in cap. 2. fol. 55. true it is I haue sinned therfore God will punish condemne me â—o yea but the Law of God saith so I haue nothing to doe with this Law why because I haue an other Law See also Caluin 4. Inst c. 10. n. 5. l. 3. c. 19. n. 2. 4. which compelleth this Law to be mute to witt Libertie what Libertie of Christ for by Christ I am freed from the Law so a faithfull man by only faith may lift vp himselfe and conceaue sure hope and firme consolation that he may not waxe pale at the view of sinne but may say Sir diuel thy threats and terrours mooue me nothing because there is one which is called IESVS CHRIST in whom I beleeue he hath abrogated the Law is thy Sathan ô Sathan ô Law if thou canst accuse me binde me terrifie me I wil place ouer thee an other Law that is to say an other tyrant tormentor who shall in like maner accuse bind oppresse thee v. Luther vt supra in cap. 3. ad Calat fol. 115. thou art in deed my Hangman but I haue an other Hangman Christ who shal tortour thee by him I am free If the diuell beate me I haue a stronger diuel who shal in like maner whip him Christ is my diuel a Ibid. in cap. 4. ad Galath fol. 118. therefore a conscience beleeuing in Christ ought to be so sure that the law with his terrours threats is abrogated that he must altogether be ignoraÌ„t whether MOYSES the Law or a Iew euer were b the Law certainly is no other then the sincke of all euils heresies and blasphemies because it onlie augmenteth sinne accuseth terrifyeth threatneth death sheweth God to be an angrie Iudge condemning sinners wherfore if thou be wise banning farre off stuttering and stammering MOYSES with his Law neither let his terrours threats any way moue thee but do thou simplie suspect him as an heretike an excommunicated person a damned wretch far worse then the Pope the diuel himselfe and therefore in no case to be heard c. Hetherto Luther August haer 6. see Alphon. a Castro in v. Creatura v. malum Againe in this same age the Gnostikes stand condemned of heresie by S. Austine for teaching that some creatures were of their owne nature ill which is Caluins expresse doctrine For he plainly saith that the diuel was by nature euill wicked malicious Caluin l. 3. Inst c. 23. n. 3 l 1. c. 14. n. 15. 17. Epiphan in anaceph August haer 18. and that all men whom God hath Predestinated to death are by a natural condition guiltie of death Againe in this same age the Caini stand condemned of heresie both by S. Epiphanius and S. Augustine for teaching that Iudas fact was good in betraying his maister and that he fore-saw the benefites which would accrew vnto vs by Christs Passion which in like manner is plausible doctrine among all the Caluin-Protestants Crowly in his Apologie pag. 30. 46. I confesse saith Crowly in his Treatise entituled An Apologie or defence of the English Writers these are my wordes that Gods Predestination was the onely cause of Adams fal but not consequently of all sinne for such as haue eyes to see See Melamcton in Rom. 8. edit 1. Caluin l. 1. Instit c. 18. n. 1. 2. l. 3. c. 23. n. 8. doe see that Adams fall was good c. yea it is a doctrine generally maintained by Protestants as shall be shewed in the next Chapter that Absolons incestious adulterie was Gods worke that Iudas treason was as well the worke of God as Paules vocation that the Iewes in abusing our Sauiour and putting him to death did nothing but what the hand and Counsel of God had formerly decreed and the like Againe in this same age the Plotemaians stand condemned for heretiks by S. Epiphan haer 33. Epiphanius for maintaining that God had coÌ„manded some impossible things And in particular touching the inseparable knot of marriage which doctrine is generally maintained by all Protestants as appeareth not onely in that they contrarie to Gods word admit of so many diuorces as shall be anone shewed but in that they maintaine * Caluin l. 2. Instit c. 7. n. 5. in Antid concil Trid. sess 6. c. 2 that the Law of God or the ten Commandements are impossible to be kept (a) Idem commeÌ„t in Act. 14. v. 10. no not though a man be neuer so much assisted or holpen by Gods grace Againe in the same age the Priscillians Marcites or Marcocites stand condemned for heretikes both by S. Ireneus S. Augustine and S. Irenaeus l. 1. c. 9. Epiphan haer 49. August haer 27. Epiphanius for teaching that the order of Preist-hood appertained as well to women as to men which doctrine is also maintaned by Luther and Caluin the two great Euangelists of Protestanisme In the administration of the b Luther tom 7. Witt. Lat in notis Eccles fol. 150. Sacraments it is not materiall whether the partie administring be male or female young or old neither neede we in the administration of the Word and Baptisme be inquisitiue touching these c. c Idem tom 2. Ien. Lat. lib. de abroganda Missa fol. 442. 443. 444. 447. 448. 449. tom 1. Ger. Ien. fol. 336. 824. apud Vtenbergium causa 7. See also tom 2. Lattin Witt. fol. 90. lib. de ministris Ecclesiae pag. 36. where reconing vp all the parts of Priestly function as to Preach to Baptize to Consecrate to giue absolution c. He concludeth that they are all common to women I say that among Christian people there is no difference of persons no Lay person no Clarke no Shaueling no Annointed person no Monke c. Priesthood in the New TestameÌ„t is spiritual and common to all Christians for we are all Priests in the same manner that Christ was a Priest this sentence is vnresistable that in the New Testament there are no visible Priests nor can be different from lay persons and such as be are without the warrant of Scripture therefore all Christians haue power and authorite to Preach though BEHEMOTH with all his adherents burst himselfe when Paule saith it is not permitted for a woman to speake in the Church he doth not speak simply as if it were vtterly vnlawful for a woman to Preach but only that it is not fitting for a woman to Preach if a man be in presence that is able to performe that office otherwise it is necessarie that a woman speake c. all Christians both men and women See Caluin l. 4. Inst c. 19. n 28. c 4. n. 9. Gualtier in Cronographia saec 2. in Collat. c. 16. young old maisters and seruants mistaesses maids learned vnlearned are Priests neither is there any difference if their faith be alike whosoeuer hath crept out of baptisme may
other malefactors are the instruments of Gods diuine iustice (i) Ibid. c. 18. n. 1â— Absolon polluting his fathers bed by incestuous adultrie doth commit a detestable wickednesse yet God pronounceth this worke to be his owne k Ibid. cap. 14. n. 2. see also lib. 2. inst cap. 4. n. 5 l. lib. 3. inst cap. 24. n. 13. Non ita intelligen dum estâ— quod dictur quem vult indurat quasi Deus in homine ipsaÌ„ quae non esset duâ—itiem cordis operetur indurare enim dicitur quem mol liri noliri noluerit Sic etiam execare quem i luminare noluerit August li. de praed gratia cap. 4. Caluin l. 1 instit c 18. n. 1. 2. there can be nothing more plaine then where he so often pronounceth that he blindeth the mindes of men and striketh them with giddines that he inebriateth them with the spirit of drowsines that he hardneth their hearts c. l behold he directeth his voice vnto them but to make them the more deafe he sendeth them light but to make them the more blinde he giueth them a remedie but meaneth not to cure them c. the impure spirit is therefore called Gods spirit because he doth answere to his becke and power and is rather an instrument in doing then an author of him selfe Thus and much more Caluin in which as you see like a true childe of darkenesse he pleadeth fairely for his Lord and maister the diuell clearing him as much as in him lyeth from being any principall author of euill as all good Christians hold him to be and layeth it wholly on Gods shoulders he maketh God I say the only absolute and principal author of all wickednesse neither will he indure the word Permission ridiculum esset c. It were ridiculous saith he that a Iudge should only permit and not also decree what hee would haue done * Ibid. c. 14 n. 2. where it is said that God doth blinde men and harden their hartes may put it off by flying vnto Gods Permission as if God by leauing the Reprobate did suffer him to be blinded by the diuel but since the spirit pronounceth that mans blindnes and madnesse Caluin lib. 1 inst cap 18 n. 3. See also lib. 3. inst c. 23. n 6. is inflicted by Gods iust iudgement that solution is ouer-friuolous againe now I haue plainely shewed that God is the author of all those things which those Censurers meaning Catholikes would haue to happen by his idle permission only Bucer in enarrat in epist ad Rom. p. 394. 239 an 1536. So Caluin â— Pharao saith Bucer did what God would haue him neither could he doe otherwise when God put into the hart of Dauid to number the people doubtlesse God was willing to haue him to doe it and wrought it in him * Idem in cap. 1. ad Rom p. 7 2. in cap 9. pag. 459. Beza in appotis 8 since God seduceth hardeneth deliuereth into a reprobate sence sendeth a powerful errour to make men doe such a thing it approoueth that he doth not onely permit them to fall into errour by forsaking them but also by inclining their hearts God saith Beza doth worke al things without exception whether they be good or badde vertuous or vicious otherwise he should liue in idlenesse (g) Idem contra Castalion apud Feuardentium in theomac Cal. if God did only permit sinnes to be done he were not Omnipotent but an Epicurean God idle slouthful and improuident (h] Idem contra Sycoph apud Duraeum lib. contra Whitaker rat 8. p. 218. humaine reason telleth vs that he is no lesse in fault who is able to saue one from destruction yet saueth him not then if he himselfe had destroyed him (k) Idem in volum theol 1. pag. 417 we acknowledge that God hath not only Predestinated men to damnation but also to the causes of daÌ„nation Now the causes of damnation being sinnes it must needs follow that God Predestinateth men vnto sinne consequently is the Author of sinne God doth not onely permit men to fall into sinne saith Marlorat but he will haue it so and doth so ordaine Marlorat in cap. 1. ad Rom. v. 24. cap. 9 v. 18. and by his commandement Sathan the hangman of hell doth rise vp against vs powerfully working what him listeth in the hearts of the wicked Many men hold a stale opinion saith Whitaker that what sinnes soeuer are committed by any one Whitaker apud Duraeum rat 8. p. 217. See also pag. 214. Se in Caluin aut Marlorat c. are done onely by Gods permission and not his will this permission they wholly seuer from Gods will whereas God doth not only permit but by his powerful will would haue all things done which the wicked doe God saith Willet an other English Doctor hath destined some to be the vessels of his wrath Willet in synopsi pag. 554. without any respect to their workes whether good or bad Crowly in his Apollogie for the Englesh writers I confesse saith Crowly these are my words that Gods PredestinaitoÌ„ was the only cause of Adams fall but not consequently of al sinne for such as haue eyes to see doe see that Adams fall was good c. the only cause why Adam was assaulted and ouerthrowne by Sathan was the Predestination of God I confesse I haue said that Gods Predestination was the only cause of Adams fall and of the murther of Cain against his brother Abell yea that the most wiked persons that euer were of God appointed to be wicked eueÌ„ as they were so Crowly in a booke entituled The apologie or defence of English writers and Preachers c. subscribed scene and alowed according to the order appointed The Caluinists make god the author mouer and forâ—er of all sinne â—nd they say that though the elect runne into Adulterie muttherer lust and the like sines yet they are neuer the more the sonnes of the diuelâ— no not for a moments space See Schlusselberg in theolog Caluin art 7. pag. 70. It being euident then that the Protestants in generall especially the Caluinian Zwinglian English faction make God the principall cause of all sins and wickednesses and repute the diuill but as his Agent or instrument and it being also confessed by Caluin Whitaker and others that the author of sinne is no other but the Diuill I will close vp this chapter with the words of Philippus Nicolaus a Lutheran Protestant only applying that in generall to Protestants which he affirmeth of the Caluinists in particular saying Deum quem colunt inuocant adorant c. We say that the God whom the Caluinists and all other Protestants worship inuocate and adore is a desperate Arch-knaue Arch-thiefe Arch-traytour Arch-lyer Arch-hangman c. since there is no murther no theift no heinous offence no deceipt no treason no wickednesse no lewdnesse in in the whole world to be thought or deuised so great so horred so grosse so abominable which the God of the Caluinists and other Protestantt by his essentiall malice doth not a hundred millions of times exceed and surpasse vnder-firmiter irrefragablliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur c. whence it followeth firmely vnresistably without contradiction that the Caluinists and other Protestants in attributing such properties and power to their God are blinde madde and possessed by the diuel worshipping and inuocating a most horrible diuell insteed of the All-potent Eternall and Euer-liuing God Againe Deus Caluinistarum est leuis c. The like affirme Hessusius Schluslelberg two other Lutherean ministers and also Castalio Caluins good brother in their notable Treatises against this blasphemous doctrine of absolute Predestination from which most of the chiefe doctrines of Protestant Religion take their beginnings The God oâ— the Caluinists and other Protestants is light lasciuious impure variable craftie deceiptfull bloody the Moloâ—â— described in holy writte the roaring Lyon the olde enemie the accursed Leuiathan c. From which accursed and euer execrable god or rather diuell the good God of heauen deliuer vs. FINIS
so obstinate to force them yea and punish them by death but if the Magistrate will not doe it Ibid. Melanct. in analijs theologieis part 1. p. 648. 550. Canones Genuens an 1560. 1562. then let the husband imagine with himselfe that his wife is taken away by thieues and killed and so let him choose another wife Againe An adulterer may after diuorce goe into a strange countrey and there if he cannot containe he may take a wife So Luther and the like is affirmed by Melancton and Pomeran Bucer in cap. 19. Mat. Bucanus in locis commun loco 12. If a husband say the Geneuean cannons shall be absent let his wife cause him to be called by the publike cryer if he come not within the time limmitted the Minister shall licence the wife to take an other husband Whether a woman be put away iustly or vniustly if she haue no hope to returne to her first husband and yet desireth to lead a godly life and wanteth the companie of a man he that marrieth her shal not offend So Bucer with whom Bucanus and Caluin giue their assent and farther adde a) Caluin l. 4. Inst c 19. n. 37. that in case two be contracted without the consent of their parents b) Idem in statutis Geneuens p. 29. an 1562. or in case a man marry a whore insteed of a virgin c) Ibid. pag. 32. or in case any partie get any contagious disease d) Ibid. pag. 40. 41. or in case either partie be absent by the space of a yeare e or in case the husband wil not keepe home after three admonitions the mariage may lawfully be dissolued and other partie new mate himselfe Luther also aboue mentioned well approueth of all the foresaid causes Luther commenâ— in 1. Cor. c. 7. an 1523. in lib. de causis matrim an 1530. and further affirmeth that in case the husband perswade the wife or the wife the husband to any sinne in case a rich woman marrie a poore man her friends dislike the match and in case the man and the wife brawle and scould and cannot liue peaceably together the marriage may be dissolued and either partie free to marrie againe If after marriage consummate either partie Bucer de regno Christi c. l. 2. c 42. by meanes of some incurable disease cannot performe the marriage duties the sound or able partie may be lawfully married to an other So Bucer aboue mentioned Againe If the wife be so hurt in bearing children Ibid. that afteward she cannot indure the companie of her husband it is a very plaine case that the man may lawfullie take a new wife and in like maner may the wife serue the husbande if he chance to hurt his Virgam virilâ—m Againe In case either partie be a witch or a murtherer or a Church-robber Idem vt supra c. 37. 38. 39 c. or a fauourer of thieues or a receiuer of stolne goods or a periured person or in case either partie laye violent handes vpon the other Ibid. cap. 26. 27. 28. 29. 30 c. or in case the husband doe but beate his wife the marriage may be dissolued and either partie be at libertie to marrie againe yea whosoeuer cannot finde in his hart to loue his wife and vse her according to the rules of coniugal charitie See Bucers workes entituled De regno Christi in the beginning of which you shall find these infinite other praises is strictly commanded and enioyned by God to put her awaie and marrie an other Hereunto Martin Bucer whom the English Church acknowledgeth for one of her prime Apostles Crinaeus for an admirable and supreminent diuine Caluin for a most faithfull doctor of Christs Church Sir Iohn Cheeke for a most vnparaleld master both in humanitie and diuinitie and the Vniuersitie of Cambridge for a most diuine man See Baron an 745. n. 27 Againe in the same age as Adelbertuâ— derided those that went on Pilgrimage to Rome to visite the holy sepulchers of the Apostles other glorious marters so doe all Protestants And as the Albanenses heretically contend that vsurie was lawful so do * Caluin in epist 345. cuius initium diligentior fuissem edit Geneuae an 1575. Bucer in cap. 5. Mat. Hutter in 2. part resp c. in praef ad confratres Caluin Bucer other chiefe Protestants yea this doctrine passed for such currant diuinitie in Geneua that two Ministers were banished thence for maintaining the contrarie as Hutter a Protestant writer witnesseth Lastly not to insist any longer exactly on particulars as Godiscaldus Beringarius the Waldenses Albanenses Iohn Witcliffe and other in following ages See conciliuÌ„ valent c. 3. Concil Roman sub Gregor 7. an 1079. Concil 11. generale an 1170. Concil Constantiense an 1415. Concil Florentinum an 1431. ConciliuÌ„ Trident. an 1546. heretically taught as may appeare in the * councels and doctors of that time that Christ was not really present in the Sacrament that the Masse was a Sacrifice of diuels that the Saints could not heare our prayers that the festiuals of Saints were not to be obserued that the Aue Maria was not to be said that Auricular Confession was not to be vsed that Indulgences were of no power that there was no Purgatorie that there was no merit in fasting that the Church wrought no true miracles that all the Ecclesiasticall benedictions of Water Bread Wine were to be reiected that Confirmation was no Sacrament that the Bishop of Rome was not the head of the Church that the Church of Rome was the Synagogue of Sathan c. So doe all sorts of Caluinian Protestants Whence if a little* leauen be sufficient to marre the whole paste or as S. Ambrose expoundeth these wordes of the Apostle if one errour may corrupt the whole masse of Faith what an OLLIPOTREDO or Gallimafrie may wee iudge Protestancie to be which is composed of all the fore mentioned hereheresies most of which were raked out of hels botomlesse abisse after they had bene condemned thether for more then a thousand yeares before and the rest deuised in latter ages by persons which the Protestants cannot denie to haue bene desperate heretikes If I say one errour be sufficient to corrupt the whole masse of Faith as the Apostle affirmeth if he that offendeth in one is made guiltie of all Iames 1. v. 10. as S. IAMES contendeth if one singular doctrinall errour obstinatly defended make an heretike Luther tom 2. de votis fol. 272. tom â— Witt. Lat. in c. 17. Mat. fol. 74. Schlusselberg in Theolog. Caluin art 1. and euery heretike be certainly damned as both Luther and Sclusselberg auouch what a monstrous corrupt masse is Protestancie and what guiltie and hereticall wretches are all Protestants who defend not one ten or twentie but many scores I may say many hundreds of accursed heresies If any man doth not ANATHEMATIZE Arrius Eunomius Marcedonius