ— for thus writteth oportuit Ergo. It behoued Goâ— to open vp and disclose that only way to him selâ— which is the ordaine the fall of Adam and againâ— Querenda est vitn origâ— wee must research the originâ—all of sinne in the voluntarie motion of Instrumâ—nts whereby God hath Iust y decreede that worâ— which men doe vniustly but thou wilst say thâ— could not resist the will of God I graunt it is trâ— said Beza their will could no otherwise doe Thus yf the will of man be constrained to dâ— al naughtie deeds wrought in this world as Beâ— teacheth vs the man may purge him selfe of 〈◊〉 sinnes coÌ„mitted by him and lay the charge vpâ— God which constraineth him to worke the samâ— for as S. Austgstine sayeth no man sinneth in thâ— which he is constrainetu to doe by necssitie othâ—wise Beasts fooles madman and Infants without Iudgment or Reason should be guiltie of sinne in the behalfe be hold now Reader the good Edification which thou may'st reape from Bezaes abhominable life blasphemous doctrine against the goodnesse of God in making him the chiefe cause and author of sinne OF Bucerus an Domincan Frier CHAP. V. Bucerus wus a foresworne Monke Dominican frier Master to Ihon Caluin Infected with Luthers heresie since with Zuinglius pestierous docrine which affirmeth with Caluin that Baptisme is not necessarie to Saluation and that Christs Bodie is not reallie in the Sacrament Lastly he recanted these Errours and become a Lutheran agine he Expyred his furthast braith in England and at the houre of his death he affirmed that Christ was not the true Messias but that wee should abide an other OF Carolrstdms Priest CHAP. VI. CArolastadius Priest and Archdeacon of VVitemberge who was the first of Ecclesiasticall dignitie in our time which Ioyned hemselfe to a Sacrilegious wyfe by the persuasion of Luther was banished out of all the Iurisdiction of Saxonie and thus contemnead both by Catholiques Lutherans for his vnGodly ImperhectioÌ„s he was the first renuer of Berengarius hersie in our time Luther in Colloquns Mensalibus fol. 367. and Erasmus Alberus Lutheran writ that he was taught and possessed with a Deuiill OF oecelampadius monke CHAP. VII OEcolampadius a foresworne Monke did Sacrilegiously against his 3. Vowes of pouertie Chastitie and obedience Ioyne him selfe to a wife and lanstly for punition of his Sacriledge was found dead in his Bedde and as Luther sayeth he was killed by Sathans firie darts others affirme that he was put to death by his