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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

for euer He that belieueth and is baptized shall be saued Euery one that shall inuocate the name of the Lord shal be saued to wit if he inuocate and call vpon him in fayth and charity as he ought if he belieue aright and doth not finally loose his fayth nor the grace of Baptisme and water of the holy Ghost once receaued as I shall proue heereafter he may Therefore this argument of theirs maketh no more against the corporal then spirituall feeding for as euerlasting life is promised to the faythfull and pious belieuer so to the reall and worthy Receauer and as the one may fall from his worthy dignity so the other make shipwracke of his liuely fayth and eternally perish Perchance you will obiect that this answere suteth not with the prerogatiue which our Sauiour giueth to the holy Eucharist aboue Manna That Ioan. 6. v. 49. 50. the Fathers did eate Manna in the desert and they dyed this is the bread that descendeth frō heauen that if any man eat of it he dye not For whosoeuer did worthily feed on that dainty Manna and continued in the same state neuer tasted the bitternes of spirituall death therefore according to this construction it is not inferiour to the blessed Sacrament I answere first that such as then liued for euer enioyed not the priuiledges of life by the vertue and force of Manna but by their loue of God and fayth in Christ their true Messias and yet they that worthily receaue the Eucharist truely liue by the vertue power and efficacy of Christs reall presence the spring of life and fountaine of grace therein contained 9. Secondly I reply that Christ doth not only compare the Eucharist with Manna in respect of the life and death of the soule but of the body also after this sort Manna could not affoard to your Fathers life of body much lesse of soule during their short passage through the desert This bread affoardeth life to the soule much more to the body during the length of all eternity They that eate Manna dyed in body a temporall death they that eate this bread shall not dye the eternall death neither of the body nor soule And heerein consisteth as Maldonate commenteth vpon this text the singular grace elegancy of our Sauiours comparison in passing from Maldonat● in hunc loeum Matt. 8. v. 22. Ioan. 4. v. 13. one kind of life and death to another which plesant digression he often vseth as the same Author discourseth in other places In S. Matthew Let the dead bury the dead The first he calleth dead in soule the next in body In S. Iohn Euery one that drinketh of this water shall thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer First he speaketh of the corporall Matt. 26. v. 29. water and thirst of the body then of the spirituall water and thirst of the soule Likewise I wil not drinke from hence forth of this fruit of the vine vntill that day when I shall drinke it with you new in the kingdome of my Father Heere he first mentioneth the naturall wine of the grape then the metaphoricall wine of celestiall ioyes So now he first speaketh of the corporall then of the spirituall and euerlasting life which our Blessed Sacrament of his owne nature yeildeth to all such as daily receaue it although Manna yielded not as much as the corporall if they doe not after by sinne willfully destroy the quickening grace and liuely seed it imparteth vnto them And thus the wordes are of more emphasy the comparison more pithy and the preheminence of the Eucharist aboue Manna more remarkable then if our Sauiour had spoken in both places only of the spirituall Lastly if our Sectaryes expound S. Iohn of the eating by fayth how vncongruously will they make S. Paul to speake writing of the same matter and saying He that eatech vnworthily which 1. Cor. 11. v. 27. cannot be properly attributed to the belieuer because he that belieueth not as he ought doth either falsly or fainedly belieue we cannot with any congruity of speach say that he belieueth vnworthily therefore as S. Paul so likewise S. Iohn ought to be vnderstood not of the spirituall but of the corporall eating of Christs sacred flesh 10. That which M. Bilson alleadgeth out of Gelasius S. Leo condemning the Communion vnder one kind Bils 4. par pag. 684. 685. Gelas can Comperi●ꝰ dist 2. Leo. ser 4. de quadra is of no force at all For they condemne the dry Communion not of the Catholiks but of the Manichees who teaching that Christ brought into this world and walked vpon earth with a meere empty and phantasticall body deuoyd of true and natural bloud they in testimony of this errour abstained from the bloud with great sacriledge as Gel●sius writeth deuided one and the selfe same mistery which all Catholikes had iust cause to reprehend in them no Protestant any cause to obiect against vs who neither deuide the mistery nor abstaine from the bloud but constantly teach that by fequele concomitance we receaue it wholy and entirely contained in the body we inioy the full participation of Christ Fulke loco ●itato Bils 4. par pag. 682. as M. Fulke requireth 11. At last both he and D. Bilson ioyntly oppose the Practise of the vniuersall Church which for many ages togeather ministred the Sacrament vnder both kinds euen to the Laity I grant that the Church vsed it as a thing lawfull not as a Aug. epist 23. ad Bonif Tolet. Con. cap. 11. Tho. 3. p. q. 80. art 9. ad 3. Cypr. serm de lapsis thing prescribed or decreed by God or vniuersally without exception in all times and places practised Which manner of receauing the Church might after change when her Communica●ts were so many as wine sufficient could not be fitly consecrated nor without eminent perill of shedding or danger of abusing be conueniently ministred It was an vsuall custome both in the Greeke and Latine Church for many ages to communicate with the Chalice young sucking babes of which S. Augustine the x j. Toletan Councell and S. Thomas make mention And S. Cyprian writeth of the consecrated Bloud powred into the mouth of an Infant But as the Church vpon iust cause abrogated that custome leauing the children the benefit of neither kind without any wrong vnto them and Protestants allow hereof why write they so bitterly against debarring the people vpon as many important reasons from the vse of the Chalice where notwithstanding the whole fruit and benefit thereof to their comfort remayneth 12. Besides in many things you your selues who count it in vs a crime so damnable stray from that which Christ practised in the institution of the Sacramen● for example Christ communicated only men you women also he in a priuate house you in a publike Temple he at night you in the morning he with * For

Lord without blame Scan I pray these foure things First that they walked not in any one only but in all the commandments Secondly that they were iustifications which made them iust Thirdly before God Fourhly without blame viz. without any vicious defect or culpable imperfection which might eyther stayne the splendour of their iustice or hinder their ful complete obseruation of the law which God required at their hands 4. Lastly the keeping of the commandments is the sole marke and true cognizance of a beleeuing Christian Ioan. 14. v. 15. v. 21. ● Ioan. 2. v. 3. 4. If you loue me keepe my commandments He that hath my commandments and keepeth them he it is that loueth me And In this we know that we haue knowne him if we obserue his commandments He that sayth he knoweth him and keepeth not his commandments is a lyar and the truth is not in him Wherefore if Protestants cannot obserue the Commandments they are not Abbot c. 4. sect 43. fol. 566. 568. VVbitak l. 8 aduers Duraeum Fulke in c. 1. Luc. sect 7. Ioan. 14. sect 1. Perkins in the 4. cha of bis reform Cath. louers nor knowers of God or if they challenge his loue and boast of his knowledge not fullfilling his law they are lyars blasphemers and the truth is not in them Their Ministers stinged with this sharpe censure begin to startle and perswade their fauourits that they keep the law correspondently to the proportion of their loue and knowledge that is haltingly weakly imperfectly as their loue is halting their knowledge imperfect Are these the new Apostles diuine lightned Reformers who sit in the sun-shine of their Ghospell and rise to illuminate the world with their radiant beames And do they confesse their beames of truth to be dimmed with clouds their flames of loue frozen with cold with such misty clouds with such nipping frost as violate the precept of knowing the commandment of louing God For as their raw and imperfect obseruations which hath been demonstrated before in the precedent Controuersy are of their owne nature true breaches of the law so their lame knowledge their imperfect loue is a transgression of the precept of loue a preuarication of the commandment of beliefe which is the supernaturall knowledge of God whereof S. Iohn speaketh But if they violate the precept of fayth as often as they beleeue with what conscience can they exercise an act of beliefe who are charged neuer to infringe the will of God With what hart can they iudge that precept imposed when neyther in this life nor in the next for then fayth ceaseth and vanisheth away it can be euer accomplished With what tongue can they bragge of true beliefe for this is commāded wheras theirs transgresseth the commandment of God With that false stringed tongue with that hollow hart with that seared conscience with which they presume to auerre that the Father of heauen doth esteeme and account their breaches obseruations their violations accomplishments of what Isa 5. v. ●0 he commandeth forcing him to vnder go for the loue of their persons that heauy curse he threatneth to others Wo be vnto you that call euill good and good euill esteeming darknes light and light darknes accounting bitter for sweet and sweet for bitter 5. Yet on the other side if abhorring these blasphemyes they dare pronounce their knowledge or beliefe such as it fulfilleth the precept of fayth as far as it ought thence we argue that they may likewise obserue the precept Rom. 13. v. 10. of charity as far forth as they ought and by consequence wholy obserue and fulfill the law For Charity is the fulnes of the law the summe or knot of perfection on which the Concil Arausic c. vlti Hilar. in Psal 118 whole law and Prophets depend Hence it is defined in the secōd Arausican Councell That all the Christned hauing receaued grace by Baptisme Christ ayding and cooperating may and ought if they will diligently labour to fullfill all things which belong to saluation S. Hilary saity It is not hard if the will be prompt to obey the precept of our Lord. S. Hierome No man doubteth of this but that God hath commanded things possible S. Augustine Neyther Hier. l. 3. cont Pela Aug. ser 61. 191. de tempo Aug. lib. de natur gratia cap. 43. Cent. 2. 4. col 58. Author respon ad quaest 130. Cent. 2. c. 4. col 61. Ibidem col 61. Obedientiam legalem re●atis omnino possi bilem esse magno errore iudicauit Cent. 3. c. 4. col 78. Orig. hom ● super Exod. Videtur asseuerare quòd baptizati per omnia possint legem implere Cypr. ser de Baps. Christ. God who is iust can command things impossible nor condenme man who is pious for that which he could not auoyd And agayne Thinges impossible God commandeth not but by cōmanding warneth thee both to doe what thou art able and to aske what thou art not able and he helpeth thee that thou mayest be able Yet because Protestants will strayne their wits to bow these sayings to some crooked sense I will stand to the iudgement of such as their owne fellow Protestans furnish me withall and whome they iudge to hold with vs without exception 6. For the Century-writers affime that the authour of Replyes extant among the workes or Iustin with full mouth breaketh into these words What is all the iustice of the law to loue God more then himselfe and his neighbour as himselfe which truely is not impossible to men that are willing Of Clemens Alexandrinus mayster to Origen they auouch He with great errour iudged the legall obedience to be altogeather possible to the regenerate Then passing to the three hundred years of Christ thus they deliuer their generall verdict of the Fathers of that age They held concerning the law very exhorbitant opinions as Tertullian in his booke against the Iewes disputeth that the Saints in the old testament as Noë Abraham Melchisedech others were iust by the iustice of the natural law Hence with the like error I vse the Centurists phrase Origen heer and there inculcateth many things of the possibility of the law as in his eyght homily vpon Exodus where expounding the Decalogue he seemeth to asseuere that the baptized may according to all things fulfil the law The same sayth the Authour of homilyes vpon the Canticle The diuine word is not mis-shapen or without order neyther doth it command things impossible And Cyprian because sayth he we know that which is to be done and can do that which we know thou conimandest me o Lord that I loue thee this both I can and ought to do Hitherto the Centurists producing witnesses against themselues THE SECOND CHAPTER IN WHICH The possibility of keeping the Law is maintayned by other reasons and obiections answered FIRST it were no lesse then tyranny to punish men euerlastingly for not keeping the Commandments if it be not

life can euer atcheiue so his vnspeakable mercy degenerateth into tyranny exacting a tribute which we cannot pay condemning vs for a fault which we cannot possibly eschew or he commandeth vs to discharge our dutyes according to our weake and limping manner and then our vttermost endeauours satisfy his law although they be lame and imperfect If not If our best endeauours transgresse his will if they be wanting of the duty we ought to performe and he command that defectuous duty thus he himselfe commandeth a transgression commandeth a sinne and man by doing Gods will is bound to sinne From which M. Abbot cannot Abbo● cap. 4. sect 46. fol. ●88 excuse him by saying It is the duty only he is bound to and not to the sinne For if the duety be vnauoydably linked with the sinful transgression whosoeuer commandeth the duty commandeth the transgression and whosoeuer is obliged to accomplish the one is necessarily obliged to incurre the other Neither is this fallacia accidentis or any sophisticall cauillation as he would bleare the eyes of the simple producing to that effect these two examples against Doctour Abbot ibi Bishop A lame man is bound by law to come to the Church he cannot come to the Church but he must halt therefore he is bound by law to halt M. Bishop is bound to pay a man twenty poundes but he cannot tell the money without soyling his fingers therefore he is bound to soyle his fingers So he writing at randome for i● there were no other pace amongst men nor other meanes to repaire to Church but only by halting all those who were bound by law to go to the Church should be boūd by law to halt to the Church and whosoeuer was willed to go should in this case be willed to halt if I say there were no other gate at all then halting now in the opinion of Protestants there is no meanes of fulfilling the law of God heer vpon earth but defectuous lame and sinneful therfore whosoeuer is tyed to that sinnefull fufilling 〈◊〉 also tyed and obliged to sin and whosoeuer commandeth it commandeth sinne 3. His second example is more extrauagant for no Caluin in Antido Conc. Trisess ● c. 12 precept of the Decalogue can be obserued The least saith Caluin is a burden more heauy then Aetna No action of keeping can be done without breach yet some money may be counted without soyling of fingers I verily thinke many poore Artizans many studēts also may receaue their rents without much soyling howbeit the ample reuenues of great Lordships may stayne thē somewhat more yet these staynes defilements arise not immediatly from the action of counting or locall motion of the fingers but from the money defilant coyne which is soyled cleanse that and your fingers will be cleane But dare you say in like manner that the impurity of our dueties the spots of our actions are drawn from the things prescribed and commanded by God from his spotted laws defiled constitutions I cannnot iudge you guilty of so wicked a saying 4. Secondly eyther English Protestants hold with Caluin that all and euery commandment is impossible to be kept or some particuler only Not euer one for I Caluin loc citato consulte the consciences of your own Sectaries whether some of your Iudges haue not beene free from murder bearing false witnes against their neighbours whether some of your graue Matrons haue not beene faythfull to their husbands not defiled neyther in thought nor deed with the cryme of adultery whether some Protestants children haue not beene obedient to their parents some Protestants subiects loyall to their Prince I for my part what soeuer the Caluinists libell to the contrary vnfeignedly iudge that diuers among them haue fully obserued at least for a tyme some of these precepts then euery commandment is not impossible for some space to be kept The precept of not coueting may be kept But some perchance be Which are they The two hardest in your opinion are thou shalt not couet and thou shalt loue God withall thy hart c. Of the former it hath beene already proued that it forbiddeth not the vnuoluntary motions but the free consent which we may refrayne as some Protestants no doubt at some tyme or other checke and subdue their desires of adultery of reuenge of coueting their neighbours goods their liues c. For it is an infamy too reproachfull that all their women should be adultresses all their men aged children reuengers of their wrongs spillers of bloud purloyners of the goods of others eyther Protestāts themselues obserue some of the commandmēts in hart or deed as often as any such euill motion ariseth or tentation is suggested vnto them Agayne to affirme the first motions which inuade vs against our will to be breaches of the precept daunteth the courage of Christs valiant souldiers it frustrateth the intent of Gods commaundement For why doth he command vs not to couet but that we may fulfill his will in not coueting Why do we fight against the motions of Concupiscence but that we may not transgresse his law yeilding to them Which suppose it be will we nill we by their assaultes transgressed we striue in vaine to keep of the receaued foyles or preuent the woundes already inflicted This precept then we may keep as often as we bridle our in ordinate suggestions and suppresse the inticements which prouoke vs to euill The Cōmaundment of louing God may be also obserued 5. The other also whereby we are commanded to loue God withal our hartes with al our forces c. may be fulfilled if we vnderstand it aright of the appretiatiue loue of true frendship therein exacted not of intensiue or affectionate loue as the Deuines speake that is we ought to esteeme and prize God for his owne infinite goodnes before all thinges in the world abandon al earthly riches profits and emolumentes when occasion is offered rather then him we ought to make him the only scope and finall end of all our desires yet we are not charged to loue him with all the degrees of intention which may be for that can neuer be shewed nor to loue him with such perfection as to imbrace voluntary pouerty or perpetuall chastity for his sake these are only counsayled not commaunded by the force of that precept neyther are we tied so to settle our hartes vpon him as not to affect any other thing conducible to our estate or profitable for the maintenance of our liues but only not to affect any thinge contrary and repugnant to his seruice which wee may easily do by the help of his grace and wholy thereby discharge our bond in fullfilling that sweet and comfortable Psal 118. v. to v 58. v. 145. v. 68 law as king Dauid discharged it when he testified of himselfe With my whole hart haue I sought after thee I besought thy face with all my hart I haue cried in

Come yee to me all that labour c. that is al that are burdened with any kind of sinne as Cassianus excellently interpreteth it which apparently sheweth that God hath a true antecedent primacy and conditionall will wherby he desireth the saluation of all both men and Angells giueth them also grace to which if they cooperate as they should he is ready to procure their future happines and haue an effectuall will to saue them God sayth S. Chrysostome doth much desire and couet the saluation of vs of those men also whome for sinne he damneth S. Augustine All men if they will may beleeue may turne from the loue of visible and temporall things and keepe the commandements because that light to wit the grace of God illuminateth euery man that cometh into this world Likewise he prouideth aqually for all God saith S. Cyprian as he accepteth no person so no age for asmuch as to the attaining of heauenly grace he yeldeth himselfe with euen-ballanced equality a like to all And S. Prosper Gods helpe by innumerable meanes eyther hidden or manifest is affoarded vnto all and that many refuse it it is attributed to their owne fault 17. The fifth heresie not distinctly vttered but perniciously inuolued in the precedent is that which derogateth from the vniuersality of Christs death and passion For as God in Protestants opinion will not haue all men saued so Christ according 〈◊〉 them dyed not for all but only for his elect We by the warrant of holy scripture constantly teach that how be it euery one doth not truly and effectually participate the benefit of Christs death yet that he offred a sufficient ransone for the full redemption of mankind by which he pacified the wrath of his eternall Father and obteyned whatsoeuer helps were necessary in his behalfe for the remission of their sinnes and perfect reconciliation vnto him Therfore the Apostle calleth him the Sauiour of al men especially of the faithfull Of all men disbursing a price sufficient to defray the whole debt of sinne especially of the faithfull because they 1. Tim. 4. 10. are effectually also ransomed and saued therby Likewise There is one God one also mediatour of God and men Man Christ Iesus who gaue himselfe a redemption for al. Moreouer Christ died 1. Tim. 2. 5. for all And lastly he is the propitiation for our sinnes and not for ours only but also for the whole worlds S. Irenaeus Our Lord hath restored vs into freindship by his incarnation being made the 2. Cor. 5. 15. 1. Ioan 2. 2. Iron lib. 5. c. 17. Ambros ser 8. in Psal 118. mediatour of God and men propitiating truly his Father for all Which S. Ambrose most perspicuously auerreth The earth is full of the mercy of our Lord because to all men is giuen remission of sinnes Vpon all the Sunne is commaunded to rise and this Sunne indeed ariseth dayly vpon all but that mysticall Sunne of Iustice arose vnto all came for all suffered for all and rose agayne for al and if any man beleeue not in Christ be defraudeth himselfe of the generall benefit as if a man shutting the window exclude the beames of the Sunne the Sunne did not therfore not rise vnto all because he defrauded himselfe of the heate therof but as much as pertayneth to the Sunne he keepeth his prerogatiue it is the imprudent mans fault Aug. tract 92. in Io●● to debarr himselfe the comfort of the common light S. Augustine Christ shed his blood for the remission of all mens sinnes and so died for the saluation of all S. Prosper We haue laboured to proue that Prosper l. 2. de vocat gent. c. vlt. the grace of God is at hand or ready for all with equall prouidence truly and generall goodnes but by diuers meanes and vnequall measure because eyther hiddenly or manifestly he is as the Apostle sayth the Sauiour of all men and cheifly of the faithfull c. For affirming that he is the Sauiour of all men he hath approued the goodnes of God to be generall ouer all sortes of men but adding ● ad Tim. especially of the faithfull he sheweth that there is some part of mankind which by merit of faith inspired by God is by speciall benefits promoted to high and eternall saluation THE SECOND CHAPTER IN WHICH Some other Heresies are comprehended and our Sectaries cheife obiections fully answered THE Sixt Heresy cleerly auouched by Fulk in ca. 9. ad Rom. sect 2. in cap. Ioan. sect 3. in 9. ad Rom. sect 7. in cap. 27. Act. sect 3. in cap. 12 Ioan sect 3. Aug. lib. 1. de lib. ar● c. 1. Idem lib. 6. contra Fortunat Manich disput 1. Idem lib. ver relig c. 14. M. Fulke is the deniall of free will in the Reprobate saying The reprobate haue their will free but from coaction to sinne it is thrall and slaue bound to sinne and not free Pharao had his will free from constraint but yet slaue to sinne Whence it followeth that the Protestāts God is not only tyrannical in punishing without default and vniust in causing the impenitency of the faithfull as hath bin shewed before but so wicked also as he only perpetrateth sinne not the sinners themselues Not they because we sinne not as S. Augustine teacheth but by freewil Likewise He that is forced by necessity to do any thing doth not sinne And then Man consented by his will to the persuasion of the peruerse Angell For if he had done it by necessity he had not bin guilty of sinne but the reprobate are bouud by necessity to the thraldome of sinne therfore they commit no sinne at all Secondly no man is faulty by doing that which is not in his power to shunne or decline For who saith the same S. Augustine offendeth Aug. lib. 3. de lib. arb cap. 18. in that which can by no meanes be auoided but the reprobate according to you cannot auoide the slauery of sinne nor any way decline alter or resist the decree of Gods reprobation so absolutely enacted by him as it dependeth no more of mans will then the forme which the potter giueth to the clay dependeth vpon the will of the clay which it hath not Therfore they are vnblameably carried by the necessity of sinne and consequently do not sinne but your sinfull God is the sole worker of sinne who only concurreth freely to sinne as the potter is the sole cause that the vessel is framed crooked or straight For when two causes cooperate to the same effect one necessary another free a mad man for example with a man in his right wits sinne is neuer attributed to the cause which necessarily but only to that which freely worketh not to the mad and crazed but to the sound and perfect man 2. So in this present because the reprobate necessarily offend and God only moueth persuadeth freely and actiuely contriueth both the euill intention and self deformity of sinne to him alone and