is all the workeâ— of Iust men are but deadly sinnes So all the workes which Issue or spring out from their Iust men Iustified by their Iustifiing faith anâ— no bette a fruits then poysoned deadly sinnes so that when the best and Iustest Preestant that iâ— amongst them Goeth to the Church to heate thâ— Preaching to praie God to Reuerence and obeâ— his Minister to receue the coÌ„muion to thankâ— God there after for the same giue almes to thâ— poore are the Church oâ— by the way syde dotd 〈◊〉 other thing but worke deadly sinnes wherefore â— were better to him to sitte Idly at home then tâ— prine him selfe to worke deadly sinns As concerning Caluins opinion in this matter â—he is altogether with Luther lib. 3 Inst cap. 12. â—ect 4. thus writting but they that shall Earnestly as it were in the sight of God Enquire of the true â—ule of reghteousnesse shall certenly find that all â—he workes of men yf they be Iudged by their â—wen worthinesse are no thing els but vncleaÌ„nesse filthinesse that which amongst coÌ„mon people â—s accounted righteousnesse is before God meere wickednesse that which is Iudged puritie is vnclâ—annesse that which is reckned Glorie is but â—hame You se here according to Caluins doctrine that which is Esteemed by men righteousnesse is before God meere wickednesse so that all their praiere â—reachings to men receiuing of the coÌ„munion which appeare before men to be the seruicee of God and righteous workes of religion are nothâ—g else but meere wickednesse which is the pestiâ—rous fruits of their Iustifiinh fatth Caluin againe lib. 3. Inst cap 14 sect 9. writâ—th in this fashion thus wee haue shewen that â—ere cometh not so much as one good worke out â—holy men which yf it be Iudged in it selfe desâ—ueth not a Iust rewarde of shame so the best â—orkes of Religion and best fruits of their Iustisâ—ng faith deserueth no rewarde but shame and â—protch therefore they they should not find â—lt with Citholiques which reprotch the acts of â— their Religion and fruits of their Iustifiing faith as worthie open shame and reprotch Caluin againe in Antidots concili Ttident Sess 6. thus writteth they are not so much to be reprotched who said all good workes yf they be Iudged by exact rigour to the extremitie are rather worthie of Eternall damnation then any rewarde of life So you see how the best workes of their Religion are more worthie of Eternall damnation then anie rewarde of life yf so be what difference put they betweene the sinne of Lucifer wherefore hâ— was condmned Eternally and their good workes which deserued Eternall damnation with Sathan wee are constrained to say that faith which yeeldeth such damnable fruits must be an vnhappie faith which bringeth to man rather Eternal damnation by her naughtie fruits then and rewarde of life Caluin againe lib. 3. Inst cap. 5. Sect. 19. thiâ— writteth let this stand as a sone foundation vnâ— vs which can not be shaken by anâ—e Engine thâ— the mind of man is so alienate and astringed froâ— the Iustice of God that it can not conceiue Enteâ—prise or desire any thing but that which is Impiâ—us warsted or crooked The heart of man is Infected and desiled with the poyson of sinne thâ— it can breth out no other thing but a corruâ— stinch and althought men some time apeare â— outward shewe to doe some good workes Neuâ—thelesse the mind is full of hypocrisie and faâ— obliquitie and also wrapped and Intangled with frowardnesse and malitiousnesss of nature Beholee here good Reaeer the true descnption of a Protestant sette doune by Ihon Caluin their chiefe Doctour which is althought the Protestant apeare some time in outward shewe to doe some goÌ„od workes Neuerthelesse his mind is full of hypocrisie and false obliquitie also wrapped and Intangled with malitiousnesse of neture his heart likewis so defiled with the poyson of sinne that he can breath nut no other but corrupt stinch Then when the Minister or protestant apereth to men outwardly to doe some good workes in preaching his new Gospell to his audetours or in giuing the coÌ„munion to anie man and in the meane time as Caluin affirmeth his mind is full of hipocrisie false obliquitie and wrapped in Malice wherefor should wee giue eare to his Preâ—cding or beleeue him beholding that with such â—eceitfull hypocrisie and malititious mind he can â—reath out no other thing but corrupt stinch of â—eresie Therefore wee can say no thing more Iustly to â—he Minister then that which Christ said to an Euill seruant I Iudge the by the words of thyne â—wne mouth o naughtie seruant because the Minister or Protestant doth confesse his owen â—alece and hypocrisie where with his mind is inâ—ected euen when he appeareth outwardly before â—en to doe some Good workes according to the doctrine of Caluin which coÌ„mandeth all Ministers and Protestants to hold this vndobted truth as a sure foundation of Religion which can not be shaken by the Engine of man You see here most truly how their Iustifiing faith is but an abhominable sinke of all Mischeefe which can breathout no other thing but corrupt stinch of heresie philipe Melanchthon Luthers faithfull achates confirmeth this doctrine of Luter and Caluins whin he writteth in locir ano 1501. Tit. de peceat saying Stfolsoreth therfore that all the workes of men as much worthie of praise as you please are nothing Cztse but sinnes as wortbie of death otherwise deadly sinnes So wee will conclude wiâ—h that sentce of Christ which sayeth the good tre is knowen by the good fruits and the Euill tree by the Fruits Mat. 7.17 considering than that all the fruits and workes of their Iustifiing faith are but fillâ—nesse vnclaÌ„nesse false obliquitie deadly sinnes and malitiousnesse of mind which can braith out no other thing but corrupt stinch you may easily Gather that such a Iustifiing faith is no thing else but an abhominable sincke of all mischiefe a corrupt so untaine full of poysoned springs a naughtie tree whose venemous fruits doe Euidently shewe the pestilence of the soule from whenec they doe deriue Hovv the protestants haue no true Reltgion of God but of Sathan because that all the fruits and good vvorkes of their Iustofiing faith are nohting else but deadly sinnes as vvee haue prooued in the former Chpter according to their ovvne docrinte in vvhich consisteth the seruice of Sathano not the seruice of the true God of heauen CHAP. LX. BEcause God is the Creator collator and conseruatour of all good things soueraigne Monarch of heauen Earth soueraigne hoÌ„nour â—eruice and obedience is Iustly due to his heauenly Maiestie therefore he coÌ„mandeth vs to adore and â—ruice and obedince Deut. 6.1.13 Mat. 4.10 â— Tit. 1.17 heb 5.9 so Religion is a vertue wheâ—by wee serue God according to the rules sette â—oune by him in the olde and New Testament That this seruice consieth in good workes acâ—table vnto God not in deadlly sinnes which â—e hated by God
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
sedition sttrred vp by them in France adulterie sodomie and bougrie Yf you please to viewe Sir Ihon Knox life the holy Apostle of Scotland there you shall see Incest coÌ„mitted by him with his owen good Mother in a cornekill or killogie adulterie wtih an other mans wife his Necromancie and familiar friendshipe with Sathan whose Example many of the Minissers of Scotland did follow as you shall see herefter in the description of their liues Considering Gentle Reaeer that the tree is knowen by the fruis as Christ sayetd you may Easely Iudge by the fruits and morall workes of our New Gospellers Mat. 7. vngodly doctrine vngodly Religion as much taught by their doctrine as practised in their liues whether their Relegious tree be good or no when the tree it selfe is nothing else but a confused mas of olde heresies patched together like an beggere olde Clocke which were condemned long agoe in olde heretiques by the ancient Fathers and the fruits thereof a libertie to liue after the pleasours of this world and concupissance of the flesh in all pleasant voluptie of eating and drinking and Exercise of venus game and to coÌ„mit anie sinne that is as homicide adulterie thifte periurie Sodomie and other suchlike crimes without scruple of Conscience because men are made free from the keeping of all lawes by their faith in Christ and libertie of their Gospell Sathan him selfe could not haue geuen a mor pernitious Religion to mortall men then to giue a confused mas of olde condamned heresies and to teach men that they should neuer paine them selues to doe anie good worke because that all good workes are but deadly sinnes in the Iudhment of God which can not further our SaluatioÌ„ but rather procure our damnation that men should not be feared to coÌ„mit any sinne that may pleasour him because that no sinne can condemne him prouyding he beleeue to be saued in the blood of Christ for so teaching all good workts are banished away as vnprofitable to Saluation and libertie giuen to man to coÌ„mit all sinnes that may pleasour him without all feare of damnation I praie God to saue vs froÌ„ such a pestient Relinion and to graunt vs grace to abide constantly in the bosome of the catholique Romaine Church AMEN A CERTEN TREATISE VVHERE IN ARE EVIDENTLY DECLARED THE ABHOMINABLE LIVES OF the chiefe pellars of the nevve Gospell their pestilent doctrine their Incalling of Sathan and conference vvith him vvhereby they shevve them selues Iaolaeers lastly vvee shevve hovv their abhominable lines and pestiferous doctrine Lead Ignorant soules to manifest Infidelitie and Euindnta perdition OF LVTHERS ahbominable life and pesliferons doctrina CHAP. 1 TO Beginne first at their patriarch Luther you must vnderstand that he was a Monke and prossed Frier of the order of S. Augustine Ingendred as Lindanus writteth by a Deuill called Incubus transformed in the shape of a man This forelorne man did breath his 3. Religous vewes made to God pouertie chstitie and obedience for the disotdained loue he bare to honours riches and volpties of this word He confesseth that Sathan did teach him that the Messe was but Idolatrie Eull of it selfe for thus he writteth in his booke Intitituled de Missa priuata et vnctione Sacerdotum tom 7. vvitimberg anno 1558. saying contigit me semel sub nediam noctoni subito Expergefieri Ibi Sathan mecum coepit huiusmodi disputationem audi Inquit Luthere Doctor perdocte nosti enim te quindecim annis Celebrasse Missas priuatas horrenda essent Idolatria quid si â—bi non adfuisset Corpus Sanguis Christi sed tantum Panem et vinum adorasses et alis adhoerandum proposuisses Cui Ego Respondi sum vnctus Sacerdos accepi vnctionem et consecrationem ab Episcopo That is to say it hapned me once about midnight to be suddenly awakned out of my sleepe there Sathan begoud this disputation with me heare me said he most learned Doctour Luther thou knoewest thou hast al most daylie Celebrated Masses these 15 yeeree by pass what yf such priuie Masses were horible Idolatrie what yf the Bodie Blood of Christ were not reallie there but only that thou didest adore bread and wine offer the same to by adored by others whome to I did answere that I was a Priest and that I hade reciued vnction consecration from a Bishope after these words Luther reharseth the arruments which Sathat did bring in to disprooue the Masse and that the Protstarts peruse to day for the same effect this is the cause wherefore I can not Esteeme but good of the Masse seeing that Sathan which euery where doth procure the damenation of man did disprooue the same Now good Reader thou mayest easily surmise how this woefull Prophete of the Protestants was send by Sathan to disturbe and vexe the Church of God with his heresies and not from Iesus Christ to refrome the same lib. de seruo arbitrio Tom. 2. Luther fighceth against his oâ—ven conscieÌ„ce He confesseth that he did withstand and resist his conseience the space of ten yeeres to giue assent to his erroneous doctrine which he did learne from Sathan and did persuad his Bretheren of VVitemberge to doe the same in abolishing the Masse Beholde this foresworne Monke enneEnnemie to truth condemÌ„eth as S. paul sayeth by his proper Iudgment and light of his owen conscience VVhat edification may you receiue by his Example but to learne from him to with stond our owen consciennce when wee haue any Euill tourne to doe He confesseth that he was mooued with hatred and Enuy to depairt from the Romaine Church because the promulgation of the Indulgences was not graunted to the Religious order of S. Augustine he confesseth that he was citizen of the Romaine Church and after his depairting thence he sheweth not to what Church he did retire but grauÌ„tetd that he was that time him selfe alone In prnfat Tom. 1. Thus Luther was in no Church at all He confesseth that he was mooued to Excogitate new Errours against the doctrine of the Romaine Church for the great hatred he bare against the Pope of Rome in coÌ„ment in cap. 30. gsnes pag. 455 He teacheth in his coÌ„mentaies vpon the 50. of Genesis that yf the wyfe refuse to come the hand maid shal be welcome a fine Example of Edifitation to all such as are prone to abuse weemen by their wedded wiues his infidelitie Tom. 6. coÌ„ment in cap. 7. Genes pag. 105 Luther graunteth that yf he hade bene in the time of the Potriarch Noe that he wold not haue beleeued God threatning the destruction of the world by the generall flood Luther confesseth that he did hate God in his heart beholding the seuiritie of his Iustice in the punition of sinners praefat Tom. 2. his hatred against God Luther confesseth in his dispate at Lipsia against Doctour Eckius before â—he Duke of Saxonie that his purpose was not begune for the reuerence of God â—or yet should
Deuill in the shape of a blacke â—ogge meete him passing through Italie with a Pursefull of Gold hanging at his Necke which he take from Sathan So by the helpe of Sathan he did continue in his apostussie and heresie of our New Gospel to his liues end Nicol Burne in his disputation against the the Ministers of Scotland cap. 34. pag. 175. for good angells did neuer aeare in the shape of Doggs or Basts as the Deuills haue done seuerall times as wee Read in the liues of holy Saincts but in the shape of men Genes 18 2.19.5 Iosue 5.13 OF vellax one of the first Preachours of this nevve Gospel in Scotland CHAP. X. This willox was a Necromancer as Nicoâ— Burne reporteth whose sonne did reaisâ— the Deuill Doctour to the Ministers of Scotland in Arthurs seate not farrie froÌ„ Edinbrugh where first they did Preach their Gospell Burne iâ— his disputation against the Ministers of Scotland CHAP. 21. OF Paul Mephen an other of the first Cospellers of Scotlanâ— CHAP. XI This Paul Mephen was a man more like crueâ— Souldier a man of warre armed with hâ— Pistles as the Ministers of France weree the then like one of the simple Aposthes of Christ man whole consecrated to venus Game feedinâ— of his belly God nowisi adorned with Chastiâ— and sobrietie which are the cheefe ornaments 〈◊〉 the true Desciples of Christ Burne Ibideâ— Chap. 22. fol. 102. OF M. Iames Lavvsonne CHAP. XII MAsteer Iames Lousonne Menister of Edinbrugh being banished for conspiracie against the Kings Maiestie did make his finall end in dispaire Incalling Sathan for his helpe with foresaiking of God OF Deane Adaam heriote CHAP. XIII DEane Adame heriote Chanon and Renegate Priest fominh at the mouth did fall doune in the streete where he did walke that he hade not so much time guen to him by God as to cry for mercy and grace for remession of his sinnes OF Reader in the Church of Edinbrugh called DruÌ„mond CHAP. XIIII AN Reeder in the Church of Edinbrugh called DruÌ„mond Alias Doctour Handie being sette vp in the Chocks for punition of his riotousnesse and abusing of bodie with weemen at the Marcat Crosse of Edinbrugh he did stobbe kill him selfe to the deatd before all the people to the Imitation of Iudas which did hing him selfe after he hade betrayed his Master Christ OF Ihon Coynsse Reader in the same Church CHAP. XV. IHon Coynesse Reeder in the Church of Edinbrugh in Reading the praiers one day did suddenly cry out with a loud voece I am condemned after such desperate words being caried home to his house and admonished that he did not know well what he hade saide but to haue recourse to the mercies of God he answered that he did know very well what he hade saide and that mercies doore wesshute vp from him and he did end this mortall life the Imataion of Iudas M. Thomas hebron Minister and Necromancer CHAP. XVI Master Thomas hehron Menister and Necromancer in East Lawdian a litle be fore the houre of his death seated in a Chaire in the Church yarede at his owen dsire was suddenly killed by a horrible Tampst which made thâ— Church to shake in such fashion that it was neereby ouerthrowed to the ground This was the duâ— rewarde which he did receiue from Sathan hiâ— Mister for hus suruice made in a false Religon OF M. Thomas Ramsay Minister of S. Androvves CHAP. XVII MAster Thomas Ramsay Minister of Androwes did suffer that publicke shamâ— in the time of his Preaching before all the peoplâ— that his face did tourne in his necke to the Imitation of Sir Ihon Knox likewise he did openly proâ—fesse that Knox their false Apostle was primâ— Genitus Diaboli that him selfe was secundo â—atus a litle after he did yeelde vp his furthast â—reath in dispaire to the Imitation of Iudas proâ—itor to Christ OF M. George Hay parsone of Raphen CAAP. XVIII MAster George Hay Person of Raphen being altogether dedicated to his gluttonie â—nd dronknesse as the most pairt of Minister â—re which is the dayly seruice of their belly God â—o confirme this New Religion with a Miracle â—orrespondent to the same he did suddtuly giue â—p the Ghost in discharging his belly vpon the â—acks to the Imitation of olde heretique arriue which did deny the diuinitiie of Christ as the Puritans doe when they make Christ a the Priest â—n his diuenitie as will as in humanite for so or must be a God Inferior to his Father not Equall with him in deitie when he offreth vp hoÌ„nour â—omage seruice and Sacrifice to the Father and â—onsequently as a poore creature because there â—au not be a true God but one OF M. Patrike Lindsay Minister of kelly in Angus CHAP. XIX MAster Patrike Lindsay Minister of Kelly in Anguse at the houre of his death did cry â—ut with words of desperation that he was perpeâ—ualie condaÌ„ned to hell fire who being admoncâ—shed of the Brethdren that he should desist from such words of desperation for so much as these words wold cause great slaunder to the Religion and wold moue the people to like the worse of the same when they should see the Ministers thereof to die them selues in dispaire he answered that they were alse surely condamned as he was and yf he hade knowen before that Sathan should haue hade such power in the world as he did know him to haue at that time amongst the Ministers that he should neuer haue trubled him selfe to haue serued Christ in this new Religon as he did in former times thus he did goe hence in dispiare to the Imitation of Iudas proditnr to Christ for Euen as Iudas did betray Christ deliuiring him with a kesse to the Iewes so the Protestants and Puritane betray Christ in abolishing his hoÌ„onuâ— true worshipe and Relgion to Establish theiâ— heresies vnder pretnce of true faith in Christ thiâ— is likewise one of the chiefest causes whereforâ— calum did loose his life being ouerwhelmed in the horrible Gulfe of deepe dispaire OF M. Dauid Blacke minister of kelly in Aagus CHAP. XX. MAstster Daued Blacke Minister of Kellâ— in Angus after the foresaide Patrekâ— Lindsay drinking at the wine in dundie and hauâ—ing the cupe at his lipps yet before he could taâ— of the same God did sumond him to compeare before the fearefull Iudgment heb 9.27 by deaâ— which did beraue him so suddenly of this mortall â—ife that he did obtaine not so much time space from God as to cry for mercy and grace with â—emission of his sinnes Therefore lette vs not followe the Example of the Ministers which are 〈◊〉 dicted to the Seruice of their belly God least Perhaps wee make such an vnhappie end as these â—aue done which wee haue recited before but let â—s praie with the Catholique Romaine Church â—n hir litanies from suden vnforeknowen deatd â—he Lord deliuer vs. OF the Minister called killoch CHAP. XXI AAster Nicoll Burne in his disputation Chap. 22. writteth that the
him with a low grosse voice as yf he hade beene spaking out of darke denne or hollow caue vnder the Earth that the Golden Chaine was in such a place where it was found in deede Ihon Cheyne being put foorth of barne the Minister was much troubled to send Sathan doune againe to his former place Ihon Cheyne was so affrayed at the sight of this Euill Spirit aâ— that time that he appeared neuer to be will Satled in his naturall witts but to hau a souage and vildâ— countenance and behaueour OF M. VVilliame Pape Minister of Dornoch in Sutherland CHAP. XLV MAster williame Pape Minister of Dornoeh in Sutherland ryding home from the Towne of Taine to his owen house in Dornoch was so assailzred by the way by a multiude of Rauens that they did not only scratch his Body with their Clawes and Nailles but also did rent and tears his apparell with their bills and becks his wife asking him after his ariuing in the house whaâ— should be the cause of his disarryment and trouble he andwered that it was a multitude of Rauen which did rent his garmints and scratch hodie with their bills their furious rage in stricking and â—eaking at him with such an Extraordinare power â—hat with great difficultie he hade saued him selfe from the dint of their Clawes and becke which thing so soone his wife hade related to their Nigâ—boues they did all suspect that such a multitude of Rauens was a companie of Deuills for so much that such a skirmish or bickring of Raurns against a reasonable man was neuer hard or seene hard or seene before and for confirmation of this truth after such conflict he was so vexed beaten in his owen house by the same Rauens that he was constrained to leaue it and goe loge in an other of his friende which things shewe euidently that his trouble and vexation was caused by a companie of Deuils which hade power ouer him and not by a companie of good Andells OF M. Androvv Andersone Minister of Loth Sutherland CHAP. XLI MAster Androw AndersoÌ„ne Minister of Loth in Stuherland being in the morning Studiing on his books in his priue Chalmer in come oÌ„ne of his Schollers called Huchon Aikin to gette a kenning of his lessone and there he saw beside the Minister a litle beacke whelpe as it hade beene new whelped which after the sight thereof did with such speede retourne to the doore that he did breach his head and Incontinent thereafter didly bedde sicke the space of fourteene dayes with continuall ratdring of his meate by vomite the Minister euer still Intysing the boy not to disclose the cause of his corporall disease Thise was the yeere of God 1610. in the moneth of Deember OF M. Robert Bruce Minister first of Edinbrugh and since at Innernesse CHAP. XVII MAster Rober Bruce Minister of Innernesse the yeere of God 1608. was so vexed troubled persued with Sathan in forme a blecke dogge and some time in the shape of a colte or sole that could not know by what way he should soue him selfe from his daunger and beholding that his Spirituall Armours of Preaching and Prayers could Auaile him nothing in this fearefull assault of this potent Ennemie he hade accoutse to corporall Armour and force of mortall man Neuetheelessee siixe men in Armes mour watched this miserable Minister nighuly yet could not Empetch this blacke dogge to oppen the doore Euerie night wher M. Robert Bruee did abide so that it is likly that this frind ehall passesse him as he heath done others or he leaue him at the last And the Ministers to collour this matter as much as they could to shewe that this come not oâ— M. R Bruce for their deseruing as yf their naugnaughtie liues and hereticall doctrine were accepâ—able to God but by M. R. Abercromies and M. Ihon Hamiltouens Sorceries and Enchantments which did hound this hellish dogge vpon M. Rober Bruce to vexe torment him according to their desire But this fond Inuention of theirs is no thing else but a malitious detrction and forged lye First because M. Robert Abercromie at that tim was out of this CoÌ„untrey in a Colledge of the Iesuits built in the Towne of Brownsberge in the Kingdome of pole Secondly Catholique Priests are accustomed by the power of God giuen to them to cast Deuills out of possessed persons but not to send the Deuill to vixe any man as the falsly alleadge Thridly yf the Ministers haue the true Religion and the true assistance of God as they falsly challenge to them selues why doe they not chaste away the Deuill by the vertue of God for approbation of their new Gospell as Catholique Priests doe for confirmation of the Catholique Religion But seing they haue noe power ouer Sathan as Catholiqe Priests haue they must coÌ„ufesse that they are but heretiques the bound slaues of Sathan and no true Chaistians This blacke dogge at the last as the euent did shew did transform him selfe in a familiare spirit which M. Robeart Bruce did call his God for M. Robert and his familiare spirit were seene conferring familiarely in his Church about twell howres at euen or midnight with great lightes in his Church which theis familiare spirit of M. Roberts did furnish for M. Robeat being but him selfe alon talking with this spirit did take no candles to his Chich for to cause such light in his Church as was seene M. Robert after long conference with this familiare spirit said to his friends and nighbours that it was God that came to teach him such heads of Religion as he should preach publickly to the people But the Godly Reader may coniecture what a familiare spirit this was that came to teach M. Robert about midnight by the histories of Luther Zuinglius the first Pillars of this New Religion which they reherse of them selues as M. Robert doth presently of him selfe For Luther thus writteth of him selfe in his Booke of priuie Masses Contigit mihi semel sub mediam noctem subito experge fiernet ibi Satan mecum cepit eiusmodi disputationem audi Inquit Luthere Doctor perdocte nosti enim te quindecim annos celebrasse Missas priuatas pene quotidie Quid si tales Missae priuatae essent horrenda Idololatria Quid si ibi non affuisset corpus et sanguis Christi sed tantum panem et Vinum adorasses et aliis adorandum proposuisses Cui ego Respondi sum Vnctus Sacerdos accepi Vnctionem et Consecrationem ab Episcopo That is to say it hapned me once bout midnigt to be suddenly awakned out of my sleep There Sathan begaud this disputation with me heare me sayeth he most Learned Doctor Luther Thou knowest that thou hast almost dayly celebrated priuie Masses thise 15 yeares agoe what yf such priuie Masses were hoarible Idolatrie what yf the Bodie and blood of Christ were not realie there But only that thou didest adore bread and wine offere the same to be adored by others whome to I answered
thou mayest see Euidently â—w Luther Caluin with their broad doe sette â—de the lawe of God man with all good workes 〈◊〉 Establish their Iustification by only faith sith 〈◊〉 man is bound in conscience to keepe the lawe 〈◊〉 God according to this doctrne to what purâ—se should any man paine hime selfe to worke â—od workes seing that he is not bound in conscâ—ce to doe the same or yet can he hope for any â—uenly rewarde at Gods hands for such things 〈◊〉 Moreouer yf no man be bound in conscience 〈◊〉 keepe the lawe of God according to this docâ—ne no man shal be bouÌ„d in conscience to worâ—pe honour and serue God as is coÌ„manded in 〈◊〉 first Table â—ikewise no man shall offend God when he lyeth â—th his Nighbours wyfe when he taketh away his Nighbours goods when he bee â—ayetd his Masâ— when he foreswearete him selfe for anie world coÌ„moditie when he stayeth his Nighbour to faâ—ssie his wreâ—td or coÌ„mitet any other cryme agaiâ— the lawe of God or man because he is not bouâ— in conscience to keepe such lawes and worke goâ— workes as wee haue shewen aboue according 〈◊〉 the doctrine of Luther and Caluin but all 〈◊〉 shal be free to doe what they please by Christ libertie without the controll in of any lawe â—itâ— diuine or humaine ar yet of any conscience Thus thou seest that these Newe Gospellers 〈◊〉 open the Gatte of mischeefe release the vaines 〈◊〉 concupissance to all horrible crimes by the liberâ— of their Gospell Besides these things this dotrine of our herâ—ques taketh cleane away all sinnes because tâ— sinne is no thing Else but a transgression suâ—ing or declyning from the lawe as the Greâ— worde Vom Imporâ—eth 1 Ihon. 3 〈…〉 there is no lawe which bindeth the consciences men there is no transgression of the lawe thâ— is consequently no sinne at all as S. Paul witâ—seth Rom. 4.15 which is the very herisie of 〈◊〉 libertins Children Engendred in the smokeâ— Luthers and Caluins heresies abaue mentioneâ— So thou mayest Euidently see how the Doctrâ— of the Protestants and Puritans doth lead 〈◊〉 soules vnawares to the enter of atheisme 〈◊〉 of Infidelitie VVhen M. welsche in the second pairt of his â—ly obiceth to vs that manie popes did lead an â—godly life wee answere and confesse that in the â—urch of God there be white and chaffe mat 3. 〈◊〉 good and badde fishes Mat. 13.48 some â—edde with the wedding Garniemt others not â—edde with the same Mat. 22.12 some theâ—e goats Mat. 25.32 foolish Virgins some wise â—th 25.2 some Veshells of honnour some of â—tumelie 2. Tim. 2.20 some Reprobate Mat. 〈◊〉 14. augast Tract 45. in Ibhannem at lib. cont cresâ—um cresconium cap. 34. and amonigst the rest a â—ditor Inddas amongst the Apostles Mat. 26. 〈◊〉 wherefore as the faithfull Apostles should not â—onemned for the Prodition of Iudas Right â—he holy Apostles docours the holy Martires 〈◊〉 virgins of the Catholique Romaine Church â—uld not be condemned for the leud leues of â—ers Albeit some of the Popes in their owen proper â—sons haue ouerseene them seules in their dutie â—ther mortall men doe yet they haue not comâ—ted such crymes as welsche affirme them lynâ— to haue done And because it belongeth not to my purpose at 〈◊〉 time to Examine seurallt all welsches forged 〈◊〉 Malitious detractions in this behalfe I will 〈◊〉 sette doune tow Examples for all the rest â—reby the Indiffernt Reader may by the Euidâ— lyes sette doune in these two Examples by welsche coniectuae his forged lyes and malitioâ— detractions in the rest of the Popes liues detractâ— by him malitiously As concering the first Example it is of Popâ— Iane which welsche alleadgeth to hau deceiâ— fully cropen in the Apostaicall seate and likewâ— in her Papall dignitie to haue conceiued aâ— borne an Childe To knewe this to be a forged lye and Euideâ—able let the Reader Read Cardinall Bellarmiâ— lib. 3. deponti Kom cap 24 where he prooueâ— this triuth as I ascerten it to be The. 2. Example is of Pope Grehorie the 〈◊〉 where welsche bringeth in a false Schismatiqâ— called Bennâ— to accuse the holy Pope Malieusâ— as the Iewes brought in a falle witnesse to accuâ— Christ our Sauiour and to see the light of thâ— purpose Read Cardianall Bellarmine lib. 4. â— Pontif· Rom. cap 7. and you shall find all thinâ— in this behalfe as I ascetaine them to be welscâ— liewise a malitiouse detractour and forger of lyâ— But wee haue that aduatage of the Protestants Puritans that the Doctrine and liues of the hâ— Pastours and Doctours Martires and Virgins the Catholique Romaine Church were coÌ„firmâ— by diuine Miracles which is the Infallible testiâ— onie of God and their festuall dayes celebratâ— yeerely for the same respect by the Catholiqâ— Romaine Church for a testimonie of the Reliâ—ous hoâ—oâ—s due to their holiness as to the faithâ— Instruments of the holy Ghost true seruants and friends of God But when our Protestants Puritas wold haue confirmed their false doctrine by false Miracles and thus to make as much as lay in their powere God an false God and false witnesse God did tourne their attempt to their owen shame and reprotch when Luther did Endeuour him selfe to cast the Deuill out of a possessed persone the Deuill did chasse him away Staphil apolog 2. Genebrard lib. 2. Chonogr anon 1545. VVhen Caluin did attempt fainedly to raise a man from death to life for confirmation of his false doctrine he did kill a quicke men by his hypocrisie according to the Iust Iudgment of God Bolsecus in vita Caluine Likewise knox the chiefe minister of Scotland Preaching in S. Gills Church in Edinbrughe did suffer such a publique sham before the people that his face did tourne in his Necke as such that did see that Monstrous sight did aelate the hame vnto my selfe Thus as Erasmus sayeth since time they did beginne their new Religion they could nuer cure an lame Horse of his disease And concerning their liues yea the patriarchs prophets and Pillars of this now Religion which haue them seluer out for the to reformers of the world and as faithfull guids to Heauen were of such abhominable detastable liues that no man shal be able to find out more malitious treasons Cruell seditiions horrible slaughter of Church men perturbations of Realmes such pactise of Necromancie and forcerie adulterie simonie spoling of Church men and Catholique RoÌ„aines of their goods and Guere then was done by Luther ZuiÌ„ngllsus Caluin Beza Knox King Henry the Eight in England and by suchlike others which did defend them in their Malitious deeds as you may see in the historie of Surius Genebrard lib. 2. Chronogr Bolsccus in vita Caluene et Bazae Stephilus in his Apologie Doctor sanderus in sellise mate Anglicano stanislcans Rescus polonus lib 2. de atheismis et phalarismis Euangelicorum M. Nicol Burne in his Dispution Against the Ministers of scotland and others which haue