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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

ep 126. indict 2. l. 11. ep 49. indict 6. l. 2. ep 71. 8● l. 3. ep 30. l. 5. ep 6. small tokens not of small valew as he accounted them hauing the blessing of S. Peter The like he sent to Ricaredus King of Spayne To Eulogius the Patriarke of Alexandria To the Empresse To other Princes Bishops and Patriarkes and to make the gifts more pretious he put into them a little of the holy Crosse a little dust filed from S. Peters or S. Paules Chaynes some of S. Iohn Baptist hayres S. Laurence gridyron which the aforesayd partyes reuerently wore about their neckes And many miracles as the same Saint Gregory relateth were wrought by those Ambros ser 91. l. 10. ep 85. Nazian orat 3. i. 1 in Iulia Chrys Tom. 5. ser de vire vitijs Ambros l. 10. ep ep 85. Hier. cont Vigilan cap. 3. where he also sayth that if we herein be guilty of Sacriledge Sacrilegus fuit Constantinus Imperator qui sanctas reliquias Audreae Lucae Reliques many at the Inuention and Translation of Saint Geruasius and Protasius bodyes many by the bones dust and shaddow cast from the corps of other Martyrs And S. Hierome auoweth the estimation and honouring of Reliques to haue beene in his tyme the receaued doctrine Non vnius vrbis sed totius orbis Not of one Citty but of the whole world He controlled and suppressed Vigilantius for teaching the contrary Which stirred vp the hearts of sundry Protestants in defence of their Patron to rate and reuile S. Hierome in most opprobrious manner 17. M. Reynoldes sayth He yielded to much too his owne passions He more eagerly then truly not soundly viciously and with vehement rage argueth agaynst Vigilantius M. Fulke He confuteth not Vigilantius with arguments so much as with rayling Osiander Hierome did folishly contend that the Reliques of Saints were to be worshipped Bullinger It is Hierom● ouerlashing when he auoucheth that the diuels roare at the Reliques of S. Andrew But was S. Hierome only taxed for Timoth●i transtulit Constantinopolim apud quas Daemones rugiūt c. Sacrilegus di●endus est nunc Augustus Arcadius qui ossa beati Samuelis c. Omnes Episcopi non sacrilegi sed etiam fatui iudicādi qui c. this fault No M. Sutcliffe writeth Gregory esteemed much the Reliques of Saints M. Fulke Gregory was superstitious in Reliques Bale Gregory admitted the adoration of the Crosse What then was Gregory and he singular herein No Danaeus a prime Puritan asseuereth That Cyrill and diuers other Fathers were plainly superstitious and blinded with this enchantment of the Crosses adoration The Centurists affirme of Constantine the Great With like superstition he translated to Constantinople in conseruation of that Citty certayne Reliques of the Crosse found by Helen Whome they howbeit Camden our English Antiquary reporteth her to haue beene often registred in antique Inscriptions A most Pious and venerable Empresse for this cause and for going in Pilgrimage to adore the holy Land and other monuments of Christ iniuriously tearme A Superstitious woman 18. And what if God himselfe allow the like Superstition What if many graue and ancient writers defend the like God alloweth it in his owne written word by the reuerence which Moyses vsed to the bones of Ioseph Reyn. l. 1. de Ido Ro. Eccl. c. 6. Fulke in c. 6. Apoc. sect 1. Ofian in epit Centu. 4. p. 506. Bulling de Orig erro f. 67. Sutcl Subuers c. 4. Fulke in c. 6. Apoc. Bale Con. 1. c. 68. Danaeus in 2 1 ad Bell. 5. Cont. resp●p 1415. Cent. cen 4. Col. 1529. cen 4. Col. 458. Cambden in his English description of Britan. pag. 74. Exo. 13. 4. Reg. 23. Act. 1. Act. 19. Lact. hym de Passio Ruff. l. 10. Hist c. 8. Socra l. 1. c. 13. Paulin. in nata 10. S. Felic Procop. l. 2. de bel Pers Chrys ser de Cruce Aug. orat de obitu Theod. Sozom. li. 1. cap. 8. King Iames his conference at Hamp Court pag. 69. the Patriarch and Iosias to the bones of another holy Prophet by the miracles wrought by the dead bones of Elizaeus by the shaddow of S. Peter by the Napkins of S. Paul The Fathers defend it by the meruaylous wonders achieued by the Holy Crosse of Christ Queene Helen found out and by the exceeding reuerence Christians exhibited vnto it in former tyme. Of which Lactantius Ruffinus Socrates Paulinus Precopius S. Chrysostome S. Ambrose witnesse and Sozomenus chronicleth of the forenamed Constantine whome our noble Soueraygne King Iames vouchsafeth to acquit from all Superstition He worshipped the holy Crosse because he had receyued much help therby in battels agaynst his enemies as by reason also of the heauenly vision he saw of it when that victorious signe as Eusebius writeth appeared Fulke in ● 19. ●o sect 1. Prudent in Apoth Lactan in poem de Passio Redempt vnto him in a cleare and fayre day with this inscription IN HOC VINCE OVERCOME IN THIS Prudētius accordingly affirmeth Vexillumue Cru●● summus Imperator adorat The chiefe Emperour adoreth the ensigne of the Crosse Lactantius Bow thy knee and adore the venerable wood of the Crosse Paulinus agreeth with them cited thus by M. Fulke The Bishop of Hierusalem yearly at Easter bringeth forth the Crosse to be adored himselfe being the principall of the worshippers How doth he auoyd this euident testimony Marry he opposeth S. Ambrose against him saying that to Amb. de obitu Theod. worship it Is an Heathenish errour and vanity of the vngodly where S. Ambrose is nothing contrary to Paulinus He saith speaking of Queene Helen she adored the King not the wood verily for that is an Heathenish errour To wit not the Wood as Wood not in regard of it selfe but with reference to Christ as the Crosse on which he dyed So she adored and so Paulinus so S. Ambrose teacheth it deserueth great veneration as I wil incontinently set downe First let vs see what our Opponents vrge besides Rein. de I do Ro. Ec. p. 84. 85. Act. 14. Hester 13. Zuares in 3. p. disput 52. sect 1. Act. 10. Apoc. 19. Hiero. lib. con Vigil August q. 61. in Gen. Talis appar●er ●t vt pro Deo pos●●t adora●i 19. They obiect That S. Paul and Barnabas prohibited the Lycaonians to adore them and Mardochaeus refused to worship Ammon They did so for iust respects Ammon challēged the submission of both knees which the Iewes were wōt to surrender to God alone as Zuares one of the deepest Deuines of our age notably obserueth The Lycaoniās would haue yielded to S. Paul the honour of Sacrifice which is only due to God For which cause the one piously feared to yield the other to accept any Godly worship But say they Cornelius did not adore S. Peter nor S. Iohn the Angell with any Godly honour and yet they were both reproued for the reuerence they vsed I answere eyther with Saint

in him Or if that work doth not hinder the free grace of iustification in Protestants conceit because it is the gift of God because it doth not iustify according to them as it is an actiō proceeding frō man but as it taketh hold and applyeth vnto them the iustice of Christ Why should our preparatiue workes any way preiudicate the freedome of that fauour as long as we acknowledg thē also the meer guift of the highest and not to dispose vs to the life of grace as they are achieued by our owne forces alone or flow from the drye and barren soyle of Nature but as they are made fertile by the water of the holy Ghost as they are eleuated and inspired by his viuificall motion For if the Beggar which is Cardinall Tolets example who of his owne accord Tole● in c. 3. ad Rom. stretcheth out his hand to receaue the offered almes doth not hinder the francke and liberall bestowing of the money much lesse should the cooperation of our freewill which not of our selues not of our owne endeauours but moued and strengthned by God yieldeth to his motions any way withstand his liberall donation and free guift of Iustice 17. In the last wing wherein the only hope of their victory remayneth such sentences of Scripture are ranged as flatly debarre the concurrence of workes from all kind of Iustice to wit By grace you are saued through fayth and that not of your selues for it is the guift of God not of workes that no man glory We account a man to be iustifyed by fayth without the Ephes 2. v. 8. Rom. 3. v. 28. Rom. 11. v. 6. Rom. 4. v. 2. workes of the law If by grace not now of workes otherwise grace now is not grace If Abraham were iustifyed by workes he hath glory but not with God with many others to the same purpose I answere that the Apostle excludeth indeed from the grace of iustification either first or second all workes which proceed from the vigour or strength of nature on which the Pelagians so much relyed Then he excludeth the good vse and exercise of freewil done without Christ to which the Semipelagians ascribed the dowry of grace Thirdly he excludeth the moral vertues performed by the Act. 15. v. 1. Aug. l 5. cont 2. ep Pelag. c. 7. in pr●f ps 3● ep 107. tract 50 de verb. Domini secundum Euang. Matth. Hier. l. ● com in c. 3. ad Gal. Prosper cont collat c. 22. Cent. 3. c. 4. Col. 80. ci●ant Orig. l. 8. in epist ad Rom. light of reason precepts of naturall Philosophy wherin the Gentils boasted and placed their happines Lastly he excludeth all works achieued by the sole notice of the Law both cerimoniall and morall in which the Iewes trusted so farre as they deemed themselues thereby only assured of Gods fauour and some of them vrged the necessity of circumcision the obseruation of their ceremonyes euen to Gentils conuerted vnto Christ of whome they auouched Vnles you be eireumcised you cannot be saued 18. Against these the Apostle so often inculcateth that neither circumcision prepuce nor any worke either of Iew or Gentill done by themselues or by the knowledge of the law without the grace of the Spirit inwardly mouing is able to saue them but he neuer excludeth the Sacraments of Baptisme or Pennance nor the works proceeding from the help of supernaturall grace to be dispositions to attaine the first true causes of increase in the second iustification whereof read S. Augustine S. Hierome and Prosper who interprete the Apostls meaning in the selfe same manner as I haue heere declared which interpretation the century-Century-writers haue also espyed and reproued in Origen engrossing these wordes in the Catalogue as they account them of his errours It is to be vnderstood that the workes which S. Paul reiecteth and so often reprehendeth are not the iustices which are commanded in the Law but those thinges in which they boast and glory who obserue the law according to the flesh or rites of sacrifices or obseruation of Sabaoths and new Monnes these and the like are the Concil Trid. sesl 6. Can. 1. Fulk in c. 2. Iacob sect 9. Fulk ibid. Vasq in 1. 2. disp 210. cap. 9. VVhitak l. 1. aduerf Duraeum VVhitak in his answere to M. Campiā 8. reason ●ulke in c. 2. Iac. sect 9. Abbot in his defence c. 4. Ambr. in c. 3. 4. ad Rom. Chrys in c. 3. ad Gal. hom 7. in c. 3. ad Rom. Basil serm de humi●it Aug. l. 1. cont 2. ep Pelag. c. 21. l. 83. q. 76. Hesich in Leuit. l. 4. cap. 14. Hilar. cap. in Matth. August tract 49. in Ioan. workes by which he auoucheth no man may be saued Hitherto Origen quoted by the Magdeburgians To which purpose the Councell of Trent hath very diuinely decreed If any shall teach man may be iustifyed before God by his works which either by humane nature or by the doctrine of the Law are accomplished without the diuine grace of Iesus Christ let him be accursed According to this authentical exposition S. Paul and S. Iames are clearely discharged from that irreconciliable contradiction M. Fulke imagineth betweene them in our opinion for either S. Paul speaketh of the first iustification and S. Iames of the second which is not as he mistaketh another kind of iustification but the augmentation of the former or they both treate of the first and second also as Gabriel Vasquez thinketh most probable and the one excludeth workes wrought without the inward motion of grace from iustification the other acknowledgeth such workes to cooperate thereunto as proceed from grace which is no contradiction but the true and vndoubted position of our Catholike fayth 19. Although all the sentences of the Fathers which are stumbling blockes in our Reformers way be satisfyed in the same manner as these Texts of Scripture yet to ease the studious Reader from further trauaile I will particulerly set downe how the chiefest of them are to be vnderstood whome our Reformers oppose against vs concerning this point S. Ambrose S. Chrysostome S. Basil S. Augustine Hesichius and S. Hilary when they affirme vs iustifyed by fayth alone without any workes they mean without any workes eyther of our owne or of Moyses law done without grace Or they are to be interpreted of Fayth which is liuely indewed with Charity and accompanyed with other vertues So S. Augustine in his treatises vpon S. Iohn when he sayth Fayth is the soule of our soule Prosper S. Bernard and S. Augustine againe in the seauenth Chapter of his booke of predestination of Saints Prosp de voca gent. l. ● c. 8 9. Bernar ser 22 in cant Aug. de praedest Sanctor c. cap. 7. Leo serm de Epipha● alibi Orig. in c. 3. ad Rom. Chrysost hom de fide lege n●turae Vasq in ● 2. disp 210. c. 9. are to be interpreted of fayth alone inchoatiuely S. Leo

sect 2. sect 7. In. cap. 28. Act. sect 2. affirmeth that sinne proceedeth from Gods direction purpose counsell commaundement that he draweth moueth boweth and necessitateth thereunto Then Fulke addeth that God reprobateth whome he wil c. not vpon the foresight of any demerits And the reprobate haue their will free but from coaction for to sinne it is thrall and slaue Moreouer Gods election and reprobation 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 In another place The execation of the Iewes is to be attributed to themselues that obstinately refused to see and to God who iustly punished them with that blindnes that they could not see Many heresies are heere inuolued which I will particulerly vnfould manifesting withall our Catholike doctrine 2. First it is the heresy of Symon Magus of Marcion of Vinc. Lyr. cōtra pro. haer nou cap. 34. Iren. l. c. 20. Euseb l. 5. cap. 19. Aug. ber 46. Florinus and the Manichies that God is the authour of sinne It is true that God concurreth to the meteriall entity or act of sinne although not any way at all to the formality of sinne to the deformity of the fault For these meerely proceed from the defectuous operation of mans free-will not from Gods generall influence which S. Thomas exemplifieth and declareth by the vertue of the soule in man or mouing power which enableth the Cripple S. Tho. 2. 2. q. 79. ars 2. in corpore Sap. 11. v. 25. Sapien. 14. v. 9. Haba 1. v. 13. Ier. 19. c. 5. to stirre and moue vp downe yet it causeth not him to moue lamely or haltingly but that wholy ariseth from the defect of his limmes hence it is that God can neuer be sayd to be the willer or worker of sinne much lesse to purpose or intend it For the scripture teacheth that he hateth noting of that which he doth And yet of sinne and the sinner it deliuereth The impious is odious to God and his impiety Thine eies are cleane from seeing euill and thou canst not looke towards iniquity They haue built the high places of Baalim c. which I commanded not nor haue spoken of neyther haue they ascended into my hart Thou art not a God that wilt iniquity Thou hatest all who worke iniquity God is no tempter of euill he tempteth no man All this our Sectaries will admit but how that he tempteth no Ier. 19. v. 9 man willeth not iniquity as an euill authour but as a righteous Iudge God worketh not quoth Fulke as an euill authour of sinne but as a iust iudge The same one thing sayth Caluin but not for the same one cause not for the same purpose or end Psal 5. v. 5. ibid. v. 7. Iac. 1. v. 13. Fulke in c. 11. ad Row sect 5. Caluin l. 1. instit cap. 18. §. 4. l. 2. c. 4. §. 21 ad Rom. 3. v. 8. Aug. in Enchirid c. 22. 3. God I wis is much beholding vnto you whom after you haue coupled with the Diuell in determining causing sinne you excuse his and condemne the others intention but how will you excuse S. Paul who forbiddeth euill to be done that good may come therby els a man might lawfully steale to relieue the poore or forsweare himselfe to saue anothers soule which the whole Church of God vtterly condemneth because that which is in it selfe naught and euill as sinne is cannot be vested with any good circumstance to become thereby honest and good for so S. Augustine teacheth that a lie cannot therfore be at any time commended because we lie sometimes for the safety of others It is then a sinne but veniall c. And to the like purpose Tully sayth It is no excuse of sinne if in thy friends behalfe thou sinne although the obligatiō of friendship and purpose of pleasuring a friend be good Therfore you cannot iustify Cicero lib. de Amicit. Gods intention supposing he actually cooperateth vnto sinne Or let vs yield you may let it be he worketh not as an euill authour of sinne but as a iust Iudge Let it be his counsaile his end his purpose be holy good yet thence we haue that Fulke in c. 11 ad Rom. sect 5. Caluin lo. citato he is authour and worker of sinne c. For he must of necessity be authour of that which he determineth purposeth effectually worketh Cease then those ourcries those exclamations of yours That we belye we slaunder your professours in appeaching them of making God the authour of sinne for we neuer attached them in those termes That Ecclesias 49. v. 25. he should be the authour or worker of sinne with a sinfull intention or mischieous purpose Of this diabolicall phrase neither Marcion nor Simon Magus nor Florinus was euer accused the enemy knoweth how to couer his poysoned cup with more pleasant spices he teacheth you to guild your Creatours intention that you may graunt his fact for which you are condemned A fact so repugnāt Plat. dial 2. de repub to infinite Goodnes as not only the wiseman auerreth inspired by the holy Ghost Al the workes of our Lord are exceeceeding good but Plato by the glimse of naturall light God only is to be called the cause of good thinges but of euill thinges it Mercurius Trismeg in Poem ● cap. vlt. S. Basil hom 2 in exam bom 9. Quod Deus non fit author malorum Tertul lib. 2. contra Mar. cap. 14. S. Grego l. 19. mora c. 31. Dion cap. 4. de diui nom Aug. cap. 105. Amb. l. exam cap. 8. becometh vs to seeke out another cause besides God And Mercurius Trismegistus From God the maker no vncleane no euill thing can proceed Our Catholique writers auncient moderne more closely pursue and vrge the same S. Basill Tertullian S. Ambrose S. Gregory Neither is there in God sayth S. Dionyse nor from God any euill Iniquity sayth S. Augustine which most vpright or inflexible Verity reproueth he knoweth how to condemne not how to do Malice sayth S. Ambrose riseth from our selues not from God our creator c. he desireth it shold be rooted out of the mindes of all men how can he thē ingender it 4. For it were a very preposterous yf not tyrannicall course to punish in others that which himselfe by thē performeth An impotent and deceiptfull proceeding to intend iustice and accomplish wickednes as Protetestantes feigne their God to do who ayming at vertue worketh vice proposing truth venteth heresies either because he cannot fashion his worke answerable to his purpose which is impotency or purposeth one thing and worketh another which is deceipt or will haue the same formall worke which is of it owne nature euill sinful and eternally punished in others to be good holy laudable as achieued by him which is no lesse then inhumanity and fiercenes in any other then a