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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

condemned which as though they had all fulnesse in themselues whereas they are emptie and destitute seeke not vnto Christ for wisdome grace and knowledge as our Sauiour Christ vpbraideth the Iewes Ye will not come vnto me that ye may haue life Ioh. 5. 40. Be all glory maiestie dominion or strēgth and power both nowe and for euer The vulgar latin text addeth in the beginning Through Iesus Christ our Lord and in the ende before all worlds and then it followeth to the worlds ende or for euer and euer The first clause seemeth to be taken from the Apostle Rom. 16. 27. and to be transposed hither but not so fitly because the Apostle spake of the person of our Sauiour before as Saint Paul doth not there although the sense and matter in neither reading be much altered yet the first is not receiued in the most authenticall Greeke copies and in the Syrian translation therefore it is not much to be contended about Here the Apostle teacheth vs that all things should be referred to the glorie of God all our actions should beginne and ende in him two of these shewe the ende to the which all things should be directed that is glorie maiestie or magnificence that is an higher degree of glorie the other two the cause means whereby all things are effected namely the strength and power of God and in that we say Amen the Church of God consenteth hereunto in iudgment and affection and by this word we seale this praier to be true Test. This dutie of thanksgiuing yeelding glorie vnto God the Apostle exhorteth to be vsed as agreeable to his will and acceptable through Iesus Christ. 1. Thes. 5. 18. In all things giue thankes for this is the will of God through Iesus Christ. Examp. The angels themselues giue vs an example who celebrate the praises of God glorie to God on high Luk 2. 14. Our Sauiour himselfe also doeth the like Math. 11. 25. I giue thee thankes O father c. Saint Paul often vseth this forme of doxology Rom. 16. 27. Eph. 3. 20. 1. Tim. 1. 17. 1. Tim. 6. 16. and in diuers other places Exornat For like as the doue brought an oliue braunch to Noah into the arke in token of ioy and thankefulnesse to that person and place where shee had beene preserued from the rage of the waters Gen. 8. 11. And as the oxe and asse doe thankefully acknowledge their masters cribbe where they vse to be fedde Isay 1. 3. so should we celebrate the praise of god from whome we receiue all good things Aitiolog For this is all the recompence which the Lord looketh for at our hands Psal. 116. 12. What shall I render vnto the Lord for all his benefits toward me I wil take the cuppe of saluation and call vpon the name of the Lord. Vnworthy then are we of the least of gods mercies if we do not vouchsafe to open our mouthes to call vpon his name and giue him thankes Applicat First if all glorie and power is to be giuen vnto God who is only wise Error 66. Papists giue thankes to Saints what great blindnesse and superstition is it in the Papists to giue praise and thanks to Saints as their great writer Bellarmine is not ashamed blasphemously to ioyne the virgin Marie with God in this seruice of praise concluding his booke thus Laus deo Virginique matri Mariae Praise be to god and to the virgin Marie his mother Let them shewe vs any such forme of thanksgiuing vsed by the prophets or Apostles if they can Nay they directly forbid vs to reioyce in men 1. Cor. 3. 21. Was not Herod smitten by the angell because he gaue not the glorie vnto God Act. 13. 23. And as Saint Paul saith of himselfe Was Paul crucified for you or were ye baptized into the name of Paul 1. Cor. 1. 13. So say we of the virgin Marie was shee crucified for vs did shee create or redeeme vs or are we baptized into her name Wherefore shee is not to be praied vnto or trusted in or praise and glorie to be yeelded to her No doubt the Saints in heauen say with the Church in earth Not vnto vs Lord not vnto vs but vnto thy name giue the praise Psal. 115. 1. Ambrose vpon these wordes of Saint Paul who is Paul who is Apollos but the Ministers thus writeth Ut quia ministri sunt spes in his non sit sed in domino cuius ministri sunt Because they are Ministers let not our hope or trust be in them but in God whose ministers they are Secondly the slackenesse and dulnesse of many carnall and secure persons is reprooued who seldome giue thankes vnto God nor yeelde praise vnto him for the benefits which daily they receiue of such speaketh the Prophet Dauid calling them men of this world whose bellies God filleth with his hid treasure Psal. 17. 14. It is an hid treasure to them because they neither know nor acknowledge the giuer and author thereof But we should say rather with the Prophet Psal. 118. 14. The Lord is my strength and my song that we should sing vnto his praise from whome we receiue strength and grace to euery good worke and so as the Apostle saith That whatsoeuer we doe we should doe it to the glorie of God 1 Cor. 10. 31. Ambrose well saith Christus in bonis adiutor in malis conservator c. ante omnes actus seculi debemus Serm. 43. habere actus pietatis Christ in good things is our helper in euill our preseruer before all secular acts we should vse the act of pietie that is to pray and giue thanks vnto God And as for all other externall blessings God is to be praised his power to be God in all things to be praised acknowledged glorie to be aduanced so chiefly for his assistāce in spirituall works as in the preaching and expounding of his word and for the good fruite and successe therof as S. Paul thākfully cōfesseth By the grace of God I am that I am I laboured more 1. Cor. 1● 11. abundantly then they all and yet not I but the grace of God with me c. Hereof is that godly vse first taken vp by the Apostles to ende their epistles with a doxologie or praise vnto God since continued in the Church of Christ in the same manner to conclude their praiers sermons and other holy exercises the same shall be the ende of this treatise I say therfore and conclude with this our Apostle Now to him that hath enabled me by his spirit vnto this worke and is able to doe exceeding aboundantly aboue all that we aske or thinke Eph. 3. 21. to God onely wise our Sauiour be glorie maiestie dominion and power both now and euer Amen THE PROTESTANTS DIET PRESCRIbed in discerning the true religion and Church from the false LIke as nothing is more profitable to preserue health and to keepe the bodie in a cōstant state then

not the words as pretious vessells but the wine that in them is offered to vs by these drunken teachers Now seeing I am fallen into mention of this matter I wil briefly lay open the deceit that is like to maske and lie hidde vnder the vizzard of this dissention True it is that these popish sectaries priests and Iebusites the Pharisies and Sadduces of these daies are bitterly fallen out among themselues neither is it a formall or deuised contention as some haue imagined but a very materiall and reall diuision among them kindled secretly a long time afore it brake forth vnto these opē flames Which beeing espied by the vigilant eye of some worthie persons was suffered to flame forth as it doth that other men seeing the same might keepe it from their owne houses though it burne a while where it began And here by the way I can not passe ouer with silence some forward affections that take vpon them to censure the proceedings of the State herein as though it were not safe that such dangerous stuffe as the Quodlibets and other bookes containe should not be published Wherein as to me it seemeth they take a preposterous course For the Magistrate is not to giue a reason of his doings The secrets of Magistrates not curiously to be searched to euery one neither should we rashly enter into their secrets The wise man saith The heauen in height and the earth in deepenes and the Kings heart can no man search out Prou. 25. 3. So that the counsell of the magistrate is as a great depth that is not by euery one to be sounded It is saide that while Alexander was reading a letter of secrets he suffered his friend Ephestion Plutar. apoth to looke on but when he had done with his ring he sealed his lippes by that ceremonie enioyning him silence And Ecclesiasticus saith If thou hast heard a word let it die with thee it will not burst thee ch 19. v. 10. So should we neither be inquisitiue to know nor knowing discouer the secrets of State but as the Apostle biddeth we should pray for Kings and magistrats that God would direct their counsells not praie or talke our pleasure of them to preiudice their proceedings Wherefore till such time as it shall seeme good to the State to haue those popish bookes more fully answered I will set downe some aduertisments for the satisfaction of the reader concerning the foresaid dissentions 1. Whereas the Priests doe lay all the blame vpon their fellow Iesuits as authors Dissention betweene priests and Iesuits and contriuers of all the treacherous plots against her Maiestie and the state they can not iustifie themselues For it is certen that priests as well as Iesuits haue had their hand in many of the saide conspiracies Morton Allin Hall Ballard Gifford were priests and not Iesuits The first the instrument of the commotion in the North the second a continuall practiser against the State the third incited Arden and Somerfield the fourth Babington his fellowes the last yet aliue prouoked Savadge Williams Yorke to take in hand their wretched enterprise It may be that all priests are not treacherously bent but yet we see they can not cleare euery one of their profession They haue beene both very dangerous and are so to be held still Me thinke then their fellowes may very well say vnto them as Ierome saide to Ruffinus though the case be not alike Quid vulneribus tuis prodest si ego fuero vulneratus an solacium percussi est atnicum socium videre morientem What doth it helpe thy wounds if I be wounded Is it a comfort to him that is smitten to see his friend die with him Secondly they affirme and maintaine this position that notwithstanding they doe depend vpon the pope for their faith yet they may be and are good subiects to the Queenes highnesse which is a very false ground 1. Because they gaue the pope preheminencie before the prince and authoritie to excommunicate 2. They allowe appeales to be made to Rome which is contrarie to the lawes of this land 3. They make the pope cheife in all spirituall causes and so doe maime the office of a prince 4. They count all these martyrs which haue beene executed for treason which is a great slander to the state 5. They commend Cardinall Allē D. Gifford with others which were known to be sworne enemies to the state 6. They giue ayde and maintenance to the Seminaries and societie of Iudasites Iesuites I would say which is no good subiects part to foster enemies to their countrie Wherefore I conclude vpon these reasons that a professed and absolute papist priest Iesuite pope catholike lay regular or secular can be no good subiect though he may be no traytour And if the Queene had no better subiects then such her maiestie were ill bestead And if the common wealth had no better sheild to defend it selfe it might deceiue them as Brasidas the Lacedemonian beeing wounded through his sheild said Prodente me clypeo vulneratus I was wounded Plutarch my sheild betraying me Thirdly whereas a question is mooued by the popish priestes which of them or the other faction are likest to the puritans and it is resolued that the sect of the Iesuits commeth neerer vnto them though not so absurd in doctrine nor yet so malitious against either Church or common wealth neither yet are they such grosse heads but much finer witts then the puritans for these are their owne words Let it here be considered that if by the name of puritans they did vnderstand such buisie factious heads as beeing malecontents of a couetous and greedie minde seeke the hauocke and spoile of the Church not indeed nor in trueth touched with any conscience of religion such as Martin Mareprelate might seeme to be we would not greatly stand with them for this comparison For such a puritan may proue a good stocke to graffe a papist in as that vile Hacket that iustly suffred for his villanies and did leape as it is reported out of such a puritans skinne into a papists hide But whereas vnder this scandalous name of puritans they doe gall and wound the credit Puritans better subiects then papists of many worthy ministers of the Gospell as Caluin Beza and the preachers of Scotland and diuers amongst vs who otherwise setting aside their opinion of some externall vsages of the Church are very profitable labourers and most loyall subiects betweene these and the best learned of the papists for true religion and sound diuinitie and faithfull obedience loue to their prince there is no comparison at all First these whome they vpbraid with the name of puritans do hold soundly all points of religion and articles of the protestants faith throughout excepting onely concerning externall matters of discipline and ceremonies which belong rather to the pollicie of the Church then to faith and doctrine And therefore they admitting of no absurd point of

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpet te deus Iignar Iehoua beca The Lord rebuke thee This angel is called Iehoua Zach. 3. 1. 2. Nowe I thinke it more proper to vnderstand Moses bodie literally because Moses bodie how to be taken it is without any wresting or crackled sense and more agreeable to the storie Deut. 34. 6. The obiections made against this sense are three two against the first part one against the latter 1. Because Saint Peter speaketh of angels properly that they giue no railing iudgment 2. Pet. 2. 11. Answer 1. Saint Peter speaketh not altogither of the same case for there the angels raile not against the Magistrates of the earth here Michael doeth not against the Deuill 2. They may both very well agree Iude speaketh of Michael himselfe Peter of Michaels Angels that follow the example of their prince Obiect 2. But the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee durst not howe can this be spoken of Christ who is equall vnto God and feareth none Answer 1. Christ is to be considered as our Mediatour both God and man and in this respect he is minor patre lesse then his father and the Apostle doubteth not to ascribe vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare Hebr. 5. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be subiect to his father 1. Cor. 15. 28. either of these is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he durst not 2. We say this word may be otherwise translated by this word sustineo to sustaine or beare as Rom. 5. 7. One dare or will endure to die for a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori sustineat as Master Beza expoundeth so that the sense may be this Michael dust not or would not endure to giue railing sentence c. 3. Obiect The greatest matter obiected against this sense is for that this storie of Michaels contending with the deuill about the body of Moses is not found in scripture Answer 1. It is like that some historicall books of scripture are perished as that Iosu. 10. 13. out of the which the Apostle had this storie as S. Paul that of Iannes and Iambres 2. Tim. 3. 8. and yet the scripture remaining is sufficient 2. Or it may be affirmed that these stories were preserued in the Church by faithfull tradition neither will it follow this beeing allowed that popish traditions are to be admitted Error 23. Traditions we absolutely condemne not but receiue them with these three conditions 1. That they be traditions historicall What traditions may be receiued not doctrinall as this of Moses bodie for the scripture containeth all sufficiencie of doctrine 2. They must be consonant and agreeable to the scriptures as this is to that place Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them as there was of this the Apostles beeing directed by Gods spirit beeing able to iudge of true and forged traditions Wherefore this is no warrant at all for popish traditions which are of doctrine repugnant to Scripture and fabulous and vncerten Now hauing laid open the sense I come to the doctrine Archangel Though Christ be here vnderstood to be this Archangel who is 1. Doctrin also called the angel of the couenant Mal. 3. 2. and a mightie angel Reuel 10. 1. yet this name Archangel which signifieth the first or chiefe angel sheweth that among the angels and blessed spirits there are diuerse degrees and orders Testim Coloss. 1. 16. The diuers names of thrones dominions principalities powers shew diuers degrees for they are not idle names 1. Thess. 4. 16. Christ shall descend with the voice of the Archangel who shall be appointed as a chiefe Minister to summon the world and call the elect together Exemp Luk. 2. 9. One angel as the chiefe doth the message to the angels the residue called heauenly soldiers doe sing the song vers 13. Exornat For like as there is a difference of glorie among the starres 1. Cor. 15. 41. as there were diuers degrees in the Leuiticall priesthood which was a patterne Heb. 8. 5. of heauenly things so is it amōg the angels Aitiolog Psal. 148. 2. Laudate cum omnes angeli omnes exercitus i. varietas ordinū Praise him all his angels and armies that this varietie of orders as in an armie doth more set forth the praise of God Applicat 1. We condemne the curiositie of the Papists who haue found out nine orders of angels principalities powers Error 14. dominions thrones Coloss. 1. 16. mights Eph 1. 22. Seraphim Cherubim angels arke-angels all these names we confesse to be found in scripture but to distinguish these into their rankes and orders as they take vpon them to make three orders is too great curiositie in so doing they vnderstand not what they speake nor whereof they affirme as the Apostle saith 1. Tim. 1. 7. 2. As there are degrees among the angels so shall there be among the elect for Degrees amōg the Angels we shall be as the angels Math. 22. 30. There is a Prophets reward and a Disciples reward Math. 10. 41. Many mansions in Gods house Ioh. 14. 2. as in the Arke were three loftes one aboue an other This ought to pricke vs forward to godly emulation that we should striue one to outstrippe an other in goodnes as they which runne in a race 1. Cor. 9. 24. Striuing against the deuill c. Doctrin As in this one particular in not suffering Moses bodie to come to light Doctr. 2. so at all other times there is a continuall strife and opposition betweene Christ and his angels and the deuill and his Testim Reuel 12. 7. Rom. 16. 20. The God of peace shall tread c. which sheweth a resistance in Sathan that he is not at the first troden downe Exempl Dan. 10. 13. Michael with the good angels striue against the prince of Persia a chiefe minister of Sathan Luk. 22. 31 32. Christ striueth against Sathan in vpholding Peters faith Exorn. Therefore is Sathan compared to the lightening Luk. 10. 18. which at the first rumbleth and resisteth in the cloudes but at the length violently breaketh forth like as Moses serpents deuoured the sorcerers serpents which stroue against his Aitiolog Gen. 3. 15. The reason of this strife is that enmitie which is betweene the seede of the woman and the seede of the serpent Because Sathan goeth about to destroy the children of God Michael taketh our part against the dragon that is readie to deuoure the child Reuel 12. Applicat 1. We see then the cause why Papists hate Protestants Atheists prophane Error 25. persons such as are religious because darknesse is an enemie to light the children of the flesh persecute them after the spirit Gal. 4. 2. We are encouraged manfully to stand out against Satan and his ministers Papists Atheists carnall worldly men because Christ fighteth with vs and if God be on our side who can be against

carefully to looke vnto the diet to refrain such meates as are enemies to nature and to feed of those which are of wholesome nourishment so the welfare of the soule is happily procured when as erroneous and corrupt doctrine as contagious and hurtfull meate is shunned auoided And as euery man should be so well acquainted with his owne state as he neede not aske of the physitian what meate is fittest for his stomacke whether his pulse doth beate strongly or remisly whether in sommer or winter he fare better for his health for this were as though a man should be ignorant what is done in his owne house So in matters of religion euery one should be able to discerne in some measure betweene truth and errour and not to depend altogether vpon the iudgement of their spirituall physitians Therefore S. Paul wisheth this grace to the whole church of the Philippians that they may discerne things that differ Philip. 1. 10. Tiberius Caesar is reported to haue saide that it was ridiculous for a man after 60. Plutarc lib. de 〈◊〉 ●uend yeares of age to require helpe of the physitian nothing thereby that in all that time a man should gather experience knowledge what is good for his owne bodie but it is a greater shame for a man of long continuance to be ignorant what is profitable what hurtfull to his soules health Therfore that euery man may in some sort learne to iudge betweene a false and true religion and may be expert to discerne of the best diet for the soule I haue here set downe certaine markes and notes out of this epistle of S. Iude whereby the true worshippers of God from hypocrites may be distinguished and truth from errour and superstition selected and seuered 1. Note Not making the knowledg of faith common The first note then is this that whereas the Apostle writeth of the common saluation v. 3. which is therefore called common because it ought not to be kept from the knowledge or notice of any hereby a false religion is descried which hideth the depth and secrets of their sect from their common followers and fauourers locketh The Church of Rome keepeth the knowledge of faith secret it vp in the brest of their professed Rabbines From hence then I reason thus Whosoeuer will not haue their religion commonly and vniuersally knowne but kept from the knowledge of the people are suspected to be false teachers but such are the Papists Ergo The first part is thus proued 2. Cor. 4. 3. If our Gospel be hid it is hid only to thē which are lost The Apostle would not haue the Gospel hid to any Heb. 8. 12. Ali shal know me from the least of them to the greatest Origen saith vpon those words Drinke waters out of thine owne fountaine Tenta tu Hom. 12. in Genes auditor proprium habere fontem proprium puteum vt cum tu apprehenderis librū scripturarum incipias e●iam ex proprio sensu proferre aliquem intellectum Trie also thy selfe O hearer to haue thy proper fountaine and well that when thou takest into thy hand the booke of scripture thou maist begin out of thine owne sense to bring forth some venderstanding The assumption is true the Rhemists allow not the scriptures to be indifferently read of all Prefac sect 6. nor the Scriptures to be in the hand of euery husbandman artificer prentice c. sect 7. they mislike that women should be reading or talking of scripture 1. Timoth. 1. 12. so they would haue their people misled still in ignorance that they should not perceiue their grosse errours The Apostle saith v. 3. the faith once 2. Note Changing of the ancient faith giuen signifying that faith is certen neuer to be altered or chaunged but as Christ and his Apostles haue left it it must continue to the worldes ende 1. Timoth. 6. 14. I charge thee to keepe this commandement without spot and vnrebukeable till the appearing of our Lord. They then which alter and change the Apostolike faith are not the true Church Such are the Papists Ergo The proposition is euidents the assumption is thus prooued by particular induction 1. the Apostle teacheth that we are iustified by faith without the works of the law Rom. 3. 28. the Papists hold we are iustified by works 2 The Apostle condemneth praiers in an vnknowne tongue 1. Cor. 14. 16. How shall he that occupieth the roome of the vnlearned say Amen at the giuing of thanks seeing he knoweth not what thou saiest but the popish seruice is saide in the latin tongue not vnderstood of the people 3 The Apostle would haue the communion celebrated publikely We that are many are partakers of one bread 1. Cor. 10. 17. the popish Church vseth priuate communions when as the priest receiueth alone excluding the people 4 The scriptures forbid idolatrie 1. Ioh. 5. 2. Babes keepe your selues from idols but the popish Church worshippeth images of gold and siluer which is idolatrie Deut 4. 15. Takeheede to your selues for ye saw no image in the day the Lord spake vnto you that ye corrupt not your selues and make you a grauen image 5 The scriptures testifie that Christs bodie is in heauen and there shall remaine till the comming of Christ to iudgement when all things shal be restored Act. 3. 21. the Church of Rome holdeth that Christs bodie is in the earth in the Eucharist present carnally 6 The scripture teacheth that all are sinners and none righteous Rom. 3. 10. Christ onely is excepted Hebr. 4. 15. the Papists hold the virgin Marie free from all both originall and actuall sinne 7 The scriptures acknowledge no Mediatour or aduocate of our praiers but Christ 1. Ioh. 1. 2. The popish church maketh saints our mediators praies vnto thē 8 The Apostle saith that Christ was once offered to take away sinne Heb. 9. 28. the Papists hold that he is daily offered vp in the sacrifice of the Masse 9 The Apostles make marriage honorable amōg all men Heb. 13. 4. the papists say it is a profanation of orders and that it is vnlawfull for Ministers to marrie 10 The Apostle teacheth that we haue no power to thinke a good thought 2. Cor. 3. 5. they hold that a man hath freewill by nature to doe good In these and many other points hath the Church of Rome presumed to alter and change the Apostolike faith as I haue Tetrastyl 2. pill par 2. els where set downe at large It may likewise be shewed how they haue declined from the faith and doctrine of the elder Church a tast whereof I will giue by these few instances in stead of many The Church of Rome hath altered the faith of the primitiue Church 1. In the first Nicene Counsell it was decreed that the 4. Patriarchal seas should haue like authority and Alexandria amōg the rest quia Roma vrbis episcopo parilis mos because the like custome the B. of