spitte vpon the Earth like wise to centemne Checke and reprotch it with Iniuries and despight of the holy Sacrament he coÌ„manded a witch to faine her selfe to take the holy Sacrament and to keepe it quyetly and since for to dishoÌ„nour the holy Sacrament he coÌ„manded to Enclose the same in a potte with a wenemous Toad which Deuillish Sacriledge being discloed this Malitious and abhoÌ„miinable witch was punished as she deserueth After that aman witch of that kind called Sagittaoius hade shote by the coÌ„mandement of Sathan at the Image of Christ which wis in forme of a Crucifixe and pearced the same with an Arâ—owe out of the which miraculous Blooe did Issue â—his miserable man by the vertue of God was so â—nmooueably fixed that he could not remoue â—ut of the place a man passing by did speare at â—im the cause of his Imobilitie the miserabll wiâ—ch shaking his head and his hands in the which â—e shotte his Arrow trembleng with all his bodie â—ould answere nothing the passinger beholding â—ouond adout him did at the last spy the Arrowe â—xed in the Crucifixe with blood flowing froÌ„ the â—me which after he hade related all things this miserable wttch was taken by the publique Iustice â—nd after confession made of his Sacreegious fact â—id loose his life by such a death as deserueth This you may clearely see how the doctrine of â—he Protestants is the doctrine of Sathan because â—ch doctrine is taught by them to their auditors 〈◊〉 Sathan doth teach to the witches that is the â—ospising of the holy Crosse the contempt of holy â—mages the depight they haue against the worsâ—iping and adoring of Christs blessed body in the â—oly Sacrament and banqueting vpon fredday â—sting vpon sunday forebidding of auriculare â—onfession yf Incace they make their confesâ—n to conceill their great sinnes and to confesse â—eir small sinnes Hovv the Prstestants and Puntans for conclusion of our former discourse are not true Christians but Infidells Idolaters and vvorshiprs of the Deuill CHAP. LIIII FOr better Intelligence of this matter wee must vnderstand that the greatest sinne that man can coÌ„mite against God is the sinne of Idolatrie which when a man giueth the soueraigne hoÌ„nour which is only due vnto God to anie of his Cretures as wtitteth S. Thomas the Reason is because is reason that when anie man Giueth the souerigne hoÌ„nour which is only due to God to anie of his creatures and chiefly to Sathan which is Ennemie to God he pulleth the true God of heauen as farre as lyeth in his power out of the Soueraigne chaire and Throne of gloirie placeth the Creature of God or than Sathan his Ennemie in the Soueraigne Throne of Maiestie and giueth to a false God the reerence hoÌ„nour and worshipe which is only due to the God of heauen Now that our Protestants and Puritans coÌ„mit such an horrible cryme you shall vnderstand by these reasons which Ensue here after First when the Protestants and Puritans Incall either tacitly or Expresly offer Sacrifice vnto him or consult with him to learne from him Either things present or to come as wee haue shewen in the liues of Luther Zuinglius maniâ— Ministers of Scotland as much in their priuiâ— Chalmers as in their oppen assemblies they giuâ— by such ritts and cermonies that Soueraigne hoÌ„nour vnto Sathan which is only due to the true God Heauen because that Sacrifice is an point of Soueraihne hoÌ„nour whether it be offred vp to God by an secrete actioc of the heart or Externall action of the bodie it is forebidden that such hoÌ„nour should be giuen to anie creature that is but only to God alone Exod. 22.20 this is the Reason wherefore the Catholique Church offerth no Sacrificee at all nether to the Virgine Marie Angells and Saintes of heauen but only to God alone wherefor when the witchs Necromancers Protestants and Puritans consulters with Sathan offer vp aniewise Sacrifice vnto him either to â—earne from him things present or to come or yet to obtanina anie wordly comoditie by his helpe â—hey worshipe him as God Giue the Soueraigne honour which is only due to God to the condemned Deuill of hell Secondly when the witches Neeromances Protestonts and Puritans Incall Sathan to learne from him such things as they desire to konwe or â—raue his helpe in in any worldly matter eithr â—oÌ„modios to them selues or Iniurious to their Nighbours This Inuocation of Sathan is an action of false Religion which is Idolatrie for so much as by such prayer and Inuocation they hoÌ„nour Sathan submitting them selues vnto his power protesâ—ing likewise by the same Inuocation that they â—aue neede of his helpe as of the Prince author of such good things as they craue from him see S. Thomas 2.2 quast 83 art 3. Yf they accuse the Catholiqes of Idolarite for the Inuoction of the Angells and Saincts of Heauen much more may wee accuse them of Idolatrie for the Inuocation of Saincts which are the true seruants of God is with an relation to God which is Prince aboue them therefore it can not be callec Idolatrie but because the Inuocation of Sathan is without any relation vnto God therefore it is true Idolatrie for so much as the Inuocation finisheth in Sathan it selfe and not in God author of all good things For better Intelligence of this matter wee must vnderstand that Inuocation may by made 3. wayes first absolutly to God as to the author of all good things secondly to the seruants as God with an Relation to their Lord. thridly to Sathan which is Ennemie to God VVhen our Inuocation or praieris directed to the seruants of God that is to the Angells and Saincts of Heauen that prayer is their Lord that is wee desire the holie men yet liuind in this mortall life with the Angells and Saincts of Heauen to concurre with vs in our prayers to the end that by their concurrance and worthinesse God may be the more mooued to Graunt vs our request of this kind of Inuocation wee haue manie Examples in holy Scripture as Genes 20.7 Num â—1 7 Iob. 42 8. Rom. 15 20. Ephes 6.19 but â—hiefly when Dauid Psal 110.7 sayeth Leuaui â—cuulos meos in montes vnde veniat Auxilium mihi 〈◊〉 Auxtlium meum a Domino quifecit caelum et terram That 〈◊〉 I lifte vp mine Eyes to the Montaines from whence helpe might come to me my helpe is froÌ„ God which made Heauen and Eaath the Angells â—atriarchs Prophets and Apostles are called by â—he Spirit of Prophecie Montaines Therefore in an other place speaking of the â—ndation of the Church psal 86. sayeth fundamâ—ta Eius in Montibus santis the fundamentall â—tones of the Church are the holy Montaines â—atriarchs Prophets and Apostles which are â—mineniet and high aboue all mortall men in â—onnour digitre and perfection as loftie Montaâ—es doe transcend in altitude litle hills hillocks And in an other place speaking of the Angells â—nd Pastours whereby God doth
end for his hoÌ„nour Luther confesseth that he could no more stay him selfe from venus game then he could doe from spittinh This apostata Frier againe did rate him â—elfe so much that he thought no shame â—o say that a Thousand Cyprians and a Thnusand Augustins were not to be â—ompared to him in doctrine belonging â—o Saluation To shewe that he did climbe to the â—ope of pride he thought no shame to â—y with a braisen front that he wold â—ot admite the Angells of Heauen to be â—dges to his doctrine althought he was â—ached by Sathan according to his owen confession to abrogate the Masse Thus good Reader thou mayest easily surmie whether this new Gospeller was rulled with the humble Spirit of Christ or by the the proud Spirit of Sathan Luther writteth againe that good works make no man good nor Euil workes make no man Euill and that no sinne how great so euer it be can condemne the man but only Infidelitie Luther writtetg againe let vs take heede to keepe our selues from sinne but much more from good workes beholde the councell of this new Euangelist to be altogether Sathanicall As concerning his auditours he confesseth that they are more auaritious vnmercifull luxurius stubborne vnGodly and much more worse since the time that the light of the Gospell was reuealled vnto them then men were in the time of Pope rie Musculus lib. de Prophetia Christi and smidelinus conclhis 4. de Planetis Errantibus affirmed the same Lastly he affirmeeth with Caluin that all the workes of Iust men are but deedly sinnes so according to Luthers Caluins doctrine and Theologie it is all a like to be faithfull and deceitfull to giue Almes to a poore man and spoile hem of his goods to sleepe with his owen wife or his nigbours for so much that all the workes of lust men are but deadly sinnes â—nd their faith so Effectuall in Christ â—hat it shall blotte all thir sinnes away â—s they say with the twinckling of on â—ye when Luther did Endeuour him selfe â—o driue away an vncleane spirit out of 〈◊〉 possessed person the Deuill terrified â—im in such a fashion that he was consâ—rained to take the flight him selfe and â—ue his owen life from the daunger of â—at Deuill Staphilus his Disciple as he â—we this miracle did wrote the apolog 2 And to confirme this pestiferous docâ—ine disordained life and leud maners â—readfull death did come to him after â—e was well whitled and drunke of the â—pper before so suddenly in lying in â—s bedde to charge him to compeare â—efore the fearefull Iudgment of God 〈◊〉 make account of his works that he â—de not time space to cry for meicy â—r his sinnes as sundrie Autors worthie â—credence wrote of his finall end So yf Sathon hade come out of hell in the shape of a man to preach in a pulpit as Ministers doe what greater shewe oâ— reason could he haue sette doune to giuâ— the raines of licentius libertie to thâ— vnruilled nature of man to deliueur thâ— selues to all kind of vncleannesse Igâ— nominie malicc wickednesse Enuâ— mischiefe murther conteÌ„tion trecheriâ— murmuring backbitting pride dissenâ—tion dissobediencc crudelitie and iâ— other sinnes of like kind and since peâ—suade sillie soules that their only faith iâ— Christ shall deface put away all theâ— fromer and suchlike other sinnes in thâ— moment of an houre This is the Edification which Eueâ— one may learne as much from the docâ—rine of Luther as from his former life Thus much of Luther Patriarch to 〈◊〉 Protestants OF CALVINS ABHOMIâ—ABLE LIFE AND PESTâ— FEROVS DOCTRINE VVhat Edification and Instruction Each 〈◊〉 may receiue from the vvholesome doctrinâ— and morall life of Caluin Paterne of Perfection to the Puritans CHAP. 2 BEFore all things you must vnderstand that Caluin was Borne in a Towne of France in the Prouince of Picardie â—alled Noyon in the yeere of God 1599. He was a great blasphemer of the Name of God in his youth Being a student and promoted to a Cure and Chappell he was surprised in â—he abhominable sinne of Sodomie wherefore he was marked on the shoâ—lder with an Brunt yron in the forme â—n Floure delyce Caluin being so defamed as much for his bougrie as for peinition thereof by â—n brunt yron he become sacriegious â—n falling his benifice and after went to Geneua Changing his Name from Cauing to Caluin to the end that his Infamous life should not be knowen by the title of his proper name So soone as he did arriue in Geneua Incotinenent he strred vp a great sedition betwen the Ministers and Citizens of the Towne For his sedition he was Cast in banihment and by his secreete Craft receued in the Towne of Geneua againe Of 4. thousand franks which he did receue form the Queene of Nauarre and two thousand Crownes from Monsieur Dauid de Haynault with much more from sundrie others to distibute to the poore he did Iudas like keepe the graaest part for his owen coÌ„moditie and Impairt the rest to his owen frinds and corrupt some of CouÌ„cell to assist his Enterpryse against all such as did oppone them selues to his croftie desings and Malitious attempts when the poore Necessitous did Murmure against his vngodly dealing he caused them be casâ— in banishment as libertins and vngodly Christians Caluin likewise gaue councell to one called Nicolas deferre banquerupt to buy with 3. Tphousand pounds he hadâ— in his hands Innobile goods in thâ— Name of his wife and Daughters anâ— so him selfe being dispossessed of all substance his creditors should find nâ— way to constraine him to pay theâ— whome to he was detfull Thus to receiue their coÌ„munion worthily it is not needefull to restore ouâ— Nighbeors goods but to defraude hiâ— yf wee may according to Caluins councell for our owen coÌ„moditie Caluin gaue not this councell foâ— nought for this banquerupt did acknoâ—cknowledg hes beneuolence in this behalfe with an somme of money and Married one of his daughters with Calâ—ins Brother VVhen Caluins friends offred them â—elues to bring a young prouincell whiâ—h hade taken from him the the value â—f 4. thousand franks after he hade serâ—ed Caluin a long time Caluin wold â—ote Condiscend the they should paine â—hem selues in that matter which made manie suspect that he feared the young mans accusation yf he hade beene brought againe to haue abused him in the sinne of Sodomie according to his olde custome Caluins pride and ambition was so great â—hat he wold suffer no companion at all Therefore the Church of Berne Nigh to Geneua did call him by contumelie and â—ockrie the Pope of Geneua Caluins pride and ambition was so great that he thought no shame to say openly in his preachings that he was a â—aophete that he was Endued with the â—pirit of God that he was send by the Lord that he could not Erre or stray â—rom the truth and yf Incace saide he 〈◊〉 I speake any thing astray it is thou o Lord that deceiueth
gouerne his Church psal 124.2 Montes Incircuitu Eius et Domiâ—s in circuitu Populie sui that is as yf he wold say â—nelicall Montaines doe guard the Church of â—od round about and notwithstanding him selfe 〈◊〉 in the circuit of his people and in another â—aceth he sayeth psal 90.11 Augeles suis Mandaâ— dete vt custodiant te in Omnibus viis tuis that is the â—ord hath giuen charge vnto his Angells to keepe â—e in all they wayes You see in all these places how God doth helpe and keepe his people by the Ministrie of his holy Angells and Sanincts of Heauen and althought the Prophete did craue helpe from the holy Angells who did keepe him in all all his wayes by God ordinance yet he acknowlegeth that such helpe as he did receiue by the Ministrie of Angells was from God when he sayeth Auecilium meum 〈◊〉 Domino qui feeit coelum et terraÌ„ my helpe is from God which hath creted Heauen and Earth But wheâ— the Inuoction or prayer is made vnto Sathan as it done by the witches Necromacers Protestante and Puritas in is done by Soueraignâ— honnour giuen vnto him without any relatioâ— made to God Because that the Inuocation oâ— praier directed vnto Sathan finisheth in him aâ— in the principall author of such good things aâ— witches Necrornancers and Ministers doe crauâ— from him in their assemblies For the prayer and Inocation made to Sathaâ— can not be done with any respect or relation vnâ— God as when wee offer vp our prayers vnto Goâ— by the Ministrie of his Angells or Saincts bâ—cause Sathan is neither friend Seruant or yet Emâ—assadour vnto God to beare anie ambassage beâ—weene God and mortall men as the holy Angeâ— and Saincts are psal 9.11 Tob. 12.13 hec 1. â— Apoc. 8.3 In which places the holy Angells aâ— Sainets are a pointed to rule vs to helpe vs in 〈◊〉 our affaires wherefore wee may Iustly craue tâ— helpe as a meane apointed for our Saluation Thridly when the Protestants and Puritans â—nquire from Sathan the knowlege of future things which are to come and cheefly of man of such things as depend from the freefly which is not limited or determined to one thing â—ut Indifferent to manie things opposite they worshipe Sanhan with soueraigne hoÌ„nour as a God for so much as they ascribe to Sathan that â—iuine prerogatiue to foretell things to come which belongeth only to God by the naturall â—erfction of his Deite and to his frinds and serâ—ants only by participation and Reuelation theâ—fore the prophete Esay sayed 41.23 Denounce â—o vs what thing are come wee shall know that â—ou are Gods but to Inquire the truth of future â—cidentell things from Sathan as from the seruant â—nd frind of God no man can doe the same withâ—ut Great Iniurie done to God as is said because â—athan is no friend to God but his Deadly Enneâ—ie as it is written psal 73.23 Superbia Eorum qui 〈◊〉 Odernnt ascendit snmper The pride of these which â—eate the doth alwise ascend from them vnto God Fourthly when they make a coueÌ„ant with Sathan â—ither manifest or secreets they foresaike the â—iecdshipe of God and preferre the prince of darâ—neste vnto the creator of all thing as the propâ—ete Esay writteth 28.15 Percussimus faedus cum â—orte et cum Inferno fecimus pactum that is quia posuemas â—endacium spem nostram that is wee haue made a â—ouenant with Death and agreement with hell becuse wee haue sette our hepe vpon a lye which is as much to say by a couenant made with Sathan Prince of Hell wee foresaike the true frendhipe of God put our trust and confidence in Sathan which is the Father of lyes for a man can not serue tow Masters contrarie to othors in all things as God and the Deuill are Math. 6.24 Eyftly yf some of the Protestants and puritans will say that they neuer did see Sathan nor yeâ— speake with him and therefore that such crimes of Infidelitie Apostasie can not be laid to theiâ— Charge as it may be done to Luther Zuinglius other heretiques aboue mentioned VVee answere that althought they haue noâ— made a band or couenant with Sathan by wordâ— Expresse as others haue done yet wee say thaâ— haue a quyet and secrete band made with Sathan when they approoue the open couenant and agrement with Zuinglius Luther made with Sathaâ— in points and heads of Religion For Luther him selfe confesseth in his bookâ— Intituled De Massa priuata et vnction Sacerdotum thaâ— he did abolishe the Masse at Sathans persusion likwise that Sathan gaue him the title of his bookâ— wherein he did abolish the Masse which title iâ— de Abroganda Mista which band and agreemenâ— betweene Luthea and Sathan the Protestants anâ— Puritans doe all approoue vnto this day whereâ—fore they are al 's guiltie in this Cryme as Lutheâ— which did abolish the Masse by his couenant madâ— with Sathan Luther confesseth in manie pairts of his workes that he did know the Deuill and was so well acquainted with him that did eat a measure of salt in his fellowshipe companie aganinst that which is written 1. cor 10.20 Nolo autem vos socios fieri Demoniorum I will not that you be companios vnto Deuills see the like deut 18.20 where it is forebiden to consult with Deuills or yet witches or Necomancer or with anie other which foretell things to come by the the spirit of Sathan or to obseure vaine Dreames Also the Puritans and Sacramentares can not Excuse them selues to haue no societie or secreete couenat with Sathen when they Approoue the band and agreement which Zuingius made with Sathan Instruction which did teach him in the Night that Chirsts bodie was no otherwise in the Sacrament then Mropically that is by only signe and represntation and non really substantially as the Catholiques beleeue This is Zuinglius owen confession in lib. de subsidion Eucharistiae surius in his historie AnÌ„o 1524. Genebrard lib. 1. Chronogr ano eodem who desyretd to see more of such matters couenants and bonds made with Sathan let him Read S. Thomas 2.2 quaest 95. Art 4. et Malleu Malleficar Tom. 1. Part. st quaest 2. etz Tom. 2. pag. 493. et Sequentibus Lastly the spirit of God is not contrarie to it selfe as S. Paul wriiteth 1. car 14.32 but Luther Zuinglius with their spirit are contradictorious one to an other in the Misteries of Religion in calling Ech one an other hertiqoee and seuered from the Church of God For thus Luther writeeth in defens verborum caenae pag. 381. Serio censemus zs wee Earnestly descerne all Zuinglians SacraÌ„entaries to be heritiqdues seuere Seuered from the Church of God which deny the bodie and blood of Christ to be reciued with a corprall mouth the venerable Eucharist Thus you see how Luther calleth Zuinglus with all other Sacramentaes heretiques seuered from the Church of Zuinflius adorneth Luther with such like titles of hoÌ„nour
Iusâ—ce of Christ which they apprehend by faith â—ydeth all these sinnes so that God will not Impâ—te them to such as comite them Caluin subscribeth with Luther this same doctâ—ine lib. 3. Inst cap. 14 sect 12. thus writting â—ur corruption vncleanesse being couered with â—he puritie of Christ are not Imputed to vs but â—eing so luied and hidde they shall not come to â—he Iudgment of God to aecuse vs. Caluin sheweth by this opinion as Luther did â—efore him that their sinÌ„es being hidde couered by the Iustce and puritie of Christ apprehended by their faith shall on t appeare in the Iudgment of God to accuse or condemne them likewise he teacheth that the abhominable filth vncleanesse of sinne which maketh the man reseauble vnto Sathan doth still remaine within their soules only hidde by the Externall Iustice of Christ aâ— yf you wold couer an blacke Ethiopian with a white garment Externalâ—y you see than what a malitious spouse full of corrupt stinch the Protestant soule is to Christ the beutifull some of thâ— liuing God which is an abhominable thing to bâ— hard Caluin in anitidoto concile Triden tmisess 6 can 18. writteth that some seede of the true liuely faith remaineth still amongst great deadly sinnes Yf their true liuely faith abideth amongst greaâ— deadly sinnes then they may doe what they list because their faith will Iustfie them in the middeâ— of their great deadly sinnes by the apprehensioâ— of Christs Iustice which hid then sinnes that theâ— come not to the Iudgmen of God for to accuâ— them Is not that a pleasane libertie they take tâ— selues to coÌ„mite all sinnes without scruple of conâ—cience or any other repeâ—hension Caluin algane lib 3. Inst cap. 2. sect 3. sayeth beholding that Christ doth Iustifie vs not by apâ—probation of our proper Innocencie but by Impâ—utation of Christs Iustice wee are Esteemed to bâ— Iust in Christ who are Iniust in our selues You see sinne and Iniquitie doc still remaine â—n the Protestants soules Euen when they are â—ustied by the Imputatioa of Christs Iustice whiâ—h they aprehend by faith so you may behold â—hat all kind of sinne Impietie Malce hypocrisie â—nd Iuistice may stand with their Iustification by â—nly faith in Christ a faith foresuith very meete â—o Nurish theeues adulteaers homieids Trayteâ—rs hypocrits falsefiers of their faith becuse they â—oÌ„mite all these sinnes wiâ—h many others without reprehen sinne in the Iudgment o God or good consciences according to the former Doctrines of Luther and Caluin Hovv Iustification by only faith doth contemne all good vvorkes vvithout all ferre of God to coÌ„mite Euill vvorkes vvhich are pleasant to the sinner CHAP. LVIII FOr probation of this point Luther lib. de libert Christiano thus writteth good workes make not the man good nor Euill workes the man Euill so according to Luthers doctring good workes and Euill are both Indifferent because they can neather make the man good or Euill helpe or harme him therefore the man needeth neuer to paine him selfe to doe anie good workes or likewise feare to doe any Euill workes because they can not make him worse then he is but to doe anie thing which liketh him beest whether it be good or Euill for it is his only faith Christ which maketh him Iust and acceprable vnto God or Euill for it is his only faith in Christ which maketh him Iust and acceptable vnto God not his good workes for as his good workes con not helpe him so his Euill workes cannot hinder his faith to Iustâ—fie him wherefore a man may doe what he listeth without hurt of his Iustification by only faith this is the libertie of their carnall Gospell Caluin taketh Luther by the hand in this matter lib. 3. Inst cap. 19. sect 2 thus writting for sith the lawe leaueth no man Iust or righteous aither wee are Excluded from all hope of Iustification or wee must be made free and loosed from the lawe and so that there be no regarde at all of God workes Thus you see to Estabish his Iustificaton by only faith he affirmeth that no man should haue regairde of good workes but to haue recourse only to his faith which Iustifieth him by the apprehension of Christs Iustice without Regaird of good workee Luther againe in sermone de nouo TestameÌ„oâ— siue de missa thus writteth caeuamus a peccate sed dmulto magis a legilus et operthus bonis tantum attâ—edamu Dei promissionem et fidem That is let vs takâ— heede the keepe our selues from sinne but much more from the lawes and good workes let vs only haue the Eye of faith and our mind fixed vpon the promise of God so Luther will haue the man to haue no regaird of good or Euill workes but only to considder the promâ—se of God by his faith Luther againe in sermone eodem sie deus dilexit mundum this writeth because the way is straite which leadeth to heauen thou must be made slender and then yf thou woldest enter thereby and â— litle aftre yf thou wilt come charged with sacks full of good workes thou must lay them doune othtwâ—see thou canst not enter in at the stratite way Luthers Disciples in Colloquio Altembergnsin affirme that wee should praie to prseuere in faith to the end without all good workes Caluin lib. 3. Inst cap. 19 sect 2.4 7. wrtteth that where there is any assurance of Iustification there should be no regaird of lawes or good workes and that all externall workes are Indifferent to their Iustification for they can neither helpe or Impaire the same so you see how their Iustifitatian by faith destroyeth all good workes as not â—eedefull to the same Hovv the faith of the Protestants is an abhominable faith and sinkefull of all mischiefe corrupt fountain ' vvhence manie vennmous springs runne out a naughtie ore bearing fruits full of poyson and abhominateon CHAP. LVIIII THis assertion of ours is manifest by their owen Doctrine before all things you must â—nderstand that there is no thing so odious and abhominable before the Eyes of God as sinne is â—or sinne was cause that God did expell the â—ebellious Angells out of Heauen sinne was cause to banish Adam with his Posteritie out of paradice sinne is the cause of all the pouertie siceksse trouble and miserie when by men are wexed tossed and tormoilled in this mortall life besides these things it is cause of damnation of manie millions of soules so that the most perrillons and dangerous thing which is in this world is that thing whence doth proccede because that sinnes is cause of all mischiefe which doth fall vpon man Now to shewe that these Iustising faith is that naughtie tre as wee haue recited aboue Deadly sinnes the venemous frits thereof it is thus prooued by their owen doctriae Luther Patriarch to all the heretiques of of ouâ— age in Assertâ— omuium aatâ— suor art 51.32 coÌ„â—afterrmerh boldly that omrria opera Instoruim sunt peceata mortalia that