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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

strife I pray thee betweene thee and me neither betweene thy heardmen and mine Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren Exod. 2. 13. Exornat The amitie and loue of brethren is like a threefold coard that can not easily be broken Eccles. 4. 12. And the Prophet speaking of brotherly loue giueth it these two properties that it is both bonum iucundum a thing good and profitable as also sweete and pleasant for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment for the profit thereof to the dewe of the hills Hermon and Sion that water the valleies and make them fruitfull Psal. 133. Some things are profitable but not pleasant as affliction and crosses some things are pleasant but not profitable as the pleasures of sinne but Charitie and Loue hath this preheminence The excellen●●● of charitie to be both pleasant and profitable Aitiolog Now the Apostle sheweth the reason why we ought to be carefull to maintaine peace and loue Eph. 4. 5. There is one Lord one faith one baptisme that is like as they which are seruants to one master of one opinion and iudgement and of the same blood will hold togither so should we beeing seruants to one Lord professours of the same faith and of one spirituall kinred in baptisme Applicat Now whereas the Apostle saith Keepe your selues least the Papists and Error 51. other freewill-men should take aduantage by these and such other words as though it Against free-will were in our owne power to keepe or preserue our selues in charitie or in any other Christian vertue we make this answer vnto them 1. That it followeth not vpon these and other such like precepts giuen in Scripture that it is in mans power to performe them for then where S. Iohn Baptist saith Repent for the kingdome of God is at hand Matth. 3. 2. and where Saint Peter saith Saue your selues from this froward generation Act. 2. 40. it might be inforced that man hath power by his free-will to repent and to saue himselfe 2. Wherefore as the Apostle saith the law was giuen vs as a schoolemaster to bring vs to Christ Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture that man seeing his own weaknesse to keepe them may thereby as by a schoolemaster be brought to seeke helpe from God as Augustine well saith Ad hoc lex praecepit ista vt cum in his implēdo homo deficeret nonse extollat superbia tumidui De grat lib. ●rbi● c. 6. sed ad gratiam aufugiat fatigatus Therefore hath the law commanded these things that man fayling in the fulfilling of them should not swell with pride but runne vnto grace for helpe beeing wearied in himselfe 3. Againe another reason is why the Scriptures so exhort vs because man is in deede to will and performe all those things yet not of himselfe but by the strength of grace as the Apostle saith He laboured yet not he but the grace of God in him 1. Cor. 15. 10. And this point is well touched by Augustine Nos velle cum volumus sed ille facit vt velimus bonum certum est nos facere sedille facit vt faciamus That we doe De bono persev c. 16. will when any thing is willed but God maketh vs to will it is certen that we doe when any thing is done but he maketh vs doe it Secōdly we are taught by this doctrine that we ought to be most carefull to keepe charitie and so shunne all occasions which may interrupt it not as they which doe snuffe and puffe vpon euery light matter and beeing once offended are hardly reconciled but let vs remember the prudent counsell of the wise man The discretion of a man deferreth his anger and his glorie is to passe by an offence Prou. 19. 11. Looking for the mercie of our Lord Iesus Christ to eternall life Here we learne that Doctr. ● the hope and expectation of the kingdom of God is an excellent meane as to sustain a mans infirmitie in affliction so to stirre vp his zeale vnto euery Christian dutie Testim Thus the Apostle testifieth 1. Cor. 15. 58. Therefore my brethren be ye steadfast vnmooueable alwaies abundant in the work of the Lord for as much as you know your labour is not in vaine in the Lord that is that God hath a reward in store for the faithfull and fruitfull workes of his seruants Exampl Dauid sheweth the practise thereof in himselfe I should haue fainted except I had beleeued to see the goodnes of the Lord in the land of the liuing Psal. 27. 13. Exorn. Like as the husbandman endureth his labour hoping to receiue the fruits 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof Prou. 27. 18. so the assurance of the reward should make vs diligent and readie to euery good worke Aitiolog The reason is taken from the contrarie 1. Cor. 15. 19. If then in this life we should onely haue hope we were of all men most miserable Now because we know that the condition of Gods children is most happie and blessed we assuredly beleeue that God hath a reward in store the hope whereof bringeth chearefulnes and encreaseth our courage and zeale to euery good worke Applic. First then by these words of the Apostle who ascribeth euerlasting life to Heauen is not merited the mercies of Christ the errour of the Papists is confuted that say heauen may as Error 51. well be merited by good works as hell by euill and that life euerlasting is the stipend of iustice as damnation is the stipend of sinne Rhemist annot in Rom. 6. 8. sect But here the Apostle directly referreth life eternall to the mercie of God and S. Paul Rom. 6. 23. saith it is the gift of God wheras the wages of sinne is death Ambrose agreeth to this Apostolike doctrine Let Intelligant se donum gratiae non operū accepis●e mercedem lib. 1. de ●ocat g●nt c. 3. them know that they haue receiued a gift of grace not a wages of their workes Secondly we must take heede of an oother popish errour they say men ought to doe good in respect and for their reward and recompence in heauen Rhemist Hebr. 11. 26. But we contrariwise affirme 1. that we must not at all expect that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward of our workes as due to the worthinesse thereof because as I haue shewed it is the free and gratious gift of God 2. Though a faithfull man may propounde vnto himselfe the recompence of reward as it is saide of Moses He had respect vnto the recompence of reward Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue but the respect to Gods glorie and their owne dutie ought most of all to mooue

other prophets mentioned in the Chronicles Secondly our answere to the Papists Error 37. Of the prophecie of Henoch is this 1. that although some bookes of scripture be wanting yet these remaining are sufficient 2. that although this prophecie of Henoch were deliuered by tradition yet is it agreeable and consonant to scripture which euery where testifieth the same this maketh not then for traditions contrarie or repugnant to scripture such as are their vnwritten traditions Thirdly this text conuinceth Atheists that expect no such day of iudgement who herein are worse then some of the heathen who beleeued a iudgement after this life which they say was committed to the Iudges Minos Rhadmanthus Aeacus of this opinion was Plato they erred In Gorgia in the manner for God hath committed all iudgement to his sonne but they granted the thing But it is safe for vs to stand in awe of Gods iudgement and to be in expectation of this day as the Apostle saith Knowing the tenour of this day we perswade men 2. Cor. 5. 11. as one of the Fathers hath fitly resembled it thus That like as schollers comming to render their lesson to their Master which they had receiued I● s●hola●● esses acciperes ●on redderes aut cum expe●●● teddere si●● metu ●●is plagarum ●modo ergo accepimus poste● statuemur corā magistro vt ration● redda●us de omnibus quae accepimus Aug. Ps. 93. Doct. 2. doe it not without feare so we should tremble to thinke of this daie when we shall giue account vnto God of all things giuen vs in charge Behold the Lord commeth with thousands of Saints c. or with his holy thousands that is the holy Angels with their royall host shall accompanie our Lord Christ to iudgement and his holy Saints also shall waite and attend vpon him beeing eftsoones at his comming receiued vp to glorie We see then the prerogatiue of the Saints that they shall not stand like malefactours at the barre before the tribunall seate of Christ to be iudged with the wicked but shall presently receiue honour in the sight of those which are damned This is that which S. Paul saith that they shall be caught vp in the cloudes and meete Christ in the aire 1. Thes. 4. 17. A president of this we haue Reu. 14. 1. where the Lambe stādeth vpō Mount Sinai with an 144. thousand that were marked in the foreheads Like as the virgins make haste to meete the bridegrome Math. 25. 1. and as the eagles gather togither where the carcasse is Math. 24. 28. so the Saints shall be foorthwith gathered to Christ. The reason is giuen by our Sauiour Iohn 12. 26. where I am there shall my minister be the saints then as Christs ministers shall waite and attend vpon him First then by this that hath beene said we may easily recōcile two places of scripture which haue much troubled the Fathers the one Psal. 1. 6. The wicked shall not rise vp or stand in iudgement and the other Ioh. 5. 24. He that beleeueth shall not come into iudgement If neither the beleeuers nor the wicked shall come to iudgement then it would followe that none at all should come Hilarie therfore and Origen thinke that neither the godly faithfull nor the wicked infidels shall be iudged the one being cleared the other condemned in their owne conscience but they which are inter impios piosque medii as in the midst between Hilar in Psal. ● Origen in 3. lib. ●ob the godly and vngodly which are in the faith yet liue not thereafter But S. Paul taketh away this sense saying We must all appeare before the iudgement seat of Christ. Godly vngodly good and bad S. Ambr. 2. Cor. 5. 10. Serm 20. in Psal. 119. thinketh that the righteous only shal come into iudgement quia ●estinant innoxij ad iudiciū because the guiltles innocēt make haste to iudgement as not fearing it the wicked doe tremble at it and dare not come neare it but the Apostle saith otherwise that the wicked aboue all other shall not escape the iudgement of God Rom. 2. 3. But the places are better thus reconciled the beleeuers shal not come into iudgment that is as Augustine expoundeth iudicium condemnationis the iudgement of condemnation and the wicked shall not stand in iudgement that is in that iudgement which the righteous shall receiue as it followeth in the next words nor sinners in the assemblie of the righteous And to this purpose Ambrose well saith He will not house fellowshippe of iudgement betweene the Non vult cōmune sanctis cum di●boli sociis iudic●i e●●econso tium Serm 20 in Psal. 116. Saints and the wicked which are companions of the deuill they shall receiue each their sentence and iudgement apart For first the Saints shal be gathered togither Psal. 50. 5. and to them shall be pronounced the ioyfull sentence Come ye blessed inherit the kingdome prepared for you Math. 25. 34. afterward shall followe the fearefull iudgment of the wicked v. 41. Depart from me ye cursed So then we refuse Origens conceit which vpon these wordes Psalm 37. 34. When the wicked shall perish thou shalt see Hom. 5. in Psal. 〈◊〉 inferreth that the Saints shall first see the wicked condemned and then they themselues shall be exalted But the contrarie is gathered out of the Gospell Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham Isaack and Iaacob c in the kingdome of God and your selues thrust out at the doores the exaltation of the Saints in the sight of the wicked shal goe before The prophet then in the fore-recited place either speaketh of the experience which the righteous shall haue in this life when they see the destruction of the wicked or els it may well be that the Saints though first exalted may yet see and behold the iust condemnation of the vniust as Abraham and Lazarus did see the rich man in torment as he sawe them in glorie Luk. 16. Secōdly the opinion of the papists may here also be refuted who affir me that the Rhemists Error 38. How the ●aint● shall iudge the world Saints shall giue sentence with Christ misvnderstanding the Apostle where hee saith the Saints shall iudge the world 1. Cor. 6. 2. For the Apostle in so saying meaneth not that God hath committed the iudgement of the world to the saints for then he should be contrarie to Christ who saieth that the father hath committed all iudgment to the sonne Ioh. 5. 22. But the Apostles and saints are said to iudge the world because their life and doctrine shall be a condemnation to the world as Christ saith His word shall iudge in the latter daie Ioh. 12. 48. And Origen doeth well interprete this place thus Not Non Paulus ●pse●ed opus Pauli quod faci●●at in Euangelio iudicabit Paul himselfe but Pauls worke and labour in the Gospell shall

The certentie then of Gods iudgements dependeth both vpon the iustnesse of them and the strength of the oath of God which is immutable First then we are here put in great comfort Error 30. Babylonish Rome beginneth to fall Rome Babylon if all the woes of Gods booke shal be fulfilled that the destruction of Antichrist his false Church shall certainly come to passe and that it cannot be farre off as it is euident in the prophesie of the Reuelation c. 16. 19. Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath and 17. 16. The tenne hornes which are tenne kings shall hate the whore and make her desolate and naked for God hath put it into their hearts to fulfill his will this we see in part fulfilled alreadie that God hath turned the hearts of some Christian princes that before were slaues to the whore of Rome now to hate her and other princes must followe and had plaied their parts ere this but that our diffident faint and distrustfull hearts are an hinderance Againe let all couetous persons oppressours all that are mightie to drinke wine and to poure in strong drinke all that are wise in their owne conceipt that is which doe despise instruction take heed vnto themselues and all other against whome the scripture declareth any word as it doth against these Isay 5. 8. against oppressours against drunkards Isay 5. 11. 22. against the proud and wise in their owne ●ies v. 22. for certainely howe secure soeuer they are these wordes shall come to passe For they haue followed the way of Caine Caines way was to hate his brother because Doct. 2. his workes were good and his owne euill 1. Ioh. 3. 12. so then it is a grieuous sinne to hate or enuie any man for his goodnesse This the preacher well obserued that the perfectiō of a worke is the cause of the enuie of a man against his neighbour Eccles. 4. 4. As Ioseph was enuied of his brethren because of that excellent gift of diuination and expounding of dreames Gen. 37. 8. and Iosua enuied E●dad and Medad because they prophesied whome Moses therefore reprooued Numb 11. 29. Esau hated Iacob because of the blessing Gen. 27. 41. Therefore the Patriarkes that hated Ioseph are cōpared to archers that shoote Gen. 49. ●● at a marke or white so the wicked doe aime at the vertue and innocencie of the righteous The cause of enuie in some is the corruption of nature because as Saint Peter saith the spirit and the flesh doe one lust against another and are contrarie each to other Gal. 5. 17. In some vaine glorie breedeth enuie because it grieueth them to be exceeded and excelled of others as the Apostle saith let vs not be desirous of vaine glorie prouoking one another enuying one another First then we see why the Church of God is persecuted of the Antichristian synagogue Error 31. Why Antichrist persecuteth the gospell because they enuie the profession of the true faith they are persecuted for their righteousnesse Math. 5. 10. Againe let all wordly and carnall men take heede that they hate not any for their righteous and honest life as he that sweareth stealeth committeth adulterie hateth him that is not like minded so Ahab hated the prophet Micaiah so Caine hated Abel but woe is vnto them that followe the waie of Caine. And are cast away with the deceipt of Balaams wages the worde signifieth to be Doctr. 3. poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is haue giuen themselues ouer for lusts sake to followe the errour of Balaam who for reward sake was hired by Balaack against his conscience Balaams wages to curse Israel and shifted from place to place from Baal to Sedesophim from thence to Peor to fetch diuinations perceiuing that God would not suffer him to curse Num. 24. 1. then he gaue wicked counsell to cause Balaack to set a stūbling blocke before the Israelites to entice them to commit fornication cōmit idolatrie 〈◊〉 2. 14. Doctr. We are taught what an abhomination it is for lucre sake to follow euill or to be perswaded vnto it So Moses saith that a gift blindeth the wise or seeing Exod. 23. 8. which while some haue lusted after they haue erred frō the faith 1. Tim. 6. 10. Thus Iudas was corrupted with money to betray Christ Saint Peter calleth it the reward of iniquitie Act. 1. 18. and as he receiued money so Haman offered great summes to destroy the innocēt Iewes Est. 3. 9. These are like to Esau that sold his birth-right for a messe of pottage so they make shipwracke of their conscience for lucre or as Adam that for greedinesse of an apple lost paradise The reason Saint Paul sheweth 1. Tim. 6. 9. They that will be rich fall into tentations and snares that is Sathan seeing the corruption of the heart layeth a fit baite for him and so intangleth him in his snares First then this text may be better applied against the papists and with much greater right then they force it against Error 2● protestants as the Rhemists in their annotation vpon this place for couetousnes is the very ground of poperie their doctrine of purgatorie merits pilgrimages indulgences the Popes supremacie are all builded vpon this foundation yea it is notoriously knowne howe with great summes he hath corrupted diuerse to betray and murther their princes Secondly let euery man take heed how like vnto Balaam he corrupt his consciēce for desire of gain the marchāt buier seller executor iurie men and all other but let them embrace the sentence of the wise mā Prou 23. 23. Buy the trueth but sell it not And perish in the gainesaying of Core that is they despise gouernment and resist Doctr. 4. those which are in authoritie as Core Dathan and Abiram whome the earth swallowed vp Numb 16. Doctrin That God will not suffer them to goe vnpunished that doe make a rent We must t●ke heed of schisme or schisme in the Church in resisting lawfull authoritie So the wise man saith Feare God and the king and meddle not with the seditious for their destruction shall rise suddenly Prouerb 24 21. Absoloms example sheweth this for the ciuill state who for his rebellion was hanged and Shemaiah for the ecclesiasticall who for his seditious letters against Ieremie was worthely punished with the vtter ruine of his posteritie Ierem. 29. 25 32. As he that kindleth a fire shall be compassed about with the sparkes thereof Isay 50. 11. Like as Nadab and Abihu were consumed of fire censing with straunge fire before the Lord Leuitic 10. 1. The reason Saint Paul rendreth they shall receiue to themselues iudgement because they resist the ordinance of God Rom. 13. 2. First then not the protestants as the Rhemists falsely charge our Church are Error ●● like vnto Core because they are departed from the obedience of the pope no

had any other poole but that of Bethesda such pretious vertue to heale the lame thereunto sanctified by the stirring of the angell Iohn 5. So no other religion can sanctifie the affections but the faith of Iesus Christ. The reason here of Saint Paul sheweth because heresies are of the workes of the flesh Gal. 5. 20. and the flesh lusteth against the spirit but it is the spirit whereby we doe mortifie the deedes of the flesh Rom. 8. 13. The followers then and embracers of heresies beeing voide of the spirit cannot attaine to true mortification First then this note layeth open the nakednesse of poperie which neuer is able Error 41. No true mortification in Poperie truely to sanctifie the commers vnto it who are more ambitious then their spirituall father the Pope with his Cardinals popish prelacie who more idle and giuen to epicurisme then their Monkes who more traiterous to prince and countrie thē the Iesuites a principall sect among them and where in the world is more fornication and adulterie so domitrie to be found then in Rome the cheife seat and palace of the Popedome If they shall obiect that there are truely mortified among them as their Hermites Anachorites Caponchians Carthusians many of them going barefoote eating no flesh cloathed with sackcloath c. I aunswere that among the Iewes there were the Essaei a most strict sect that eate no flesh at all and the Pharises that were more secular and worldly among the heathen we reade also of diuers sectes the Epicures that gaue themselues to pleasure The Stoickes and Pythagoreans that professed strictnesse and seueritie of life yet both these were enemies to the Apostle Saint Paul Act. 17. and the other sects aduersaries to our Sauiour Christ there was no true humilitie amongst them what outward shewe soeuer they made Like as it said of Plato that he thus answered Diogenes when he spurned his Calco Platonis fastum inquit Diogenes sed maiore fastu inquit Plato carpets and couerings saying I tread vnder my feete Platoes pride I saith he but with greater pride So the superstitious sectes seeking for merite and iustification in their strict obseruances thereby bewraied their pride and want of true mortification So that Saint Paul hath truely prophesied of them Men shall be louers of themselues couetous boasters false accusers intemperate fierce despisers of them that 2. Tim. ● 2 3 4 5. are good traytours headie high minded louers of pleasures more then louers of God hauing a shewe of godlinesse but hauing denied the power thereof Secondly they which professe the right faith must also indeauour to leade a godly life and to mortifie their carnall lustes for if they be not ledde by the spirit of Christ they are not his Roman 8. 9. and it is vaine for them to put the hand to the plough by a good profession and to looke backe by an euill conuersatiō such are not apt for Gods kingdome Luke 9. 62. Hierome well saith to this purpose Inter Christianum Gentilem non fides tantum debet sed vita distinguere diuersam religionē per diuersa opera monstrare ad Celantia Betweene a Christian and a Gentile not faith onely but the life must distinguish and we must shewe a diuers religion by diuers workes Whose mouthes speake proud things the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling things like to a bubble or things puft vp with wind● that is to their schollers followers and inferiours they doe boast themselues and make great ostentation of knowledge such are all hypocrites schismatickes heretickes False religion full of boa●ting the Apostle doeth so prophesie of them that they should be boasters 2. Tim. 3. 2. as the wise man saith in the Prouerbs There is that maketh himselfe rich hauing nothing Prou. 13. 7. so doe these make thēselues rich in knowledge and vertue wanting both Such an one was Zidkiah that smote Michaiah vpon the cheeke saying When went the spirit of God from me to speake vnto thee 1. King 22. 24. This proud hypocrite boasteth as though he onely had the spirit of God whereas he was altogether destitute of it Such a proud boaster was the Pharise Luk. 18. that vaunteth euen before God of his vertuous life but the Publicane is preferred before him Like as the harlot is described crying thus to those that passe by the way Who so is simple let him come hither and to him that is destitute of wisedome shee saith c. Prou. 9. 16. She vseth the very same words which Wisdome doeth vnto her followers v. 4. Like as the harlot maketh ample large promises to those whome shee enticeth yet her guests are in the depth of hell v. 18. euen so doe false teachers and deceiuers abuse the simple This cunning they learne of their great Master Sathan who as he can transforme himselfe into an angell of light so these false Apostles are deceitfull workers 2. Cor. 11. 13 14. So did Sathan deale with our Eue in paradise promising if they did eate of the forbidden fruite they should in knowledge be as God but by their transgression they came neerer to the nature and condition of the deuil that tempted them First then let vs compare the cunning practises of the Romanists and lay them Error 42. Papists boasts and vaine brags of faith to this rule who doe boast more of knowledge and godlinesse then they what great promises doe they make to their proselytes of indulgences pope-pardons à paena culpa of the intercession of Saints merits of Martyrs vertue of images releife by their masses of holy bread holy water the agnus dei crucifixe hallowed graines and such like toyes which are all but popish trash and trumpery These their promises are like to that which Rabsakeh made in the name of the king of Assur his master make appointment with me and come vnto me that euery man may eate of his owne vine and sigtree c. till I come and bring you to a land like your owne land a land of wheate and wine of bread and vineyards a land of oyle honnie that ye may liue not die 2. Kin. 18. 31 32. Here were goodly promises but the people found no such matter when they were carried away captiue into the land of the Assyrians neither shall popish corrupted proselytes finde any thing answerable in popish religion to the great protestations of their Iudasited I would say Iesuited fathers Secondly the people of God are here warned not to regard swelling wordes or glorious titles if any shall come vnto thē with the name of the Catholike Church the Popes holinesse the vnspotted virgin with the bodie of Christ in a boxe such like for as Origen wel saith All heretickes Omnes haereti●i●v● Iudas Ihesu dicunt Rabbi osculisigno i quadam indicatione cha itatis veritatem produnt Tract 35. in Math. as Iudas say vnto Christ Master and with the signe of a kisse that is