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book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

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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

stirreth vp his app●●●● to rauenous gluttony the Iust man heareth this and he is sensed from * Note that Catbolikes abstaine not from meat of any superstition as the Iewes Manichees but for the chastisment of concupis●●ce or exercise of vertue Aug. hom 8. tract 18. in Ioan. the superstition of discerning 〈◊〉 And in another place S. Augustine writeth Neither haue heresies or certaine doctrines 〈◊〉 the mind strong from other h●●d then from good Scriptures not well vnderstood To specifie some particulers 12. a Aug. contra aduers lig et Prophet l. 1. 2. c. 4. Ioan 10. Marcian despised Moyses the Prophets their liues and writings what pretended he Scripture How many soeuer haue come before me are theeues and robbers The b Guido d● error ib a Armen Ephes 4. ver 11. Armenians taught we should all rise in the day of Iudgment in the state of mankind and that the femal sexe of women should be wholy extinct What ground had they Scripture Vntill we all meete in a perfect man What was cited by the c Iraen l. 2. cap. 14. Tertul. lib. de anima cap 35. Matth. 5. Carpocratians contending the soule of man to be vnited to the body to perpetrate sinne and not to be diuorced from it vntill it achieue all kind of wickednes Scripture Thou shalt not depart from thence vntill thou defray the last farthing The d Aug. tract 34. in Ioan. Ioan. 8. Manichees affirmed our Sauiour Christ to be this materiall sinne which compasseth the earth and affoardeth light to our corporall eyes What colour had they Scripture I am the light of the world By Scripture the e Alphonsus de Castr. 110 aduer haer verbo Occidere Exod. 20. Waldenses taught that no mā could be put to death no not by the lawfull authoritie of a Iudge Thou shall not kill By Scripture the f August tract 53. in Ioan. Ioan. 12. v. 25. Mat. 16. v. 25 Luth. con Art Louanien Thes 27. l. de Caena dom To. 2 Ger. fol. 17. 4. VVhitak in his answere to Campians 8. reason pag. 259. Vincent Lyr. c. 35. Genna in catalogo Eccl. Scri. Circumcellians held that euery Christian might not only murther his fellow but lay violent hands also on himself He that hateth his soule in this life preserueth it to euerlasting life And not to be ouer tedions in a matter perspicuous by Scripture Luther excommunicateth all Sacramentaries as arrant Heretikes and already damned to the pit of hell By the same Scripture our Protestants make both Lutherans and Sacramentaries faithfull Christians and if they once beleeue sure of saluation What hath Scripture bene in this sort the origine of these foule Contradictions horrible Blasphemies and a thousand more and yet must it be the soueraigne and only meanes to end and suppresse them When they who are silenced by it make greatest shew and ostentation of it When you shall see sayth Vincentius Heretikes so abound with Scripture as they fly through all the volumes of the holy Law through Moyses the bookes of the Kings the Psalmes and Prophets c. Read the workes of Paulus Samosatenus Priscillian Eunomius c. You shall not find a page which is not coloured painted with the sentences of old and new Testament Nestorius to support his priuat heresy gloried as Gennadius reporteth in the euidēce of threescore testimonies which he produced 13. Arius likewise boasted of the patronage of Scripture yea of the collation of places our Sectaries chiesest refuge And when the Prelates of the first Councell of Nice proued the Essentiall Equality of the Sonne of God with his Father which he denied out of those words of S. Iohn I and my Father am all one he answered They were all one in the vnity of wlll and affection not in the vnity Io. ca. 10 vers 30. of nature and essence which by Conference of places he bolstered in this manner Christ prayed for his disciples Ioh. 17. v. 21. that they might be one with him as he and his Father were one But he demaunded not neither was it possible for them to be one in substance with God the Father Therfore the Sonne himself was not the same in substance but only in will loue and obedience as he desired his Disciples to be In so much as the Fathers could neuer haue vanquished that wicked heresie if they had not beaten it downe by the authority of the Church more then by testimony of Scripture as appeareth by S. Athanasius a chiefe Atha ep decres con Arian haer impugner of that impious heresy 14. Yet because our new Ghospellers build the tower of their Babell will climbe to the knowledge of all heauenly truth by this collation of places and diligent recourse to the originall fountaines let them tell me when the Reader doubteth of any particular passage of Scripture how the Collatour knoweth by what other sentence that ought to be interpreted The darke and obscure places as Whitaker and Reynolds instruct vs are to VVhitak contro 1. q. 5. ca. 23. Rein. c. 1. diuis 2. p. 60. be lightned by the plaine and perspicuous Graunt it be so How shall I be certaine whether the hard place I doubt of ought to be explained by the cleare and euident text I choose to that purpose or by some other What certaine rule set you downe I may not erre in my choyce Eutiches doubted of the meaning of those words Verbum caro factum The word was made flesh which you suppose I Ioan. 1. v. 14. See Suarez in 3 p. d. 7. ses 2. fol. 132. Ioan 2. v. 9. 1. 10. 3. v. 9. Aug l. de haer ad Quoduult haer 82. doubt not a point requisite to be beleeued And by reason of the propinquity and alliance of speach he expounded them by those of S. Iohn Aquam vinum factum The water was made wine and fell into his detestable blasphemie that the Deity of God was changed into the flesh of man as the water was turned and conuerted into wine Iouinian doubted of the intelligence of an hard saying he read in the first epistle of S. Iohn to wit He that is borne of God doth not sinne Where by the connexion of the text by the conference of other places he framed this desperate and hatefull exposition That a Christian once regenerated and purified by the water of Baptisme cannot after receaue any tainture of sin or offend God any more althogh he would neuer so faine A thousand such errours in matters of importance necessary to saluation haue enemies sucked out of the cleare brooks of holy writ by the deceauable search weighing of places 15. I might vrge That the sentences which are plaine and open to some seeme darke and obscure to others What text more cleare then that of S. Matthew Mat. 26 Mark 14. Luc. ●2 1. Cor. 11. This is my Body repeated againe by S. Marke recorded by

Proueth Inuocation of Saints to be lawfull against D. Reynolds D. Field and D. Fulke pag. 255. The 14. Controuersy Establisheth the lawfull worship of Images against D. Bilson and D. Reynoldes pag. 276. The 15. Controuersy Maintaineth Purgatory and Prayer for the dead against D. Field and D. Fulke pag. 296. The 2. Chapter VVherin Prayer for the dead is defended against the foresayd Doctours M. Feild and M. Fulke pag. 316. THE FIRST BOOKE THE FIRST CONTROVERSY DECLARETH That neither the Holy Scripture by it selfe nor by any meanes the Protestants do assigne can be Iudge of Controuersyes AGAINST Doctour VVhitaker Doctour Reynolds and all other Protestants CHAP. I. THe extreme miserable refuge of al guilty persons who either mistrust the equity of their cause or feare the weaknes of their owne defence hath euer been to decline the barre of indifferent tryall and cleaue to the succour of some such Tribunall as will not or cannot giue sentence against them This was the wonted fraud of all ancient Heretikes this was the retraite of the Iran l. 3. cont haer Tertul l. 8. depraescrip Basil l. de Spir. sanct cap. 27. Aug. l. 1. cont Max. VVbitak cōt 1. q. 5. c. 8. Reyn. in bis cōf c. 2. diuis 2. p. 45. c. 8. diuis 1. p. 396. c. Bezainan noui Test 1556. in c. 10. Matth. in c. 22. Luc. Iran l. 1. c. 10. 20. 29. Aug. l. 32. con Faust c. 19. 21. Philast c. 36. Euseb l. 4. hist c. 29. Epiph. haer 30. Valentinians Eunomians Marcionists and the like This was the voice of Maximinus the Arian Bishop as S. Augustin reporteth writing against him And this is now the common cry of M. Whitaker M. Reynolds and their fellow-Sectaryes who will not stand to the generall arbitrement of Fathers Doctours Councells Historyes or former Churches not to the prescription of tymes presidents or approued customes not to any roll record or monument of antiquity They only appeale in all matters of Controuersy to the sole and silent maiesty of Gods sacred Stile and that for two chiefe and principall causes The one is to cloke couer their new deuises vnder the mysteryes of holy Writ The other with a cunning and guilefull sleight to auoyd indeed all manner of triall not to admit any Iudge at all For as long as they reserue in themselues this singular power to construe and expound Gods word as they list to receaue or reiect what Scriptures they please let vs produce any euidence against thē neuer so cleare they wil either cloud it with some colourable answere or wrest it to another sense or charge it with corruption as Beza doth in the Greeke text in many places or vtterly discard it as no Canonicall write as Heretikes vsually do such Oracles of God as condemn● their errours 2. Alleadge for example the old Testament against the Marcionists against the Manichees the new the Acts of the Apostles against Tatian Cerinthus against the Ebionites the Epistles of S. Paul they peremptorily deny these books of Scripture Pose Faustus the Manichee with these Ad Rom. 1. v. 3. Aug. l. ●0 con Paust c. 2. 2. Iac. 24. Cent. 2. c. 4. col 17. words of the Apostle to the Romans The sonne of God was borne of the seed of Dauid according to the flesh his reply saith S. Augustine is the booke is forged it is not Paules Proue against the Centurists out of S. Iames That by workes a man is iustisyed not by fayth alone they discredit the authority of his Epistle saying It is an adulterous and bastard Epistle Alleadge in like manner against M. Whitaker Intercession of Saints out of the vision of Iudas Machabeus concerning Onias he answereth His dreame of Onias I let passe as VVhitak in resp ad Ration c. Camp VVhitak ibidem Cyp. l. 3. ep 9. Ambr. l. 4. de side cap. 4. Aug. l. ad Oros Clem. Alex c. 7. strom VVhitak de sa Scrip. cont 1. q. 1. cap. 14. Orig. l. 2. de princ c. 1. Dionys Areop do Cal. hier ● 2. Cyp. ep ● 55. Aug. de doct Christ l. 2. c. 8. de ciut Dei l. 18. c. 36. a dreame As though God had not often reuealed to Ioseph diuers of his Prophets many thinges in their sleep Vrge him out of Ecclesiasticus with the liberty of Free-will he answereth That place of Ecclesiasticus I little regard neither will I belieue the liberty of Free-will albeit he affirme it an hundred tymes Then S. Cyprian S. Ambrose S. Augustine Clemens Alexandrinus were of light beliefe who credited this worke as the reuealed write Presse him at length with prayer for the dead out of the bookes of the Machabees he still replyeth I discouer in them a human Spirit a human wit a human confession all thinges human Then Origen Dionysius S. Cyprian S. Augustine were much deceaued who descryed in them the character stile and spirit of the Holy Ghost 3. But graunt our Aduersaryes admitted all those bookes of holy Writ the Church approueth or that they would be tryed by them we both imbrace yet I say the Scripture alone cannot be Iụdge or Vmpire between vs. Which that I may more strongly euince proceed more smoothly without rubb or incombrance in so waighty a question before I come to the period or full point of our variance I will briefly premise some certaine positions of our consent and agreement We accord then with Protestants 1. That the Scriptures are a diuine and infallible rule of faith yet not the sole and only rule as they affirme 2. We graunt with them that nothing is to be belieued The state of the question explained Deutr. 17. v. 9. contrary and repugnant to those oracles of God no traditions reuelations or interpretations whatsoeuer 3. We teach that the vniuersall iudgment and generall definitions of the Church are alwayes leueled and directed according to the inerrable prescript of holy Writ Therefore at her Oecumenicall Consistoryes she placeth They shal teach the● according to the law the Bible in some high eminent and honourable seat as the chiefe and speciall guide of her counsayles decrees 4. We yield that the letter of Scripture or to vse their phrase of speach that God speaking by that letter may improperly be tearmed the voice of our supreme Iudge in such manner as I shall explicate heereafter But our maine difference and dispute is whether it be such a voice and sentence of his as when any doubt or Cōtrouersy ariseth about the meaning of his word it may without any further externall and open declaration for of inward Inspirations in the Chapter ensuing giue a finall euident certaine and irresistable decision of all such doubts controuersyes to euery humble diligent skillfull and pious Reader and conferrer of places Our Aduersaryes say it is we say it is not proposing our arguments in this manner 4. The Scripture is the written word or outward rule by which

Aug. l 2. de peccat merit remis c. 27. not with the issue of consecrated children Which a little before he doth thus corroborate with the strength of reason because renouati parentes c. renewed parents do carnally ingender not of the first fruits of newnes but of the reliques of oldenes They communicate vnto their posterity not the personall blessings of new restored life but the common Aug. l. de peccat merit remis c. 12. 1. ad Cor. 7. vers 14. maledictions of old depraued nature so enthrall their of spring in the bondage of Adam cannot indue them with the inheritance of Christ In his next booke handling that obiection the Caluinists now as the Pelagians then vrged out of S. Paul How the vnbelieuing party is sanctifyed by the faythfull and the children of their marriage are cleane and holy He solueth it in this manner that the Christian is often the occasion of gayning the other vnto God procureth also the baptizing of their children And concludeth a little after what other sanctification soeuer is meant by the Apostle neither the incredulous Aug. loc citato can be saued or purged from their sins without the sacrament of the Church Nec paruuli de quibuslibet sanctis iustisque procreati c. Nor children begotten of what soeuer holy iust parents are assoyled of the guilt of Originall sinne vnles they be baptized in Christ for whome we ought to speake so much the more earnestly by how much they are lesse able to speake for themelues In fine what followeth of the contrary doctrine but that all descendents from regenerate parents take from them their right to heauen that to know my election is sufficient to know that any of my carnall progenitours was a belieuing Christian in the dayes of Christ or at any tyme since that no children or childrens children in any succeeding generation can be damned whose parent when they were borne was a faythfull belieuer These heresyes and the like hatefull to repeate necessarily attend on the fornamed absurdity vvhich I leaue as bones for Puritans to gnavv on and vvill aduance my pen to more profitable discourses THE SEAVENTEENTH CONTROVERSY DEMONSTRATETH That our Iustice is inherent in vs and not imputed only against Doctour Whitaker Doctor Fulke and Maister Abbot CHAP. I. MAISTER Whitaker M. Abbot and the rest of their crew who deny the perfect remission of sins in the beautifull flocke of Christs chosen sheep which come vp from the lauatory of sacred Baptisme Canti● 6. v. 5. do much more disauow the inward iustice and splendour of their soules which cannot reside with those abyding spots therfore as they hold their christned children faythfull belieuers only rid of their offences by the meere exemptiō from paine or not imputation of fault so they affirme thē no otherwise iustifyed beloued of God then by the sole imputation of Christs extrinsecal fauour or outward righteousnes ascribed vnto them But we that haue proued the true forgiuenes and destruction of sinne do likewise maintaine the internall renouation and iustification of man whereby he is not only outwardly accompted iust but inwardly endowed beautifyed and enriched with a heauenly guift or supernaturall quality pleasing vnto God which we tearme with S. Paul our spirit of adoption Rom. 8. v. 15. idem v. 23. Ioan. 3. v. 5. Coloss c. 1. v. 12. 13. Ephes 5. v. 8. 1. Pet. 2 v. 9. the first fruits of the spirit or our new birth our inherent iustice because it doth inherently dwell and inhabite in our soules We teach moreouer that the purgatiō and remission of our sinnes is formally nothing els then the infusion of that celestiall guift For as this materiall Sunne with the same beames expelleth darcknes and enlightneth the regions of the aire so the true Sunne of Iustice dissolueth the cloudes of iniquity and garnisheth our soules with the selfe same rayes of grace which the Apostle testifyeth Willing vs to giue thankes to God and the ●ulg l ● de remis pe● c. 4. Concil Trid. sess 6. c. 3. Luc. 15. v. 24. Ephes 2. v. 5. Gal. ● v. 15. Aug. ep 54. Colos 3. v. 9. Basil de spirit sant Chrys in Psal 118. Aug. ep 1●0 de spir lit c. 27. Father who hath made vs worthy vnto the part of the lot of Saints in the light who hath deliuered vs from the power of darknesse hath translated vs into the kingdome of the Sonne of his loue Again to the Ephesians You were once darknes but now light in our Lord. S. Peter From darcknes he hath called you into his m●rueilous light Where he compareth the state of infidelity or vicious life to darckenes the state of iustification to light because it expelleth the mists of sinne adorneth with inward and inherent brightnes the tabernacles of our soules as S. Fulgentiu● and the Councell of Trent expound the former place to the Colossians The same is confirmed by many other Texts where we are sayd to receaue life by the benefite of Iustification My sonne was dead and is reuiued When we were dead by sinne God quickned vs togeather in Christ In respect of which we are called A new oreature we are borne againe by a spirituall generation we spoyle our selues of the old man doe on the new c. Which newnes of ours S. Basil calleth The participation of the holy Ghost S. Chrysostome Infused bountifulnes S. Augustine The grace of the new Testament written in the tables of our harts S. Iohn The seed of God which remaineth in vs. S. Paul The excellent grace of God in you the holy spirit of God in which you Ioan. 1. ep c. 3. v. 9. 2. Cor. 9. v. 14. Ephes 4. v. 30. 2. Cor. 4. v. 7. Rom 15. v. 5. are signed a treasure which we haue in earthly vessels Charity diffused into our hartes by the holy Ghost which is giuen vnto vs. 2. A thing so cleare that our Aduersaryes haue not the face to gaine-say it But confesse an inward sanctification of the Holy Ghost and alteration of man yet togeather with this sanctification there is still quoth M. Abbot a remaynder of originall corruption by the touch and staine whereof the holynes and newnes that is wrought in vs is defiled Likewise inherent righteousnes although it be the worke of God yet it is soyled in the puddles of our corruption What say you Is sanctification stayned Holynes defiled The worke of God soyled in the puddles of sinne All the fornamed sentences of holy Scripture define the contrary they teach That we cast off the old man and put on the new that we are translated from the power of darknes to the kingdome of light that we were once darknes but now light in our Lord once dead but now aliue to God Likewise the Scripture often recordeth That the Abbot in his defence c. 4. fol. 403. 430. puddles of sinne are cleansed destroyed blotted

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