A SHORT DECLARATION OF THE LIVES AND DOCTRINDE OF THE PROTESTANTS AND PURITANS, WHERE BY ONE OF INDEP●…ENT JUDGEMENT MAY KNOW THE holiness of their Religion.  
AS the good tree is known by the good fruits, so the Evil tree by the Evil fruits.  Math. 7. 
A ROVEN, PRENTET IN THE PRNT HOUS OF MARIN MICHAEL  
1615.   

ADMONITION TO THE READER.  
THE Son of God (Gentle Reader) showeth us in the Gosoell of S. 
mat. 1Z.  Mathewe that as the good tree is known by the good frutis: so the evil tree is known by the evil fruits Christ by this similitude teacheth us how we may know and distinguish the Godly Pastors & doctors of the true Church of God, from the decitfull troupres of heretics, which come to us clothed in the sheeps skin of piety and simplicity but yet within are Ravening wolves killars of men's Souls for as the Godly Pastors of the Church of God are known by their good works so the seditious troops of hereiques are known by their Evil works if any man will compare the purity of doctrine & holy Lives of the Pastors and Doctors of the Catholic Roman Church with the pestilent Doccaine and abhominabll lives of our Protestants and Puretane, he shall find as great differnce between them as is between light and darkness, life, and death, good and Evil.  
As concerning the holy Ancient Fathers you shall see them agree amongst themselves in unity of doctrine, allthought they have been seveered one from ane other in diverse places and ages of the world, adorned with rare holiness of life and Innumerabll Miraclee as an Infallible testimony of God approving both their lives and doctrine as aceeptable unto him.  
But if you will considder our Protestants and Puritans lives and doctrine you sheall see such a confusion in their doctrine different one from an other, & abominable lives without all Miracles, that it is a wonder how any man settled in his natural wits should follow such unrullie sellwes to Evident perdition.  
As concerining their doctrine 3 thing are to be considered. The confession of their erroneous opinions. The liberty they give to all kind of Evil. The contempt of good works as not profitalle to Salvation.  
Toiching the confusion of their Erroneous opinions, you must understand that in the smoeke of Luther's heresy more than tow hundredth damnable opinions were Engendered by diverse lofty brains (as Rhetius in his atheisms declareth) which have dazzled the Eyes of many Ignorant souls with such a thick mist of diverse heresies that many thousand souls not knowing what they do go astray with a wandering foete from the way of Salvation to Evident perditon.  
As there is but one line to level rightly to the mark, a hundredth ways to shut a stray: so there is but one true faith and Religion, whereby true Christians go to Heaven but an hundredth false faiths and Religions which lead Ignorant souls and un Godly men to Eternal damnation.  
when the Catholics reprotch the Protestants of their desagreeing in the Chiefest heads of Religion, many of them now a days answer, that a man maybe saved in any Religin that is prefessed, povyding he believe to be saved in the Blood of Christ.  
This is the cause wherefore they say although the Maesse, praying to the Saints, honouring of Images in Temples be Idolatry nevertheless that good Papists may be saved in any Religion, because they believe in Christ this is ane of the greatest deceits that Satan could invent for the damnation of man when he persuadetd him that he may be saved in any Religion that is professed in the world providing he believe to be saved in the Blood of Christ for when a man is surely persuadetd to be saved this way, he careth not of what Relagion he be, whether he be a Protestant or Puritan, Trinitar or Anabaptist, Caeholque or heretic because that all Reliegions are a like to him providing he believe in Christ, and so by this persuasion of Satan he abideth with also great security in a false Religion, which leadeth Ignornt souls to Evident perdition as if he were in a true Religion, which is but one. and likewise the only sure way to salvation.  
Moreover according to the false opinion of Protestants all heretics which ever were since the birth of Christ (how blasphemous that ever their heresies were against God) should be saved, as Arrius which deny the divinity of Christ, Pelagius which affirmed that man might be saved by hes owen proper virtue without the grace of God and all other suchlike blasphemous heretics, because they did believe in Christ and presesse themselves to be Christians & so every one should go as securely to Heaven with a false faith and blassphemous Religion, which opinion is so contrapie to the holy Scaripture and upright Reason that it is a wonder how such an opinian should enter in the brain of man.  
For S. Paul 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 worship not this God truly which is also but one can nowise be saved, for it is Impossible sayeth S. Paul to be acceptable to God without faith, where S. Paul speaketh of true faith which is but one, & not false faiths which are many for. Turques jews & heretics believe all in God but all by false faiths, and likewiise serve him by a false Religion.  
Christ to this purpose sayeth: he that will not hear the Church let him be unto the as an heathen man and publican. 
Mat. 18 17.  It is most sure that heathen Infidels have no participation with Christ and his passion, nor yet heretics and Schismatics severed from the Church of God by Excommunication, which Christ compareth to heathen Infidels, because they will not hear or obey the Church of God as Christ Commands them to do.  
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 attain to Salvation.  
This opinion is also contrary to upright Reason▪ because (as is mentioned, above) there is but one way to lenell Rightly to the mark but an hundredth ways to shoot by: so there is but one true faith and Religion to go to Heaven, but an hundredth false faiths and Raliginos whereby Ignorant souls go to Endless 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 manifold heresies and confusion of our new Gospelers 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 Laws as much of God as of man by their faith in Christ & liberty of their Gospel. so according to this doctrine men may adore Idols, blaspheme the Name of God contemn and disobey their Father & Mother, commit Murder and Slaughter, Incest, fornication, & adultery, thifte perjury or any other suchlike crimes without any scruple of conscience, because they are not bound in conscience to keep the Law of God, as Luther, Caluine and all our Protestants and Puritans do teach us whose proper words you shall see hereafter cited in the. 54. Chapter, wherein we prove that the Protestants and Puritans by their Pestilent doctrine lead Ignorant souls to a theisme and plain Infidelity.  
The third point which is to by marked of their doctrine is that they teach that the best works, 
Luther in assert. drt 31.32.36. Cal. lib. 3 Inst. cap. 12. sect, 4. et cap. 14 sect. 6.  which Issue from Godly christians are but deadly sins, when they are weighted in the judgement of God, so according to this rule of their doctrine it is all a like to adore God or to worship an Idol, to praise God or to blaspheme his holy Name, to honour his parents or contemn them to kill a man or save his life, to sleep with his Nighbonrs wife or with his owen, to with holld his neighbours goods or to render them, to declare in judgement the truth or to foresware himself, to keep promise or to breach the same, to fast and pray, or to spend his time in wantonness and Banqueting, to spoil a poor man or give him alms, for do what you list in all these or suchlike other things, all your works are but deadly sins in the judgement of God, which deserve no other reward but damnation.  
By this same rule of doctrine when man go to their Churches to preach or here the preaching, to give or receive the communion to fast and prair upon sunday to Excommunicate Catholics for not obeying their laws. all these works of Religion are but deadly sins, which is the service of Satan and not of God because sin is from Satan & acceptable service done to him, as S. John writeth, and contrariwise it is hateful and odiovis to God as cotraria to his holy will. 
1 Ihon. 3.8.   
They teach by the same rule that it is but folly to a man to pain himself to do any good works, because that when he hath done all that lieth in his power it is but a deadly sin, which can not help him to Heaven. wha● should a man do then in this Religion but pass his time in the mirriesse, and so believe to be save in the Blood of Christ, and so he shall go mirrily to Heaven without all pain and strife.  
Now good Reader if you will jucge sinccrly according to the truth, all partiality, will you not say that this Religion of the Protestants is more like to Epicurus Religlon, where all liberty is given to satisfy the concupissonce of the fleyh than the Religion of Chaste, which restrineth the concupissance in all disordained desires by preacaing of penitence in asses and Sack Cloth, by diligent watching in fasting & praying to keep us from tentation of the flesh the Devil and the wordl. The Religion of Christ commandeth to figbt lawfully against the concupiscence of the Eyes the sinful lust of the flesh, and disordained pleasures of the word: but the Religion of the Protestonts is altogether Effeminaate which yieldeth obedience to the lust of the flesh, concupissance of the Eyes, and worldly pleasures which may content the concupissance. The Religion of Christ commandeth us to enter unto Heaven by the steraite way of virtue & penionce. But the Religion of the Protestants leadeth worldly man mirryly to Hell by the broad way of carnal liberty and concupissence of the flesh to thy same, so that freely without all scruple of conscience they may commit any sin they please, because they are mad free from all laws by liberty of their Gospel.  
If Satan would have transformed himself in the shape of a Minister to preach in a pulpit, what Greater liberty would he have given men to sin then our Gospelers have given to their auditors by the liberty of their Gospel, for good works are contemned by them as nowise profitable to salvation, and sin is Cheerihed amongst them 'tis nothing hurtful to salvation these are the heads of Religion which may of the Ministers of England profess, 
Referie Exode Guliel. Reginaldus lib. 4. pag. 10. ct 20.  as Williame Keinold a learned English man reporteth.  
First such are deceived as think to be saved by many good works.  
Secondly ti is not necessary to work good works to attainae to Salvation, because we are sure thereof by faith.  
Thirdly that it is a great error to think that good works may help to Salvation,  
Fourthly sin doth not diminish the Glory of God, all the damage is in the slander of our Nighbour.  
fifthly jesus Christ by his Blood hath delivered us not only from sin, but also from all laws doth obliedge us in Conscience, thence is that we are free from the ten Commandments of the Moral law & precepts of the Sacraments  
Sixtly thou ought no other thing to God but only faith whereby thou confesseth jesues Christ, and believest that he is risen from death to life, and so doing thou shalt be saved.  
So according to this doctrine do what you please, believe in Christ and you shall be saved. there liberty given to commit all crimes and mischief the world without all scruple of conscience.  
Now if you will consider their persons they are conform in their lives to this same doctrine.  
First if you will behold Luther's life there you shall see his familiar friendship, and conference with Satan, in whose felloweshipe he did eat a bushel of Salt as he affirmeth himself in A Dutch Sermon to the people: you shall see his breach of they Godly vows, puoertie, Chastity & obedience a monstrous comunction of a forsworn friar with an apostatisse Nun in an Sacrilegious bed, and how he could no more keep himself hrom venus game than he could do from spitting, as he writeth of himself in his book of Matrimony, likewise he thinketh no shame to say if the wife refuse to come, the hand maid shallbe welcome, because the fellowship of women was as needful to him as sleep meat and drink.  
He showeth also his intolerable pride in so much that he sayeth that Kings, Princes and the Pope himself are not worthy to lose the latchets of his shoes and that a Thovand Cyprians and a Thousand Augustins are not to be compared to him.  
He showeth also his great cruelty & sedition when he did stir up the rude common people of Germany against their Prelates and temporal Lords in such a fashion that a hundredth Thousand man of the cummon people were slain, & thrie hundredth castles overthrown. in one province of Germany called Franconia.  
If you will considder the lives of Caluin and Beza there you shall see their Extreme pride to oppose their privy judgement to the whole antiquity of the the Ancient Fathers,  
You shall see likewise in their lives, thift Sacrilege homicide, cruel sedition sttrred up by them in France, adultery, sodomy and bougrie.  
If you please to view Sir John Knox life the holy Apostle of Scotland there you shall see Incest committed by him with his owen good Mother in a cornekill or killogie. adultery with an other man's wife his Necromancy and familiar friendship with Satan, whose Example many of the Minissers of Scotland did follow as you shall see herefter in the description of their lives.  
Considering (Gentle Reaeer) that the tree is known by the fruis (as Christ sayetd) you may Easily judge by the fruits and moral works of our New Gospelers, 
Mat. 7. ungodly doctrine ungodly Religion.  as much taught by their doctrine as practised in their lives whether their Relegious tree be good or no when the tree itself is nothing else but a confused mass of old heresies patched together like an beggere's old Clock, which were condemned long, ago in old heretics by the ancient Fathers. and the fruits thereof a liberty to live after the pleasures of this world and concupissance of the flesh in all pleasant voluptie of eating and drinking, and Exercise of venus' game, and to commit any sin that is as homicide, adultery, thifte perjury, Sodomy, and other suchlike crimes, without scruple of Conscience, because men are made free from the keeping of all laws by their faith in Christ and liberty of their Gospel.  
Satan himself could not have given a mor pernicious Religion to mortal men then to give a confused mass of old condamned heresies, and to teach men that they should never pain themselves to do any good work because that all good works are but deadly sins in the judhment of God, which can not further our Salvation but rather procure our damnation & that men should not be feared to commit any sin that may pleasure him: because that no sin can condemn him, providing he believe to be saved in the blood of Christ, for so teaching all good workts are banished away as unprofitable to Salvation and liberty given to man to commit all sins that may pleasure him without all fear of damnation I pray God to save us from such a pestient Relinion and to grant us grace to abide constantly in the bosom of the catholic Roman Church.  
AMEN.   

A CERTAIN TREATISE WHERE IN ARE EVIDENTLY DECLARED THE ABOMINABLE LIVES OF the chief pellars of the new Gospel, their pestilent doctrine, their Incalling of Satan and conference with him, whereby they show themselves jaolaeers, lastly we show how their abominable lines and pestiferous doctrine.  
Led Ignorant souls to manifest Infidelity and Euindnta perdition.  

OF LVTHERS abominable life and pesliferons doctrina. CHAP. 1  
TO Begin first at their patriarch Luther you must understand that he was a Monk and prossed Friar of the order of S. Augustine, Engendered (as Lindanus writeth) by a Devil called Incubus transformed in the shape of a man.  
This forlorn man did breathe his 3. religious views made to God poverty chstitie and obedience for the disotdained love he bore to honours, riches and volpties of this word.  
He confesseth that Satan did teach him that the Mess was but Idolatry & Eull of itself for thus he writeth in his book Intitituled de Missa privata et unctione Sacerdotum tom 7. witimberg 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 privatas horrenda essent Idolatria, quid si ●bi non adfuisset Corpus & Sanguis Christi sed tantum Panem et vinum adorasses et alis adhoerandum proposuisses: Cui Ego Respondi sum unctus Sacerdos accepi unctionem et consecrationem ab Episcopo.  
That is to say: it happened me once about midnight to be suddenly awakened out of my sleep, there Satan begoud this disputation with me, hear me (said he) most learned Doctor Luther, thou knoewest thou hast all most daily Celebrated Masses these 15 yeeree by pass? what if such privy Masses were horrible Idolatry? what if the Body & Blood of Christ were not really there, but only that thou diddest adore bread and wine, & offer the same to by adored by others? whom to I did answer, that I was a Priest, and that I had received unction & consecration from a bishop.  
after these words Luther reharseth the arruments which Sathat did bring in to disprove the Mass, and that the Protstarts peruse to day for the same effect. this is the cause wherefore I can not Esteem but good of the Mass seeing that Satan (which every where doth procure the damenation of man) did disprove the same.  
Now good Reader thou mayest easily surmise how this woeful Prophet of the Protestants was send by Satan to disturb and vex the Church of God with his heresies and not from jesus Christ to refrome the same. 
lib. de servo arbitrio. Tom. 2. Luther fighceth against his o●ven conscience   
He confesseth that he did withstand and resist his conscience the space of ten years to give assent to his erroneous doctrine which he did learn from Satan and did persuade his brethren of Witemberge to do the same in abolishing the Mass.  
Behold this forsworn Monk enneEnnemie to truth condemeth as S. paul sayeth by his proper judgement and light of his owen conscience.  
What edification, may you receive by his Example, but to learn from him to with stand our owen consciennce when we have any Evil turn to do.  
He confesseth that he was moved with hatred and Envy to depairt from the Roman Church, because the promulgation of the Indulgences was not granted to the Religious order of S. Augustine.  
he confesseth that he was citizen of the Roman Church and after his depairting thence he showeth not to what Church he did retire, but grauntetd that he was that time himself alone. 
In prnfat Tom. 1.  Thus Luther was in no Church at all.  
He confesseth that he was moved to Excogitate new Errors against the doctrine of the Roman Church for the great hatred he bore against the Pope of Rome.  

in comment in cap. 30. gsnes pag. 455  He teacheth in his commentays upon the 50. of Genesis that if the wife refuse to come the hand maid shallbe welcome a fine Example of Edifitation to all such as are prone to abuse women by their wedded wives. 
his infidelity Tom. 6. comment in cap. 7. Genes. pag. 105   
Luther granteth that if he had been in the time of the Potriarch Noah that he would not have believed God threatening the destruction of the world by the general flood,  
Luther confesseth that he did hate God in his heart, beholding the seviritie of his justice in the punition of sinners. 
praefat. Tom. 2. his hatred against God   
Luther confesseth in his dispate at Lipsia against Doctor Eckius before ●he Duke of Saxony that his purpose was not begun for the reverence of God ●or yet should end for his honour.  
Luther confesseth that he could no more stay himself from venus' game than he could do from spittinh,  
This apostata Friar again did rate him ●elfe so much that he thought no shame ●o say that a Thousand Cyprians and a Thnusand Augustins were not to be compared to him in doctrine belonging ●o Salvation.  
To show that he did climb to the ●ope of pride he thought no shame to ●y with a braisen front that he would ●ot admit the Angels of Heaven to be ●dges to his doctrine although he was tached by Satan (according to his owen confession) to abrogate the Mass  
Thus good Reader thou mayest easily surmie whether this new gospeler was rulled with the humble Spirit of Christ or by the the proud Spirit of Satan.  
Luther writeth again that good works make no man good nor Evil works make no man Evil, and that no sin how great so ever it be can condemn the man but only Infidelity.  
Luther writtetg again: let us take heed to keep ourselves from sin, but much more from good works. behold the council of this new Evangelist to be altogether Satanical.  
As concerning his auditors he confesseth that they are more avaricious, unmerciful, luxurius, stubborn ungodly, and much more worse since the time that the light of the Gospel was revealled unto them, than men were in the time of Pope rye. Musculus lib. de Prophetia Christi: and smidelinus' conclhiss. 4. de Planetis Errantibus affirmed the same.  
Lastly he affirmeeth with Caluin that all the works of Just men are but deadly sins▪ so according to Luther's & Caluins' doctrine and Theology it is all a like to be faithful and deceitful, to give Alms to a poor man and spoil 'em of his goods, to sleep with his owen wife or his nigbours, for so much that all the works of lust men are but deadly sins, ●nd their faith so Effectual in Christ ●hat it shall blot all their sins away (●s they say) with the twinkling of on ●ye.  
when Luther did Endeavour himself ●o drive away an unclean spirit out of 〈◊〉 possessed person, the Devil terrified ●im in such a fashion that he was constrained to take the flight himself, and ●ue his owen life from the danger of ●at Devil. Staphilus his Disciple as he ●we this miracle did wrote the apolog 2  
And to confirm this pestiferous doctrine disordained life, and lewd manners dreadful death did come to him (after ●e was well whittled and drunk of the ●pper before) so suddenly in lying in ●s bed, to charge him to compear ●efore the fearful judgement of God 〈◊〉 make account of his works, that he ●de not time & space to cry for mercy ●r his sins, as sundry authors worthy ●credence wrote of his final end.  
So if Sathon had come out of hell in the shape of a man to preach in a pulpit as Ministers do what greater show o● reason could he have set down to giu● the rains of licentius liberty to th● unruled nature of man to deliveur th● selves to all kind of uncleanness, Ig● nominie, malicc wickedness Enu● mischief murder contention, treachery murmuring, backbitting, pride, dissen●tion, dissobediencc, crudelity, and i● other sins of like kind, and since persuade silly souls that their only faith i● Christ shall deface & put away all the● fromer and suchlike other sins in th● moment of an hour.  
This is the Edification which Ever one may learn as much from the doctrine of Luther as from his former life.  
Thus much of Luther Patriarch to 〈◊〉 Protestants.   

OF CALVINS' ABOMINABLE LIFE AND PEST● FEROUS DOCTRINE. What Edification and Instruction Each 〈◊〉 may receive from the wholesome doctrine and moral life of Caluin Pattern of Perfection to the Puritans. CHAP. 2  
BEFore all things you must understand that Caluin was Borne in a Town of France in the Province of Picardy ●alled Noyon in the year 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 Chapel he was surprised in ●he abominable sin of Sodomy, wherefore he was marked on the shoulder with an Brunt iron in the form ●n Fleur-De-Lys.  
Caluin being so defamed as much for his bougrie as for peinition thereof by ●n brunt iron, he become sacriegious ●n falling his benefice, and after went to Geneva Changing his Name from Caving to Caluin to the end that his Infamous life should not be known by the title of his proper name.  
So soon as he did arrive in Geneva Incotinenent he strred up a great sedition between the Ministers and Citizens of the Town.  
For his sedition he was Cast in banihment and by his secret Craft received in the Town of Geneva again.  
Of 4. thousand franks which he did receive form the Queen of Navarre and two thousand Crowns from Monsieur David de Haynault, with much more from sundry others to distibute to the poor he did judas like, keep the graaest part for his owen commodity and Impairt the rest to his owen friends, and corrupt some of Council to assist his Enterprise against all such as did oppone themselves to his croftie desing and Malicious attempts, & when the poor Necessitous did Murmur against his ungodly dealing, he caused them be cas● in banishment, as libertines and ungodly Christians.  
Caluin likewise gave council to one called Nicolas defer bankrupt to buy with 3. Tphousand pounds he had● in his hands Innobile goods in th● Name of his wife and Daughters, an● so himself being dispossessed of all substance his creditors should find n● way to constrain him to pay the● whom to he was detfull.  
Thus to receive their communion worthily it is not needful to restore ou● Nighbeors goods but to defraud hi● if we may (according to Caluins' council) for our owen commodity.  
Caluin gave not this council fo● nought for this bankrupt did ackno●cknowledg hes benevolence in this behalf with an some of money, and Married one of his daughters with Cal●ins Brother.  
When Caluins friends offered themselves to bring a young provincell whi●h hade taken from him the the value ●f 4. thousand franks after he had served Caluin a long time, Caluin would ●ote, Condescend the they should pain ●hem selves in that matter, which made many suspect that he feared, the young man's accusation if he had been brought again to have abused him in the sin of Sodomy according to his old custom.  
Caluins' pride and ambition was so great ●hat he would suffer no companion at all, Therefore the Church of Berne Nigh to Geneva, did call him by contumely and ●ockrie, the Pope of Geneva.  
Caluins' pride and ambition was so great that he thought no shame to say openly in his preachings that he was a ●aophete, that he was Endued with the spirit of God, that he was send by the Lord, that he could not Err or stray ●rom the truth, and if Incace (said he 〈◊〉 I speak any thing astray it is thou o Lord that deceiveth me, and maketh me to Err for the sins of the people  
There never was a holy Doctor of the Church of God that did boast and brag of such perfections & prerogatives of Grace as this shameless Sodomite & malicious hypocrite doth.  
When a Citizen of Geneva had said to his friend that they Esteemed more of Caluin then by good Reason they should do, he could never be contented with that citizen called Peter Amy until the time he should be cast in Prison, and thereafter come shirt alone with a Light Taper or Torch in his hand and cry him mercy before the whole world with such amend honourable.  
When some of his friends did aeprotch him to have pulled done the Image of our Lord our Lady and holy Saints in Heaven, and suffer his owen Image to be set up in public places of the Town, and to be hanged about the necks of sundry Inhabitants of Town, he answered without any courtessie saying: let all such as mislike such things burst for malice.  
When he went out of Geneva to visie the Church of bean, he did ride upon a Gailziart Steed accompanied with 25. or 30. horsemen well Armed with their Pistolets like Capitaains of war, and not like a Prophet or one of Christ's Apostles.  
When Caluin did persuade silly poor man for a little some of silver to feign himself to be dead, and fine to arise at his prayers before all the people when he did pray God. cry upon the silly poor man for to arise at his praiere & to confirm the truth of his evangel, the siillie abused man was found dead in deed, and so Caluin to confirm his Religion did kill a quick man when the holy saints of the Roman Church to confirm the Catholic Roman Religion by many other miarcles did often times restore by their holy prayers the life agains to such as were truly depairted out of this world.  
Caluin also stirred up with pride and ambition and veins Gloire that he could neur to his contentment be sufficiently honnored until the time he did writ letteres and frame sundry works wherein he dmit nothing that might advace & extol his dwen honour and set these works out to the whole world in the Nemes of others to hide in this behalf his rused tre cherry and deeite.  
Caluin was so proud in his owen conceit that he did not only prefer himself to all the heretics of his time. but also to the ancient Fathers as accounting nothing of their authority, he would bring in his owen sentence with a majestical authority against the holy Doctors saying Augustine sayeth this Hierome sayeth that. Sed Ego Vero, as if he had been the Messiah disputing against the jews.  

Cap. 13.  All such as did profess this new Relihion could do Caluin no greater pleasure to purchase his friendship, then to call him often times to dinner and supper, 
Cap. 14.  where all kind of dainty meats were in abundance, which form of life made many poor Indigent to murmur against his gluttony of their carnal gospeler.  

cap. 14.  His Silver Flagons with finest wines, his bread compounded with fine flower, rose water Sugare Cannell & Annlseeds were every where carried about with him to serve for his dainti mouth.  
Since the beginning of the world it was never heard or seen that any of the Prophets send from God, or Apostles from Christ did feed so daintily as Monsieur Caluin did great Prophet of the souritans, and Cherist himself as he did in the promulgation of his sensual Gospel for he did devour and swallow down more sugared confits of Portugal and Spain both dry and mole than many poor silly souls could find morsels of bread for the conservation of this their mortal life.  
Of Caluins' sodomy we have made mention before. as concerning his Impuidicitie there was a great murmur & slander of sundry Dames and Damosels which did haunt familiarly with him with out any company except a little Infant leading in their hands, 
cap. 15.  and some times he take lodging with the fairest damosel when her husband wes away, and the hand maid benished away, because she said that the print of tow persons was left in the bed after, the uprising from him of her Mistress.  
Caluin gave council to Madame jolland de Breed to lit her husband pine away in his disease withholding from him such things as were necssarie for his convalescens, with promise to Marie her after his death, which counsoull made the noble Dame to despite him and retired herself and her husband out of the Town of Geneva.  
Because that no man in the Town of Genenua did oppose himself to Caluins ungodly practices but the Governor of the Town called Amy Perin, he did Imagine sundry stratagems & treasonable attempts against the Governor, Either to berave him of his life or than at the least to cast him in Banishment, which lastly he did obtane persuading falsely the Gentle men of Frence (which were retired to Geneva for Religious cause) that the Governor had conspired their death, who with the concurrence of Caluin and his faction constrained the that Governor to save his life from their danger, retiring himself to Berne adiaent to the lands of Geneva, in this seditione coused by him he made sundry young men to lose their lives against the lawful order of justice  

OF Caluins horrible diseases in his laiter daye● and Execrable Death.  
CAluin in high latter days was by th● Just judgement of God punishihe● with horrible diseases & desperate death for his blasphemous heresies, deceitful hypocrisies, and Execrable life, for Theodore Beza writteeh that he was heavily troubled with a consumption of the lungs, with the cramp, colic, difficult of the breath, the Stony Gravel, the Gut, hemoirods or bloody flux, the Migrame or Ache in the head, besides these evils written by Beza, he was cruelly tormeted with the lousy evil the through the whole body, a wirulent and stinching ver in the fondament, and his secret Members consumed with crewling or creeping worms, 
Mach. 99 act. 12.23.  as Antioehus herod's enemy to God were bereft of this mortal life by consumption crewsinh or creeping worms which did creep like swarms of Bees plentifully abroad out of their bodies.  
He was so painful, and troublesome to himself, and privy Servants by the Execrable stinch of his corrupted body that no man was able to abide the pestilent puanture of the same therefore he gave a strait command that no man should get entress to visie him.  
He likewise was so Impatient to suffer the great grief, and Intollereble pain of so manifold diseases. which he did feel derive from the weighty hand of the dreadful justice of God without any hope of mercy (as his final end doth testify) that he did in-call the Devils, swear dsperatly detast and curse the day and time which he did bestow to the knowledye of letters and setting out of Books.  
Now Gentle Reader behold the desperate end of a malicious heretic, a treacherous Impostor and cruel killer of men's souls worthy and conformable of his pestiferous doctrine deceitful hypocrisies, and abominable life.  
Hieronimus Bolsecus physician of Lions affirmeth to have heard with his proper Ears, these things of Caluins' oven privy Servants which did serve him unto his latter end.  
Now let us behold Edification and Instruction we may receive of his blasphemous doctrine which he writeth against Christ our Savoiour and redemptor.  
Before all things he maketh God the cause & author of all mischief hynous C●yms & sinful acts by men committed in this world, and lay all the blame and Charge upon God first author & cause of the same according to his doctrine, for thus he writeth in his Institutions: 
lib. 1. Inst cap. 18. sect. 4.  man by the Just Enforcing of God doth that thing which is not lesone to him do.  
Caluin with, itteth again: that men do nothing but that which God hath decreed with himself and appornted to be done by his secret direction. 
lib. 1. Inst. cap. 18. sect. 1.   
Eurthermore he writeth: I omit the general concurrace of God whereby each creature is upholden and retauneth strainth to effectuate all things, which they do, 
lib. 2. Inst. cap. 4. sect 2  I speak of that only action whereby each misdeed may be ascribed to God, to Satan, and to man without amie absurdity or Inconuonrencie.  
Hear Genttle Reader thou shalt morke how Caluin aseribeth each misdeed as much to God as he douh to Satan or to man. 
lib. 1. Inst. cap. 18. sect. 2.   
He writeth yet more blasphemously of God saying: Satan is said to deceiun and Enchant the minds of Infidels, but whence is that unless the efficacy of Error derive from God him ●elfe.  
Mark here good Reader according to Caluins' doctrine that God worketh in to the minds of men the Efficacy of error and although Caluin maketh SaSathan the Instrument, yet he maketh God the chief cause of this mischief and not Satan and much less the will of mortal man.  
Caluin writeth also both blasphemously and without all reverence or fere of 
cap 2.17.  our Lord that he did utter the words of despeartion upon the crosser & to be much afraid to be condamned for Ever. 
lib 2. cap. Inst. sect 16. Luc. 22.69. John 9.37.   
Behold the blasphemy which this malicious heretic writeth against Christ our Saucour, which was as sure of his owen Salvation as he was sure that he was the natuarall Son of God and that he was to come with great Maieiste, accompanied with his Angels at the letter day to judge the quick and the dead, 
mat. 24.30. suc. 24.26. Ihon. 18.26.  and that his Kingdom was in the other world to come.  
Thus Caluin made the Prince of Patience and Magnanimity, (which giveth strainth force and courage to all the M●r●oirs of the world) to faint doubt and dspaire of his owen Salvation in the time of his owen Martyrdom.  
What other thing can Caluins' breath smell in these and suchlike words, but Godisse Infidelity to make men think by such lewd reasons that Christ can not be accounted natural Son of God in such a servile fear & cursed desperation.  
Likewise Caluin doth not only take ●way the Father's Limb & Purgatory, 
lib. 2. Inst. cao. 16 sect. 3. mat. 23.41. lib. 2. Inst. crp. 16. sect. 10.  which low places of Eartd he calleth ●aine Imaginations, feigned devices and puerile fables, but also he doth (against ●he Expeste word of God) take clean ●way the burnig fire of hell, affirming heretically (after his old custom) ●hat the pains of hell are no other thing but a sorrowful Anguish of the Soul ●nd terror of the mind whereby Each ●an doth feel God wrethfull & angry against him, as Christ himself did Experiment yet in this mortal life when he was hanging on the Cross; which heresy was long ago condamned in ●rigmes. as witnesseth S. Hierome. Epist ●d Auitum.  
Thus calvin's doctrine can not tend to any other scope to make God author of sin, Christ to doubt of his Salvation and despair at the hour of death, and to take away the burning fire of Hell Prepared for the ungodly, but to drive silly Souls from the true Religion to atheisene and Godless Infidelity.    

NOW LET US CONFIDED what Instruction and Edification we may receive from the life and doctrine of Zuinglius Prish Prienst of Zuricke to wne in the Helvetian country of Tinurie. CHAP. III.  
AS concerning Zuinglius Paris● Priest of Zuricke Meitrpolita● Town of the Helvetian Country o● Tignrie, he did Exchange his meeks Priestly dignity with the fieirce offic● of an Soldier, and lastly was Killed in war.  
He writeth himself (as Luthe● doth) to have learned his doctrine from a Spirit in the Night, but he did no● Know (sayeth he) whether this Spiri● was black or white which did teach him Berangarius heresy Entombed long before, that Christ's Body was not really in the Sacraament.  
This Luinolius Patriarch to all th● Puritan writeth blasphemously tha● God is author of sin, for these be hi● words: Numen Ipsum est author est Eu● quod in nobis est Iniustu●a. God himself i● author of that thing which is Iniquity and Injustice in us.  
He wiritteth likewise, that God enforc●h men to homicide adultery, and to 〈◊〉 other naughty, deeds which be wrough in this world.  
Behold here good Reader the edific●ion & Instruction which all ungodly ●en may learn from Zuinglius and ●aluin, Prince of all Puaitans to Excuse ●eir sins, when they commit thift, homicide, Adultery or any other naughty ●ede saying that they can not withstand the will of God, which Enforceth ●em to do all Evil deeds,   

●HE Abominable life and blasphemous doctrine of Theodore Beza. CHAP. four  
THEODORE BEZA Borne in vezile Town of France, being Student as forlorn son, was wholly ●nt to lead a licertious and riotous life 〈◊〉 the Town of Parish and Orleans ●apinn veerely 700 crowns of the be●fice of the Catholic Church, which ●wothily he did spend in this fashion mentioned before.  
You shall not find since the memory 〈◊〉 man, a more unclean, lascivious and shameless peetes than he was, which hath transgresed the bounds & limits of all honesty, as muc● in his naughty words as in abominable deeds, for that could not afford him contentmet to abuse his body with other man's wife call by proper Name was called Claudiae, and in the abominable sin of Sodomy with abeutiful● young man called Audebert, Unless had proclaived his Execrable sins unto the whole world in his book of Epigrams.  

THE epigram which he diem compound in the proise an● commenodatioon of condida the tailors vyfe and Audebert his fellow-Sodomite  
ABEST Candida, Beza quid moratis?  
Audebertus abest, quid hic moraris?  
Tenent parasijs tuos amores  
Habent aurelij tuos lepores  
Et'tu vezeliis manerepergis  
Procul Candidula amoribusque  
Et leporibus audebertuloque.  
Immo vezelij procul valet  
Et vale pater et valet fratres  
Namque vezelijs carere possum  
Et carere parent, et hic et Illis  
At non Candidula Audebertuloque  
Sed utrum 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 ut altera Candidam revisat  
●urrat altera versus Audebertum  
At est Candida sic avara novi  
●t totum cupiata tenere Bezam.  
Sic Bezae est cupidus suj audebertus  
●eza ut Gestiat Integro potiri.  
Amplector quoque sic et hunc et Illam  
●t totus cupiam videre utrumque  
Integrisque fruj Integer duobus  
●raeferre attamen alterum necesse est  
O Duram Nimium necessitatem.  
●d postquam tamen alterum necesse est  
Priores tibi defero Audeberte  
●uod Si Candida forte conqueratur  
●uid tum Basiolo tacebit Imo.   
Thus his epigram may be Englished.  

O Beza why dost thou now make bide  
From Candida, which should lie the beside  
●nd Audebert a youth of comely grace  
Whom thou behind with joy did oft Imbrce  
●r Parish dotd contain thy param ours  
And orleans the lily of thy flowers  
〈◊〉 vezile why thy Fathers duelling place  
●oost thou remain far from the Gentle face  
●f Candida and Audebert thy joy,  
Whose felloweshipe dotd keep me from annoy  
●ewell vezile my Mother's hatlhing nest  
My Father and my Brotherens with the rest  
Your harbour now I Easily may want  
My Parents and my brethren as I grant  
But Candida and Audeberr by night  
I may not want my holy hearts delight  
But of these tow, which should I in this case  
Now fiirst go see most sweetly to Embrace  
whom in this world shall I prefer to the  
My candida this time to pleasure me  
Or yet to the fuel of my fire  
Eaire Audebert my only hearts desire  
What if I should divide this corpse of mine  
In Equal pairts which dotd to both Incline  
Wherreof the one with careful diligence  
Should quickly joy my Candidas presence  
The other should go run without a miss  
To Audebert his dainty Lips to kiss  
Yet Candida most cupid as I know  
Doth wish my curps all whole and she below  
And Audebert a greedy wanton boy  
Would quickly strive whle Beza to Enjoy  
But with my heart I would them thus Embrace  
That with Each I might whole be in Each pla●  
But I accunt an hard necestitie  
One to prefer in pleasnt voluptie  
To the other in this cheerful delight  
If I might both Embrace the winter's night  
But sith the force of cruel destiny  
Doth me constrain with such neceitie  
That the one to other I must prefer  
To feed my lust where pleasantly I Err  
To Audebert the honour I will yet  
who doth adorn the flowers of venus' field  
If Candida for this act will complain  
She lastly must herself from Sighs refrain  
So Endeth Bezas epigram.   
Here good Reeder you may see how Beza ●isporteth himself in proclaiming his owen ●bhōinable deeds to the whole world as an forel●ane man without all fear of God in his conscience and worldly shame before the Eyes of men.  
So soon as Bezas book of Epigrams come to ●he light he was summoned to compear before the ●ords of Session at Parish and to Interpret his ●pigrame compounded by him in the praise of candida the tailors wife & Andebert his fellow sodomite.  
Beza knowing that the due punition of such ●nne was nothing less than his life, he set his venifice for the space of five years to one secretly, and to ane other sold it out at the ground, ●d so took the flight to Geneva, where he was ●ade Caluins' Diseciple and successor▪  
The Tailors wife by him called canedida ●uld not content him being Minster in Geneva. ●lesse he corrupted a virg in seruin him in the ●use called Claudia whom to after she conceded he gave a poyoned drink to kill the Child 〈◊〉 the woman's Belly. so this Evangelist did make domie and account to cometh homicide, sodomy and perpetual adulerie.  
The year of God 1560 Caluin and Beza with an other called ottoman conspired amongst themselves with their assistance to Massacre the King of France called Frances, the Quneene his Mother Queen Marie his wife daughter to jame the 5 King of Scotland, the King of Franc● Brother, the Lords then remaining in Court an● the good Magistrates. These be the fruits of thei● carnal Gospel.  
As concerning Bezas doctrine he maketh Go● author of sin, as Caluin did teach before hi● for thus writeth: oportuit Ergo. & It behoved Go● to open up and disclose that only way to him sel● which is the ordain the fall of Adam and against Querenda est vitn orig● we must research the origin●all of sin in the voluntary motion of Instruments whereby God hath justly decreed that wor● which men do unjustly; but thou wilt say, th● could not resist the will of God, I grant it is tr● (said Beza) their will could no otherwise do.  
Thus if the will of man be constrained to d● all naughty deeds wrought in this world, as Be● teacheth us the man may purge himself of 〈◊〉 sins committed by him and lay the charge vp● God which constraineth him to work the sam● for as S. Austgstine sayeth: no man sinneth in th● which he is constrainetu to do by necssitie otherwise Beasts, fools madman and Infants without judgement or Reason, should be guilty of sin in the behalf, be hold now Reader the good Edification which thou mayst reap from beza's abominable life & blasphemous doctrine against the goodness of God in making him the chief cause and author of sin.   

OF Bucerus an Domincan friar. CHAP. V.  
Bucerus was a forsworn Monk Dominican friar Master to John Caluin Infected with Luther's heresy, since with Zuinglius pestierous doctrine, which affirmeth with Caluin that Baptism is not necessary to Salvation, and that Christ's Body is not really in the Sacrament.  
Lastly he recanted these Errors and become a Lutheran agine, he expired his furthast braith in England, and at the hour of his death he affirmed that Christ was not the true Messiah, but that we should abide an other,   

OF Carolrstdms Priest CHAP. VI  
CArolastadius Priest and Archdeacon of Witemberge (who was the first of Ecclesiastical dignity in our time which joined himself to a Sacrilegious wife by the persuasion of Luther) was banished out of all the jurisdiction of Saxony and thus contemnead both by Catholics & Lutherans for his ungodly Imperhections he was the first renewer of Berengarius heresy in our time Luther in Colloquns Mensalibus, fol. 367. and Erasmus Alberus Lutheran writ that he was taught and possessed with a Deviill,   

OF oecelampadius monk CHAP. VII.  
OEcolampadius a forsworn Monk did Sacrilegiously against his 3. Vows of poverty, Chastity, and obedience join himself to a wife and lanstly for punition of his Sacrilege was found dead in his Bed and as Luther sayeth he was killed by Satan's fiery darts others affirm that he was put to death by his Sacrilegius wife others ascertain that he did kill himself with his owen hand.   

SIR JOHN kNOX life, the false Apostle of Scolland Extracted out of M. nicol Burns disputation and approved by other Oculare vatnessis which were living in his teme. CHAP. VIII.  
SIR John Knox a renegat Priest of the Town of Hadintowne in Scotland was Incensed with the burning lust of the flesh, as the Prophet Daniel did foretell, 12.37. that all fear of God and honour of the world set aside did think no shame at all to pollute his Father's bed, in committing horrible Incest with his owen Mother in lawein an cordnekill who being Excommunicated by his owen Bihope for such an horrible crime, did in despite by his bishop and censure used against him, foresaike at once his Priestly dignity and fanction with the Catholeque Religion and so be come an heretic.  
Thus as S. Paul sayeth. 1. Tim. 110 having banished away good conscience from himself did make ship wreck of his faith, which lose of conscience and corruption of life is alwise the beginning of heresy.  
After that he did foresaike the meekness of Pristhood, he become a cruel actor and conspirator of the Cardinal Beatons deatd which was cruelly Murdered by our heretics first planters of this carnal Gospel in Scotland, when the Castle of S. Androwes was taken from our heretics which did hold the same by force Against the Queen's Majesty, Knox with the rest of the heretics conspirators of the said cardinals death, were also taken by the frincemen, and condemned as Slaves unto the Galleys.  
Knex at the last by some quiet convoy being set at liberty from Galley Slavene went unto England where he did learn the artie of Necromancy for better advanceennt of his carnal Gospel  
The Earl of Murray in the mean seaon ceing in England, Knox did enter in conference with him at S. Paul's Church in London, where he did persuade the said Earl that God had chosen him to be King of Scotland to Root out Idolatry, Establish the light of their Gospel and that he as a new josias should maintain and defend sir John Knox the new Helias against all Catholic Pastors which he calletd the Priests of Baal, and liekwise the Queen's Majesty which he Nicknamed jesabeli.  
Which things to perform and achieve he set out his book Entitled, the blast of the Trumpet against the Regiment of women attempting thereby to spoil the Queen's Majesty with all their pesteritie of their Regal Diadem and heriatle of the the Kingdom of Scotland & so at one time did endeavour himself to Plant a false Renigion for atrue and to Install an unlawful King for an lawful Princess in the Realm of Scotland.  
This was the Sound Intention & whole drift of this false Prophet with the rest of his seditious Ministers to overthrow the Spiritual and temporal Estate in the Realm of Seotland at one time.  
This forlorn Priest returning from Englnnd to Scotland again did persuade a Married woman with her daughter to foresaike her husband to follow him, and thus shamefully, Sacrilegiously, and Incestuously, seal and proper fruits or their Carnal Gopell.  
After the death of that adulteress he being an old decrepit Priest at the pits brink he did ride upon a pretty Gelded horse with his Silken scarf adorned with an Golden Ring & Precious Stones, as if he had been a young Springal and wanton youth: an Evident Sign of an mere worlding full of bold presumption & Diabolical pride  
He did also woo an Gentle woman of the house of Ochiltrie to Marry in this princely form, and Enchant her so by his Devilish Art of necromancy that he did appear to this young Gentlewoman not in his owen shape, an old decrepit Priest, but as a young stripling most beautiful to behold & site to fight courgiosly in Venus' fiield and so did Incense such an disordained love in her heart towards himself, that she could nowise ●iue or take repose without his accursed Society.  
All the world beholding her to be a beautiful, brave and pleasant damosel, and Knox to be but an old decrepit priest of an base and obscure condition and of Ignoble blood, they could not Ascribe the cause of that vehement affection. which she did bear to such decrepit Priest but his Dueillish Art of Sorcery or Necromancy. whereby he did bewitch the young Gentle woman in such fashion that she could not behold the shame and disgrace, which she did Incur, when she did link herself in Marriage with such a renegade Priest and Ignoble person as Knox was in very deed.  
The progress of his life did show these things to be most true when an young wonan in the Lord Ochiltries' house almost did lose her life for fear when she did Espy thraugh an cleft or bore in the door Satan in shape of a black men in quiet conference speaking with Knox, which was the black Doctor and Master of School whom fro he did learn his lesson, as much in Sorcery & Necromancy as in the Preaching of his carnal Gospel.  
A Gentle woman worthy to be believed in thi● behalf did see Knox face tour in his neck during the time of his Preaching in S. Gil's Church a● Edinbrugh as truly She did relate unto me.  
As the Arrians did not scare with the Doctrine of Arrians when he did shoot his entrails in th● jacks with the lose of his life publicly: Euens● the puritans are not afraid at the doctrine o● Knox which was damnad by God with such 〈◊〉 Monstrous prodige as the doctrine of Arrius wa● in ages long before.  
Lastlly when he at the hour of death did assu● his brethren that the old Religion should ari● again, they said that he did but dotte and ra● in such speeches as a man straught in mind 〈◊〉 Answerred to them saying: to the end you ma● believe such things to be true as I have foretop you, go you Incontinently out of the house where I do lie and when you return in again ●ou shall find my words to be confirmed with a prodigious sign after they had performed his will ●n this behalf as he had desired them to do, Entering in the house again where they did leave him giving up the Ghost, they did find all ●he lights Extinguished and Knox himself lying ●old dead on the floor and his face turned in ●is Neck. This is the prodidgious end which ●his forlorn Priest did make most worthy of his deserts.  
The young man which did serve him unto his ●itter end, did, relate all these things to a Gentle man of Estate worthy of credence which did rehearse these thinga as most true unto his friends as ●hey are tecited abve.   

OF M. John Craige a foresworn Dominican friar Minister to his Majesty. CHAP. IX  
Master John Craige apostata friar Minister to King james the sixth of Scotland, minded to retu●rne to his monastery (being at time in Italy) or laike of Moyen, after he did foresaike the same confesses that the Devil in the shape of a black ●ogge meet him passing through Italy with a Pursefull of Gold hanging at his Neck which he take from Satan. So by the help of Satan he did continue in his apostussie and heresy of our New Gospel to his lives end. Nicol Burn in his disputation against the the Ministers of Scotland cap. 34. pag. 175. for good angels did never aeare in the shape of Dogs or bast, as the Devils have done several times as we Read in the lives of holy Saints. but in the shape of men Genes. 18 2.19.5. joshua 5.13.   

OF vellax one of the first Preachours of this new Gospel in Scotland. CHAP. X.  
This willox was a Necromancer (as Nico● Burn reporteth) whose son did reais● the Devil Doctor to the Ministers of Scotland in Arthur's seat not farrie from Edinbrugh, where first they did Preach their Gospel. Burn i● his disputation against the Ministers of Scotland CHAP. 21.   

OF Paul Mephen an other of the first Cospellers of Scotlan● CHAP. XI.  
This Paul Mephen was a man more like crue● Soldier, a man of war armed with h● Pistles (as the Ministers of France were) the then like one of the simple Aposthes of Christ, man whole consecrated to venus' Game & feeding of his belly God, & nowisi adorned with Chasti● and sobriety, which are the chief ornaments 〈◊〉 the true Desciples of Christ burn Ibide● Chap. 22. fol. 102.   

OF M. james Lawsonne CHAP. XII.  
MAsteer james Lousonne Menister of Edinbrugh being banished for conspiracy against the King's Majesty did make his final end in despair, Incalling Satan for his help, with forsaking of God.   

OF Deane Adaam, heriote. CHAP. XIII.  
Dean Adame heriote Cannon and Renegade Priest, fominh at the mouth did fall down in the street where he did walk, that he had not so much time guen to him by God as to cry for mercy and grace for remession of his sins,   

OF Reader in the Church of Edinbrugh called Drummond CHAP. XIIII.  
AN Reeder in the Church of Edinbrugh called Drummond Alias Doctor handy being set up in the Chocks (for punition of his riotousness, and abusing of body with women,) at the Marcat Cross of Edinbrugh, he did stobbe & kill himself to the deatd before all the people to the Imitation of judas, which did hang himself after he had betrayed his Master Christ.   

OF John Coynsse Reader in the same Church CHAP. XV.  
John Coyness Reeder in the Church of Edinbrugh in Reading the prayers one day did suddenly cry out with a loud voece: I am condemned after such desperate words being carried home to his house and admonished, that he did not know well what he had said. but to have recourse to the mercies of God, he answered that he did know very well what he had said▪ and that mercy's door wesshute up from him and he did end this mortal life the Imataion of judas.   

M. Thomas hebron Minister and Necromancer. CHAP. XVI.  
Master Thomas hehron Menister and Necromancer in East Lawdian, a little be fore the hour of his death seated in a Chair in the Church yarede at his owen dsire was suddenly killed by a horrible Tampst, which made th● Church to shake in such fashion that it was neereby overthrowed to the ground. This was the du● reward which he did receive from Satan hi● Mister for hus suruice made in a false Religion.   

OF M. Thomas Ramsay Minister of S. Androwes. CHAP. XVII.  
MAster Thomas Ramsay Minister of Androwes did suffer that public sham● in the time of his Preaching before all the people that his face did turn in his neck to the Imitation of Sir John Knox likewise he did openly pro●fesse that Knox, their false Apostle was (prim● Genitus Diaboli) & that himself was (secundo ●atus) a little after he did yield up his furthast ●reath in despair to the Imitation of judas proditor to Christ.   

OF M. George Hay parson of Raphen. CAAP. XVIII.  
MAster George Hay Person of Raphen being altogether dedicated to his gluttony ●nd drunkness (as the most part of Minister, ●re) which is the daily service of their belly God ●o confirm this New Religion with a Miracle correspondent to the same, he did suddtuly give ●p the Ghost in discharging his belly upon the ●acks to the Imitation of old heretic arrive, which did deny the divinitiie of Christ, as the Puritans do when they make Christ, a the Priest ●n his divenitie as will as in humanity for so or must be a God Inferior to his Father & not Equal with him in deity when he offereth up honour ●omage service and Sacrifice to the Father, and consequently as a poor creature, because there ●au not be a true God but one.   

OF M. Patrick Lindsay Minister of kelly in Angus. CHAP. XIX.  
MAster Patrick Lindsay Minister of Kelly in Anguse at the hour of his death did cry ●ut with words of desperation that he was perpe●ualie condamned to hell fire, who being admonc●shed of the Brethdrens that he should desist from such words of desperation, for so much as these words would cause great slander to the Religion and would move the people to like the worse of the same, when they should see the Ministers thereof to die themselves in despair, he answered that they were also surely condamned as he was, and if he had known before that Satan should have hade such power in the world as he did know him to have at that time amongst the Ministers that he should never have troubled himself to have served Christ in this new Religion as he did in former times thus he did go hence in dispiare to the Imitation of judas proditnr to Christ for Even as judas did betray Christ deliviring him with a kesse to the jews, so the Protestants and Puritan betray Christ in abolishing his hōonu● true worship and Relgion, to Establish thei● heresies under pretnce of true faith in Christ, thi● is likewise one of the chiefest causes wherefor● calum did lose his life, being overwhelmed in the horrible Gulf of deep despair.   

OF M. David Black minister of kelly in Aagus. CHAP. XX.  
MAstster Daved Black Minister of Kell● in Angus (after the foresaid Patrek● Lindsay drinking at the wine in dundie and hauling the cup at his lips yet before he could ta● of the same God did sumond him to compear before the fearful judgement. heb. 9.27. by dea● which did berave him so suddenly of this mortal ●ife, that he did obtain not so much time & space from God as to cry for mercy and grace with ●emission of his sins. Therefore let us not follow the Example of the Ministers which are 〈◊〉 dicted to the Service of their belly God, lest Perhaps we make such an unhappy end as these ●aue done which we have recited before: but let ●s pray with the Catholic Roman Church ●n her litanies from suden & unforeknowen deatd ●he Lord deliver us.   

OF the Minister called killoch. CHAP. XXI.  
AAster nicol Burn in his disputation Chap. 22. writeth that the Minister called Killoch ●id murder his wife and put her to death, buthe showeth not whether it was for adultery, or yet ●hat she did know any secret point of Ne●romancie in him, which he feared she should disclose. so how ever the matter be there is one ●hing sure that Satan hade power over him when ●e persuaded him to Murder his owen wife Expressly against the Commandment of God.   

OF John Baxter Minister of Innernoth. CHAP. XXIII.  
John Baxter Minister of Innernoth with in the shiredome of aberdine after his preaching in ●n sunday went to an ail house which was james ●als and there Exchanged his Strumpet which he did peruse as an harlot before, with an man's wife called willame Rossie by Name which wife he did abuse in adultery unto her dying day: lastly he was found killed unto the death in his owen door, and noman did know him who did kill the Minister, adeath foresuiths which was a Just reward for such an adoulterous life: because all their good works are but deadly sins it is an● all a like to sleep with his neighbours wife as with his owen to Give alms to the needy, or to spoil● a poor man, for all their good works are bu● deadly siinnes as is taught by them.   

OF John Patersonne Minister of alfurde. CHAP. XXIII.  
John Patersonne Minister in Alfurde did join in Marriage John Tamsonne a man duelling i● achintoll, with an woman call Elizabet● Robersonne in one sunday and next wednisda● the after did dissolve the said Marriage contracte● before, and Married these tow persons to oth● tow tuantie days therefter. so that their Marriage is nothing eyes but open adultery, for Chri● sayeth whosoever taketh the womad divorce from her husband, although the pairtising ● made for respect of adultery. yet he which Ioy● the himself to the woman diverced committe● adulteirie. Mat. 19.9.14 our Ministers thinker shame to Mareris one man to 3. or 4. wife's o● after on other all living together as the Laird● Balquhane may be a notable Expmple of our day  
So the Marriage of our New Gospelers be divided in 3. kinds according to the practiese of ●heir Church, that is in Sacrilege Incest, and ●dulerier in Sacrilege as when Luther, Knox, Craige, and other suchlike forsworn Monks Priests and Friars joined themselves with any woman in an Sacrilegiorus bed against their vows and promise made to God. 1. Tim. 5.11. Incest as when they Marry within forebiden degrees as Sister and Brother Bairnes lying in their owen blood adultery when an man thinketh the woman which is divorced from her husband as we have showed above mat. 19.9.   

OF David Straitone minister of Colstrue. CHAP. XXIIII.  
David Straiton Minister of Colstane after he had been in anay assembly in Aberdine coming home by the wae become Mad and in that raging madness did lose his life by the way in Kincarne.  
This was the fruit he received of their sinodoll decrees set out against afflict catholics to be Spoilt of the Knowleog of God and of himself at his final end when had most to do with the   

OF Duncan Davidsonne minister. CHAP. XXV.  
MAster Duncane Davidsone Minister and Person of the Church of Rether did lose his life in the like rage, which was a ●ust punition of God, for somuch that he did take in Marriage anotherman's wife Called janet forbes during the life of her first husband Laird of Auchinhoofe & and Auchinhoofe did take to himself a Sister of the Laird Aberzeldies as his wedded wife, but in deed in both the Sides it was manifest adultery. So that by the Ministers laws open adultery as will approved as lawfall Marrirge.  
This is the light of their Gospel which can not distinguish the ane from the other that thing which is of God, by that than which is of Satan.   

OF John Stroquhane Minister at the Church of Keige CHAP. 26.  
John Straquhane did confess to an Gentle man who did relate the same to me, that Satan did appear visibly to him a long time before hi● death, and chiefly in his bed where Satan did almost strangle him so that la●…y he did lose this mortal life in a Rage without any knowledge o● God or yet himself, This is a great curse of Go● when a man becometh witless at his latter end when he hath most to do with the same.   

OF M. John Messer Minister of Mellicke. CHAP. 27.  
M. John Minister of Mellieke for taking o● an young child's brotti took a little Child of: 7. year old and drewned him this was th● crudslitie he used to a witless creature likewise he had a little black dog that folloed on hi● the space of ane year, some tim it would Roeke the crudle, and when he would be at his supper it would sit at the board with him he on the on side of the chandler and it on the other, and when he yeede to the water said, called ythen to his prayeiss, it ever accompined him. also Golden Chainzie being taiken away theifteously, the seem Minister to obtain the same again did put an Cock under an Cauldron, Enquiring from the Cock hath this man taiken the Chainzie, he did spear rund about until the time the Cock did crawe when he was Named who did steel the Chainzie.  
To show that this Cock was Satan it is Evident, because that a natural Cock had no wilt nor understanding to Declare where the Chainzie was. Likewise the Laird of Haddoch who was present at this Revelation of Satan did Incontinent lose natural wits and become distraught in mind and did a little after lose this mortal life.   

OF M. Thomas Andersone Minister at the Church of Glass CHAP. XXVIII.  
Master Thomas Andersone in an assembly in Elgine being pursued in the Chanrie Church by some of his brethren, as it was presupponed to make a sacriffice of him to the Devil he saved himself on horseback by speed of foot, his boy being trken by the said Ministers was never seen again, the Lord knoweth what they did with him.   

OF M. Androw or then M. Williame Dalachindore. CHAP. XXIX.  
THis Master Androw Dalachie Minister of Achindore being pursued by some of his brethren in the same Chanrie Church of Elgine being bereft of his Cloak sword and his be hinging sleaves did escape himself out of their hands at that time, and for hastiness to save himself did almost drown himself in the water of Spey, & after his arriving home did take bed & in few days thereafter did lose his mortal life.   

OF M. Alexander Dowglas bishop of Muray. CHAP. XXX.  
MAster alexander Dowglas bishop of Murray Being diseased in his body could no● obtain his hetlth until the time aprotie young wench was brought to him at his owen desire to comfort him in his sickoesse. and after that was found with bairne, he did persuade a friend of his to accept of the Child as his owen to save himself from that point of dishonnour.  
This same bishop being absent from the Town of Elgine his owen wife and his Brother M. Gaui● Dowglas did see Satan keeping the Bishop's study in his absence, who was supponet to be his Doctor. in his presence, as he was to Luther before him.  
The said bishop is full of craft and deceit which he practised both agains Catholics and Protestants, his pride is Intollerale as he did chief show when he would nowise be content with his Brother Gavin until the time he did cry him pardon sitting upon his knees in the Council house fore a little disobedience, which truly weighted in itself was no fault at all his malice lich●oie, and Gluttony are Evident to world, which are the proper qualities of a profane bishop meet for the protestant Religion.   

OF M. Bartholl Robertsonne Mininster of Rynie. CHAP. XXXI.  
MAster Barthole Robertsonne Minister of Rynie for the time, made a wife's Testament after she was dead, more for her husband's Commodity, and his owen then justice require, in causing his owen man with feigned voice to speak be hind the Dead wife, as it had been the wife herself for such distribution of her Goods as the Minister had Informed his owen man to say. This treachery was proven against him, and himself deprived. he made no conscienece likewise to abuse John Baxters' wife in Elgine by his adultery. and when he wes reproved of that dshonestie he answered and said that he played but a little wanton tick, and gave her but a Check by the way. Behold the fruits of this new Religion without any Conscience before God or shame before man there be tow Reasons wherefore they account no thing of mortal sins? the first is that a man hath no free will and Inherent grace to resist such temptations, but when the tentation cometh they say that they must yield unto the same of necessity because the Commanddments of God are in possible to be kepet, & chiefly this commandemants, which is concerning the concupissance of flesh. The second Reason is as they say, that for the respect of faith which they have in Christ, neither the sin of Adultery, homicide, thifte, or any other deadly sin is Imputed to them as deadly sins but as venial and Even in the mean time that they are Injust and full of such mortal sins in themselves that they are made Just by the justice which is in Christ apprehended by their faith. This in the doctrine or all Proestants, and puritans, and Chiefly of the Puritans see caluin lib. 3. Inst. cap. 2. sect. 2.  
We may add the third reason which is as they say. that they are not bound in conscience to keep any law that is Either of God or man, but that they are made free from all Laws in their consciences by these faith in Christ and liberty of their Gospel. so you may see how their life and doctrine go sound together accordinh to the heresy of the libertines, which have no Religion Indeed, but an outward show of feigned Godliness Even in their most zealous profession to decrue the world.   

Of Makowly Minister at the Church of kinnimore. CHAP. XXXII.  
MAckowly Minister at the Church of Kinnimore, the Communion being Ministrea-Ministreaed to the people, said to some of his friends, Elders and Officers of the Church that there was a Roasted Goose in the Ailehouse and as much bread and wine after the Communion as was necessary to eat and drink with propertion to the same, so at the Minister's persausion they consumed the Goose with the Communion bread & wine which were resting after the action in the Church.  
Now I will ask of them if they had faith in Christ when they did eat the roasted Goose with the Communion bread and wine, which did rest after the action as they had before? then I say that they eat Christ by the same faith as really with the roasted Goose and Communion briad and wine together as they did before with the Communion bread and wine alone, for somuch as faith Reacheth itself up to Heaven to receive Christ there sitting at the reght hand of God the father, and not to the Communion bread and wine to receive him there with a corporal mouth within the compass of their Sacrament, according to their doctrine.  
If they will reply and say that they hade faith habitually and ot actually in Christ, because the dead Eliments (that is the roasted Goose with the bread and wine) could not stir up their faith actually to believe in Christ, without the word joined to them to quicken them as the soul doth the Body.  
Then I will thus argae against them if the Minister in the mean time they did eat the roasted Goose with the bread and wine joined the word to the dead Eliments (that is to the roasted Goose with the bread and wine) to quicken them as the Soul doth the Body, saying brethren in the Lord, you must recall to memory that Christ did shed his blood upon the Cross for remission of your sins & sitteth presnnly at the right hand of God and from thence shall come to judge the quick and the dead, who likewise hath created & ordained this roasted Goose with the bread and wine to nourish your Bodies corporally, as the Body of Christ nurisheth your Souls Spiritually eaten by faith. The must confess that they receive the Body of Christ as truly by actull faith in Eating the roasted Goose with the bread and wine as they did before with the bread and wine alone.  
For so much as their faith is als free to go up to Heaven to Christ their Spiritually in eating the roasted Goose with the bread and wine, as it was in receiving the Commumion bread and wine alone before, and no more stay made to faith to Exercise her office in their action then in the former unless they Grant some virtue to be in the communion bread and wine, which maketd them to recerue Christ more Effectually than is in saith itself, which thing they will never grant, because that all the Purians affirm that there is no other recciving of Christ but only by faith in a Spiritual form without receeving of him in the Communion bread and wine with corporal mauth.  
Thus you see Evidently how there is no difference Indeed between their Communion and a profane banquet prepared in a Tavern or Inn for the corporal Sustentaion of men, or a jewish Communion, which is without all virtue & grace to cure a sick Soul, for they agree all in that point of Religion that Sacraments give no Spiritual virtue or grace to the receiver, but that all virtue and grace of justification and remission of siinnes are only obtained by faith in jesus Christ, and not by the Sacrament or good works.  
Now to conclude this purpose we affirm that their faith is as Effectual and true in Christ when they eat the roasted Goose, as it we when they received the Communion, so we say that they receive Christ by the self same faith as truly when they eat the roasted Goose joined with the bread (as is recited above) conclision that faith receiveth Christ as well with the roasted Goose as with the Communion braed. because Christ's Body is no more within the compass of the Communion bread then within the roasted Goose, but only in Heaven where faith gooth up to receive him as with they eat Christ in the Communion bread joined with the word, for faith and her office is Euenr where a like free, therefore the fruit and the Effecr must alwise be a like fore all virtue & grace is obtained by the action of faith, and not by the Communion bread, as is taught by themselves.   

OF M. George Nicoslonne Minister of Gairtelv in Straithboguy CHAM XXXIII.  
Master George Nicolsonne Minister at the Church of Gairthly after that he did know surely in an assembly at Elgne in murray had concluded amongst themselves to give him up in a Sacrifice to Satan chief Doctor of their black divinity, he was so much afraid of their conspiracy against him that jincontinent he took the flight from the synodoll assembly to save his life from such a tragedy prepared for him, and for the greater haste to run away he had almost loosed his life in passing amasedly and rashly through the water of Spey, and so soon as he come home to his owen house he went straightly to bed where within a few days he gave up the Guest, which fight in the agoine of death said unto his wife, if they Beetherens Change not their mainers and form of life which they peruse, they will lastly make all such an end as the Read friars did before them This Miserable man by ●hese words did declare to us that the Ministers ●id honour and worship Satan with Sacrifice & overshipe honour as the Read Friars did before ●hem, which by the commandment of the Pope, with the assistance of Christian Princes were all destroyed in one day, which form of death (as M. George Nicollsonne did fotetell) should fall ●pon the Ministers for the like service made to ●athn. see the history of the Read Friars, otherwise called Templiars in the French tragical histories of Belfora.  
An faithful woman which did hear these words ●f M Georges owen wife when he did speak of ●he Ministers at the hour of his death did rehearse ●hem unto me as I have written above:   

OF M. John knox Minister of baly in Enzie. CHAP. XXXIIII.  
Master John Knox Minister of Belly in Engzie one Spey side being consecrated by ●he brethren as a Sacaifice unto Satan in an ●ther assembly at Elgine in Murray he took the ●ight from the said assembly to save himself ●rom such daunyer, and for haste to Eschape most ●ade drowned himself in the watte, of Sp●y. ●athan at that time could obtain no other thing ●f him but only did deprive him of an Eye which ●e could never obtain again unto his dying day ●ese that saw him spoiled after the fearful sensentence of the foresaid assembly against him did relate this history unto me.   

OF M. Peter BlaeKeburne bishop of Aberdine. CHAP. XXXV.  
Master Peter Blackurne bishop of aberdin● is aceused to be witch and Necromace● for four causes.  
First for so much that he hath a Clock so Enchanted and Charmed by witchcraft that whe● so ever any Gentle woman did cover herself with the same, she was Incontinently bereft wit● love of him, wherefore it was commonly spoken tha● he did purchase to him self the Laird of Caskibens Daughter by his Enchanted Clock.  
Secondly there was a younhe wench in Buchannochie which is within the Barony of Gigh● who was so bewitched that she hade no power t● peruse her Members Arms and Legs, but wa● Impotena in their function, wherefore the wenches Fathar did carry his dangter to the bishop 〈◊〉 Aberdine for the famous bruit he had to cu● such dieases as other witches do, to the end th● by his aid and craft the maid might recou● her health again, which Indeed she had conferred with the bishop and used his craft in suc● behallfe? in the mean time she had a vision whe● she saw vively one Ravening Beast cast the sik●se upon her, and an other Ravening Beast take 〈◊〉 of her, that is one Devil did cast the disease vpo● ●er and an other Devil take it of.  
Thirdly when the witches of the North were accused by the bishop and other Ministers ●y the commission which my Lord Marquis of ●suntly had obtained from his Majesty to this ●ffect, some of the wtiches did answer to the ●ishope, and said, if your life were also would ●yed in this behalves as ours are you would be ●und more familiar with Satan than we are  
Fourthly when an boy called williame Read ●d spy in the Council house where the Ministers ●ere assembled in the Town of Aberdine Satan 〈◊〉 shape of a black dog, M. Peter Blackeburne ●oderatur for the the time did so Enchant this ●resaide williame Read to end he should not reu●de their secret confence with Satan that the ●y did lose his natural wits and became a fool, ●d likewise did never ritorne to his netive country thereafter, as you may see in the life of M. ●lliame Roberrsonne Minster of Tarland in ●romare more at length.  
Moreover his ungodly usury is known to the ●orld which taketh 15. Marks for the hundredth ●erely which is a jewsh form of dealing against Christian.   

OF M. Willame Robertsone Minister of Tarland CHAP. XXXVI.  
Masters Williame Robertsone Minister at the Church of Tarland in Cromare went to ●e presb●trie of aberdine with his boy called williamés Read, which being in the Councel● House quietly, did see Satan in form of a black dog & returning home again did speair● at his Master what such an black dog it was▪ his Master understanding that he saw the black dog, Incontinently directed the boy aback to M. Peter Blackburne Moderataur for the time wit● a Mistive letter, when M. Peter understood th● truth of the matter as is reciteh above, he did Incontiently cast such witchcraft and sorcery vpo● the boy that he did lose his natural wits, an● ever since did remain a fool, and did never ret●ourne to his native Country.   

OF John Durie Minister of Manrosse CHAP. XXXVII.  
JOHN Durie a forsworn Monk being i● Edinbrugh for sundry of his owen affairs h● wife went up unto his Study where when she sa● Satan like a blache man lying on a low Bed i● the Study, she was so perturbed with such a fear and tentation of Satan that she did stric● herself with a sharp knife in at the shou● Ribs so that all the Neighbours did despair 〈◊〉 her life, which Nevertheless she did not lose 〈◊〉 that time John Durie being returned home 〈◊〉 Excuse the matter said that the peapll should ● Interprese that fact of his wifes in an Evil pai● because that God did ptrmite his most holy Servants to be tempted with Satan. it is true th● God permitteth Satan to tempt and Exercise 〈◊〉 holy Seruantts as it is written of S. Anthon, S. Hylarion, and many others, but not to be ouer●herowen with Satan's temptations, as John Duties wife was which was a manifest taken that John Durie was a Necroamancer and familair with ●athan, too have him so familiarly laidup upon ●is law beedde in his Study, and that Satan ●ade power over his wife, when at his persuasion ●nd tentation she did endeavour to kill herself, as ●hese who did see this Miserable woman in this ●light did relate unto me.   

OF M. Thomas Meluine Minister at kindrimie CHAP. XXXVIII.  
Master Thomas Meluine Minister at the Church of Kindrimie being in his Chalmer ●t conference with Satan his wife perceiving the ●me was surprised with such a horrible fear that ●he Incontinetly become mad and distraught 〈◊〉 mind, which thing being truly known to him, ●or excess of fear that his wife should reveal his ●creete conference with Satan, he likewise be●ōmadde. himself & distraught in mind. This ●as the Just hire which he did receive for his ●ruice made to Satan.   

OF M. Robert Cornuell Minister at Linlothgo CHAP. XXXIX.  
Master Robert cornuell Minister at Linlithgo being in his Study his Eldest Daughter ●ome to seek a book from him. to go to the school, and because she saw a black dog lying ●pon board conferring with her Father, which leapt of the board at her entering in the Study & did hide himself from her sight, her Father beat her for temerity & rashness to come so suddenly upon him as she did by his Ezpectation. This you may behold how the Devil is Doctor to the Ministers in teaching them their black divinity condemned by the Aneient Fathers long ago.   

OF M. james Spading Minister and servant to M. Thomas Straquhane person of kincare. CHAP. XL.  
M. JAMES Spading coming an sunday to the Church of Lumphanan and pasting over the wette● of Die in the Coble of Kincarne the Devil appeared unto him accompaining him the space of tow miles, caused him retire back to the Persons house, and at his back coming would have kessed the Persons wife, being refused of his desire kissed an wench in the house, and Incontinaently therefter he became mad and raging be his mind, bestroode an Ox of the People which he ran to the death so that the Minister i● his rage and the Ox did both die at once. Th● was the due reward which he obtained for h● obedience to Saahan.   

OF M. Arthour Fithie Minister of Interkillewe CHAP. XLI.  
WHEN Certain witches. 1605. yeer● were accused and burined at Brighe● they affirmed amongst other things that 〈◊〉 Arthour Fithie Minister of Inner Kissowe assistd with them when they consulted with Satan, and Exercise their craft.  
Thus you see how the proper fruits of the Ministers is to be Necromancers or witches to learn their lesson by conference with Satan.  
Moreover when some Ministers and Genth men were drinking in Tavern Satan came in to them in the form of a black dog, this same Minister Fithie took an shoulder of Mutton out of the plaite before the Gentle men and did cast the same in the black dogs mouth which suddenly went away with it, therefore a Gentleman did say unto the Minister Fithie what was in your mind to cast the roasted Flesh which was ordained for us in the devils mouth, might you not have given him raw Flesh, seeing that there is fire enough in Hell to roast the same behold here how Satan is not only familiar with their Ministers in their privy Studies, but also in open Inns before the whole world.   

OF M. Androw Ogstoun Minister of the Church of Canesby in Cathinesse. CHAP. XLII.  
Master Androw Ogstoun Minister of the Church of Canesby in Cathnesse doth ●eruse so much a book of Necromancy made by M. Michael ●scotte that year of God. 1608. ●e is aecused to be an open Necaomancer, that is 〈◊〉 say a man which Consulteth with Satan, to Learn from this hellish Doctor the knowledge of such thing as he thinketh Expedient or profitable to his office or condion of his Estate   

Of M. David Coluine Minister of Fersoch CAHP. XLIII.  
MAster David Coluine Minister at the Church of Fersoch in Cathnesse, being so well whittled and drouke at night that he could not learn his Preaching for the Sunday following he was constrained to rise out of his bed long before day in winter's Night to Study upon high text and Glosa thereof, in the mean time of his reading and Studiing upon his books, come in a black dog to help him, which when a young man o● twelve years old his bed follow did espy, h● was so amazed at the sight of the black dogg● that he beeome as it were benumed of his senses and almost without all moving and feeling Nevertheless with such power as he had h● made a little sign with his hand (because he could not speak) to the Minister to help him out o● such a staite as he had presently, whereof the like he never felt before, the Minister did nothing bu● mock and laugh at the silly Boy, in his grea● anguish and distress, who seeing the Minister Ie●ting at him he had recourse to God praying i● his heart God help me Christ help me and a little after his prayer made to God the black dogg● went away, and the Boy be good to reprotch th● Minister of his uncharitable deed that he would not help him in such a strait, the Minister answered and said I beheld you to see what you would do, the boy said again you shall see what I shall do, so saying did Invest himself in his apparel and went away from the Minister, so that he would never be bedfollswe to him again.  
This boy which did suffer this Injure from the Minister did declare to me this history of himself, after that he become a Catholic, and how this Minister thereafter was passessed with a Devil that men were constrained to bind him hand and feet to save themselves from his furious Rage.   

OF M. james Read Minister at the Church of Banchory on Dye side. CHAP. XLIIII  
JOHN Cheyne servant to M. John Cheyne Laird of Petphichie, being suspected to have taken away thift'ously a Golden Chain from the Laird of Petfichie, to purge himself of such a slander went to james Read Minister at the Church of Banchory on Dye side for the famous report of his great skill of secret things by the Art of his Necrmancie, how soon the Minister ●ade received Eight Marks of Scots money for his reward in this behalf, he convoyed John Cheye within a Barn or corn house with a Cat to make a Sacrifice unto Satan and so soon the Minister hade made round circle with ceten Invocations of Satan the Earth began to tretremble and Satan a little after did appear in the form of a black Moure with curled locks, the Minister Incontinent thereafter his arising out of the Earth did cast the Cat to him in a Sacrifice, since did ask Satan where the Golden Chain was, who did answer him with a low gross voice as if he had been spaking out of dark den or hollow cave under the Earth, that the Golden Chain was in such a place where it was found in deed, John Cheyne being put forth of barn the Minister was much troubled to send Satan down again to his former place, John Cheyne was so afraid at the sight of this Evil Spirit a● that time that he appeared never to be will satle in his natural wits, but to hau a sovage and vild countenance and behaviour.   

OF M. Williame Pape Minister of Dornoch in Sutherland. CHAP. XLV.  
MAster williame Pape Minister of Dornoeh in Sutherland riding home from the Town of Taine to his owen house in Dornoch, was so assailzred by the way by a multitude of Ravens, that they did not only scratch his Body with their Claws and Nailles, but also did rend and tears his apparel with their bills and becks, his wife ask him after his arriving in the house, wha● should be the cause of his disarryment and trouble he answered, that it was a multitude of Raven which did rend his garmints and scratch hody with their bills their furious rage in striking and ●eaking at him with such an Extraordinare power ●hat with great difficulty he had saved himself from the dint of their Claws and beck? which thing so soon his wife had related to their Nig●boues they did all suspect that such a multitude of Ravens was a company of Devils, for so much that such a skirmish or bickring of Raurns against a reasonable man was never heard or seen hard or seen before, and for confirmation of this truth after such conflict he was so vexed & beaten in his owen house by the same Ravens that he was constrained to leave it, and go log in an other of his friend, which things show evidently that his trouble and vexation was caused by a company of Devils which had power over him, and not by a company of good Andells.   

OF M. Androw Andersone Minister of Loth Sutherland. CHAP. XLI.  
MAster Androw Andersonne Minister of Loath in Stuherland being in the morning Studiing on his books in his prive Chalmer, in come on of his Scholars called Huchon Aikin to get a kenning of his lesson, and there he saw beside the Minister a little beacke whelp as it had been new whelped, which after the sight thereof did with such speed return to the door that he did breach his head and Incontinent thereafter did ly bed sick the space of fourteen days with continual ratdring of his meat by vomit, the Minister ever still Enticing the boy not to disclose the cause of his corporal disease. These was the year of God 1610. in the month of Deember.   

OF M. Robert Bruce Minister first of Edinbrugh and since at innerness CHAP. XVII.  
MAster Rober Bruce Minister of innerness the year of God 1608. was so vexed troubled pursued with Satan in form a blecke dog and some time in the shape of a colt or sole, that could not know by what way he should save himself from his danger, and beholding that his Spiritual Armours of Preaching and Prayers could Avail him nothing in this fearful assault of this potent Enemy, he had accoutse to corporal Armour and force of mortal man, Nevetheelessee siixe men in Arms mour watched this miserable Minister nighuly, yet could not Empetch this black dog to open the door Every night where M. Robert Bruee did abide, so that it is likely that this friend ehall passesse him as he heath done others or he leave him at the last.  
And the Ministers to colour this matter as much as they could to show that this come not o● M. R Bruce for their deserving as if their naugnaughtie lives and heretical doctrine were acceptable to God, but by M. R. Abercromies and M. John Hamiltovens Sorceries and Enchantments which did hound this hellish dog upon M. Rober Bruce, to vex & torment him according to their desire. But this fond Invention of theirs is no thing else but a malicious detrction and forged lie. First because M. Robert Abercromie at that tim was out of this Conuntrey in a College of the jesuits built in the Town of Brownsberge in the Kingdom of pole. Secondly Catholic Priests are accustomed by the power of God given to them to cast Devils out of possessed persons, but not to send the Devil to vixe any man as the falsely allege. Thirdly if the Ministers have the true Religion and the true assistance of God (as they falsely challenge to themselves) why do they not chaste away the Devil by the virtue of God for approbation of their new Gospel as Catholic Priests do for confirmation of the Catholic Religion. But seeing they have no power over Satan, as Catholiqe Priests have, they must conufesse that they are but heretics & the bound slaves of Satan, and no true Chaistians.  
This black dog at the last (as the event did show) did transform himself in a familiar spirit, which M. Robeart Bruce did call his God, for M. Robert and his familiar spirit were seen conferring familiarly in his Church about twell hours at even or midnight with great lights in his Church, which these familiar spirit of M. Roberts did furnish, for M. Robeat being but himself alone talking with this spirit did take no candles to his Chich for to cause such light in his Church as was seen M. Robert after long conference with this familiar spirit said to his friends and neighbours that it was God that came to teach him such heads of Religion as he should preach publicly to the people.  
But the Godly Reader may conjecture what a familiar 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 rehearse of themselves, as M. Robert doth presently of himself.  
For Luther thus writeth of himself in his Book of privy 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 privatas pene quotidie. Quid si tales Missae privatae 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 unctus Sacerdos, accepi Vnctionem, et Consecrationem ab Episcopo.  
That is to say. it happened me once 'bout midnigt to be suddenly awakened out of my sleep. There Satan begaud this disputation with me hear me (sayeth he most Learned Doctor, Luther, Thou knowest that thou hast almost daily celebrated privy Masses these 15 years ago what if such privy Masses were hoarible Idolatry what if the Body and blood of Christ were not really there, But only that thou diddest adore bread and wine, & offer the same to be adored by others. whom to I answered, that I was a Priest, and that I had recewed unction, and consecration from A bishop.  
After these words Luther rehearseth all the arqumets which Satan did bring fourth to prove that the Mass was Idolatry, which arguments of Satan's the Protestants (as yet) peruse to day against Catholic Romans to prove after the Imitation of Satan that the Mass is no thing else but plain Idolatry. And as Satan did first call the Mass Idolatry, so the Protestants and puritans as his disciples call the Mass Idolatry as M. Roberte Bruce doth also but we Catholic Romans esteem the Mass to be the much more holy, and divine service of God, that Satan doth abhor the same, as he doth all other holy things Profitable to man's salvation as the chief author of all Idolatry, and heresy to purchase the damnaoion of man's presently as he did In ages all before we will let the Protestants follow after Satan In this behalf as they do in many other things, considering that no friendly admonition can move them to acknowledge their fault, and Correct the same for their owen salvation.  
Zuinglus the patriarch of the Puritans writeth the history of himself, in his book entitled the help or soccour of the Eucharist. saying that a spirit came in the night and did teach him that Christ body was not with in the Euchoist or holy Sacrament really, but only tyepically or figuratively, as the thing signified as in the sign. he writeth also that he did not know whether this spirit which did teach him his lesson, was black or white.  
Considering now that M. Robert Bruce doth follow the doctrine of Luther and Zuinglius in calling the Mass Idolattrie as Satan and Luther did before him, and in denying Christ Body and Blood to be really within the compass of the holy Sacrment as Zuinglive familiar spirit did teach him, what should we surmise of M. Robberts familiara spirii, but to he of that same kind that Luthere and Zuinglius spirits were before night Doctors of dark●sse, and of the black Gospel, which leadeth silly souls to evident perpition.  
when M. Robert vaunteth of himself that he saw the Triuitie and Preach the same publlckly to the people, we should believe S. John the Evangelist rather then a fauce glorioons lying heretic. for S. John thus wreteth▪ deum nemo vidit unquau. No man hath scene God at any tyme. this he speaketh of mortal men Living in this world.  
when it is written that Moses did speak face for face with God as the friend with his friend, it is not to be understood that he saw God or yet spoke with God personally at that time. therefore ●t is said that he speak with God face, for face because the Angel of God speak to him as an Ambassador in the person of God for the Law was given to Moses by the ministery of Angeals ●a S. Luke writeth in acts of the Apostles. And S. Paul the like to the Falatiens. bal. 3.19. And when Moses defyred to see the face of God, his divine essence or God in his glory, God did answer to Moses, or reather the angel of God as his Embassadowr in his person. Non Poteris videre jaciem merm. ●on enim vedebit me homo et vevet.  
That is: thou canst not see my face. for no mortal man may see me and live, that is abiding ●n this mortal life, he can not see me. than holly M. R. Bruce did the Trunnite in this mortal life ●nd if M. Robert will say that he wes Ravished up ●o the third Heaven, as S· Paul was, because he hath ●o scripture for proefe of the Ravissing, we will ●eliue him no mor than we do a lying heretic.   

OF M. John Chalmer Minister of keith CHAP. XLVIII.  
MAster John Chalmer Minister of Keith being a student in Aberine did declare a ●earefull vision which he did see to an other StudStudent called M. Georg Spence, which is now Minister at the Church of S. Trule, the year of God 1611. which vision was that he did see a certain broad band going about from his Neck on side to the ochester hole on the other on the which band was written. This is thy Condemnation. After this time he was made Master Regent, and since Subprencidall in the College of old Aberdine, and lastly Minister of Keith, at which time he was so tempted with Satan te beraue him of his life, that he could nowise resist the vehemencies of Satan's temptations, thereafter declarring his mystery to M George Chalmor his Brother M. George did convoy him from Keih to Aberdine and the did desire the brethren to pray God for M. John, but beholding that all their prayers were in vain his friends did convoy hom● from Aberdine to Cullen (where his good Father did remaie to see if there he might be fredde from Satan's tenations by his good Father's prayers, but as ti was reporteth Satan did vex him there more thtn before, and taken out of his bed from his wife did so trouble him in his Chalmer that he could get no rest at all, nor his wife thereafter would never consent to bed with him again▪ last he did retire to the Church a Kinth again, and after he had married tow perones, with great vexation of Satan in his pulpit, he desired his hostage to have his dinner in reddinesse within 〈◊〉 A letle time. and in the mean season he would go ●nto his Chalmer to perform some quiet business he had to do, hes host beholding that he did ●emeinne to long in his Chalmer from commining ●o his dinner, he did knock at the door to desire M. John to come and take his refection: but the good man of the house considering that M. John ●id make no answer at all, he and some of his neighbours did breach up the Door of the Chalmer wherein M. John did remain, which thing being ●one at their first entrisse they did see the Floor ●uer run with blood, and M. John Chalmer ●ing over a Chest on his breast his head hanging ●owne and the blood gushing out at his throat. which was cutted with his owen hand by the persuasion of Satan? These men considering the miserable spertackle of their Pastor did suddenly ●ke him up and sow the cotted Srinnes of his ●roate together, the gushing of his blood being 〈◊〉 stayed, they did ask at him why he would not ●en the door, who answered and said, that ●than would not premit him to do the same until ●e time he did cut his owen throat with the sharpest knife he heed, and that Satan was so ●eat a Philosop, that he did find out more Rea●s that he should cut his throat then M. ●on could find for the safety of his life.  
Likewise an honourable Gentleman worthy of ●edence with a great multitude of Inhabitants of the Town did thts speak unto him.  
M. John we that are all assisting hire have taken a great occasion of slander at such a cruel fact as you have used in putting violent hands into yourself considering that you which profess yourself to be a Spiritual Pastor and Guider o● men's souls to Heaven, take the contrary way to yourself to do against the Commandment of God by persuasion of Satdan, therefore we will desire you for the love of God to tell us the troth whether your calling to Preach the word of God and administer the Sacraments be lawful or no, and take no fear to tell us the troth in this behalf because your life is loosed in this world without any hope of Relief.  
M. John answered and said, alas our calling is neiiher lawful nor good nor any wise approved by God, Then the Gentleman replied & said M. John why did you abuse the people to lea● their souls to Evident damnation out of the tru● way of Salvation. M. John answered and sai● alas Sir the disordained love of the world di● move me so to do.  
The Ministes hiaring that M. John had deny & his Religion in this fashion before the Gentleman his Parishioners they were much scandalzed i● this fact, and therefore to repair the honour which they did lose by the denyell of their Religion▪ who was one of the most learned men amo●ongst them all, incontinently they did bring ●e articles of their Faith unto him and caused M. John to Swear and subscribe them against ●s conscience saying unto him what is this you ●e doing will you shame us your brethren and ●e whole Religion professed in this Country.  
He confesseth likewise that all his Preaching ●as for pride, vain Gloire, hypocrisy, and out ●ting of himself, and not for the Gloirie of ●hrist and Salvation of men's souls, as the M. walter Smyth reporteth.  
He likewise confesseth that he often times did sommite bougrie and the sin of Soeomie, and ●hen he did confess such things his brethren ●id nip him to stay him from confessing of his ●nnes, saying quyely will you shame us all, M. ●on did answer to them saying: This is my case ●ow but it willbe yours nixe as you shall feel by ●xperieace hereafter.  
When. 14. or. 15. Ministers were standing 〈◊〉 this Chalmer and Satan in the midst of them, ●. John did request all his brethren to chaste ●way Satan out of his sight, whose presence did ●uch affray him, but Satan for none of their ●quests and prayers would go away▪ because they ●de no power to command him.  
Lastly Satan did kindle such an fire wiehin ●s bowels that he did request Earnestly the As●tantes to cut a slight in his side & to power in a Barroll of cold water to quench that in fernable sire, which did torment him.  
When George Dowglas Minister of Cullen, and M. Pattike Dargue Minister of Fordyce did come to comfort M. John Chalmer in his Anguish and distress, Satan did so trouble and to●ament them, that they appeared to many to be ●alfe truly possessed and vexed with Satan as M. John was before, nevertheless with laps of time their fear and great trouble did some wha● decay.  
Conclusion of this purpose. First good Reade● you shall understand and mark sundry things i● M. John Chalmers former life.  
First that he was one of the most learned Scholars amongst them all, & so konwgainst his owe● conscience.  
Secondly that he was a proud vain glorious man, an hypocrite, and bougrare.  
Thirdly that he and the Ministers hau no● power to chasse away the Devil some themselves and that none of them hath power to help o● other.  
Fourthly that he did cut his owen throat, a● judas did hang himself at Satan's Instigation And notwithstanding all these abominable sin● and codditions, the Ministers do openly prea● in their Pulpits, without all shame, that he is o● of God's Elect, but you must understand him 〈◊〉 ●e such an Elect as judas was before him.  
Lastly to hide their Slavery and subjection to Satan their usual custom is to say, that Satan ●s accustomed to tempt the most Godly men that ●re and therefore no man should be scandalized with such at tentation as it befell M. John Chalmer. But in that behalf they shaw their great malice to deceive Ignorant people when they make no distnction between a Godly Christian, which overthroweth Satban in his tentation, and ●n ungodly Minister, which is overthrown to ●he dead by Satan's temptations, for Satan did ●empt Christ job, S. Paul, S. Anthon, S. Bernard ●nd many other Godly men, which did tread Satan and his temptations under their feet: But contrariwise Satan doth tread ungodly Minister's under his feet by his daily temptations as is Evidently proved through all the discourse of ●ur book.   

OF Master John Straetoun. Minister of Forese CHAP. XLIX.  
M. Allexand douglasse & M. John Streatoun contending on against on other for the ●ishoprie of Mourray, M. Allexander Douglasse ●t the last by moyen of friends did prevail against M. John Streatoun, who seeing himself disappointed of his Intent. being lofty minded, was seized with such a deep displeasure▪ and sadness of ●eart, that lastly he did fall in a deadly disease & disbaire of this mortal life. he considering himself in such a disperat plight, and no remaide to be found for the safety of his life, than he did declare openly that secret which long ago was lurking in his sorrowful mind, and confess openly that all things, which he did preach to the people, were but decefull lies, and strong delusions, which form of life he did peruse against his conscience for love of riches and pre-eminence in the eye● of mortal men as M. John Chalmer which did cute his owen throat did connfesse before him at the hour of death, his wife likewise a bold chidding scold, who with her bitier taunts, did often timer wax and torment him his continual song therefore was, woe be to me that is thus troubled by an● evil wife and an false Religion. his conscience did of strongly cheche him at that time for hi● leing hypocrisy in times bypassed, that he did despair of God's mercy for preaching of his heresies and deceiving of Ignoront souls, when friend exhorted him to cry for mercy from God abou● he answered and said that God hade no mercy to give him.  
When the Minister of Nairne called Ross● came to see his Brother, and to comfort him in hi● anguise and distress, so soon as he saw M. Iho● in such a disperat plight, he was surprised wit● such a horeible fear that his face did tourens dir●ectly to his shoulder, not all together in his necks as Sir John Knox face did when he was preaching in S. Geels' Church of Edinburgh, a Noble Baron whose name of seat purpose I council, said when he saw the Minister's face of Nairne so turned eway from his right seat, that it was the most ugly feareull sight that ever he did see or behold with his eyes, when M. Robert Bruce did come to comfort M. John in his misery, his wife said to him Sir you know not who is here come to visie you. who is that saietd M. John? his wife answered & said, it is M. Robert Bruce your good friend. M. John answered and said, he is the first begotten of the Devil away with him.  
This is the friendship which is amongst heretics and all other ungodly men, when they are in despair of God's mercy, with a certrine persuasion of there owen condmation they hate most these who were their greatest friends in this world as a licherous man hateth to the extremity that strumpet at the hour of death which with her luring words and gracious entertenement did hold him continually in deacly sin, curse and maledectione of God, and so with her decetfull pleasures lead him pleantly to his eternal damnation. so the greater there friendship hath been 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 counsel was cause each one to other of their owen Damnation.   

How the Ministers did consault with Satan in an assembly at Elgine a Murray. CHAP. L.  
M. Alexander Rason Person of Spynes' being in an assembly with the rest of the Ministers at Elgine his wife called Boniman having receeved a M●ssiue letter directed to the person, she went to the council house to deliver the letter unto him, but the rest of the Ministers would not permit him to go out to her, nor yet she to enter unto him, wherefore she sat daune in the Church until the time they should come out of the Council house, at last when they come foortd together she saw Satan amongst them, which sight did strick such a fear unto her heart that Incontinently she become, mad & distraught in mind and within ten days did lose her life thus you see how they consult with Satan to learn their lesson from him both in secret Studies and public assemblies.   

The Devilli Preaching in the Church of North Berrique. CHAP. LI.  
IT is Euidnt to all notabe men which were living about Edinbrugh in the days of chancellor Maitland how Satan did Preach to an assembly of witches in the Church of Northberique, where the Reader of Tranent was Clarque Register which company of witches were a little after execute by public justice.  
When the Evil Spirit did Preach unto them, his apparel was conform to the Ministers arrayment when they go to Preach, First Satan was Inuestd with a long black Gown standing in the pulpit in the shape of a Minister and since did begin his Preaching to the witches as the Ministsrs are accustomed to do in these or such like fashion.  
The last time we did occupy this place (dear brethren and sisters) our text was of such a pairte of our Gospel whereof our G●osse was in some measure to your Edification which thing did move Chancler Maitland to laugh when so ever he did behold the Ministers begin his preaching as Satan did, after the declaration of the witches.  
Thus each one may see how Satan did Preach in the Ministere Church in a Mininsters arrayment, in a Minister's Puolpite, in a Minister's form to show to all men, what conformity, anology and proportion is between Satan and Ministers in the urtering of their false Gospel.  
Many ocular witness there were which have seen Sanhan preach in the shape of a Minister as is recited above but no man can be found which hath seen him celebrate the Massee in the form of a Priest in a Catholic Church at one Catholic Altar for somuch as Satan dare not seoffe or jest, at the holy sacrifice of Mass, which is the divine service of God as he doth at the Ministers Preaching, which is a delightful sport & mocking stock unto him: but contrariwise, he persuadeth Luther by his sophistical reasons to abolish the holy Sacrifice of the Mass as contrary to his attempts, which Satan would never have done if the Mass had been Idolatry, as the Ministers Impiously call it, which Idolatry is proper service to Sathat.   

OF the Raging tempests which Satan stirreth up in the Air during the time of Minister Preaching and assembli CHAP. LII.  
DOmious Nider Inquisitor of the faith writeth in his book a Entitled de malessais CHAP. 4. that a witchman did confess before the judge accussd in justice that when they would desire any Tempeest to be stirred up in the Air they Incalled the Prince of Devils by express words requesting him to send some of his Inferiors to Execute their desire & to obtain their demand of Satan they did kill a black foul. and cast it up in the Air in a Sacrifice to the Evil spirit, which being done, than the Evil spirit stirreth up in the Air some time such Boisterous winds as might pull up great ●rese by the Roots, and overthrow the tops of houses, some times such ligheings and fearful shotts of thundar that they did kill both men and beasts, some times such storms of hail and abundance of showers that they did destroy 〈◊〉 great part of the suits of the Earth and wrack ●he world with famine.  
Wherhfore when all men do see such Raging tempsts in the Are in the time the Minister's do hold their assemblies we can conjecture no other thing but that such Effects should proceed from the like causes, that is when the Ministers in their assembles in-call Satan, honour reverence, and offer up some Sacrifice unto ●im to the end they learn from him in their public conference such things as they desire to know of him both presnt and to come, and in the mean time to confirm their bloody decrees of ●hese Impious assemblies set out against persecuted Catholics Satan giveth a demonstration of his consent by sudden stormds of hail & great blasts of wind, which west and destroy away the ●ruits of the Earth.  
All men do see these thing by daily Experience when the Mindsters do hold their assemblies & coventions, for the destution of Catholques and subversion of Christ's true Religion, which our Godly predecessors did profess before us.   

How the Doctrine of the Ministers is the Doctrine of Satan because the Devil doth teach such things to the uvitches as they do to their Auditors. CHAP. LIII  
THese which were Inquisitors the faith write in their book Entitled marlleus maleficarā that when the witches profess themselves to be Satan's servants, Satan giveth them sundry precepts to be kept against the Catholic Religion amongst the which he forebiddeth the witches to make the sign of the Cross upon them, but to strampe on the same when they get occasion.  
Secondly he commandeth them to fast on Sundays, and to make their banquets on freddayes.  
Thirdly he forebiddeth them to make any Sacramental confession of the their sins and if Incace they make their confession he commandeth them to council their gaert sins, & to confess only some little fatlts.  
Fourthly he forebiddeth them to worship or adore the holy Sacrament, but at the time of the Elevation to wink with their Eyes and not to look to it, or then to look down and spit upon the Earth & like wise to centemne Check and reprotch it with Injuries and despite of the holy Sacrament he commanded a witch to feign herself to take the holy Sacrament, and to keep it quietly, and since for to dishonnour the holy Sacrament, he commanded to Enclose the same in a pot with a wenemous Toad, which Devilish Sacrilege being discloed, this Malicious and abhommiinable witch was punished as she deserveth.  
After that aman witch of that kind called Sagittaoius had shoot by the commandment of Satan at the Image of Christ, which wis in form of a Crucifix and pierced the same with an Arrow out of the which miraculous Blooe did Issue, ●his miserable man by the virtue of God was so ●nmooueably fixed that he could not remove ●ut of the place a man passing by did spear at ●im the cause of his Imobilitie the miserabll wi●ch shaking his head and his hands in the which ●e shot his Arrow, trembling with all his body ●ould answer nothing, the passenger beholding ●ouond adout him did at the last spy the Arrow ●xed in the Crucifix with blood flowing from the ●me, which after he had related all things, this miserable wttch was taken by the public justice, ●nd after confession made of his Sacreegious fact, ●id lose his life by such a death as deserveth.  
This you may clearly see how the doctrine of ●he Protestants is the doctrine of Satan, because ●ch doctrine is taught by them to their auditor's 〈◊〉 Satan doth teach to the witches, that is the ●ospising of the holy cross the contempt of holy images, the depight they have against the worshipping and adoring of Christ's blessed body in the ●oly Sacrament, and banqueting upon fredday, osting upon sunday, forebidding of auricular confession, & if Incace they make their confes●n to council their great sins and to confess ●eir small sins.   

How the Prstestants and Puntans for conclusion of our former discourse are not true Christians, but Infidels Idolaters and worshiprs of the Devil. CHAP. liv  
FOr better Intelligence of this matter we must understand that the greatest sin that man can commit against God, is the sin of Idolatry, which when a man giveth the sovereign honour, which is only due unto God to any of his creatures as wtitteth S. Thomas. the Reason is because is reason that when any man giveth the soverigne honour, which is only due to God to any of his creatures, and chief to Satan which is Enemy to God, he pulleth the true God of heaven (as far as lieth in his power) out of the Sovereign chair and Throne of gloirie & placeth the Creature of God, or than Satan his Enemy in the Sovereign Throne of Majesty, and giveth to a false God the reerence honour and worship which is only due to the God of heaven.  
Now that our Protestants and Puritans commit such an horrible crime you shall understand by these reasons which Ensue here after.  
First when the Protestants and Puritans in-call either tacitly or Expressly, offer Sacrifice unto him or consult with him, to learn from him Either things present or to come (as we have shown in the lives of Luther, Zuinglius, & many Ministers of Scotland as much in their privit Chalmers as in their open assemblies) they giu● by such ritts and cermonies that Sovereign honour unto Satan which is only due to the true God Heaven because that Sacrifice is an point of Soveraihne honour whether it be offered up to God by an secret actioc of the heart or external action of the body, it is forbidden that such honour should be given to any creature that is but only to God alone, Exod. 22.20. this is the Reason wherefore the Catholic Church offerth no Sacrificee at all, nether to the Virgin Marie, Angels and Saints of heaven but only to God alone, wherefore when the witches Necromancers, Protestants and Puritans consulters with Satan offer up anywise Sacrifice unto him, either to ●earne from him things present or to come, or yet to obtanina any worldly commodity by his help, ●hey worship him as God & Give the Sovereign honour which is only due to God to the condemned Devil of hell.  
Secondly when the witches, Neeromances Protestonts and Puritans, in-call Satan to learn from him such things as they desire to konwe, or crave his help in in any worldly matter eithr ●ōmodios to themselves, or Injurious to their neighbours.  
This Invocation of Satan is an action of false Religion, which is Idolatry, for so much as by such prayer and Invocation, they honour Satan submitting themselves unto his power, protesting likewise by the same Invocation that they ●aue need of his help, as of the Prince & author of such good things as they crave from him. see S. Thomas 2.2. quast. 83 art. 3.  
If they accuse the Catholiqes of Idolarite for the Inuoction of the Angels and Saints of Heaven▪ much more may we accuse them of Idolatry for the Invocation of Saints (which are the true servants of God) is with an relation to God which is Prince above them, therefore it can not be callec Idolatry, but because the Invocation of Satan is without any relation unto God, therefore it is true Idolatry for so much as the Invocation finisheth in Satan itself, and not in God author of all good things.  
For better Intelligence of this matter we must understand that Invocation may by made. 3. ways, first absolutely to God as to the author of all good things secondly to the servants as God with an Relation to their Lord. Thirdly to Satan which is Enemy to God,  
When our Invocation or praieris directed to the servants of God that is to the Angels and Saints of Heaven that prayer is their Lord: that is we desire the holy men yet livind in this mortal life, with the Angels and Saints of Heaven to concur with us in our prayers, to the end that by their concurrence and worthiness God may be the more moved to Grant us our request, & of this kind of Invocation we have many Examples in holy Scripture as Genes. 20.7. Num ●1. 7. job. 42 8. Rom. 15, 20. Ephes. 6.19. but ●hiefly when David Psal. 110.7. sayeth: Levaui ●cuulos meos in montes. unde veniat Auxilium mihi, 〈◊〉 Auxtlium meum a Domino quifecit caelum et terram. That 〈◊〉: I lift up mine Eyes to the Montaines from whence help might come to me, my help is from God which made Heaven and Eaath the angels patriarches, Prophets and Apostles are called by ●he Spirit of Prophecy Montaines.  
Therefore in an other place speaking of the undation of the Church psal. 86. sayeth fundam●ta Eius in Montibus santis. the fundamental ●tones of the Church are the holy Montaines, patriarches, Prophets and Apostles, which are ●mineniet and high above all mortal men, in honour digitre and perfection, as lofty Monta●es do transcend in altitude little hills & hillocks  
And in an other place speaking of the Angels ●nd Pastors whereby God doth govern his Church psal 124.2. Montes Incircuitu Eius et Domi●s in circuitu Populie sui. that is as if he would say: ●nelicall Montaines do guard the Church of ●od round about, and notwithstanding himself 〈◊〉 in the circuit of his people, and in another ●aceth he sayeth psal. 90.11. Augeles suis Manda● dete ut custodiant te in Omnibus viis tuis. that is the ●ord hath given charge unto his Angels to keep ●e in all they ways.  
You see in all these places how God doth help and keep his people by the Ministry of his holy Angels and Sanincts of Heaven. and although the Prophet did crave help from the holy Angels, who did keep him in all all his ways by God, ordinance, yet he acknowledgeth that such help as he did receive by the Ministry of Angels was from God, when he sayeth▪ Auecilium meum 〈◊〉 Domino qui feeit coelum et terram. my help is from God which hath creted Heaven and Earth.  
But whe● the Inuoction or prayer is made unto Satan (as it done by the witches, Necromacers' Protestant and Puritas, in is done by Soueraign● honour given unto him without any relation made to God, Because that the Invocation o● prayer directed unto Satan finisheth in him a● in the principal author of such good things, a● witches, Necrornancers and Ministers do crau● from him in their assemblies.  
For the prayer and Inocation made to Satha● can not be done with any respect or relation vn● God (as when we offer up our prayers unto Go●) by the Ministry of his Angels or Saints) b●cause Satan is neither friend Servant or yet Ambassador unto God to bear any embassage between God and mortal men as the holy Ange● and Saints are psal. 9.11. Tob. 12.13. hec. 1. ● Apoc. 8.3, In which places the holy angels a● Sainets are a pointed to rule us to help us in 〈◊〉 our affairs, wherefore we may justly crave t● help as a mean appointed for our Salvation.  
Thirdly when the Protestants and Puritans ●nquire from Satan the knowledge of future things which are to come and chiefly of man, of such things as depend from the freefly which is not limited or determined to one thing, ●ut Indifferent to many things opposite they worship Sanhan with sovereign honour as a God for so much as they ascribe to Satan that divine prerogative to foretell things to come which belongeth only to God by the natural ●erfction of his Deite, and to his friends and servant's only by participation and Revelation. therefore the prophet Esay said. 41.23. Denounce ●o us what thing are come, & we shall know that ●ou are Gods, but to Inquire the truth of future ●cidentell things from Satan, as from the servant ●nd friend of God no man can do the same without Great Injury done to God as is said, because ●athan is no friend to God, but his Deadly Enemy as it is written, psal. 73.23. Superbia Eorum qui 〈◊〉 Odernnt ascendit snmper. The pride of these which ●eate the doth alwise ascend from them unto God.  
Fourthly when they make a covenant with Satan ●ither manifest or secreets they foresaike the ●iecdshipe of God and prefer the prince of dar●neste unto the creator of all thing, as the prop●ete Esay writeth. 28.15. Percussimus faedus cum ●orte, et cum Inferno fecimus pactum that is quia posuemas ●endacium spem nostram. that is we have made a covenant with Death and agreement with hell, becuse we have set our heap upon a lie, which is as much to say by a covenant made with Satan Prince of Hell, we foresaike the true frendhipe of God, & put our trust and confidence in Satan, which is the Father of lies for a man can not serve tow Masters contrary to othors in all things as God and the Devil are. Math. 6.24.  
Eyftly if some of the Protestants and puritans will say that they never did see Satan nor ye● speak with him, and therefore that such crimes of Infidelity & Apostasy can not be laid to thei● Charge as it may be done to Luther, Zuinglius & other heretics above mentioned.  
We answer that although they have no● made a band or covenant with Satan by word● Express (as others have done) yet we say tha● have a quiet and secret band made with Satan when they approve the open covenant and agreement with Zuinglius & Luther made with Satha● in points and heads of Religion.  
For Luther himself confesseth in his book● Entitled De Massa privata et unction Sacerdotum, tha● he did abolish the Mass at Satan's persusion, & likewise that Satan gave him the title of his book● wherein he did abolish the Mass, which title i● de Abroganda Mista, which band and agreement between Luthea and Satan▪ the Protestant's an● Puritan do all approve unto this day, where●fore they are als guilty in this Crime as Luthe● which did abolish the Mass by his covenant mad● with Satan.  
Luther confesseth in many pairts of his works, that he did know the Devil and was so well acquainted with him that did eat a measure of salt in his fellowship & company, aganinst that which is written. 1. cor. 10.20. Nolo autem vos socios fieri Demoniorum. I will not that you be companios unto Devils, see the like deut. 18.20. where it is forebiden to consult with Devils or yet witches or Necomancer or with any other which foretell things to come by the the spirit of Satan or to obseure vain Dreams.  
Also the Puritans and Sacramentares can not Excuse themselves to have no society or secret covenant with Sathen when they Approve the band and agreement which Zuingius made with Satan Instruction which did teach him in the Night that christ's body was no otherwise in the Sacrament then Mropically that is by only sign and represntation, and non really substantially as the Catholics believe. This is Zuinglius owen confession in lib. de subsidion Eucharistiae surius in his history Ano. 1524. Genebrard lib. 1. Chronogr. ano. eodem. who desyretd to see more of such matters covenants and bonds made with Satan 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 contrary to itself as S. Paul wriiteth. 1. car. 14.32. but Luther Zuinglius with their spirit are contradictorious one to an other in the Mysteries of Religion in calling Each one an other hertiqoee and severed from the Church of God.  
For thus Luther writeeths in defence. verborum caenae pag. 381. Serio censemus zs we Earnestly discern all zwinglians Sacranentaries to be heritiqdues & severe Severed from the Church of God, which deny the body and blood of Christ to be received with a corprall mouth the venerable Eucharist.  
Thus you see how Luther calleth Zuinglus with all other Sacramentaes heretics severed from the Church of Zuinflius adorneth Luther with such like titles of honour Tom. 2. respons. ad confess Luteri fall. 450. thus writing Lutherus summus as'st blasphemous is Luther is blaspheneus in the highest degree, a shameless kailleer a furious man distraught in mind possessed with a Devil, ablockeheaded fellow a foul loathsome swine Invading the Glory omnipotent power, pure vertiie and divine Essence of God, by manifest fury and Extreme blasphemy, on heretque Incorrihlte, a false Imposture & dceiver of the world, a great deal worse than Martion the haretque which did diny that Christ had a true natural body.  
This is the concord which is between Luther and Zuinglius, who were taught in the Night by two Spirits, which as you may Easill see were tow Devils stirring up these tow pillars of this new Reiigion to contranous heresies.   

THE LV. Chapter showeth how their lives and moral Doctrines teacheth the heresy of the lebertens how no man is bound in Conscience to keep the law of God or yet of men (because they) that they are made free from all laws by their faith in Christ and libertre of their Gospel and conseveutly that sin is but an false Imagination of man and each one may do what he listeth wiehout offence of God and nothing may Condemn the man but only Infidelity. CHAP. LV.  
NOw behold Protestant what Edification thou mayest find in the lives of Luther, Zuinglius, caluin, Beza, Bucerus, oc co Lampad●, Knox, and others such like which were accosted to be the Pillars and foundatours of this ●w Church, if thou witted niligently viwe their ●me of life thou shast nothing worthy of praise 〈◊〉 to be Imitated by us, but contrariwise thou ●est find manis thing abominable, and to be ●asted and abhomrred by all good Christians. 〈◊〉 it please you to view Luther's life you shall found ●each of Vows made to God abominable pol●on in a Sacrilegious bed between an apostata ●er and Apostatesse Nun, a Monstrous coni●ction of tow abominable persons aganinst the ●e of God and man and how he could no more ●raine himself from venus' Game than he ●ld do from spitting, how he did resist his coe●nce the space of ten years to Embrace his ererrours, and Give council to others to do th● like, how he did abrogate the Mass at Satha● persuasion, and so choice the enemy of God an● man to be his Master, so that you may know th● holiness of this black Gospel by his pestifero● Doctrous which did teach him his lesson.  
If you please to behold his doctrine you sh● see how he relsaleth the rains of the concupissan to all abominable crimes of the world, without all prick of conscience fear of God or shame 〈◊〉 the world.  
For this he writeth in his book Entitled 〈◊〉 Captivitate Babilonia cap. baptismo. thou se● how rich the Christion man is who willingly 〈◊〉 not lose his Salvation unless he will not bele● forno sin can condemn him but only Infidelity  
Again in his book de liberate Christtia● writeth that on good works do make a go● man nor Evil works an Evil man.  
So after this sentenee of Luthea you may 〈◊〉 what you list, for a man is no better for go● works, nor worse for Evil, according to 〈◊〉 doctrine.  
Again he writeth in that same book of C●istian liberty, that on Evil works may make man. Evil or worthy of damnation, but 〈◊〉 Infidelity.  
Ahaine in Sermon, do novo Testasten to ●eth thus: Caveamus a peccat● sed multo magis a b● Operihus, tantum attendamus dei promissionem et fid● that is to say let us take heed hrom sin, but ●uch more from laws and good works, and ●tend only to the promise of God and to faith.  
Again he writeth in cap. 2. ad Galat. that only ●ith is necessary to make us Just all other thnihs ●e free and Indifferent neither Commanded or yet ●rebiden Ibidem he writeth: if thy conscience 'scuse the that thou hast sinned, answer I have ●ed then God will punish and condemn thee 〈◊〉, but the law affirmeth the same, but I have no ●ing to do with the law, wherefore? because I 〈◊〉 made free from the same by Christian liberty.  
Again in his book of Christian liberty writ●h: that Nullo opare. nullolege homini Christiano opus est ●n pea sidem fit liber ab Omnilege. the Christian man ●th no need of any work or laws, because he made free from all laws by faith.  
As Luther maketh all men free from all laws 〈◊〉 God. and not bound in conscience to keep the ●e, to Establish his justification by only hath, 〈◊〉 doth he affirm that no man is dedfull in Con●ence to keep the laws of temporal princes, 'cause sayetd he that each man is made free from 〈◊〉 keeping of all laws by their Christian liberty 〈◊〉 faith in Christ.  
For thus Luther writtetd lib. de cap. tivii Babi●ca cap. de Baptismo. by what Righi doth the Pope ●rine laws upon us, who gave him power to ●ust us in Captivity, the liberty which si given ●s by Baptism. Neither the Pope, bishop or any other mortal man hath power to bind any Christian with the law of a syllable, unless, it b● the man's owen consent.  
Thus you see how Luther affirmeth that no Christian man is bound in conscinc to keeps the law of God, or man that is of Spirituaall an● temporal Princes.   

How Caluins life and Doctrine carry away Inconstant souls to plain Infidciltie. CHAP. LVI  
CAlvin avoucheth the same doctuine wit● Luther. for first. lib. 2. Inst. cap. 7. sect. 14 he writitteth thus of the law of God, that is th● ten Commandments Nune Ergo quoveam. Now ther●efor because the law hath an power towards th● faithful not such an power as may bind their conscience with any accurse (Infra) or to make the● afraid confounding their consciences condem̄● or destroy the aransgessours thereof.  
And again lib. 3. Inst. cap. 19 sut. 2. writ●tetd that the law hath no power in the conscience of the faithful to accuse them before the tribunal Seat of God (Ibidem) sitth the law leaveth o● man Just or Righteous before God, either we a● Excludede from all hope of justification or tha● we must be made free and loosed from all law and so that there is no regard of good work thus much concerning the law of God.  
As concerning the law of man Caluin bib. 〈◊〉 Inst. 19 sect. 14. writeth thus after long diputi● 〈◊〉 Christian liberty fam vero cum is no we therese sith faithful consciences having received ●ch prerogutives of liberty, as we have above ●te forth, we conclude that they are Exempt ●m all power of men (Infra) paul declareth ●at Christ is destroyed unesse our conscience ●nd fast in their liberty, which verily they have ●st if they will at the well of man be snared with ●e bonds of laws and ordinances.  
Melanch then in confess. Augustana and his cologie for the same. the rigorous Lutherans of ●xonie in confess. Altem bergensi do Subscribe ●e same with Luther. and Caluin.  
Thus Protestant thou mayest see Evidently ●w Luther & Caluin with their broad do set ●de the law of God & man with all good works 〈◊〉 Establish their justification by only faith sith 〈◊〉 man is bound in conscience to keep the law 〈◊〉 God (according to this doctrne) to what purse should any man pain himself to work ●od works seeing that he is not bound in consc●ce to do the same, or yet can he hope for any evenly reward at God's hands for such things. 〈◊〉 Moreover if no man be bound in conscience 〈◊〉 keep the law of God (according to this doc●ne) no man shallbe bound in conscience, to wor●pe honour and serve God, as is commanded in 〈◊〉 first Table.  
likewise no man shall offend God when he lieth ●th his neighbours wife when he taketh away his neighbours goods when he be ●ayetd his Mas● when he foreswearete himself for any world commodity, when he stayeth his Nighbour to fa●ssie his wre●td or commitet, any other crime again the law of God or man, because he is not bou● in conscience to keep such laws and work go● works as we have shown above, according 〈◊〉 the doctrine of Luther and Caluin, but all 〈◊〉 shallbe free to do what they please by Christ▪ liberty without the control in of any law ●it● divine or humane, are yet of any conscience.  
Thus thou seest that these New Gospelers 〈◊〉 open the Gat of mischief, release the veins 〈◊〉 concupissance to all horrible crimes by the liber● of their Gospel,  
Besides these things this dotrine of our her●ques taketh clean away all sins, because t● sin is no thing Else but a transgression, su●ing or declining from the law (as the Gre● word Vom, Imports) 1 Ihon. 3 〈…〉 there is no law which bindeth the consciences men, there is no transgression of the law, th● is consequently no sin at all, as S. Paul wit●seth. Rom. 4.15. which is the very heresy of 〈◊〉 libertines▪ Children Engendered in the smoke● Luther's and Caluins' heresies abave mentione●  
So thou mayest Evidently see how the Doctr● of the Protestants and Puritans doth lead 〈◊〉 souls unawares to the enter of atheism & 〈◊〉 of Infidelity.  
When M. welsche in the second part of his ●ly obiceth to us that many pope's did lead an ●godly life, we answer and confess that in the ●urch of God there be white and chaff, mat. 3. 〈◊〉 good and bad fishes. Mat. 13.48. some ●edde with the wedding Garniemt others not ●edde with the same Mat. 22.12. some the●e goats Mat. 25.32. foolish Virgins, some wise ●th. 25.2. some Veshells of honour some of ●tumelie. 2. Tim. 2.20. some Reprobate Mat. 〈◊〉 14. augast. Tract 45. in Ibhannem, at lib. cont. cres●um cresconium cap. 34. and amonigst the rest a editor Inddas amongst the Apostles Mat. 26. 〈◊〉 wherefore as the faithful Apostles should not ●onemned for the Prodition of judas: Right ●he holy Apostles & docours, the holy Martyrs 〈◊〉 virgins of the Catholic Roman Church ●uld not be condemned for the lewd leaves of ●ers.  
Albeit some of the Popes in their owen proper ●sons have overseen them souls in their duty, ●ther mortal men do, yet they have not counted such crimes as welsche affirm them lyn● to have done.  
And because it belongeth not to my purpose at 〈◊〉 time, to Examine seurallt all welsches forged 〈◊〉 & Malicious detractions in this behalf I will 〈◊〉 set down tow Examples for all the rest, ireby the Indiffernt Reader may by the Euid● lies set down in these two Examples by welsche coniectuae his forged lies and malitio● detractions in the rest of the Pope's lives detract by him maliciously.  
As concerning the first Example it is of Pop● (jane) which welsche allegeth to hau deceit fully cropen in the apostolical seat and likew● in her Papal dignity to have conceived a● borne an Child.  
To knew this to be a forged lie and Euide●able, let the Reader Read Cardinal Bellarmi● lib. 3. deponti; Kom. cap 24 where he prooue● this triuth as I ascerten it to be,  
The. 2. Example is of Pope Grehorie the▪ 〈◊〉 where welsche bringeth in a false Schismatiq● called Benn● to accuse the holy Pope Malieus● (as the jews brought in a fall witness to accus Christ our Saviour) and to see the light of th● purpose Read Cardianall Bellarmine lib. 4. ● Pontif· Rom. cap: 7. and you shall find all thin● in this behalf as I ascetaine them to be & welsc● liewise a malicious detractor and forger of ly● But we have that advatage of the Protestants Puritan that the Doctrine and lives of the h● Pastors and Doctors, Martyrs and Virgins the Catholic Roman Church were confirms by divine Miracles which is the Infallible testimony of God, and their festuall days celebrated yearly for the same respect by the Catholiq● Roman Church for a testimony of the Reli●ous ho●o●s due to their holiness, as to the faith's Instruments of the holy Ghost true servants and friends of God.  
But when our Protestants & Puritas would have confirmed their false doctrine by false Miracles (and thus to make as much as lay in their power, God an false God, and false witness) God did turn their attempt to their owen shame and reprotch, when Luther did Endeavour himself to cast the Devil out of a possessed person, the Devil did chasse him away. Staphil. apolog. 2. Genebrard lib. 2. Chonogr. anon. 1545.  
When Caluin did attempt feignedly to raise a man from death to life for confirmation of his false doctrine he did kill a quick men by his hypocrisy according to the Just judgement of God, Bolsecus in vita Caluine.  
Likewise knox the chief minister of Scotland Preaching in S. Gills Church in Edinbrughe did suffer such a public shame before the people that his face did turn in his Neck as such that did see that Monstrous sight did aelate the hame unto myself.  
Thus as Erasmus sayeth since time they did begin their new Religion they could nuer cure an lame Horse of his disease.  
And concerning their lives yea the patriarches prophets and Pillars of this now Religion, which have themselves out for the to reformers of the world, and as faithful guides to Heaven, were of such abominable & detastable lives that no man shallbe able to find out more malicious treasons, Cruel seditiions horrible slaughter of Church men, perturbations of Realms, such practice of Necromancy and sorcery, adultery, simony, & spoiling of Church men, and Catholic Ronaines of their goods and Guere than was done by Luther, Zuinngllsus Caluin, Beza, Knox King Henry the Eight in England and by suchlike others which did defend them in their Malicious deeds, as you may see in the history of Surius. Genebrard. lib. 2. Chronogr. Bolsccus in vita Caluene et Bazae, Stephilus in his Apology, Doctor sanderus in sellise mate Anglicano, stanislcans', Rescus polonus. lib 2. de atheismis et phalarismis Euangelicorum, M. Nicol Burn in his Dispution Against the Ministers of scotland, and others which have written the histories of our days.  
For not their abominable libes above mentioned but also the spirit of contradiction which is amongst yourselves in grunds of Salvation, do Evidently show unto us that they are send from Satan, author of all discord and dissension, and not from God which is only chief Prince of peace and concord in doctrine of Salvation, but also the conserver of the same in his Church by the perpetual assistance of the holy spirit John▪ 14 16, ● 12▪ and continual succession of Pastors & Doctors, which keepi the flocks of Christ's sheepfold in unity of faith from circumvention of Erruaur as S. Paul writeth Ephes. 4.2▪ if it please the thou mayest see the these things plentifully proved in our book Entitled the hunting of the Fox,  
Besides these things they have not only made men free, as much from obsruaton of the law of God, as of the law of man by the pretended liberty of their gosepll & justification by only faith, but also they endeavour themselves (as much as lieth in their power) to aboliish and disannul the law of nature or light of Reason, which is called conscience, that thus by degree & degree descending more and more to Hellish Pit profound, they may carry away the souls of men more craftily ●hy the hellish lure of crrnall liberty, from the true service of God, and open the broad got & large way to all delidght of sin ane mischief which leadeth to perdition, as Christ did forewarn us in his Eungell.  
For better Intelligence of this purpose we must declare the qualities and condititoes as much of a sound as of a wounded conscience to the end we may know how a good men of a good treasure dotd bring out good things and how an Evil man out of an Evil treasare doth bring out evil things  
The wise man sayeth that the conscience is a light which showeth us the way of life where we showld go & liewise the way of perdition, from which with all diligence we should declion, because, and all the laws of the world are but streanes which flow from the fountarn of Reasn, and ●eemes which deive from the light of conscience, which is the Eye of the soul if we make our souls free from the obseruatin of all laws, we must also foresaine to follow the light of upright Reason, which is the mistress, and Queen of all civil laws approved amongst the sons of men  
The ten moral Commandments of God are nothing else but a declaration of the law of nature which is the light of Reason when the Prophet David p●ie●teth to himself who show us good & Evil he answereth again that the light of God's countenace (that is a pr●hticip●ti● of God's Eternal wisdom) is printed and Engraphed in our understanding, which light showeth us these good things, which are to be done, and what Evil things are to be Eschne●.  
Because as Gicero sayeth Magna est vis conseienciae in wramque partem▪ great is the force of ●ons●● in ●ith the 〈◊〉, that is both in good and Evil, we must show what actions the conscience of man (which is the law of nature) hath both in good and Evil.  
The first is, it showeth us the good that we● should do. psal. 4.7. Rom, 12.15.  
Secondly when we do will it defendeth v● against 〈◊〉 ition of Evil willars 1. cor. 4, ● 3.4  
Thirdly it is a constant witness of our fidelity Rom. 9.1.  
Fourtly it rewardeth us with joy and conferment after we have done well proverb. 11.5.  
fifthly it Engndreth much hope and confidence ●n God 1. Ihon. 3 21.  
But in all Evil things hath contrary actins.  
First it showeth the good things which we ●hould do and likewise Evil thing from which ●ce should decline, and binnetd us by her power ●nd authority to do good, and decline from Evil. psal. 4.7. Rom. 2.15.  
Secondly when the man doth against her law ●nd direction she accuseth him of disobedience Eccles. 7.23. Rom 6.16.  
Thirdly she condemneth him of guilt crime ●ap. 17.11 tit. 3.10.  
Fourtdly she punisheth him for his misdeed like ●gnawing worm without any rest. Esay. 51.8.  
fifthly she bringeth Evil men to despair of ●reat crimes as it is menifest in Caine. Genes. 3·●3. and judas. mat. 27.8.  
Thus you see how conscience is a pedagogue & ●hole master, which God did give to teach us our duty. hold us in awe, and trresie us faom the delight of sin, eun then wben Secrecy promiseth security to defend and rejoice us whn we do ●ell, and to accuse and condemn us when we ●e Evil.  
Wherhfore if men and we men be persuaded 〈◊〉 their consciences that no man hath free-will in ●e Inward action of the soul to eschew sin and ●ake Election of virtue, but that all humane ●tsions are designed and destinated to an end by God's Secreote direction or that the coommandements of God are Impossible and far beyond th● reach of man's power, or that all Christians are made free from the obseruaition of all laws, i● much divine as haumaine, as all Protestants and Puritans teach by the liberty of their Gospel.  
Then when soever a Gentlewoman is tempte● with the the lust of flesh, a man with reunge, 〈◊〉 servat with covetosnesse of his Master's goods, 〈◊〉 Merchant with deceit in buying & selling a fals● witness with periunie, law to judge wrangous● 〈◊〉 she for bribery, they shall have no more scruple i● conscience to commitehomicide, thifte, adultery perjury, treason, with all such horrible crimes when they may Eschew the penalities of Prinies ● rullers' than Beasts have to drink water, and ea● their meat when they are urged by hungare an● thirst.  
You see now how the doctrine of our Protestant's and Puritans is altogether favourable for t● advancement of sin and vice, with the abolishing and destruction of virtue, likewise how● leadeth away silly souls from the true service 〈◊〉 God to the centre of atheism & gulf of Infidel's   

How the justification of Protestants by only faith stands with all Deadly sins of the world, except only Incredulity. CHAP. LVII.  
LVther libe de captivit. Babilonicae cap. ● Baptismo thus writeth: thou seest how ri● ●he man Christian is that Even willingly he can ●ot lose his salvation how great soever his sin ●e unless he will not believe for no sin can con●emne him but only Incredulity.  
Here you see that their saith in Christ wherebe ●hey are justified standeth with all the sins that ●an can comite in this world as homicide, thife, ●duluerie peoiurie saeriledger treason, deceit, ●ioleie oppressioo, schism, hypocrisy, detraction ●f their neighbours good same, disobedience of children to their parents, of subicts to their Princes, of servants to their Master's pride, Envy, des ●ight, Malice, covetousness of their Nighours' go●ds, servants or other things suchlike, so that ●he commtting of such sins can not condemn ●he baptized christian which believeth in Christ, ●ut only Infidelity.  
Wherhfore it is that these sins can not condemn them, because (say they) that the Ius●ce of Christ, which they apprehend by faith ●ydeth all these sins, so that God will not Impute them to such as comite them.  
Caluin subscribeth with Luther this same doctrine. lib. 3. Inst. cap. 14 sect. 12. thus writing: ●ur corruption & uncleanness being covered with ●he purity of Christ are not Imputed to us, but ●eing so luied and hid they shall not come to ●he judgement of God to aecuse us.  
Caluin showeth by this opinion, as Luther did ●efore him, that their sins being hid & covered by the justce and purity of Christ apprehended by their faith shall on't appear in the judgement of God to accuse or condemn them likewise he teacheth that the abominable filth & uncleanness of sin (which maketh the man reseauble unto Satan) doth still remain within their souls, & only hid by the external justice of Christ, a● if you would cover an black Ethiopian with a white garment External●y, you see than what a malicious spouse full of corrupt stinch, the Protestant soul is to Christ, the beautiful some of th● living God, which is an abominable thing to b● hard.  
Caluin in anitidoto concile Triden tmisess. 6 can 18. writeth: that some seed of the true lively faith remaineth still amongst great deadly sins  
If their true lively faith abideth amongst grea● deadly sins, than they may do what they list because their faith will justfie them in the midde● of their great deadly sins by the apprehension of Christ's justice which hide then sins that the● come not to the judgements of God for to accu● them. Is not that a pleasane liberty they take t● selves to commit all sins without scruple of conscience or any other repe●hension.  
Caluin algane lib 3. Inst. cap. 2. sect. 3. sayeth beholding that Christ doth justify us not by ap●probation of our proper innocency but by Imp●utation of Christ's justice we are Esteemed to b● Just in Christ, who are Injust in ourselves.  
You see sin and Iniquity doc still remain ●n the Protestants souls, Even when they are ●ustied by the Imputatioa of Christ's justice whi●h they apprehend by faith, so you may behold ●hat all kind of sin, Impiety, Malce, hypocrisy ●nd juistice may stand with their justification by ●nly faith in Christ, a faith foresuiths very meet ●o nourish thieves adulteaers, homieids, Trayte●rs, hypocrites, falsefiers of their faith, becuse they sommite all these sins wi●h many others without reprehen sin in the judgement oh God or good, consciences according to the former Doctrines of Luther and Caluin.   

How justification by only faith doth contemn all good works without all far of God to commit Evil works, which are pleasant to the sinner. CHAP. LVIII.  
FOr probation of this point Luther. lib. de libert. Christiano thus writeth: good works make not the man good, nor Evil works the man Evil. so according to Luther's doctring good works and Evil are both Indifferent, because they can neither make the man good or Evil, help or harm him therefore the man needeth never to pain himself to do any good works, or likewise fear to do any Evil works, because they can not make him worse than he is, but to do any thing which liketh him be'st, whether it be good or Evil, for it is his only faith Christ which maketh him Just and acceprable unto God or Evil, for it is his only faith in Christ which maketh him Just and acceptable unto God & not his good works, for as his good works con not help him, so his Evil works cannot hinder his faith to Iust●fie him, wherefore a man may do what he listeth without hurt of his justification by only faith, this is the liberty of their carnal Gospel.  
Caluin taketh Luther by the hand in this matter. lib. 3. Inst. cap. 19 sect. 2 thus writing for sith the law leaveth no man Just or righteous, either we are Excluded from all hope of justification or we must be made free and loosed from the law, and so that there be no regard at all of God works.  
Thus you see to Estabish his justificaton by only faith, he affirmeth that no man should have regairde of good works, but to have recourse only to his faith, which justifieth him by the apprehension of Christ's justice without Regaird of good works.  
Luther again in sermone de novo Testamēo● sive de missa thus writeth: caevamus a peccate sed dmulto magis a legilus, et operthus, bonis tantum att●edamu Dei promissionem et fidem; That is let us tak● heed the keep ourselves from sin, but much more from the laws and good works let us only have the Eye of faith and our mind fixed upon the promise of God. so Luther will have the man to have no regaird of good or Evil works, but only to considder the promise's of God by his faith▪  
Luther again in sermone eodem, sic deus dilexit mundum, this writeth: because the way is strait which leadeth to heaven thou must be made slender and then, if thou wouldest enter thereby (and ● little after) if thou wilt come charged with sacks full of good works thou must lay them down othtw●see thou canst not enter in at the stratite way.  
Luther's Disciples in Colloquio Altembergnsin affirm that we should pray to prsevere in faith to the end without all good works.  
Caluin lib. 3. Inst. cap. 19 sect. 2.4 7. wrtteth that where there is any assurance of justification there should be no regaird of laws or good works, and that all external works are Indifferent to their justification, for they can neither help or Impair the same so you see how their justifitatian by faith destroyeth all good works as not ●eedefull to the same.   

How the faith of the Protestants is an abominable faith and sinkefull of all mischief, corrupt fountain ' whence many vennmous springs run out a naughty o'er bearing fruits full of poison and abhominateon. CHAP. LVIIII.  
THis assertion of ours is manifest by their owen Doctrine before all things you must ●nderstand that there is no thing so odious and abominable before the Eyes of God as sin is, ●or sin was cause that God did expel the rebellious Angels out of Heaven, sin was cause to banish Adam with his Posterity out of paradise, sin is the cause of all the poverty, siceksse, trouble and misery, when by men are waxed, tossed and tormoilled in this mortal life▪ besides these things it is cause of damnation of many millions of souls▪ so that the most perrillons and dangerous thing which is in this world, is that thing whence doth proceed because that sins is cause of all mischief which doth fall upon man▪  
Now to show that these justising faith is that naughty tre, as we have recited above & Deadly sins the venomous frits thereof it is thus proved by their owen doctriae.  
Luther Patriarch to all the heretics of of ou● age in Assert● omuium aat● suor. art. 51.32 cō●afterrmerh boldly that omrria opera Instoruim sunt peceata mortalia▪ that is all the worke● of Just men are but deadly sins.  
So all the works which Issue or spring out from their Just men justified by their Iustifiing faith an● no bet a fruits then poisoned deadly sins so that when the best and justest Preestant that i● amongst them Goeth to the Church to heat th● Preaching to pray God to Reverence and obe● his Minister to receive the commuion to thanks God there after for the same give alms to th● poor are the Church o● by the way side dotd 〈◊〉 other thing but work deadly sins wherefore ● were better to him to sit Idly at home then t● prine himself to work deadly sins.  
As concerning Caluins' opinion in this matter ●he is altogether with Luther. lib. 3 Inst. cap. 12. ●ect. 4. thus writing: but they that shall Earnestly as it were in the sight of God Inquire of the true ●ule of reghteousnesse, shall certainly find that all ●he works of men, if they be judged by their ●wen worthiness are no thing else but uncleanness & filthiness, that which amongst common people ●s accounted righteousness is before God mere wickedness, that which is judged purity is uncleanness, that which is reckoned Glory is but ●hame.  
You see here according to Caluins' doctrine that, which is Esteemed by men righteousness is before God mere wickedness, so that all their praiere, preaching to men & receiving of the communion, which appear before men to be the service of God, and righteous works of religion, are nothing else but mere wickedness which is the pestiferous fruits of their justifiinh fatth.  
Caluin again lib. 3. Inst. cap 14 sect, 9 writ●th in this fashion▪ thus we have shown that ●ere cometh not so much as one good work out ●holy men, which if it be judged in itself des●ueth not a Just reward of shame▪ so the best corks of Religion and best fruits of their Iustis●ng faith deserveth no reward but shame and ●protch. therefore they they should not find ●lt with Citholiques which reprotch the acts of ● their Religion and fruits of their Iustifiing faith as worthy open shame and reprotch.  
Caluin. again in Antidotes concili. Ttident. Sess. 6. thus writeth: they are not so much to be reprotched who said all good works if they be judged by exact rigour to the extremity are rather worthy of Eternal damnation than any reward of life.  
So you see how the best works of their Religion are more worthy of Eternal damnation than any reward of life, if so be what difference put they between the sin of Lucifer, wherefore h● was condmned Eternally, and their good works which deserved Eternal damnation with Satan we are constrained to say that faith, which yieldeth such damnable fruits must be an unhappy faith, which bringeth to man rather Eternal damnation by her naughty fruits then and reward of life.  
Caluin again lib. 3. Inst. cap. 5. Sect. 19 thi● writeth. let this stand as a sone foundation vn● us, which can not be shaken by an●e Engine, th● the mind of man is so alienate and astringed fro● the justice of God that it can not conceive Ente●prise or desire any thing but that, which is Impious warsted, or crooked. The heart of man is Infected and defiled with the poison of sin th● it can breath out no other thing but a corrup stinch. and although men some time appear ● outward show to do some good works, Neu●thelesse the mind is full of hypocrisy, and fa● obliquity and also wrapped and Entangled with frowardness and malitiousnesss of nature.  
beholde here good Reaeer the true descnption of a Protestant set down by John Caluin their chief Doctor, which is although the Protestant appear some time in outward show to do some good works, Nevertheless his mind is full of hypocrisy and false obliquity, & also wrapped and Entangled with maliciousness of neture, his heart likewis so defiled with the poison of sin that he can breathe nut no other but corrupt stinch  
Then when the Minister or protestant appeareth to men outwardly to do some good works in preaching his new Gospel to his audetours, or in giving the communion to any man, and in the mean time (as Caluin affirmeth) his mind is full of hypocrisy false obliquity and wrapped in Malice, wherefore should we give ear to his Pre●cding or believe him, beholding that with such deceitful hypocrisy and malititious mind, he can ●reath out no other thing but corrupt stinch. of heresy.  
Therefore we can say no thing more justly to ●he Minister then that which Christ said to an Evil servant: I judge the by the words of thine own mouth o naughty servant. because the Minister or Protestant doth confess his owen ●alece and hypocrisy where with his mind is in●ected, even when he appeareth outwardly before ●en to do some Good works, according to the doctrine of Caluin, which commandeth all Ministers and Protestants to hold this undobted 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 abominable sink of all Mischief, which can breathout no other thing but corrupt stinch of heresy philip Melanchthon Luther's faithful achates confirmeth this doctrine of Luter and Caluins' whin he writeth in locir ano 1501. Tit. de peceat. saying: Stfolsoreth therefore that all the works of men as much worthy of praise as you please are nothing Cztses but sins as wortbie of death otherwise deadly sins.  
So we will conclude wi●h that sentce of Christ, which sayeth; the good tre is known by the good fruits and the Evil tree by the Fruits Mat. 7.17. considering than that all the fruits and works of their Iustifiing faith, are but fill●nesse, unclamnesse false obliquity, deadly sins and maliciousness 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 abominable sink of all mischief a corrupt fountain full of poisoned springs, a naughty tree whose venomous fruits do Evidently show the pestilence of the soul from whenec they do derive.   

How the protestants have no true Reltgion of God but of Satan: because that all the fruits and good works of their justofiing faith are nohting else but deadly sins as we have proved in the former Chpter (according to their own docrinte) in which consisteth the service of Sathano & not the service of the true God of heaven CHAP. LX.  
BEcause God is the Creator collator and conservator of all good things, sovereign Monarch of heaven & Earth sovereign honour, service and obedience is justly due to his heavenly Majesty therefore he commandeth us to adore and ●ruice and obedience. Deut. 6.1.13. Mat. 4.10. ● Tit. 1.17. heb. 5.9. so Religion is a virtue whereby we serve God, according to the rules set ●oune by him in the old and New Testament.  
That this service consieth in good works acetable unto God, & not in deadlly sins which ●e hated by God it is thus proved by many ●xamples of Godly men let down in the holy ●ripture.  
When Abel did offer up Sacrifice unto God ●e Sripture sayeth that God did approve the ●crifice of Abel as acceptable unto him, and did ●spise the Sacrifice of Cain as ungrateful unto ●m, It is Evident that God doth not approve ●eadly sins, but doth reprove and punish men ● the same, as it is manifest in the fall of the ●gells, fall of Adam destruction of the whole ●ld by, the deluge consumption of the towns Home & Gomer by the bolts of fire send down ●m heaven. so it is supperflous to bring in Inferable passages of the holy Scripture for probation of this purpose.  
Likewise the Sacrifice offered up to God by no● after the general deludg was so pleasant before the Eyes of God that the Scripture sayeth, tha● God was repliinisheed and Rejoiced with the Sweet savour and odriserous smelling of the sam● and likewise that God Incontinently did promise never to curese the earth again. as he did by the general deluge for the sins of men who wil● say that God did delightin deadly sin and wa● replinished with the sweeie Savour & odoriferous smelling of the same, beholing that he hattet● sin as a thing abominable and detestable unto him.  
When Abraham did offer up his son Isaa● unto God as God did command him his obedience in this respect was so acceptable service to Go● that he did say to him: I shall bless the & multi●plie thy seed as the stars of the heaven and th● Sands in the Sea shore, & in thy Seed all nation of the Earth shallbe blessed, because thou dide● obey my voice.  
You see here how the Service of God consisted in good works acceptble unto God and not i● deadly siinnes This Sacrifice of Abraham was ● acceptable and grateful to God, as S. james wri●teth 2.21. that he was justified before God in offering the same, it is cerens that deadly sin can n● justify a man, but rather make him Impious, a● cursed, Just, and abominable before God as t● Scripture witnesseth.  
●obe likewise was so perfect before God in offering ●is Sacrifice keeping his innocency in his mind and heart that God said himself to Satan, dost ●hou not considder my servant job, that there is ●ot the like of him upon the Eartd, simple righteous sercing God and keeping his innocency and Integrity. and again the Scripture sayeth: ●n his great tribulatron in all these things ●ob did not sin nor speak any fuolish word be●ore God.  
You see here how the service of God consisteth ● good works acceptabe to God, as the Sacrifice of job was, and not in deadly sins which is the service of Satan.  
When S. John Baptist Praached the word of God to the jews. Mat. 3 2. & Bapsttist then in the flood of jordan Marc. 1.4 did wear a garment made of Camels hair, wild honey to his refection, lead an austere life in the wilderness, all the acts and works of the holy money were so acceptable service to God that Christ (as a faithful ●winesse) of his holiness and Godly life) did affirm that there was no man borne amongst the sons of men greater or moro excellent then S. John Baptitist. Mat. 2.2.  
If his acts and works were no otherthing but deadly sins, Christ would not have commended him so, but rather reprotched him as he did the jews for their ungodly lives.  
When S. Peter did glorify Christ and confess him openly to be the son of the living God● Mat. 16. that confession of faith was so grateful service to Christ that he gave the Keys of the Kingdom of Heaven after his resurrection when he made him ordinare Pastor of his Sheepefold● as a man worthy of that office.  
When Marie Madalen anoilled Christ's feet as it is written Mat. 26.7. that servis was so acceptable unto him that he commended her for the same, ascertaining that she had done a good work unto him, it is most certain that Chris● would not have commended a deadly sin as a good work accaptable unto him; Therefore good works where in consisseth the service of God ca● not be deadly sins, nor yet Infected with deadly sins, as alms deeds given by hypocrisy.  
Lastly S Paul speaking of the holy father's o● the old Testament sayeth that they over come Kingdoms, wrought, justice, obtained the promises, stopped the mouths of Lions.  
Here the Scripture testfieth that the holy fathers of the Old Testament, wrought justice obtain the promises, stopped the mouths of Lions it is certain that the holy Scripture would not cal● deadly sins the works of justice, not yet God would not give these things, which he prmised to reward deadly sins. works acceptable unto him by Miracles in stopping the mouths of Lions and overthrowing of these cruel beasts by sampson's David and Daniel the Prophet.  
what shall I say the time would fail me if I would ●ringout all the Examples of good works where●n consisteeh the service of God set down in the ●oly Scripture then fore we shall content ourselves as this time of these Exampler recited abave by us.  
As Satan is Enemy to God in all things so is he contrary unto him in this point, & as God willbe served with good works acceptable unto him, so ●athan willbe served with Evil wokes and deadly ●innes, which are grateful unto him. This 'tis the ●ause wherefore he stirreth up the hearts of men ●o deadly sins and when they obey him in this respite they are called the servants of Satan which ●ath dominion over their souls and ringeth in ●heir hearteby deadly sin.  
So as the service and Religion of God doth consist in good works accptable unto him Right●o the service and Religion of Satan doth consist ●n Evil works and deadly sins which are grateful unto him, and because all the best works of ●he Protestants are but mere wickedness and ●eadly sins before God, all their service and Religion must be the service of the Devil, & not ●he service of God, therefore S. John in his canonical Epistle sayeth 3.8. he that sinneth is of the Devil. Christ likewise Ihon. 8.44. you are of your father ●he Devil and the desires of your feather you do.  
Here you see that these which commit sin and the deseres of Satan are accounted by Christ and his Apostlss to be the servants of the Devil, and sons of Satan & consequently all their service and Religion is the service and Religion of the Devil from the which I pray God to preserve & and defend us Amen.   

How the Protestants do much Injury to Christ when they take away the fruits of Christ's passion to Estabsish their justificaetion by only forth. CHAP. LXI.  
CHRIST did come in this world and did suffer death upon the cross first to deliver us from the Slavery of sin John, 8 36. from the power of the Devil colless. 1.1 ae. from gilt of Eternal dammation. Rom. 8.1. these thrie things are unseparable one from an other, for man by sin maketh himself Enuemie to God obeying Satan 1. Ihon. 3.8. and worthy of Eternal damnation's mat. 25.  
Secondly Christ did arise agine from death for our justification, and the Apostle writeth: tha● thus by his mercy he might purchase us grace i● this world to cure the disases of our souls. Iuc. 1● 30. and so make us to Arise from deadly sin t●n̄ewnesse of life according to the example of h● resurrection.  
Wherhfore as he that ariseth from deadly sinn● by the grace of God to newness of life is partake of Christ passion, so he that abideth still in deadly sins as the protestants do, are nowise par●participant of Christ's passion, because in deed by their doctrine, they deny the chief fruits of the same, which is to deliver us from the slavery of sin. Tyrramnie of Satan, & gilded of Eternal damnation as is above recited.  
Now that the Protestant abide still in deadly sin, and cnnsequently in the power of Satan. and gilt of Eternal damnation (for the reward of sin is Death. Rom. 6.23) it is thus proved by their owen doctrine.  
Luther speaking of Baptism in tssert art. 2. thus writeth: I know (sayeth Luther) what they will object to me that is, all such as are said will prove that no sin is left in us after Baptism but only a defect or Infirmity (Infra) but I can nowise assent to them which call it an defect, and pain of sin and not the culpe of sin itself (Infra) in the mean time the favour of God reciveth and holdeth us up in not Imputing to the death, the rest of sin which is in us although it be truly sin and may be Imputed to us.  
Thus you see that the sins of man (after Baptism) abide still in them according to Luther doctrine, and nowise taken away by the grace and meritr of Christ's passion, according to that sentence of S. Ihon. 1.29. Behold the lamb of God which taketh away the sins of the world, but only hide them in not Imputinh the sins of men unto them, as if God should wink at their sins and not behold or punish them.  
Philipe Melanchthon princ to the Lutherans confessionisti in locis communi. Tit. de peccato originaly Embraceth this doctrine with his Master Luther.  
Petrus Martyr in comet in cap. 5. ad Rom. writeth: wherefore if it willbe asked of us if it be sin which remineth in the regederared after Baptism? we answer that it is sin. see Cardinal Bellarmine lib. 5. de Amissione gratiae. cap. 5.  
Philipe Melanehtoon in Apoloogir art. 2. confess. August. thus writeth lyingly of S. Augustin saying: Austin sayeth: that sin in Baptism is renitted, not that it is not, but that it is Imputed to man. This is an Evident lie which Melanchthon Fathereth upon S. Augustine as Luther his Master did before him. see Bellarmine bib. 1. de Baptismo cap. 13.  
Caluin. lib. 4. Inst. cap. 15. sect. i2. thus witteth Baptism Indeed promiseth us that our phaois prowned with the mortification of sin, yet not so that it is no more no may roman trouble us (Infra) let no man flatter himself in his owen Evil, when he heareth that sin always dueleth in us.  
Caluin agine lib. 3. Inst. cap. 14. sect. 12. writeth: our filthiness & uncleanness being covered with the purity of Christ are not Imputed unto us but are hidden, as if they were buried that they come not to the the judgement of of God to accuse or condemn us.  
Remark that the sins are not taken away out of the Protestants soul, but only hid by an external Clock of Christ's purity. so deadly sins abide perpetual in their souls, and consequently they remain in the Tyranny of Satan, gilded of Eternal damnetion.  
Caluin angaine in antidoto Concil. Trident. sess. 5. writeth: sin remaineth truly in us and is not Extinguished by Baptism Incontinenly but becausc the abligation of pain is taken away, the sin is accounted nothing by not Imputation of the same.  
Here Caluin opposeth himself to the universal Council of Trent which teacheth us that sin is taken away by the Sacrament of Baptism, according to the sentence of S. John Baptist Ihon. 1.26. behold the Lamb of God which taketh away ●he sins of the world. but Luther & Caluin will ●ot grant, that sin is taken away out of the Protestats souls by the grace merit of Christ, but only hid & covered by Christ's external justice.  
Caluin again lib. 3. Inst. cap, 3. sect. 10 writeth thus against S. Augustine and all the Ancietn ●athers, of the habit of concupissance and her ●nuolutarie acts, but we esteem that to be sin ●hen a men is tiokled by his concupissance against ●he law of God yea the concupissance itself which Engnder such desires we affirm it to be ●ne.  
Caluin in these words against the doctrine the whole antiquity affirmeth that not only the ac● concupissance is sin, whether the will of man consent or resist unto the same but also the natural habit itself is unseparable from the soul o● man during the the time of this mortal life.  
Now good Reader you see how sin never taken away out of the Protestants soul, by the grace and merits of Christ's passion, but only hide and covered by an external Clock, according to their owen doctrine.  
As it is dishonour to the Chirurgiane which ca● not cure the wonds of a man's bodis with his salve but only hide them: so the Protestants dishonnour Christ's passion as not Effectual to cur the disese● the soul, and take away sin, hellish Infernal sting clean out of the same, but only to hide the wounds of our soul with an external salve which can no cure them.  
So you see how they deny the efficacy of Christ passion, merries and grace, as Insufficent to tak● away the Infernal dart of sin whereby the Soul of man is deadly wounded, but let the same remain still within the soul of man without an● cure or sauctie from the same.  
This is the Miserable Estate of the Protestant soul to be continually wounded to the death wit● the darti of deadly sin, which is hell's Infernal sting, and never to taken away out of their sou● by any virtue merit or grace of Christ's passion but only doth still remain within that miserab● ●oule wiehout remeid during the time of this mortal life.  
As Christ is much: dishenoured by the Doctrine of the Protestants, which say that the Infernal ●ing is never taken out of the wovoded soul by ●he grace and merits of Christ's passion, but only affirm all with one consent (is we have reciteh above) that the Protestants souls is so Infected ●ith the pestilent poison of deadly siinne that no ●race of Christ can cure the soul and free her ●rom the same.  
So Christ is much honnoured by the doctrine of ●he Catholic Church teocheth us this Christ ●he true samaritan did power in oil of holy grace ● the wounded soul to cure the same, after the ●an coming down from Jerusalem to jericho ●as Rob of his Spiritual Garment & deeply wounded by infernal thieves, which depairted ●om him leaving him half dead, as it is written evangell of S. luke. 10 30.  
So the protestant would have the silly soul to ●emaine still half dead as it was wounded by Sat●an, and never to be cured with the grace of Chr●t again, the true physician of the soul, which is ●eat dishonnour to Christ, and his grace, & great ●eat hurt (I say) to the Protestants soul, but not ● the soul of a true catholic and Godly Chris●an, which is cured by the Inherent grace of Chr●t, from the pestslent poison of deadly sin and ●nsed from the power of Satan.  
Thus the Protestaants make Satan more powerful to hurt the soul by malice, than Christ by grace to cure and heal the same, which is a great blasphemy against omnipotent power of God, & an evidently against the holy scripture when S. Paul sayeth Rom. 5.20 where sin did abound, grace did more abound then sin, than must yield place to grace, as darkness to the light, for sin and grace can no more stand together, then light, and darkness, life and death & because the Protestants affirm, sin to be unseparable from their souls (as they give Example of the concupissance recited above) they must have continually in their soul spiritual death and darkness which dirivie from deadly sins and want spiritual life and light which flow from the Inherent grace of justification, as the beams of light do flow from the sun.  
For as the sauce liveth by the grace of justification Rom. 8.10 so it dieth by deadly sin Rom. 1.15. and as sin filleth soul full of darkness Ihon. 3.19 so the grace of justifiction bringeth spiritual light to the same Ephes, 5.8. so the Protestants soul is continually possessed with deadly sin and is also spiritually dead and full of spiritual darkness▪ that is the miserable Estate other unhappy souls   

An other probation how the protestants deny the virtue and Efficacy of Christ's bassion to establish their justification. by only faith. CHAP. LXII.  
S. Paul writeth. heb. 13.12. jesus suffered without the gate that he might, sanctify the people with his owen blood, and likewise eleanse his Church from all spot of sin by the the laver of regeneration Ephes. 5.26. that thus his Chosen Children may be sanctified tauth & not by a vain Imputation of external sanctification as Christ did pray his Father for the same, and was heard of his Father for his reverence. Hebr. 5.7.  
Therefore if the the Chosen Childoens of God were only sanctified by an external veal of justce & not in truth and Effect by Inherent justice and sanctifiction in the soul in curing it from the Pestilnt poison of deadly sin really and Indeed ●hen the chief fruits of Christ passion should be ●aktn away by the doctrine of the Protestants, because chief fruits of Christ's passion in this morttll ●ife are to take away the sins of the world John 1. ●4. deliver the souls of men from captluitie of Satan collossen. ●. 13. cure the wounds of the ●oule contracted by the fall of Adam by the oil of inherent grace luc. 10.34 reconcile men to God ●y grace, which were Enemies to him by sin. Rom. 5.10. Cleanse his Church and sanctify it ●rom all spot of sin and lastty deliver it from ●em the gilt of Eiernall damnaio. Rom.  
So if deadly sin remaineth still within the ●oule of man (as the Protestants will hau to do) and his Malrce and Impiety being only covered with an external veal of justice he shall by such deadly sin, be son & slave to Satan as Christ sayeth Ihon. 8.44. and likewise abide still in the curse and malediction of God psal. 118. and gilded of Eternal damnaton. Math. 25.41. and consequently with out any partciption of the fruits of Christ's passion, or then we must say (as they teach in deed) that the passion of Christ was not Effectual and suffioient to delever the man Indeed from such miseries as are recited above but only to cover them with an external veal o● justice and sanctified in truth and Indeed.  
So as the covering of a black Ethiopian with ● white garment taketh not away the blackness o● the Ethiopian to Make her white Indeed: so the external veal of Christ's justice taketh not away the hypocrisy, Impiety Injustice which are really Inherent in the Protestans souls to sanctify an● justify the souls in truth and Indeed but only by an external show and Appearance.  
Therefore as the Ethiopian, not with standing the white Garment remaineh still afilhie stinching black Ethiopian in truth and Indeed so the Pro●testats soul, not withstanding the Extecnall vea● of Christ's justice biddeth still full of by pocrisi● Iniquity and wholly Infeeted with the pestie● poison of deadly sin in truth and Indeed.  
So the Paotestaants' sanctfication & Iustifieatio● by only faith. is not that sanctification and justification which Christ did obtain by his prayer fr● Father to sanctific his Chosen Children John 17.17. whose prayer was hard for his reverne heb. 5.7. but a false Imagination and vain Imputation of an external veal of justice, which neither can justify not sanctify them in truth and Indeed, as the grace of Christ Inherent in the soul doth sanctify and justify his Chosen Children in truth and Indeed Ihon. 17.17.  
Likewise if there by no grace at all to cure the soul of man woundeds by the Infernal dart of deadly sin then the Miserable soul must lie still in that woeful Estate with that Infernal sting still in the soul without any hope to be resueved from the seem or his wound to be cured in this mortal life. behold the miserable Estate of the Protestants soul,  
But Luther in assertion onmium artic suorm art, 2. Caluin lib. 4. Inst. cap. 15. sect. 12. answera: although deadly sin remane still within their souls (as the concupissance which is unseparable from the same) Nevertelesse God, for the respect of their faith in Christ, will not Impute their sins unto them, or punish them for their misdeeds how great so ever they be because (sayeth Luther) where faith is, no sin can hurt the man in sermone sic deus dietit mundum.  
We answer, first guinh and not grating such a manifest untruth that although God would wink ●t their sins against the rule of his Eternal justice, & behold the protestāns in perpetall adultery with the Devil commtting continually deadly sin with him, as S. John sayeth 3.8. who sinneth is of the Devil will and desires. Ihon. 8.44. and not to punish and correct such a villain, strumpet and adulterous sppouse, because she believeth in Christ, than they shall make Christ not a taker away the sins of the world, but a furtherer and mantainer of sin (which should be a Medicine to cur wounded soul from the pestient poison of sin) a veal to coucr their Malice, a elocke to hide their Impiety and Injustice, and a shield to save them from all punition of their misdeeds, & detestable crimes committed against God and their Nighbour. is not that a pleasant Religion for the flesh, an Rnavish liberty they take to themselves to do all things what they list, since make the passion of Christ a Bucklare & shield to defend them from all punition desrued for their malicious crimes and mesdeeds  
As that man is truly accounted to be man miserable Estate, which by the persuasion of his Enemy stricketh himself in the body with an sharp dagger, and so leaving it sticking in the wound albeit his Prince punish him not or such a fault● Right so the Protestants soul is truly judged to be in a woeful plihht, which by the tentation of Satan wounded himself in the soul by the Infernal dart of deadly sin without any remeed● to draw the same out of the wounded soul agine albeit God would wink at his offencs, and no● punish him for such a deadly sin, to kill himself even to the spiritual death of the soul against the commadement of God & leave the Infermall dart of deadly sin sticking in the soul,  
For the Protestants grant the themselves that albeit God take away the pain and punition of sin, for their faith (as they allege in Christ) which pain and punition is both Just and holy & of God▪ although it be Dolorous to such as suffer the same, Nevertheless they confess that the pestilent poison of deadly sin itself, that hellish sting and Infernal dart do never departed out of their Miserable wounded soul during the time of this mortal life.  
Whrefore you may Easily see their woeful & unhappy Estate to bear continually about with them the pestilent poison and Infernal sting of deadly sin in their wounded soul, with their counterfooted Iustifiing faith, which can not help them to cure these deadly wounds of their soul but they must alwise abide in that woeful plight during the days of this mortal life without any remede at all ..  
This discourse is most true in the Protestants According to their owen doctrine, which are deceived by a false belief and counterfooted faith in Christ and not truly redeemed by his precious blood, nor yet partakers of his passion so long as that pestiient poison and Infernal sting of deadly sin shall make residence in their wounded soul, But the the truth is not as they say in Godly catholeques, but altogether contrary to their doctrine, for so mucst as the coming of Chiest in this world and chief fruits of his passion, were not to suffer that pestlient poison and Infrnall dart of deadly sin to remain within the wounded soul of man and only to hide that Infernal sting with the Miserable wounds of the sauce by an external salve and real of justice, but for many other fruits and Tffects which Ensue hereafter.  
The first fruit and Effect of Christ's passion is to took away the pestiilent poison of deadly sin out of the man's soul. Mat. 1.22. and Marie shall bring foori a son and thou shall call his Name jesus for he shall save his people from their sins▪ Ihon. 1.29 behold the Lamb of God which taketh away the sin of the world Tit. 2.14. who gave himself for us that he might redeem us from all iniquity and purge us.  
You see by these authorities of the holy Scripture that one of the chief fruits and Ewects o● Christ's passion was to save us from our siinns Redeem us from our Inequivies, take away the sins of the world, and purge clean from them, not that Infernal dart remain within the wounded soul to their lives end, as the Protestants say  
The second fruit and Effect of Christ passion i● to cure the wounds of soul by the holy oil o● Inherent grace. luc. 10.34, the Charity of God is powered in our hearts by the holy Ghost which is given us heb. 13.12. Therefore jesus that he might Sanctify hes people with his owen blood suffered without the gate John 17.17. & for their saikes I Sanetifie myself that they also may be Sanctified in truth Ephes. 5.16. Christ gave himself for his Church that he might Sanctify it and Cleanse it by the laver of regeneration in the word You may see how the wounds of the soul are cured by the oil of Inherent grace powered in the same and so purified from sin and Sanctified in truth.  
The third Effect and fruits of Christ's passion is to reconcile us unto God by grace who were made Enemies to him by sin. Rom. 5.10. for if we were sinners when we were reconoiled unto God by the death of his son, much more being reconcilled we shallbe save by his life.  
Fourthly faith hope and Charity with all virtue given to us are the fruits and Effeets of Christ's passion with the holy Sacraments.  
These are the fruits and Effects of Christ passion, first to save us and take away sin out of our soul and Redeem us from our Iniquity secondly to cure the wounds of our hurt soul by the holy oil of Inherent grace powered in our souls. Thirdly to reconale us with God by grace who were made his Enemies by sin, Fourthly that so taking away the pestilent poison of deadly sin by the merit of Christ's passion and curing the viaulent ulcers of our wounded souls by the holy oil of Inherent grace the Church of God might be Sanctifiied in truth & cleansed from all spot of deadly sin in deed, and so to be made with out blame in the sight of God.  
Now you may Eascly behold, what great Iniurety they do to Christ when thy affirm jesus Christ the only begotten son of God for all the pains and troubles he ded suffer the space of three and thertie years for all his great humitie and obedience to his Father, for his most Dolorous death passion, he could never obtain so much grace and favours from his Father, as to make our souls free from deadly sin, & to cure the wounds thereof with the oil of Inherent grace, and so to make us the friends of God and Sanctify us in truth.  
They deny all the fruits of Christ's passion by us recited above to Establsh their justication by only faith which is a false faith altogether against the word of God, as we have proved in our former discourse by the authority of the holy Scripture.   

How the Protestants make Christ one of ihe most deformed Monsters of world to Estahlishe their justfication by only fatth, CHAP. LXIII  
FOR better Intelligence of this mattir we must before all things declare our purpose by a Smiltude like unto the same.  
If you would Imagine a man which have beautiful head well fashioned everywhere whose ●curling licks were like glistering threads of Gold his Eyes like two bright shining Stars most ple●alant to behold his cheeks adorned with beautiful colours, whit and Read well proportioned like Roses and lilies mixed together his leap most pleasantly framed of crimson colour, his teeth well set in order round about like beautiful pearls in his cheek bones, the breath of his mouth sweet and odoriferovis, like the sweet smelling savour of connall and odorifeoovis flowers, his seek pleasantly shapen, & whinte like geancing joyrie, and since a black stinching body to be joined to this beautiful head full of virulent ulcers Pestiferous biles, the Members, legs, and arms thereof full loothsome Scabs and venomous ●oiches, from whence doth flow a filthy matter, with a corrupt stinch defilling the air round about, would you not think such a man to be one of the most deformed Coeatures that can be Imagined in this world.  
Truly this is the pleasant form and shape which they Protestants give to the son of God when they make him head of their Church which is all ●eoamed and more black than an Morian or Ethiopian full of corrupt stinch by the pestilint ●oyson of deadly sin, which never depairteth ●ut of their souls, as we have prooven above by their owen doctring, for they take away all Inherent grace, (which nurgeth the soul from all deadly sins, and maketh it holy beautiful and Just before God) to Establish the their justification by only faith whereby the apprehend Christ's justice to hide their filthiness, Imundictitie and corrupt stinch of deadly sins, which defile their souls.  
In this Monstrous pattern set down abou● tow things are to be consider, the beutitfullne● of the head, and deformity & uncleanness of the body, the beutifullnesse of the head beloneth t● Christ the son of Good wheme they allege t● be the head of their deformed Church. The blackness, uncleanness, and corrupt stinch of th● body pertuinie to the Church of the Protestan● which they allege to be the Mystical body ● Christ because S, paul. coloss. 1.18 writeth th● Christ is head to the body of the Church.  
As concerning the beutifullnesse of the hea● which is the son of God, which they allege ● be head of their Monstrous and polluted Chur● there is no question thereof, because he is more b●utifull than all the sons of men. psal. 42. full grace and truth Ihon. 1, 14 without all blamish spot of sin Ihon. 8.46. 1. pet. 2.22. by th● also he is the brightness of his father's glo● heb. 1.3.  
As concerining the Monstroves of from of th● deformed Church it is Easily proved by th● owen doctrine. and because they affirm (as ● have proved above) that all their good work deadly sins, and that deadly sin doth ne●er depairt aut of their souls, we must declare ●har damnsble fruits & Effects fleow from deadly sins, and then you shall see Evidently what a Moustrous thing it is to join such a pestiferous Church as theirs is, to be a Mystical body to jesus Chest the beautiful son of the living God.  
Before all things is maketh the man Enemy to God. plal. 91.10 Thy Enemies o Lord shall pirsh, and all these that wire Imiqiutie shallbe destroyed ● say. And I shall ease myself of my adversaries ●nd aving of my Enemies.  
Secodly dead sin maketh the man to Incur the curse and Mulediction of God. psal. 118. ●1. they are accursed which transgress the commadement Mat. 25.41. Depairte from me you that ●re accursed unto Everlasting fire for I was hungry and you gave me nor to eat ca  
Thirdly it maketh the man slave and & nought ●he Child of Sathat. Ihon. 8.44. you are of your ●ather the Devil and the desires of your Father ●ou do 1. John 3.8. who worketh sin is of the Deull.  
Fouruhly deadly sin as hell's Infernal dart soundeth the soul most cruelly luc. 10.30. a ●erten man full amongst thieves & they Robbeth ●im of his raiment, & wounded him & depairted ●auing him galfe dead.  
The Devils are the thieves which did spoil the ●ule of Inhererent grace, the spiritual Garment of the sauce of all his merits and good works and likewise did wound him deeply in the soul with deadly sin which is hell's Infernal dart.  
Esay writeth to this purpeses. 5. saying. wherefore should you be smitten aty more, for you fall away more and more, the whole head is sick, & the whole heart is Heaven, from the sole of the foot to the head there is no thing whole their in▪ but wounds and swelling and sores full of corniption, they have not been wrapped and bound up nor Mollified with oil.  
Behold the Infernal wounds of deadly sin which is hellish dart, & many sores full of stinc● and corruption, Perptually resident in the Protestants, souls which are not bound up and cure● be the holy oil of Inherent grace but only covered with an External veal of Imputive justice  
fifthly deadly sin maketh the soul more black● in the sight of God, than an foul black stinching Ethopian or Morian, is in the sight of man lamentations of jermie 4 8. Now their face and visah● is blacker than a coal they can not know them in the streets their skin is withered like a stock  
The soul of man by deadly sin is made a● back as the face of man bewrayed with Ink and uls dead as a withered brach upon a tree which bear no fruit at all to the sight of God sixtly deadly sin maketh the soul full of corrupt stinch in the Noise of God & abominable unto him. psal 13.1. They are corrupt and abominable in their works plal. 5.11. Their heart Empty and full of solely, their throat is like an open sepulchre: that is they are full of spiritual stinch, corruption and abomination.  
As a good work ascendeth up to God with a sweet savour & odorifrous smelling, as the sacrifice of no did smell sweetly before God, so the work which is adjoined with deadly sin is like corruat stinch and abomination before God, proverb. 15.8. The Sacrifice of the wicked is abominable unto the Lord but the prayer of the just is acceptable unto him.  
You see here how deadly sin maketh not only the soul of man, but also his work is full of corrupt stinch and abhominatian before God.  
Sevintly deadly sin Excludeth the soul from Entering in the Kingdom of Heaven. Mat. 7.22. many will say to me in that day have we not by thy name done many Great works & Miracles and then I will profess to them I never knew you depairt from me you that work Iniqitie.  
This was a true faith in Christ whereby they did ●east out Devils and work great Miracles, and preach in the name of Christ, Nevertheless because they did work deadly sins, which are works of Iniquity their faith in Christ could not save them but were most justly excluded from the Kingdom of Heaven.  
S. Paul likewise. 1. cor. 6.9. thus writeth: know you not that the juinst shall not possess the Kingdom of God, do not Err, neither fornieators, nor seruerc of Idols. nor adulterers, nor the Effeminate, no bugrers, nor thieves shall possess the Kingome of God.  
These corinthians whom to S. Paul writeth were Christians and believers in Christ, yet their faith in Christ, with such sins as are recited above could not justify and save them as Luther sayeth in Sermone sic Deus dilevit mundum, where faith is, no sin can harm the man.  
Eightly deadly sin maketh the foul of man a nest of Infernal corpions. a den of dragons a Dungeon of Devils Esay. 13.21. and Beasts shall lodge and make their habiation there, their houses shallbe full of dragons, shall dwell there and the hoaie sayres shall dance thee a howlets shall cry in their palices, and the sirens in their Temples of pleasures.  
The Deulls are called Beasts because they stir up the hearti of men to beastly desires. actions and manerse The Devil also hath the connone Namea of some Beasts, by Reason of some harticulare confortmltie he hath to these Beasts in causing men to sin.  
The Devil is called a dragon, because he Infectech the soul with the pestilent poison of sin as the Dragon doth the air round about him with a venomous quality which Issueth out of him.  
The Devil is called and ostrich for so much as theostriche consumeth the hard iron by a natunaturall quality which is in him so the Eevill sPoileth the soul of man, by deadly sin of all grace, merits and good works before God.  
The devil is called an how late, be use that as such a foul worketh all her chief works in the Night so the Devil maketh feeble Inconstant men by his temptations to seek privy places, dark corners & lureing holes to perform the devils desires in committing deadly sins. Therefore Christ sayeth: he that doth Evil hatteth the light that is for fear of reprehnsion.  
The Devil is said to be Satire because he shall accuse us bettely befote the judgement of God of all offences and sindes committed, which are not blotted away by true penitence.  
He is called a surene, because as some writ that such a Monster Marine (which is a women from the waist up, and an fish from the waist down) sitting on a Rock in Sea, by her sweet songs did allure passengers to come to her and since did kill them: Right so the Devil doth allure men by his fweete aentatians to deadly sins, that tbus he may kill them by Eternal damnation.  
S. Gregory in the first books of the Kings in cap 7 writeth: that also many devils aelident in the hearts of men, as therc be filthy & unclean desires  
Therefore S. luke writeth that seven Devils did go out Marie Magdalen when our Lord jesue did deliver her soul from the pestient poison of deadly sin ' which Devils did lodge within her body, during the time she was defiled with the seven deadly sins  
Here you may see that the Protestants are continually possessed with Devils. by an spiritual & Invisible possession, because that their sins do● never depairte out of their souls, as they writ themselves and where so ever deadly sins are there the Devil doth make his habitation, as it is Evident by these former authorities of the holy Scripture.  
Nyntly deadly sin maketh the man quilti● of Eternal damnation. Mat. 25. 4i. Depairt from me you cursed to Everlasting fire, for I was hungered you gave me not to Eat, I was thrusted an● you gave me not to drink.  
If such be damned unto hell's fire which gave not meat and drink unto the poorem the ti● of necessity, how much more shall they be danne● unto hell's fire, which commit thifte homicide adultery, sacrilege, perjury, and other such like hynous crimes which are fore bidden by the comma●demint of God.  
Now to make a collection of all these thing recited above which accomdainie deadly sins we s●ll do●clude most truly, that because the Protestant's souls (according to their owen doctrine are alwise possessed with deadly sin, thev mu● have also these proper qualities and condition in their souls, which are unsearable from dead● sin, that is to be Enemy to God to be accurse of God, to be the Naughty slave and Child of th● Devil, to be deeply wounded in the soul by deadly sin which is hell's Infernal dart, to be spoiled of all grace and merits, to have the soul black before the Eyes of God, as an black Ethiopian is before men, to be withered like a dry stock without any soap of grace or devotion, to ●e full of corrupt stinch and abomination before God, to be Excluded from the Kingdom of Heaven, to be a nest of Deulls and & den Infernal Dragons to be compaimons to hellish spiritsses and guilty of Eternal damnation, what thing in this world can be more accursed, miserable, & unhapie ●hen the soul of the Protestants which abide perpetually in deadly sin, & consequently all these ●ormer miseries, which are unsparable from deadly sin.  
But they will say to me that they will cover all ●heir Imundicities, uncleanness, abominations, ●urses, corrupt stinches, virulent ulcer, pestiferous ●oiches, venomous biles. Infernal scabes, cont●cted by the ban of deadly sin in their souls with the justice of Christ apprehended by their ●ith, which shall cause God to wirke at all their ●nnes, & abominations, and so not purish them ● Caluin writeth. lib. 3. Inst. cap. 14 sect. 12. ●ur filthiness and uneleanesse being cuered with ●e purity of Christ are not Inouted unto us, but ●e hiddee, as if they were buried, that they may ●ot come to the judgement of God.  
We answee first that they do great Injury Christ the son of God, who are the true phisiphisition of the world come to take away the Infernal dart of deadly sin out of the souls of men, wounded by Infernal thieves, and to cure their wounds with the oil of Inherent grace powered in their wounds, as it is written lieu 10.33. when they teach tacitly by their doctrine that he could not merit or deserve so much grace at his father's hand, by his obddience death and passionn as maigt take away the Infernal dart of deadly sin out of the Protestants soul, and eure● their wounds in truth, with the holy oil of Inherent grace powered really in their wounded soules● but was constrained by the Insufficiencic of his merits, death & passion, to let the Infernal dart of deadly sin, remain still within the wound● souls of the protstants and cover only their virulant ulcers, pestiferous boiches, venomous byle● and corrupt stinch of their Infernal scab contracted by the pestilent poison of deadly sin with an Exteeranll veal of his owen pure justice an● let them lie still under such a wourded th● death luc. 10.34. o miserable estate of Protestant souls to lie half dead wounded an continual pined by Innumerable soires without any remeet at all.  
Godly Catholics are delivered from such miseri● because our Loud jesus by the merits of his dea● and passion hath taken out of their souls the Infernal sting of deadly sin and cured the wounds with the oil of Inhrent grace powered their wounded soul luc. 10.34.  
Secondly we answer that they dod much shame ●o them seluees when they confess taeitly that as a black stinching Ethiopian is covered with a white shirt, a corrupt sepulchre and filthy jacks with white lime a stinching dunghill with whire snow: ●ight so the Imundieitie, corrupt stink, Infernell ●laewnesse, virulent ulcers, pestiferous biles, and venomous boiches contracted in their souls by deadly sin. hells ban and Infernal poison ●re only covered and hid by an external veal ●f justice, which is as far distant from their filthy souls as the heaven is from the Earth·  
Wherefore such an abominable Church which ● full of Imundicties like aofithie jacks & stlnch●ig dunghill is no wise worthy or yet deceet to be ●alled the holy Church and beautiful spouse of our ●ord jesus the beautiful spouse of Christ, who ●ath sanctified his spouse and Church with his ●eeious blood, heb. 13.12. & Clcansed from that ●nfernall spot of deadly sin and hath made ●er holy to himself without blame. Ephes. 3.12. ● the end then might be some decent proportion between himself & his spouse in the honourable and of Marriage, which is made by judgement ●stice faith and Mercy ose. 2.19.  
Therefore it must be the holy Catholic Ro●aine Church whose faith is much commended by ●e holy Apostle Rom. 1, 8. which is the only true ●ouse of out Lord jesue Christ, most beautiful afore God, cleansed from the Infernal spot of ●adly sin, apoc. 1.5. in her holiest Members from whence she taketh her Domination as the son of God witnesseth when he sayeth cani 4.7 my love thou art beautiful and no spot is in th●  
S. paul. Rom. 8.3. writeth to this purpose tha● God hath sent his son in the similiade of sinful flesh, and for sin condemned sin that the justification of the law might be fullefilled in us.  
You see here that the son of God did condemn sin in the flesh (that is in the sacrifice of hi● fleshy offered up to God his father upon the cross. that so the justificaton of the law might be fulfiled in us. Thus jesus is not only Just in himself, but the holy Membeas of his Church are all● Just in themselves by the Influence of grace which thy do receive from Christ their head, fo● such justics and perficetion as the law did requir● of them, it was fulfiled in them by that grac● which Christ did purchase for them upon th● Cross, by his holy death and passion that the● might be some decent proprtion between th● bridegroom and his spouse in the band of Marriage, the head and the Members by mystical vn● on o● grace, for otherwise if the holy Member of his Church were not holy and Just in th● selves by the Influence of grace flowing from th● head. the holy Scripture could not be true whe● it sayeth, that the justification of the law wa● fulffilled not in Christ only, but also in us although mor perfectly in the son of God then in ●  
The justication of the law can not be fullfille● in the Protestants which walk after the flesh because all their best work selves, are deadly sins as they confess themselves, but in Godly Catholipues which walk after the spirit, because all their good works, are works of justice according to the law and acceptable service unto God, as the Prophet Malachias foretold. 3.5. saying: hay shall offer up Stcrifice in justice and the Satrifice of juda, shlbe acceptable unto God.  
Tbridly we answer that they dishonnour themselves when they compare themselves to withered branches which bring out no other fruits but deadly sin, which fruits are grateful to Satan Ihon. 8.44. for so doing they fulfil his desires, they are also hateful to God, as the Impious and his Imppitie are sap. 14.9. therefore the protestants can not be lively branches resident in jesus Christ, which is the try of life, because such boughs as bring not out good fruits pleasant to God are cut away from jesus Christ the true try of life, to be burned (as fire fuel) in hell's fire Eternally, as S· John witnessth. 15, 16. as Christ is glorified when the branches beareth good fruits: so he as dishonnoured when the branches beareth Evil fruits as the Protestants do.  
So Godly Catholics must be these branches graffed in Christ the try of life by the Inftuence of he grace, which bear good fruits acceptable unto God, as the Protestants are withered branches which are acceptable fruits unto Satan. John 8.44. whom to the fire of hell is prepare, & likewise to all withered branches which bear no good fruits wcceptable unto God, as the Paotestants are if they amend not both in life and Religion.  
Fourthly S. Paul writeth Rom. 8 29. that God hath predstinated all his Flect to be made like the Image of sone that he might be the first borne amongst many brettherens.  
As concerning the Protestants which bearie continvallie deadly sins in their souses, they are rather conform to the Image and similitude of Satan then to the the Image & similitude of God because that as the Inherent grace of God in the soul of a Godly catholic maketh such a catholic like unto Christ, which is full of grace, and truth Ihon. 1.14. so the Infernal spot of deadly sin in the Protestants soul chief cause and author of sin, that Christ calleth Satban their father, for so much as the Protestant connittinng deadly sin continallie performeth so doing Satan's desires will and gartfull service.  
wherefore it restaeth that the Godly Catholques, which are justified by Inberent grace resident in the souls. should be called the Elected brethren of Christ, because they are like unto the Image of Christ by the brightness of Inherent grace which is resident in thcir souls, and not the Protestants, which by deadly sin resident in their souls are made like unto Satan, chief author of sin, for which cause Christ calleth him their father John ●. 44.  
Likewise as a mulitude of black Morions or Ethiopians can not be truly called the brethren of such a on as most fair and beautiful. so the Protestants whose souls are like be called brothers like unto the beautiful son of God, because they are more resernbland to Satan by the black ●nfernall spot of deadly sin, then to Christ by ●nie brightness or beutifllnesse of Inhercnt grace, ●s Godly Catholics are.  
As these which are Endued with Inherent grace are parteipant of Christ's beauty and grateful unto God, so these which are filled with the Infernal spot of participant of his Infernal blackness and also grateful unto him as they are odious unto God. sap. 14.9. Now to conclude this Chapter according to these authoities of the holy Scripture recited above which declare to us the proper conditions whinh are unseparable from deadly sin, if a spouse which were Enemy to God, sttumpet & harlot to Satan, deeply wounded in the soul by deadly sin, hell's Infernal dart, spoiled of all Inhereth race mertis & good works black before God, as a foul Morits or Ethiopian is be fore man, withered like a dry stock, without all soap of Grace aevotion, full coreupt stinch and abomination before God full of corruption like a Rotten sepulchre or stinching dunghill full of spiritual & virolent ulcers, pestilent boitches, venomous bills, Inferntll scabs contracted by deadly sins in the soul, excluded from the fellowship of all holy pirits and citzens of heaven, 〈◊〉 nest of devils den of Infernal Dragonse a Partaker of hellish damned spirits guilty of Eternal damnation if such a spouse which is disfigured and deformed by all these former abhomrnable qualities & conditions, which follow foot for foot the pestilen poison of deadly sinnest were joined Either as spotses, are yet as a mystical body to the beautiful son of living God as head to the same, which is the brightness of his father's glory full of grace and truth, would not that conjunction of such a moustrous body, that noble & beautiful head, appear to be the most monstrous conjunction that can be Imagined by the Enmin● of man there is no man Endued with his naturals wits which can deny the same.  
Truly deadly sin which is alwise resident in the souls of Protestants and likewise in all their works (as is taught by themselves) disgrceth ciffigureth so their mistiall and unhappy Chrac● with such abominable qualities as ane recite above, that it can nowse be called the Imaculaat● spouse or Mystical body of Christ, the beutiful● son of God, wherefore it resteth that the Cath●olique Roman Church, much commended by the holy Apstle S. Paul. Rom. 18 should be truly Esteemed the unspotted spousce of Christ as she is termed by the holy Ghost. cant. 4, 7. Thou a● whole beautiful my love and no spot is in the.  
Althought that good & bad fish be in Christ's net Mat. 13.47. good corn and Cockle in his field (Ibidem) wise and foolish virgns in his Kingdom Mat. 25.1. Sheep and Goats his Sheepfold Ibidem. 32 his Church is call holy ● unspotted from the Just and holy, and not from the wicked and ungodly, for there be many Just & wisemen in the Church of God, & their works ●n hand of God Eccles. 9.1. as the holy Scripture witnesseth in divers places, as of Abel, No, job, Zacharias Elisabeth, S. John Baptist, and others ●uch like Genes. 6. job. 2.5. luc 1. luc. 16 7 John, ●7. 12. 1. cor. 6.11. 2. pet. 2.7.   

How the Protestants. deny Christ to be Redemptor of the world to Estableshe their justification by only faeths. CHAP LXIIII  
FOR so much as the Protestants will Acknewledge no graes or Inherent justics by the gift of God to be in the soul of a true Christian where by ●ē may be truly called Just before God, they have scorse to the justice of Christ, to the end they ●eing clothed Externally by his justice apprehended by their faith, and likewise their malice, ●mpictie, Iniuffice, hypocrisy, & all other deadly sins resident in their souls, hid & buried by ●he same justice they may appear Just before God ●ho are truly Impious and Injust in themselves.  
Luther therefore in his commentary in the 2. ●hap. to the Galatians thus writeth: Ergo fide ●pprehensus Christus Therefore Christ apprehended by faith, is the Christian justics whereby God esteemed us Just, and giveth us Everlasting life,  
Caluin lib. 3. Inst. cap. 11. see. 2. thus writeth contrariwise he shallbe justified by faith, who setting a side all works of justice apprehendeth Christ's justice by faith, being covered he shall appear not as a sinner, but are Just man in the sight of God.  
Caluin again lib. 3- Inst. cap. 2. sect. 5. Christ doth justify us not by our proper innocency, but by the Imputation of Christ's Iustes & Interession that we may be Esteemed Just in Christ who are in ourselves Injust.  
The rest of Lutheran agree with this doctrine of Luther and Caluins. see bellarmine lib. 2. de just. cap. 2.  
This doctrine appeareth to make much for Christ's glory in external appearance, but when it is sounded to the deep it shallbe found much Injurious to jesus Christ and full of Infidelity, by many reasons grounded in the holy Scriptuse, because the Protestants can not defend such doctrine unless they deny jesus Christ to be the redemptor of the word.  
The first Reason is taken from the these authorities of the holy scripture, where it is written tha● jesus shall save & Redeem his people from the sins and Iniquities. Mat. 1.21. and Marie sha● bring forth a son and thou shall call his Nam● jesus, for he shall save his people from their sin Tit. 2.14. who gave himself for us that he mig● Redame us from all Iniquity.  
For Christ sayeth verily verily I say unto y● that who so ever committeth sin he is servant v●to sin, and the servant abideth mot in the hou● for Ever, but the son abideth for ever if t● son therefore shall make you free you shallbe free Indeed John 8.34.  
If the Protestants committing sin as Christ sayeth are ye servants to Sathhan how are they made free Imdeede, for so long as they abide in sin, commit siine, and are fllaves to sin they are not saved from sin & Iniquiitie, nor Christ llk●wise can not be called a Redeems and savour men from sin so long as sin remaineth. in them, & they slaves and servants to sin, as a Physician can not be said to have cured a man dieased so ●ond as the disease a bidetd within his body.  
The seconnd Reason is taken from the victory of Christ which he hath obtained against Satan Colloss. 2.13. and he hath spoiled the peralities powers, & hath triumphed them in this same Cross  
This victory and triumph of our Lord jesus Christ against Satan can not consist in no other thing but in that wherein Satan resisteth unto God, which is no other thing but sin for as all goods are of God, so all Impiety, malice, iniquity & Inustice, are chiefly from Satan, who by his Malicious craft did deceive our first parents, & ●raw them with all their Posterity by original sin from the obedience of God unto his owen subjection. 2. cor· 2.3. wherefore our Lord calleth ●im the the prince of this world Ihon. 12 13 by ●eason of the sovereign power & Dominion he ●btained over men in making them to disobey ●od and serve him by sin.  
Wherhfore if our Lord jesus heed not taken away which is the obedience and feruics of Satan whereby he obtanineth power and Dominion over the souls of men, he can nowise be said to have triumphed over Satan nor spoilt him of the souls which he did possess by deadly sin nor God likewis can not be Esteemed to have delivered men from the pewer of darkness & translated them to the Kingdom of his deaire son as S. Paul writeth coloss. 1.13. if deadly sin abideth still in the souls of men, by the which men are detainend captive in the the power & Domininon of Satan.  
You see then that if deadly sin abidoth still in the souls of men, and only covered by an external veal of of justics (as the Protestants will have it to be) that our Lord can not be thought to have triumphed truly over Satan & spoilt him truly of the Souls, of men, which he did possess by deadly sin, because the external veal● of justics, Imagincd by the Protestants taketh no● away the Kingdom and dominion of Sathha● with his service and obedience, which he hath i● the soves of men by deadly sin, so long as deadly sin (which is the service of Satan) abideth sti● in their souls.  
As concerning the guilt or desert of panie which followeth the sinner it dependeth from th● ordinance of God which maketh his law wit● such ondition that whosoever should transgress his law should be worthy of punition.  
The punition of sin is likewise from the Iusti● of God, which punisheth each sinner according to his misdeeds.  
but sin itself is properly from Satan & such as obey him against the commandment of God wherefore Christ triumphed against Satan must properly consist in taking away deadly sin itself out of the souls of men, wherefore Satan hath obtained dominnon over them, for otherwise Christ can not triumph over Satan, or destroy his Kingdom or dominion, which he hatb obtained over the soul of men by deadly sin, unless he take away deadly sin (wherein consisteth the service of Satan) cleane fourth of the souls of men by the Infusion of his Garce, as the sun Chaseth away the darkness of the night by the communicution of his light dispersed through the Air.  
Thus you see how the Protestants deny flatly victory ane Triumph of the son of God against Satan, when they affirm that deadly sin (in the which consisteth the Kinghom and pominion of Satan) abideth still within the souls of men and only cuered and hid by an external vcul● of justice Imagined by them.  
The third Reason (not unlike to the scond) i● that the coming of the son, of God in this word was to destroy sin, which is the work of Satan as S. John writeth. 1. Ihon. 3 8. he that sinneth. is of the Devil, for this purpose the son of God was manifest that he might disoluee or drive away the works of the Devil  
Wherhfore if deadly sin abidoth still in the souls of true Christians and all their works likewise deadly, sins worthy of damnation (as is is taughe by the Protestants) then consequently they must confess that the coming of Christ in the world was to no purpose, and himself dispnited of his principal Intent considering that he could never by all his merits, & sufforing, difolue deadly sin, and deirue it clane away out of the souls of true Christians, and make their works meritorious and acceptuaby unto God.  
Thus you see how the Protestants deny they Redemprion of man from sin & Iniquity with the destruction of deadly sins in the souls of Christians, which are Satan's works which destruction of sin should have been the chief fruit of Christ's passion, consequently they must deny Christ to be Redempton of the world because all men are detairied in captiutie of Satan by deadly sin, unseparable from the souls of men (as the Protestant write of the concupiance by other deadly sins in the which Satan's Kingdom & dominion over men do properly consist  
The fourth Reason is that the coming of jesus Christ in this world was to make the sons of Satan the sons of Good and hairs of his Kingdom, as S. Paul writeth to Titus his disciple of 4. but when the bountifulness and humanity 3. our savour God did appear our by works of justce which we had done, but according to his mercies he saved us by the laver of Regenerarion and ●nnoution of the holy Ghost which he hath powered upon us abundantly through jesus Christ our saucour, that we being justified by his grace we should be maid hairs according to hope of life Everlasting.  
S. Paul showeth by these words that the chief cause wheoerefore the son of God did appear to us by his Incarnation & passion, was to save us and justify us from our sins and Iniquities and make us the son of God & heirs of Eternal life, by the sacrament of baptism or lover of Regoneraton.  
Wherhfore if all deadly sins and Imqities Remain still within the souls of men. & all their works deadly sins also (as is taught by the Protestants) they are not saved & justified from they sins, and Iniquities by the merits of Christ's passion, and consequently they are not made the sons of God, and heirs of his Kingdom by the Sacrament of Baptism or laver of Regeneration, and so Christ's Incarnation and passion are unprofitable to them to make them the sons of God and heirs of his Kinhdome.  
For so long as deadly sin remaineth within the souls of men, & themselves workers of inquiry they must be sons of Satan and not of God as Christ himself sayeth. Ihon. 8.44. speaking of ungodly men: you are of your father the Devil & the desires of your father you will do, again. 1. Ihon. 3.8. who committeth sin he is of the Devil, which things are true in the Protestants but not in Godly Catholics.  
Thus if deadly sin maketh the man son to the Devil, as the holy Scripture avoucheth, is Impossible that he be also son to God, & likewise brother to jesus Christ, who is the first borne amongst many brethren. Rom. 8.29. for sundry Reasuns.  
First because no man (as our Lord sayeth) Mat. 6.24 can serve tow Masters the one contrary to the other (as God & the Devil are) consdering then that deadly siinne maketh the man servant and son to God, servant and son to the Devil bouh together.  
Secondly because such an assertion careth with itself an Evident contraction, for as God & the Devil ate contrurtie on to an other in will and Effection, so their children and servants must be contrary in all points.  
Thirdly because deadly sin maketh the man son & servant to the Devil. as is prooed above, he can not be called the brother of jesus Christ, unless you style our Lord jesus with that most horrsble title to be son and servant to Satan & his bretherene are, which thing is most horrible & blasphenous to be hard, for they can not be called brerherene of Christ as sons of God, but only of Satan by deadly sin, therefore the most be called (as they are Indeed) the sons of the Devil  
Thus you see how the doctrine of justification by only faith, & deadly sin abiding in the soul, driveth the Protestants to shameless absurdib● and horrible blasphemimies against the honour of our Lord jesus Christ.  
But they will say that our Lord jesus Christ covereth their Impiety, Injustice, Mallce hypocnsie and all other deadly sins resident in their souls with his justice apprehended by their faith as we have recited above.  
we answer that their assertion in this behalf is both false and blasphemous, because they make Christ (man) Injurious unto God, and kindly friend to Satan, when they make him to maintain and protect with an external veal & Imputation of his justice, the honour and service done to Satan, by homicids, Theeeves, adulterers, deceitful Traitors and other malicious sinners.  
Lilkewie they make our Lord by such belief in him not to seek the honour and serusce of God, which is the overthrow of Satan & destauction of deadly sins, but to descend and hide Satan possessing the souls of the protestants be deadly sin & Satan are alwise joined together, which stirreth up together. and Endevonreth himself to concur with them to offend God in all humane actions is not that a God office the ascribe to Christ to cover and hide with the Imputtation of his justice apprehended be their faith all horrible crimes and Misdeeds of cruel Murderers deceiful Traitors, common thieves wild strumpets, false hypocrites, shameless prriinrers, and all blasphemators of the name of God.  
What great frindshipe can Christ show unto Satan, then to maintain and descend him and all his servants in their crimes and misdeeds, with an external veal of his justice Imputed to them, & to save Satan's servants, that they come not to the judgement of God to be accused and to be purished for their sins & misdeeds is not that grateful service made to Satan and fortification of his Kinghome against the advancement of the Kingdom of God, which consisteth in the Expelling of Satan, & all deadly sins out of the souls of men (when Christ did cast seven Devils out of Marie magdalen, when he did purge her soul from deadly sin, as S. luke reporteh in his evangel. 8.2.) to the end that as Satan did Reign and domine in their souls as their Prince & King by deadly sins so God should thereafter Reign in their souls as Lord & Prince by Inherent grace whereby men do seure & obey him, & so men are translated from the power of Satan to the King, doom of his dear son.  
Therefore Christ cnme not in this worldd to hide Satan & his works in the souls of men by an external veal & Imputation of his justice but Rather to Eypell Satan out of the souls of men, as he sayeth him self Ihon. 12.31. now the prince of the world is cast out, and likewise to destroy his works which are deadly sins, as of the Devil, for this purpose the son of God was made manifest, that he might dsolue & drive away the work is of the Devil.  
Wherhfore if our Lord jesus did come in this world to dissolve and drive away the works of the Devil out of the souls of men, which truly beleelue in him, & serve him after his commandment, than it must be a graet blasphemy to say (as the Protestants affirm) that Christ did appear in our humanity to hide & cover deadly sin Satan's works in the souls of men by an external veal and Inpuerent grace, can no more abide together in the soul of man, than death and life, light and darkness, which are in comparable together.  
The fift Reason is that the son of God did suffer death to the end that the justification of the law might be fulfiled in us and not in Christ only as the Protestants affirm.  
S. Paul thus writeth, Rom 8 3. for (that was Impossible to the law in as much as it is weak because of to flesh) God sending his owen son in the similitude of sinful flesh, and by sin condemned sin that the justification of the law might be fulfiled in us, which walk not after the flesh but after the spirit.  
You may see by these words of the apostles that God did send his son to condemn sin by the Sacrifice of his flesh offered upon the Cross to the end that the justification of the law might be fulfiled in us.  
Wherhfore if such justice as the law of God doth require of us be not sound in a true Christian by the grace of Christ, than God is disapeinted of his Intent, which send his son to offer himself in a Sacrifice to purge us from our sins & Iniquities, that the justification which the law of God did require of us should be ●ullfilled in us by the grace of Christ, and likewise Christ's passion should be fruitless, and unprofitable unto us that could not daserue or merry as much grace at God's hands as might truly purge us from our sins, adorn our souls, with as much justice of Inherent grace as the fullness of God's law might require of us.  
To say that God is disappointed of his Intet and Christt passion fruitless in this respect, are tow open blasphemies, the one against the power of God, the other against the merits of Christ's passion? which is the doctrine of the Protestants who affrime that the justification of the law is only fulfiled in Christ by Inherent end actual justice & not in the true Members of his Mystical body, which is Expressly against the holy Scripture above recited.  
As withered branches dishonnour much the tree so doformed & filthy Members disgrace the beautiful head: Contrariwise as bevitifuill branches and fruitful boughs do much adorn the tree: so beautiful Members in the Mystical body of Christ belong to the honour and bevitie of the head as S. Gregory avocheth & Reason itself confirmeth.  
Now to conclude this purpose beholding that deadly sin abiceth still in the Protestants souls and that all their works also are deadly sins worthy of dammnation, if they be judged according to their worthiness in the judgement of God as it taught by themselves, it followeth consequently that jesus Christ hath not redeemed them from their sins & Iniquity that he hath not obtained victory against Satan in destroying his works in them which are deadly sins, & Expeling Satan himself with deadly sin out of their souls, & that he hath not obtained by his death & passion so much grace as might purge their souls of deadly sin, that the justification of the law might be fulfiled in us, wherefore Christ can not be a Redeemer of the Protestants from their sins & Iniquities, not yet from (he captivity of Satan, whose power & dominion over them consisteth in deadly sins as they teach of the concupissance by many other deadly sins not likewise they can not be redeemed from the guilt of eternal damnation which unsparable from deadly sin as we have proved above.  
Thus you see how Christ is no Redeemer of the Protestants from the sins & Iniquities, Tyrrnie of Satan & guilt of eternal damnation, according to former doctrine because the chief fruits of man's Ridemption consist in these things recited above, which things they deny as much against these holy Scriptures recited above, as to their owen confusion and Evident damnation.  
It is not so with Godly Catholics because he hath saved & Redeemed them from their sins & Iniquities, delivered them from the Tirrarnie of Satan, which he obtained over them by deadly sin, and translated them in his Kingdom, and likewise hath purchased as much grace by his death and passion from God father, as might purify and cleanse their Souls from all spot of deadly sinne● that so the justification which the law of God did require of them, might be fulfiled in them, likewise being formally justified by the grace of Christ Inherent in the their souls they might be made the sons of God by adoption and hires of the Kingdom of heaven.   

How the Protestants muke God false in his promise to Establish their justification by only faith CHAP. LXV.  
GOD promised in the old Tstanent to purify the hearts of Godly Christians from sins & Iniquities & to write his law in their hearts, & not in Tables of stone as he did before, when he gave the law so written unto Moses, Exod. 31.18. so that the justice which the law of God did require in the oide Testament as it writuen in the hearts of true Christians by the spirit of grace, which is to love God with all their hearts and their Nihhbour as them soul. Rom. 13.2. therefore the Protestants too Establish their justification by only faith, and not by the law of God written in the hearts of true Christians by the Inherent grace of Christ, are constrained to make God false in his promise, as is proved by the authority of the holy Scripture which Ensue hereafter,  
Moses Deut. 30.6. thus writeth: Lord God shall circumcise thy heart & the heart of thy seed to the end thou love they Lord thy God with all thy heart with all thy mind.  
Wherhfore if no man can be found that loveth God with all his heart & mind (as the Protestants ●firme) God must be esteemed false in promise.  
The Prophet Ezechiell. 36.27. I shall put my ●…irit in the midst of you and I shall make you ●a●ke and keep my judgements.  
Wherhfore if no man con be found which keepeth the judgements of God and walketh in his commandments, as the Protestants avouch, they ●halbe constrained to make God false in his pronise  
The prophet jermie writeth also to this purpose jerenie. 31.31. behold the days shall come sayeth the Lord) & I shall consumare upon the ●ouse of Israel, & upon the house of juda a New Testament, not according to the Testament wh●…h I left to their fathers in the day that I took ●eir to bring them out of the land of Egypt, because ●hey did not continue in my Testament & I neglected them (sayetd our Lord) but this is my Testament which I will dispose the house of Israel ●fter these days (sayeth our Lord) giving my ●…wes in their mind, & in their hearts I shall write ●hem.  
In these sentnce of the holy scripture God hath promised their things to be Exactly acconplishid ●nd performed in th● New Testament.  
First that he should circumcise & purge them ●hat believe truly in him all spot of deadly sins, ●hat so being purified from their sins. they may ●oue the Lord God with all their heart and mind.  
Secondly that he should write his laws & graff them in the hearts of true believes by the grace of Christ, which is powered in the hearts of th● faithful by the holy Ghost which is guen them a the Apostle writeth Rom. 5.5.  
Thirdly that he should power his spirit vpo● faithful in such abundance that he should make them to walk in his commadements & keep hi● judgements.  
Now I will ask at the Protestants whether Go● hath performed his promise or no? if they wi● say that God hath performed his promise in th● behalf than they must grant that the faithful a● not only justified by faith but also by the law o● God written in their hearts, & mind, as the ho● Scripture above mentined showeth most Euiden●tlsi in Exprisse words. Deut. 30.6. jermie. e1. 3 & likewise by walking in the commandments ● God, & keeping his judgements. Ezechiell. 36. 2●  
If they will say that God hath not performe● his promise in this qehalfe, to save their justification by only faith then they must make him to ● false in his promise & consequently to be a lie when they make his word & his deed not to g● sound together qut contraie one to an othh● which is a manifest blasphemy▪ for so much God, which is the first, & Eternal truth, can n● wise lie mor be false in his promise as the Apost writeth. Tit. 1.2. hepr. 6.18.  
But Luther in visitatio. Saxonice Melanch th● in locis vltimo edntis titul. de lib. arbirt de pecea● Kemnitius in Examen council. Prident grant ● that men may Keep the commandments Externally, that is not to kill not commit theefte or adultery, or other such like things which Luther called civil justice or justics of the flesh, but they deny that men may keep the interior acton of the soul from sin and Imundicities. so that these Moral works in keeping the commandments▪ Externally are Just before men but Injust before God, because that the Inward action of the soul is not correspondent in justuce to the outward action of the body and in this self (accondring to their doctrine) God hath prforrmed his promise, therefore Calun affirmieth with Luiher, Melanch then and Kemnitius that works, which amongst the common people is accouted Righteousness is before God mcere wickedness.  
We answer that if it be true as Protestant's teach they give much honour to God in the performing of his promise, to make an hypocrite for a true Christian, which worketb good works Externally before men and in the mean season remainetb still unelane, Impious and Injust in the Inward action of the soul in the presence of God.  
Those you see good Reader how their blasphemous doctrine of justification can not stand with the promise of God, and truth of the holy Scripture, because that Establish their doctrine of justificrtion they are constrained to make God a liar and the holy Scripture false as we have proved above in confronting their doctrine with the promises of God, and Sentence of the holy Scripture.  
But it is not so as they sav in Godly Catholics that work, which is Just before men is mere wickedness before God, for somuch as the law of God written & graffed in their hearts by the grace of Christ powered in their souls, as is proved above maketh the in ward action of the body both Just before God and acceptable unto him for otherwise the law of God can not be said to be written in their hearts, by the yertue and power of God, unless they be called from ally Just by that same Just law, which is formally resident, and the Inherent in their souls, and the action● also Just, which derive from the same.  
For as the Moon and Stars are full of brightness by the light which resident in them although the light which is with in them, begiven to them by the sun and the Air likeise bright by the light which Inssue out of them: Right so the soul is full of justice where of the law of justice is graffed in the power of God and grace of Christ and all the actions of body also Just before God which spring out from that law of justice given by God residedt in the fouse.   

How the Protestants abolish and vuull that ordinance of God whereby we ●re commanded to pray for grace and Remission of sins to Establish their falls, Religion and justification by only faith. Chap. LXVI.  
THE Protestants teach all that the grace of justification whereby the man is formally Just, is no gift of grace reident in the soul of man, but only the justce of Christ Appreheoded by their faith (as they allege in Christ) as we have shown else where before.  
They teach also that the Efficient cause of their justification putteth nothing really with in the man, but is only an action resident in God unhereby he accepteth them in his savoura and friendship for the only respect of their faith in Christ,  
Thirdly they teach that no man is to be Esteemed to be one of the faithful, but such as believe undoubtedly that they are received in the favour of God with remission of sins for their faith in Christ,  
Fourthly it is taught by them that they are als certain of their justifiication and salvation, as they are certain that Christ is the son of God, and that such as will not believe his owen justification and salvation as he beleoveth Christ to be the son of God, not to be Esteemed as a faithful Christian but an Infidel, and likewise that faith is the only true Iustifiing faith, whereby they believe themselves, as certainly to be justified (that is to be received in the favour and grace of God with remission of their sin of God.  
For probation of this point Martiws Bucerus a Domiean friar (Master to John Caluin, as Caluin vauntetr himself) in Colloquio Ratisbonefi writeth that his faith makeeth him as certain of his justification and salvation as it maketb him certain that Christ is God or the son of God, and that such as believe not the one as cerrenly as the other, is not to be Esteemed one of the faithful.  
Caluin his Discple lib. 3. Inst cap, 2. seci, 19 thus writth to the same purpose Saying vere fidelis non est no man is to be accoundted truly faithful, but such as are truly persuaded that God is both a merciful and bounuifull Father unto him, and that the benignititie of God and likewise have such a confidence in the promises of God's benevolence that he may account himself most certain of an Infallible Expectation of Salvation.  
Kemnit●us in Examen, council. Tridant. Sesse 6. cap. 12. reproteheth the universal council of Trent, because the said council teacheth us that no man can be certain of his justification and salvation, without an special Revelation of God, where he holdeth the contrary, that each faithful Christian should hold himself certain of his justification and salvation.  
Petrus Mattire in his comment in the 8. to the Romuines doth Auoch the same  
Luther also in assert. Art. 10.2.12. Melanch then his Disciple in Tit· de fide et in Apoleg confess. August. Art. 4. et d 9 do all affirm this doctrine, of the Certainty of justincation and Saluaton, because the Puritan affirm this doctrine of the certainty of justification and salvation more boldly than the Protestants I have put the Puritans in Rank before the Protestants.  
Now considering that these Puritans and Protestanas are also certain of their justification and Salvation by their Iustifiing faith as they are certain that Christ is God or the son of God. I would a●ke at them wherefore they pray God more for the the Remission of their sins, than they do pray him to send his son for the Redemption of the world, beholding also that they believe their sins to be as truly remitted unto them, as they believe Christ already to be send for the Redemption of the world.  
They have no more Reason to pray for the Remission of their sins (which are already remitted by only faith) than they have to pray God for the Redemption of the world: because he is already send by God the father for this same respcet.  
Therefore as it is a Blasphemy to pray God to send his Son for the Redermption of the world, because God the Father hath send him already for the same respect, as the holy Scripture and Araickles of our faith do m● Evidently declare unto us. as so it must be Ablasphemio and point of Infidebie to them to pray God for the remission of their sin, which they have already obtained by their faith in Christ, because their sins are already remit, d by the blood of Christ, as it maketh them certain that God the Father hath send his Son for the Redemption of the world.  
Thus you see good Reader how the Purieans can not pray God for the Remission of sins unless they blaspheme God, according to their owen doctrine, if it be true which they affirm by their common doctrine reciteh above that their faith maketh them als cerien that their sins are remitted, as they are certain that Christ is the Son of God, and already send for the Redemption of the world.  
Scondly prayer is a Godly work and painful Action of the body, as when the Prophet David said; my ●hroai● is become hear whilst I did cry to o Lord all the day long ●fal. and as when our Lord did watch the whole night long.  
Therefore when any man obtaineth grace and Remission of sins by humble and puinefull prayer as the publican did luc 10 10 14 they must confess that a man is justified by good works, and not by only faith if they will say (as they do in deed) that all such as are justified, obtain grace and Remission of sins by only faith in the blood of jesus Christ, and non by any painful work of prayer, than they must confess that all prayers offered up to God for grace and Remission of sins are spent in vain, because that men do never obtain grace, and Remission of sins by pracer offered up to God, but only by faith in the blood of Christ, so they must likiwise confess that Christ the ●onne of God hath commanded us to pray for the Remission of sins in vain, when be teacheth us to pray in this as hion, for give us our trespasses as we foregine them ●at trespass against us Mat. 6.12.  
●hus you see how their faith and Religion can not stand ●ith the ordinance of God whereby we are commanded to pray for grace and Revission of sins, but either they must say that their Iustifiing faith, is a lying faith, when they affirm that men do obtain grace and Remission of sins by it only, or then that the ordinance of God, whereby we are commanded to pray for the Remission of sins, is vain and to no purpose: because men (as they say do● never obtain remission of sins by prayer offered up to God, but by faith only.  
wherefore to say that the ordinance of God whereby we are commanded to pray God for grace and Remission of sins is in vain and to no purpose, is an open blafphemie against the wisdom of God, who can neither do or command any thing in vain, but all to seem purpose, therefore we must say that the only Iustifiing faith of the Protestans it a false lyiuh faith, and directly against the holy Scripture and ordinance of God, we are commanded to pray for grace and Remission of sins which things are obtained from God, not only by true faith in Christ, but also by humble prayer the fear of God penitence and other suchlike virtues, and not by only faith.  
Thrtdly to pray God to do the thing which he hath already done, as if man would pray God to bring him save and sound not of his mother's womb, after he is already borne, is no worrhipe of God, but jesting and Scofflng of his divine Master.  
So when the Protestant desireth God by his prayer justify him▪ remit his sins and make him his Child by ihe grace of adoption, which things God faith in Christ. according to his owen doctrine what can such prayer be but justing and Scoffing of God to crave again from him that thing in his prayer, which God hath already given to him before for the respect of his faith.  
If a poor man after that he hath received an hundredth Crowns from a Prince delivered to him in his Right hand, would hold out his left hand aganine, and request Prince to give him that same hundredth Crowns in his left hand, which he had received before in his Right hand, would not the Prince have lust occasion to say to such a one? what meaneth your Impudency to bold out your left hand and Crave from me the 100 Crowns which I did deleever unto you in your Right hand when you did believe me to be a liberal Prince before? so God may justly sav unto the Protestants when the prayer God for grace and Remission of sins what misbelief and Infidelity is this in you to crave grace and Remssion of sins from me in your pra●ere: considering that you 'bove already obtained these things from me before, for the respect of your faitb in the blood of Christ which was shed for the Remission of your sins.  
If you be Certain that your sins are temitued by fyith why Crave you then Remission of them by prayer? if you think to obtain Remission of them by prayer than you must believe they are not remitted by only faith in Christ.  
So their justifioation by only faith and praying for Remission of sins can, not stand together.  
Considering then that justification by only faitf and praying for Remission of sins can not stand together, we must foresaike the justification by only faith, which is the doctrine of Protestants, and Embrace the praying so. Remission of sins, which is the ordinance of God and doctrine of Christ as a true mean to obtain grace and Remission of sins.   
FINIS.   

APPROBATION.  
LIbrum hunc Anglica Sermone conscriptum nihil continere quod alieni sit à fide Catholica testimonio doctrinum prorumque hominum eiusdem nationis accesermur. Dactum Rothomagi Februarij 1615.  
sign, GVTION, Vicarij Generalie.