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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

out remitted taken away separated from vs. How do they then abide Orabiding not how do they destaine the brightnes of succeeding grace Can the banished darknes ouercome the conquering and preuailing light The oldnes cast off defile the newnesse brought in by Christ The destroyed guilt Ezech. 30. v. 25. Rom 6. v. 6. Act. 3. v. 19. ● Luc. 7. v. 48. Ioan. 1. v 29. Psal 102. v. 12. or death of sinne infect the beauty of restored life Let S. Paul be iudge who speeking of some sanctifyed persons who before had beene fornicatours drunkards idolatours affirmeth These thinges some of you were but you are awashed you are sanctifyed you are iustifyed 3. Now if these faythfull Corinthians were not such as they had beene before if the spots of their fornication drunkenesse idolatry and all other sinnes were cleansed and washed away by the guift of sanctification or true iustification created in thē how durst you giue the checke 1. Cor. 6. v. ●● to so great an Apostle and say their sanctification is tainted with the loath some touch of their abyding puddles Salomon auerreth Wisedome will not enter into the malicious soule nor dwell in a body subiect to sinne much lesse will ioyn league and be corrupted with the filthines of sinne Christ Sap. 1 v. 4. cannot accord with Belial nor the Arke of our Lord with the Idoll Dagon no more can sanctifying grace stand togeather 2. Cor. 6. v. 15. with mortall sinne for what participation hath Iustice with iniquity What society is there betweene light and darknesse Marry M. Abbot will contract a society between them at least 1. Reg. 5. in some low degree to which purpose he sayth Doth not Philosophy teach that contraryes are incompatible only in their 2. Cor. 6. v. 14. extremes But hath he quite forgotten or did he not rightly vnderstand of what contraryes that was meant The Philosophers speake of some positiue not of priuatiue cōtraryes Abbot in his defence c. 2. f. 171. whereof the one is the habit the other the priuation of these no Logicke or Philosophy euer taught they could reside togeather in the same subiect in any remisse degree as one cannot be both dead and aliue bereft of sight and enioy it also at the same instant such contraryes are infused grace and mortall sinne therefore they cannot comply in any measure the one with the other for a deadly crime howsoeuer it be resisted and curbed of his raigne which is al you pretend to linke it with grace yet so long as it formally dwelleth soiourneth in man it must needes denominate and make him a sinner for euery forme giueth the formal effect to the subiect it informeth If a sinner a slaue to sinne starcke dead to God wholy bereft of his fauour truly hated and abhorred of him throughly vncleane and deseruedly guilty of eternal damnation therefore he cannot possibly at the same tyme by any sparke of grace be aliue to God enioy his fauour be accepted and beloued of him be truely cleane and Medina i● 1. 2. q. 113. art 2. Caiet ibid Vasq in 1. 2. disp 10. 4. c. 4. 51 worthy of his kingdome The soule which by sinne is the aduoutresse of the Diuell and thrall of Sathan cannot be also the spouse of Christ and the adopted child of God vnles it be by such vnequall shares as that which is the Diuells by true possession of inherent sinne you will account to be Gods by outward clayme of imputatiō only and make the Prince of darcknes too strong an armed man to be presently cast forth by the King of heauen 4. The Fathers likewise so much abhorre this diabolicall Luc. 11. v. 21. Phrensy that the Diuell should haue any part in vs who are renewed in Christ or that the tainture of our contagion should staine the sanctification wrought by Chrys ho. 40. in ●5 ● ad Cor. S. Basil in psal 23. August tract 9. in ep Ioan Hier. l. 3. cont Pela Euseb de corp sang Dei Niss l. de perfec homin forma Macar l. de lib. arbit VVhitaker in his answere to Campians 8. reason Fulk in c. 4 ad Ephes sect 2. Abbot in ●is 4. c. sect 10. VVhita● vbi supra Aug. l. 6. 〈◊〉 Iul. ● ● him as they contrarywise teach that our inward renouation euer expelleth the dregs of mortall and sometyms also venial default which I inuincibly proued in the precedent Controuersy and maketh our soules as S. Chrysostome sayth more pure then the beames of the Sunne so amyable to God as he sitteth according to S. Basil in the shining soule making it as it were his throne for which cause S. Augustine calleth that internall sanctification the beauty of our soule S. Hierome The purity of our soule Eusebius Hidden purity Macarius A certaine hidden or mysticall garment of heauenly beauty But Protestants do answere how beautifull soeuer that grace may seeme it only declareth quoth Whitaker the good will clemency of God towards vs it is the effect not the cause of our Iustification This renouation sayth Fulke is only begun in this life and not perfected These beames quoth M. Abbot are too dimme and darke to iustify vs in the sight of God for that righteousnes that iustifying grace they place with Whitaker in the free mercy and fauour of God who reconciled vs to himselfe in Christ that according to them is in God only and not in vs vnles it be by meere imputation but I will manifestly proue first that our inward renouation is perfect and pure from the staine of sinne though not from the defects and infirmityes which haue sprong vp from sinne secondly that grace by which we are iustifyed is inherent in vs and not in Christ thirdly that that inherent grace or inward iustice doth truly instify vs before the face of God 5. The first is testifyed by S. Augustine saying Grace doth now perfectly renew man so far forth as it appertayneth to the d●●●●erance wholy from all sinnes not so farre as it belongeth to the freedome from all euills Againe In Christian baptisme perfect newnes and perfect health is attayned from those euills by which we were guilty not from these with which we must yet combate least Ibid. c. 7. Augu. de nat gra c. 42. Augu. de gra Christ l. ● c. 30. De sprit literae cap. 32. Lib. de nat grat cap. 63. we become guilty speaking of charity by which this renouation is made he sayth Charity it selfe is most true most plenteous most perfect iustice The second is also warranted by the same S. Augustine who expresly affirmeth The grace by which we are iustifyed not to be Gods gracious and extrinsecall fauour but his charity diffused into our harts by the Holy Ghost who is giuen vs and this charity not to be that by which he loueth vs but that by which he maketh vs louers of him Likewise by this only charity

the diseases of the body famine sicknes and death it selfe 5. And although Original sinne be now the cause of all these euils yet it doth not properly consist in them all but in the priuation of that prime grace by which the soule of Adam was enriched adorned and conuerted vnto God For as Originall righteousnes included these three prerogatiues or triple rectitude to speake in S. Thomas language first the vnion of the mind with soueraigne goodnes secondly the subiection of the inferiour powers of the soule to reason thirdly the like subordination of all the members of the body to the soule yet it did truely and principally reside in the former and contayned S. Thom. 1. p. q 95. ●●t 1. the later two as accessaryes or dependants thereof So Originall sinne which is only knowne by his contrary habit is truly formally nothing els then the voluntary priuation of the same Originall iustice which ought to be in vs as it maketh the soule deformed blemished Feild in his 3. booke c. 26. and auerted from God Wherefore seing this want and priuation is taken away by Baptisme and the whole grace as it cloathed beautifyed and adorned the soule entierly restored the whole guilt of sinne is forgiuen the formall cause or true essence of Originall iustice recouered againe by the passion of Christ and the other deordinations the remaynder of concupiscence are only the effects or punishments of the precedent fault and not any true and proper fault For if man had beene created in the state of pure nature as the Philosophers thought he was and many Deuines against M. Feild teach he might be because it inuolueth no contradiction neither in respect of the creature nor Creatour Then I say he should haue beene pestered with the same inordinate concupiscence and rebellion of the inferiour parts as now he is but then it had been a meere infirmity langour or fayntnes of nature growing out of the matter whereof man is compounded and not any wound or punishment also of sinne as in our case it is The reason appeareth for as man in the state of pure nature must haue been cōpacted of two diuers and repugnant natures of soule body flesh and spirit and consequently of a corporall and reasonable of asensuall and spirituall appetite which could not chuse but maintaine a perpetuall warre of contrary and repugnant desires it being naturall to euery thing according to Philosophy to couet that which is conuenient and sutable to it selfe so the sense euen then would hunt after sensible pleasant delight-some obiects and the spirit would seeke for spirituall the spirit would often checke restrayne and bridle the pursuit of Aug. de pec merit remis l. 2. cap 4 de nuptijs concup l. 1. c. 27. l. 13. de Tri● c. 10. contra Iul. Pelag. l. ● 1. retract c. 15. sense and sense would likewise hinder weaken and repine at the heroicall workes and endeauours of the spirit Thus the winds of diuers opposite passions the fluds of contrary inclinations would naturally striue and resist one the other yet as in that case this contrariety had beene no sinne but a sequele a disease a feeblenes of nature so now the same abiding in the regenerate from whome the dregs of all impurity are cleansed it is only according to S. Augustine left as an exercise of vertue to wrastle against or as a punishment of sinne and not as any true or proper sinne Which by two irrefragable arguments I conuince in this manner Ezech. 36. v. 25. Mich. 7. v. 19. ●01 las● v. 12. Ioan. 1. v. 29. Psal 50 v. 6. Whatsoeuer filth or vncleanes our soules contracted by the sinne of Adam is wholy washed away in Baptisme by the grace of Christ But the filth or guilt of concupiscence descended from Adam therefore it is clean abolished by the vertue of Christ The Maior or first proposition is euery where testifyed in holy Writ by the Prophets and Apostles who often witnes that there shal be left no sinne in vs after we are once new borne in Christ for he shall cleanse vs from all our iniquityes he shall drowne our sinnes in the bottome of the sea he shall discoast them from vs as far as he East is distant from the West he taketh away sinnes blotteth them out wipeth them away dissolueth them like a clowd he shall forgiue the iniquity to the house of Iacob and this is all the fruit that the sinne thereof be taken away But none Isa 44. v. 22. Isa 27. v. 9. Ad Rom. 8. v. 1. Hier. in Com. in hunc locū Ad Rom. 5. v. 19. of these Prophesyes not one of these assertions were true if the guilt of concupiscence still lurked in the soule of the regenerate It were not true which S. Paul teacheth There is no damnation to them that are in Christ Iesus to wit Nihil damnatione dignum nothing worthy damnation as S. Hierome commenteth vpon that place if any damnable sinne remayned in them Not true which the same Apostle auoucheth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust if we be not as truely iustifyed and purged from the drosse of sinne Psal 50. v. 9. Ad Ephes 1. v. 4. ad Collos 1. v. 22. ad Ephes 4. v. 22. 24. ad Colos 3. v. 9. ad Rom. 6. ad Ephes 5. 2. ad Corinth 6. Chrys ho. 40. in 15. 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the merits of Christ as by the fall of Adam we were infected therewith 7. Secondly King Dauid speaking of the purity of the soule cleansed by grace sayd Thou shalt wash me and I shall be made more white then snow S. Paul writeth that the iustifyed are holy and immaculate that they cast off the old man and put on the new that they liue in Christ are light in our Lord temples of the liuing God Therefore free from the darknes free from the impurity death and idolatry of sinne for what participation hath iustice with iniquity what society is there betweene light and darknes what part hath Christ with Beliall what agreement hath the temple of God with Idolls Only God sayth S. Chrysostome can deliuer from sinne which in this lauer of regeneration he effecteth he toucheth the soule it selfe with grace and plucketh from thence the rooted sinne he who by the fauour of the King is pardoned his cryme hath his soule still defiled whome Baptisme washeth not so but he hath his mind more pure then the beames of the Sunne and such as it was when it was first created Which testimony of his so euidently discouereth the spot of Originall guilt to be quite abolished as the Magdeburgian Protestants censuring this place doubt not to say Chrysostome speaketh of the efficacy of Baptisme very dangerously And yet he speaketh no otherwise then the word of God and generall voyce of

the first encounter beaten to the ground 14. For the scope and tenour of the Apostles Analogy doth not consist in the manner but in the cause of Christs being made sinne to the end he might make vs iust albeit in a different sort he made sinne by a meere imputation because it was impossible for him to be truly a sinner we properly and truly iust because it is more Tit. 2. v. 24. Leuit 4. v. 11. 24. Ezec. 44. v. 29. Osee 4. v. 8 honourable and glorious vnto Christ to cleanse to himselfe a people acceptable to enrich and endow vs with the treasures of his inherent iustice then to leaue our filth and ordure ouershaddowed with the mantle of his externall righteousnes Secondly Christ is sayd to be made sinne that is an hoast and sacrifice for the extirpation of sinne So the Hebrew word Chattat peccatum Sinne often signifyeth a victime for sinne as in Leuiticus Ezechiel and Osee peccatum * Hebraicé Chattat Peccatum in the latin it is Pecca ta populi mei comedent they shall eate the sinne of my people that is the hoast or victime for their sinne Therfore as Christ was not by the meanes of another but in his owne person truly and really made a sacrifice for sin so we not only by imputation but truely and really in our selues ought to be the iustice of God in him And the Apostle elegantly sayth that we must be not iust but the iustice of God in Christ to oppose it to sinne signifying withall that it is the effect and likenes of Gods increated iustice by infused and created charity communicated vnto vs as S. Cyril expoundeth it or for that it is giuen vs Cyril l. 22. the saur c 3. August l. de spirit lit c. 18. Chrys Theoph. in bunc loc through the merits of Christ from God according to S. Augustin or lastly to betoken the excellency of the Iustice which leaueth no spot or blemish of sinne but maketh vs as it were wholy Grace wholy Iustice it selfe as S. Chrysostome and Theophilict do insinuate 15. Another argument they take out of the first to the Ephesians He hath gratifyed vs in his beloued Sonne or as they to boulster their heresy corruptly translate he hath made vs Ephes 1. v. 6. 3. acceptable in the beloued As though we were only outwardly accepted by the fauour of his Sonne not in wardly endowed with the participation of his Iustice how beit the In the Bible set forth by his Maiesty Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only import to accept as gracious but to make gracious and acceptable indeed by communicating vnto vs inherent iustice in ward ornaments by which God maketh our soule as S. Chrysostome sayth pulchram desiderabilem ac dilectam beautifull Chrys in ●um loc desired and beloued of him 16. Thirdly Whitaker and Fulke obiect out of S. Paul to the Corinthians Christ is made vnto vs from God wisedom VVhitaker in his answere to 3. reason of ●● Campian Fulk in c. 2. ad Cor. sect 2. 3. Cor. 1. v. 30. righteousnes sanctification and redemption Therefore say they our righteousnes is placed in Christ not heaped vp with our vertues But the contrary is gathered out of the same wordes for Christ is there affirmed to be our righteousnes as he is our sanctification and wisedome now he is our sanctification as they themselues agree by inherent sanctity our wisedome likewise by the habit or guift of wisedome infused into vs Therefore our righteousnes or iustice rather by created iustice imparted to our soules I answere againe that Christ is called our iustice diuers and sundry wayes 1. In the way of Communication because the perfectiōs of the head are communicated to the body 2. In way of Richardus Tap. in explica ar de iustif Stapl l. 7. de iustit imputat c. 9. Rom. 8. v. 29. Bernard ep 190. assimilation for that God the Father hath predestinated vs to be made conformable to the Image of his Sonne 3. In way of satisfaction because he hath fully satisfyed for the debt of our sinnes which satisfaction of his is applyed vnto vs and made ours indeed by imputation as S. Bernard testifyeth yet not without true and inherent iustice also in our selues 4. In the way of merit for that he hath merited and purchased for vs true iustice from the handes of God 5. In the way of causality for that he is also togeather with God the efficient cause of our sanctification and iustice These and other causes which Protestants ignorantly Concil Trid sess 6 c. 7. Aug. l. de spirit ●it c. 9. in psal 30. Hier. dial aduers P●lag mingle and confound the holy Councell of Trent doth wisely distinguish and set downe in this manner The sinall cause of our iustification is the glory of God of Christ eternall life the efficient God the ineritorious his beloued Sonne our Lord Iesus Christ c. the instrument all baptisme c. the only formall cause is the iustice of God not that by which he is iust but by which he maketh vs iust by which he cloatheth man as S. Augustine speaketh when he iustifyeth the wicked or as he saith in another place which God imparteth that man may be iust which S. Hierome S. Bernard and sundry reasons manifestly Bernard epist 290. approue as I shall more plentifully discouer in the Chapter ensuing THE SECOND CHAPTER IN WHICH The former doctrine is confirmed by more reasōs authorityes and other obiections of our Aduersaryes refuted AS the in-bred naughtynes of Originall infection neuer cleanly rinsed or scoured out is the sluse of filthines in Protestants iudgment and roote of al their impious opinions which I named aboue so the heauenly beame of inhabitant grace which garnisheth the soules of Christs faythfull seruants is the head well-spring according to vs of all the good that proceedeth from vs. This iustifyeth vs before the Tribunal of his highnesse this maketh our works pleasing to his Maiesty this aduanceth them to the dignity of merit this purchaseth the crowne of reward this ministreth power and ability to fullfill his Commandments and whatsoeuer els we do acceptable to him and worthy of his kingdome al floweth from the veines of this celestiall fountaine Therfore I labour to fense and strengthen it further with some other impregnable reasons 2. The first prosecuted by Andreas Vega is to this purpose The iustice which Adam had before his fall was not imputatiue but inherent and true Iustice which made him amyable and gratefull in the sight of God as all the Vega l. 7. in Concil Trid. c. 22. Fathers and our aduersaryes with them generally confesse but the same Iustice is restored vnto vs by the merits of Christ which we lost in Adam therefore true Iustice before God is heere communicated to our soules by the benefit Rom. 5. of his passion The minor

true Iustice consisteth Remission of sinnes sayth he it selfe is not without some merit if fayth do get or impetrate it neither is the merit of fayth none by which fayth he sayd Lord be mercifull to me a sinner and descended iustifyed by the merit of faythfull humility And in the epistle next following But if any man shall say that Fayth doth merit the grace of working well we cannot deny it nay we willingly confesse it c. They therefore that haue fayth by which they obtaine iustification through the grace of God haue arriued to the law of Iustice Likewise in another place This confession sayth he meriteth Iustification 5. The Centurists taxe Tertullian Origen S. Gregory Nissen S. Ephrem S. Hierome for fauouring heerin our doctrine Tertullian say they seemeth to hould that good workes do both goe before and follow fayth for so he auerreth of Patience And in his fourth booke against Marcion he affirmeth the chief cause of Zachaeus iustification to haue been in that he not knowing fullfilled the precept of Isay breake thy bread vnto the hungry In like manner Origen in so many places I cyte their owne wordes ascribeth to workes the preparation to saluation and cause thereof as in his Commentaryes vpon S. Matthew Such truely sayth he as do professe their fayth in Iesus and do not prepare themselues by good workes to saluation are resembled to the foolish Virgins And in his homilyes vpon Iosue The habitation or dwelling of God in vs he attributeth to our merits that is to our merits of congruity as S. Augustine taught whome I cyted before Then they reprehend and labour to refell this saying Cent. 4. c. 10. Colum. 953. Nissen l. de vita Moys Cent. 4 c. 4. Colum. ●94 Ephrem l. 2. de compunct cor cap. 8. Cent. 4. c. 10. Col. 1249. of S. Gregory Nissen The grace of the holy Ghost dwelleth not in man vnles be first mortify in himselfe the force of sinne They accuse S. Ephrem for teaching that Contrition doth merit remission of sinnes Wherupon they reiect this as one of his blemished places Who doth not admire that God by the teares of this short space forgiueth sinnes and that we gauled with the sore of a thousand woundes he at the eleuenth houre cureth vs by teares Againe When he hath healed vs he rendreth the reward of tears S. Hierome also they blame because in his commentary vpon the prayer of Ieremy Nimium tribuit contritioni he attributeth too much to contrition they blame him likewise for houlding That Cornelius receaued the holy Ghost by the works of the naturall law by which Abraham Moyses and other Saints were also iustifyed What S. Hierome there meaneth by receauing the holy Ghost and whether Cornelius were S. Basil reg 224. ex breuior Greg. hom ● in Ezech. iustifyed before the comming of S. Peter I referre my Reader to the expositours vpon that place and certaine it is that S. Basil S. Gregory do insinuate that the almes prayers and other morall good workes which Cornelius wrought were acceptable preparatiues to moue God to mercy and to communicate vnto him the grace of inherent Iustice Which preparation Prosper expresly acknowledgeth and freeth it from the heresy of the Pelagians Prosp l. de lib. arbitr ad Ruffin Beda in hunc locū saying that they did not vnderstand that preparation of Cornelius to be made by Gods grace as we do And Venerable Bede out of S. Gregory affirmeth of the same Cornelius He knew God Creatour of all but that his omnipotent Sonne was incarnate he knew not and in that fayth he made prayers and gaue almes which pleased God and by well doing he deserued to know God perfectly to belieue the mistery of the Incarnation and to come to the Sacrament of Baptisme S. Augustine also thus Because Aug. l. ● de Bapt. c. ● whatsoeuer goodnes he had in prayer and almes the same could not profit him vnles he were by the bands of Christian society and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized Wherby it appeareth that all these allowed his preparatiue workes to deserue in a manner by way of congruity the iustifying grace of the holy Sacrament of Baptisme 6. It is bootlesse to demur any longer on the recitall Rom. 4. Ioan. 20. v. 29. Matth. 8. v. 10. 15. v. 8. Luc. vltim 25. Marc. vlt. v. 14. of other sayings in a point so cleare which Protestants themselues could neuer gainesay vnles they would haue vs worke like stockes and stones or like brute and senseles creatures without freedome and election in the most noble and supernaturall act of our fayth wherein they place the summe of our spirituall life For if that be free as the Holy Ghost declareth it to be commending the fayth of Abraham and of many other that belieued rebuking the incredulity of such as belieued not which he would not haue done if it had not beene in their power to belieue or not to belieue Then it must needs presuppose a pious affection of the will to go before and bend the vnderstanding to assent vnto such hidden misteryes as he imbraceth not only because that alone can affoard it the dignity of freedome but also because the vnderstanding being not inclined by nature nor drawne by the euident sight S. Tho● 2. 2. of the obiect nor otherwise inforced cannot possibly as S. Thomas the oracle of Deuines reasoneth giue assent to darke obscure and ineuident articles vnles it be bowed and determined by the force of the will which force and Concil Araus c. 5. Concil Tol. 4. c 55. refer c. de Iudaeis dist 45. August tract 26. in Ioan. Ambr ad Rom. 4. in illa verb. Ei autem quioperatur c. inclination the Arausican Councell tearmeth Initium fidei ipsum credulitatis affectum the beginning of Fayth and the affection it selfe or desire of belieuing And for this cause the fourth Toletan Councell sayth Mentis conuersione quisquis credendo saluatur By the conuersion of his owne mind euery one belieuing is saued S. Augustine recyting many thinges that man may do not willingly immediatly inferreth but belieue he cannot vnles he be willing S. Ambrose To belieue or not belieue is the part of the will for he cannot be forced to that which is not manifest Origen No man is depriued of the possibility of belieuing for this is placed in the arbitrement or choice of man and in the cooperation of grace S. Clemens Alexandrinus The kingdome of heauen is yours if you will c. it is yours if you shall only be willing to belieue Which wordes the Centuristes quote and with their proud and audacious pen censure as Origen ho. 2. in diuersa loca sacrae Scripturae Clement Alexan. in paren Cent. 2. c. 4. Col. 59. Iraen Col. ●8 apud Centur. erroneous As also the like of

in his 5. conclusion fol. 656. still and stand in doubt of saluation wherwith M. Reynoldes slaundereth vs. For the probability or morall certainty which we acknowledge ought not to trouble the peace of our Consciences nor anxiously distract much lesse torment the quietnes of our mindes It is a probability intermixed with feare and nourished with such comfortable VVhitak l. 8. aduer Duraeum and stedfast hope with such filial loue as banisheth all combersome anxiety all wauering doubtfullnes all seruile base and troublesome solicitude That which Whitaker so eagerly presseth against Duraeus Try your owneselues if you be in the fayth proue your selues know you 2. Cor. 13. vers 5. Cornelius Cornelij à Lapide in eum locū not that Christ Iesus is in you vnles perhaps you be reprobates is interpreted as Cornelius declareth out of Theophilact of Christs aboad not in euery particuler person by iustifying grace but in the Church of the Corinthians by power miracles conuersions and other externall gifts wrought by S. Paul and to the tryall of this his presence he exhorteth them by the remembrance and consideration of the workes acheiued among them and not to try their iustifying fayth vnles it be by some probable tokens 9. The obiections of the second kind which ascribe Ioan. 3. v. 36. ● Ioan. 5. v. 13. Rom. 10. v. 9. Rom. 9. v. 33. Ioan. 3. v. 15. 16. Ioan. 6. v. 35. the certainty of saluation to fayth are these He that beleeueth in the Sonne hath life euerlasting They that beleeue in the name of the Sonne of God are to know that they haue eternall life confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raysed him from the dead thou shalt be safe He that beleeueth in Christ shall neuer be confounded nor perish but haue euerlasting life He that beleeueth in me shall neuer thirst He that eateth this bread shall liue for euer To which I answere that these generall promises which assure life and saluation to the beleeuer are vnderstood conditionally if he beleeue as he ought with a true fayth working by charity and he is sayd to haue euerlasting life because by Cyril in Ioan. 3. fayth he hath entred the gate and way which leadeth thereunto or hath receaued the seed thereof the pledge right and title vnto it by the spirit of adoption or diuine filiation imparted vnto him He is promised also to be saued conditionally if he perseuere in that state to the end after which many other vniuersall sentences of Scripture Ioel. 2. v. 3● Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers 8. Iac. 4. v. 3. are to be expounded It is written Whosoeuer shall inuocate the name of our Lord shall be saued and contrarywise Then shall they inuocate me and I will not heare them Christ sayth Whosoeuer doth aske shall receaue Contrarywise you aske and receaue not the reason he subioyneth because you aske amisse that you may consume it in your concupiscences Therefore these generall sentences whosoeuer inuocateth or beleeueth shall be saued are to be construed also with this promise If he inuocate and beleeue with true fayth sincere affection and purity of life as it behooueth him to do 10. Secondly whereas many causes concurre to the Hebr. 5. v. 9. Rom. 8. v. 24. Eccles 1. v. 27. Tob. 12. v. ● workes of Iustification or saluation the holy Scripture sometyme attributeth it to one sometyme to another To obedience He was made to all that obey him cause of eternall saluation To Hope By hope we are saued To Feare The feare of our Lord expelleth sinne To Almesdeeds Almes-deeds deliuereth from death because ech of them if nothing els be wanting is sufficient to saue vs and so fayth acheiueth our saluation if we be not defectiue in other things required thereunto or rather because it is the first supernaturall habit origen or roote of life which springeth and bringeth forth the liuely motions of all other vertues and for this cause our iustification is more often assigned to fayth then to any other vertue neuertheles if it fayle dye or be lost as in the next Controuersy I shall proue it may be it procureth not the health of our soules to which it was ordeyned 11. The last troupe of their misapplyed sentences which retyre vnder the standard of Gods care and protection Ioan. 10. v. 27. 28. VVhitak l. 8. aduers Duraeum Abbot c 3. Ioan. 17. v. ●0 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8. for security of saluation are My sheep heare my voice c. and they shall not peri●h for euer no man shall plucke them out of my hands Christ prayed for the faythfull that they might be all one with him and no doubt obtayned it affirmeth it impossible for the elect to be induced into errour Whom he hath predestinated he hath called and whome he hath called he hath iustifyed and glorifyed He confirmeth and strengthneth them vnto the end I answere heere is a new throng of witnesses but no euidence brought in our Protestants behalfe For they are all veryfied of the elect in generall that they shall not perish but be preserued and glorifyed in the end into their harts he striketh his feare with them he maketh his euerlasting couenant but heer is no word or syllable that this or that man in particuler is one of them he may be in the number of such as are outwardly Matt. 20. v. 16. Aug. ser 16. de verb. Apostol called For many are called but few elect He may be also inwardly iustifyed for a tyme which yet S. Augustine auoweth to be vnknown to him but that he is one of the happy band of those who are called according to the purpose and eternall election of God is an inscrutable mystery fit and expedient sayth the same S. Augustine to be Aug. tom 7. de corr gra c. 13. hidden in this place where elation and pride is so much to be decaded c. That all euen those who runne may feare whilest it is concealed who shall ariue to the goale 12. In like manner to answere the authorityes of the Fathers foure obseruations are carefully to be noted Nazian in orat conso in grand Ambros serm 5. Bernar. ser ● de annū August tract 22. in Ioan. First that they auouch vs certaine of Gods grace as S. Gregory Nazianzen doth Certaine of saluation S. Ambrose Of remission of saluation S. Bernard Of finall perseuerance S. Augustine to wit conditionally if we keep the commandements if we striue manfully against vice euen to the end c. Secondly they speake sometyme of the certainty of hope and confidence not of the certainty of fayth or of the certainty only of humane fayth by probable coniectures not of diuine and supernaturall Thus S. Hierome S. Augustine S. Leo and S. Gregory in the places heere quoted Thirdly they say that we are infallibly

haue giuen him to will and to runne if contemning his vocation he had not become reprobate Iudas was 〈…〉 reprobate Origen notwithstanding Orig. l. 8. in ep ad Rom. Chrysost hom 16. in cap. 9. ad Rom. Chrysost hom 4 de la●d Paul ad fin Concil Ar●usican ●ap 25. writeth of him that it was in his power if he wold to haue equalled in sanctitie S. Peter and S. Iohn Pharao was a reprobate of whome S. Chrysostome auerreth that God did what lay in him to saue him who if he were not saued the whole fault was his owne He also teacheth that euery one if he endeauour may arriue to the holines and perfection of S. Paul To which effect it is defined by the Arausican Councell that all the baptized Christ ayding and cooperating with them are able if they will labour faithfully and ought to fullfil the things that appeartaine to saluatiō 5. In like manner● that the Predestinate may forfeit their saluation loose their grace and be damned we need not seeke any other proof then the testimonies of holy Writ For S. Paul an elect witnesseth of his owne person I chastise my body and bring it into seruitude least perhapes when I haue preached to others my selfe become a reprobate 1. Cor. 9. 27. Sap. 4. 11. Eccles c. 31. 10. Apocalyps 3. 11. 2. Pet. 1. 10. VVhitak cont 2. q. 6. cap. 3. Fulk in c. 6. ad Roman sect 2. 5. Of another it is testified he was taken away least malice might change his vnderstanding and fiction begiule his soule therfore he might haue bin altered and deceiued if he had not bin preuented by God Of a third it is said He could haue transgressed and transgressed not haue done euill and did not 〈◊〉 Iohn in the Apocalyps exhorteth the predestinate to perscuere cōstant least they be frustrated of their hope Behold I come quickly hold that thou hast that no man receaue thy crowne And S. Peter Wherfore my brethren rather endeauour that by ' good works you may make sure your vocation and election But these thinges haue bin sufficiently proued heertofore in the 24. and 25. controuersies 6. The eight heresy falsly supposeth that Predestination according to the whole chaine and lincke of euery effect which followeth theron is altogether of God in so much as neither our iustification saluation nor any execution of his will in this kind dependeth of the sacraments of the Church or of our good Works as their instrumentall or meritorious causes but of Gods election as Whitaker auerreth of his promises and Christs merits And Fulke Neither Baptisme nor any works of Christian religion cause iustification but Baptisme is a seale good workes fruites therof Again the Elect work willingly to their saluation c. but they do not therby deserue their saluation for saluation dependeth vpon their election Howbeit the holy ghost in his sacred Word directly teacheth that by Baptisme and other Sacraments we are truly a Marc. vlt. v. 16. saued b Tit. 3. 5. regenerate c Ioa. 3. 5. new borne d Tit. 3. 7. iustified e 1. Corin. 10. 17. incorporated to Christ f Ioan. 6. 56. made one with him he with vs. That by g Act. 8. 18. thēwe receaue the holy Ghost h Act. 2. 38. obteine remission of our sinnes i 2. ad Tim. 1. 6. inherēt grace k Ioan. 3. 5. entrance to the kingdome of heauen l Tit. 3. 7. Aug. in ps 7● are made heires of euerlasting life Therfore they are true causes of our iustice and instruments of our saluation To which Saint Augustine subscribeth setting downe the differēce betwixt the sacramēts of the old law and of the new in these words Some sacraments there are that giue saluation others that promise a Sauiour The Sacraments of the new Testament giue saluation the sacraments of the old Testament Gregor l. 6. c. 3. in prim Regum promised a Sauiour And S. Gregory Outwardly we receaue the sacraments that we may be inwardly replenished with the grace of the holy ghost 7. Likewise the execution of Gods predestination is often furthered and effected by the prayers of Saints or other holy men vpon earth as S. Augustine testifieth If Stephen had not prayed the Church had not enioyed Paul Besids Perchance there are some heere predestinate to be graunted by our prayers Moreouer he exhorteth vs to correct all sorts of Aug. ser 1. de sanct Aug. de bon perf 2. Timoth. 2. 10. 1. Timoth. 4. v. vlt. 2. Pet. 1. 10. 1. Corinth 9. Ther shold be noe iudgenunt at all sayth S. Augustin if men sinned by the will of God Aug. tom 7. ad artic sibi falso impositos artic 10. sinners because correction is a meane that the predestinate may obteine their designed glory The same is also taught by S. Gregory Prosper and others and is grounded on these words of Scripture I susteine all things for the elect that they also may obteine the saluation which is in Christ Iesus with heauenly glory For this doing thou shalt saue thy selfe others By good works make sure your vocation and election So runne that you may comprehend Therfore by running we do comprehend by running we winne the goale of eternall felicity Or if we do not if saluation dependeth of gods election and not of our good endeauous damnation dependeth in like sort of his reprobation and not of our misdeeds the doome pronounced by God against the accursed in the latter day is not for their sinnes as the causes of their perdition but the true cause therof is the will of God his eternalll will which in Protestants conceit vndeseruedly reiecteth and abandoneth them Let the Scriptures thē be false the generall iudgment peruerse the bookes of conscience brought foorth in vaine their euidences reiected the sentence of our iudge reuersed and called back by you as not deliuering the right cause of mans eternall torments in brief let heauen and earth faile and your phrensies only take place 8. The ninth heresy which springeth from that bastard Fulk in ca. 3. ad Rom. sect 4. root of making God the authour of mans destructiō setteth abroach the contrary wills which M. Fulke assigneth to God to wit his reuealed and secret will For either he supposeth they are two distinct wills allowing that sacrilegious disunion and diuorcement of affection in our true soueraigne God which Tullie disalloweth as the roote Tull. l. 2. de nat Deorum of dissention euen in his false and heathenish Gods and as he distinguisheth his will so he must deuide the vnity of his nature he must needs confesse one God abhorring sinnes the other approuing them with the viperous Manichees Or doth he meane there is but one wil which as reuealed detesteth sinne as secret and hidden liketh well of it then let him tel me how he liketh or decreeth those thinges with his secret purpose which he hath openly forbidden by