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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

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these hauty speaches in Leo and I thinke that the Mistery of iniquity so wrought through his ambitious adaduancing Peter that of the Egges which he cherished two of the most venemous Cockatrices were bred that euer poysoned the Church of Christ The one the Popes Supremacy c. The other the worshiping of Saints 31. What sayth he of Saint Hierome Hierome to Reyn. c. 4. diuis 3. fol. 134. Hieron ad Aug. ep 11. inter ep Aug. Reyn. c. 4. diuis 1. fol. 133. Rein. c. 4. diuis 1. fol. 116. 117. mayntaine his quarrell agaynst Augustine wrote of affection more what he fancied then of discretion what be thought And when we Catholikes alleadge that sentence of his Paul not had security of preaching the Ghospell vnlesse it had beene approued by the sentence of Peter c. Mayster Reynolds answereth That we discouer the nakednesse of the Fathers c. And prayse the beauty of their blemishes and thinke them best clad when they are naked most Thus of Saint Hierome What of Saint Chrysostome That which Peter might haue done as Chrysostome supposeth would infer a greater Primacy then Peter had if it were true but the Scripture sayth it not The Fathers write some thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prayse and commendation c. Wherein if their words should be rigorously sifted Reyn. c. 4. diuis 3. fol. 132. cap. 4. diuis 2. fol. 123. Ibid. c. 7. diuis 9. fo 285. Bern. l. 2. de Conside the truth is somtymes ouerlashed Of Maximus of Isidore of Theodoret what Father Maximus did dote Isidore ouershot himselfe by slip of memory Theodoret serued his owne cause 32. Is Saint Gregory then Is Saint Bernard of more credit with him Gregory quoth he was somewhat troubled Gregory had a louing affection to Rome Will you giue me leaue to thinke of him as Christ of Peter That he knew not what he sayd That worthy passage is cited out of Saint Bernard vvriting of Eugenius Thou art the Prince of Bishops thou the Heyre of the Apostles Thou art for Primacy Reyn. c. 6. Diuis 4. fol. 226. Abel for gouernement Noe for Patriarch-ship Abraham for order Melchisedech for dignity Aaron for authority Moyses for Iudgement Samuel for power Peter for vnction Christ. Mayster Reynoldes answereth Your men esteeme this place of Bernard very highly and make a feast of it I maruell they are not ashamed to alleadge it For to call the Pope heyre of Saint Peter it were a great excesse of speach much greater to call him heyre of the Apostles But to call him Christ that is so great that any modest man who were Bernardes friend would rather lay his cloake vpon it then discouer it much lesse make boast of it Was euer heard a more audacious fellow who durst open his mouth agaynst heauen it it selfe and disgrace the vvritinges of so many Saints 33. And who art thou O Reynoldes that I should belieue thee before those Cyprians those Chrysostomes those Gregoryes those Bernardes whome thou reprouest Who art thou that I shold rather iudge the greatest faults in them then the least spot or blemish in thee Shall I deeme Leo ambitious Hierome naked Gregory troubled Cyprian to haue varyed from the word of God and only Reynoldes to haue vnderstood it aright Can any man be perswaded that Chrysostome ouerlashed Maximus doted Isidore ouershot himselfe Theodoret serued his own cause and Iohn Reynoldes spake sincerly that Bernards shame deserued a cloake and Reynoldes beauty was worthy to be displayed Can a man thinke so many godly Popes miscaryed with affection all Ecclesiasticall Hystories wide and only Reynoldes to hit the marke Truly he were eyther sottishly peruerse or frowardly blind whosoeuer would seeme so partiall on his side whosoeuer I say vpon the slanderous deposition of such a faythlesse witnesse should depriue the Pope of his soueraygne dignity ouer the whole Church which God and his Saintes haue imparted vnto him The end of the second Booke THE THIRD BOOKE THE TWELVTH CONTROVERSY FREETH The true worshippe of Saints of their Shrines and Reliques from Idolatry Agaynst D. Bilson D. Reynoldes and D. Fulke CHAP. 1. THE Prince of darknesse our professed enemy as he alwayes enuyed the glory of God and repined at the felicity and happynesse of man so he euer sought to impayre the honour of the one deface the dignity preheminence of the other To this end he leuied See Irae l. 1. c. 22. ler. in Catal Epip baer 68. his infernall forces first agaynst the Diuine Maiesty it selfe agaynst the first person in Trinity stying vp Simon Magus Basilides and others to deny the first article of our Creed That God the Father created beauen and earth Then agaynst the second person he banded Ebion Chrinthus Arius who robbed our Sauiour Christ of his Diuinity and Equality with his Father Agaynst the third he armed Concil 2. Constant cont Mac. Ambr. l. 1. de fide c. 1. 2. c. Macedonius who impiously impugned the Diuinity of the holy Ghost Agaynst them all iointly Sebellius who wickedly gainsayed the distinction of the Persons But when this diabolicall battery could no way preuayle he mounted his Ordinance agaynst the blessed Angels and Saintes of God He suggested Eustachius in the yeare of Basil in orat con Sabellium our Lord 300. Eunomius and Vigilantius about the same tyme to fight agaynst the honour the vniuersall Church exibited vnto the happy soules which raygne in heauen whose poyson Wicklisse after swallowed vp and is now disgorged by M. Caluin M. Bilson M. Reynoldes M. Fulke Calu. l. 1. Inst c. 11. §. 11. Bils 4. p. pag. 157. 561. 571. Rey. de ldol Rom. Eccl. 1. l. c. 8. Fulke in c. 14. Act. sect 2. in c. 19. Apoc. sect 4. Rey. ibid. c. 6. 8. and all moderne Protestants chiefly vpon this fond perswasion That there be only two sorts of honours Ciuill and Dixine the one proper to God the other peculiar to mortall men And seeing the seruants of God already departed cannot be reuerenced with Ciuill honour because they are absent nor with Diuine for feare of Idolatry no true worship but only as M. Reynoldes yieldeth an honest commemoration or decem burialt can belong vnto them This is the maine ground of M. Caluin of M. Fulke of whosoeuer which being once razed the Rampier of their defence and Fortresse of their folly is wholy ouerthrowne 2. First then I will deduce out of the cause it selfe and off-spring from whence honour ariseth out of Scriptures reasons vndeniable another kind of worship besides Ciuill and Godly which without danger of Idolatry may be allotted to Saintes Albeit Aristotle sayth Adoration and honour is in him that honoureth yet it hath for Etb 9. c. 2. his marke and obiect the excellency of the person worshipped in testimony whereof this signe of reuerence is submissiuely exhibited And therefore as there be three sortes of
and restored Note that by Grace he and all Protestants vnderstand Iustifying Grace without which euery action euery thought that proceedeth from the vnfaythfull is as they misdeeme a damnable and deadly crime and so imputed 3. Touching the third estate of vprising or entrance into Grace all in like sort agree that man albeit he be excited and called vpon by God yet doth not worke or as much as consent to his conuersion vntill he be truly iustifyed by Faith in Christ which I shall disproue in the Chapter following 4. In the fourth and last estate they allow also to man with vniforme consent the Liberty as they call it of Grace which Caluin and others interpret to be A Liberty from Constraint only and not from Necessity and so depriue man in this case as well as in the former of his free Arbitrement Against whom I am now to proue two points of chiefe importance 5. First the Liberty of Mans Freewill since his fall not only to Ciuill actions but also by the speciall ayd and assistance of Gods Grace to the conquest of any new sinne and performance at least of some Morall good Secondly that this Liberty is from Necessity and not from Coaction onely Yet remember I take not Grace before mentioned for Iustifying Grace as Protestāts doe not for habituall Grace or Inherent Iustice dwelling in our soules but for Actuall Grace that is for any heauenly Motion illustration or other extraordinary succoursent from aboue for our Sauiour Christs sake by help whereof he that is prostitute to some kind of ●ices may well subdue and ouermaster other He that transgresseth the Saboath may dutifully honour and reuerence his Parents he that walloweth in fleshly lust may of compassion relieue the necessity of his Neighbour and He that sitteth in the Chaire of Pestilence may rise and walke the way of Gods Commandements if he diligently Psalm 1. giue eare and correspondently worke according to his Diuine Inspirations All which our Sectaries obstinatly impiously blasphemously deny Not knowing the Scripturs Matth. 22. 2. Petr. 3. v. 16. or willfully deprauing them to their owne perdition 6. For to comprise the proofes of the former two points both togeather is there any thing in Scripture more seriously recorded or promulgated more solemnely then Deut. 30 ● vers 19. that which Moyses denounced to the Iewes saying I call this day Heauen and Earth to witnesse that I haue set before you Life and Death Benediction and Malediction therfore choose Life c. He speaketh of the Morall obseruation or breach of the Law biddeth them choose Life by obseruing not Death by transgressing Wheron it followeth most euidently that they were not Thrall to transgression or in the Bondage of Sinne but might if they would haue imbraced life and were not by necessity determined either to life or death For which cause the wise and ancient Philo notably Philo in libro quod deus fit immutabilis Iosu 24. concludeth Man hath Free-will c. To which purpose is extant the Oracle of God in Deuteronomie I haue placed before thee life and death good and euill choose life In like manner Iosue proposing the worshiping of God or Idols to the people said Choose this day that which pleaseth you whom you Dan. 23. 22. ought especially to serue 7. Susanna in danger of incurring either the offence of God or disgrace of the world after she had reasoned Amos 5. v. ●4 with herselfe on both sides what she might doe made choise not to sinne in the sight of God The Prophet Amos exhorteth the Iewes Seeke the good and not the euill that yee may liue Almighty God propounding three seuerall 2. Reg. 24. v. 12 13. 3. Reg. 3. v. 5. chastisments to Dauid biddeth him take his choice which he would haue To King Salomon likewise he saied Aske what thou wilt who demanded the Morall vertue of Wisedome and not riches or the death of his enemies as they Arist l. 3. Eth. c. 4. 5. Orig. l. 3. de Prin. c. 1. Nissen l. 7. de phi c. 1. Nazian in Apolog. Ambros l. 2. c. 3. very Text declareth he might haue done 8. Therefore both he and the rest had perfect freedome some to Ciuill some to Morall actions some from the Captiuity of sinne and all enioyed the freedome of Choice the freedome of Election in which the true liberty not only from Constraint but also from Necessity consisteth as both Aristotle the Philosopher and Origen Saint Gregory Nissen Saint Gregory Nazianzen Saint Ambrose those great Deuines affirme which no man of sense or iudgment can deny For when it is in our free power to take this or that one thing or another as in all the Eccles 15. v. 17. former examples it was we are not restrained or necessarily inclined by ineuitable influence to yield to either 9. Moreouer in Ecclesiasticus the wiseman saith God Vhitaker in his answer to the first reasō of M. Campian hath set before thee water and fire to which thou wilt stretch forth thy hand Before man is life and death good and euill that which pleaseth him shall be giuen vnto him Which words because M. Whitaker could not otherwise auoid he discardeth the worke and reiecteth the Author in this lewd arrogate manner That place of Ecclesiasticus I nothing esteeme neither 1. Cor. 7. v. 37. will I beleeue the liberty of Freewill although he affirme it a thousand times But if others affirme it against whom he can take no exception will he giue credit to them If S. Paul Act. 5. 4. if S. Peter if Christ if God himselfe affirme it will he giue credit to them S. Paul He that hath determined in his heart Aug. ser 10. de Diuers being setled not hauing necessity but hauing power of his owne will and hath iudged this in his heart to keepe his Virgin doth well S. Peter speaking to Ananias about the price of his Mat. 12. v. 33. Land Remayning did it not remain to thee And being sold was it not in thy power Whereupon S. Augustine teacheth that before we vow it is in our power to vow or not to vow but after we haue vowed we ought to performe the same Aug l. 2 de Act. cum Feli●e Manich c. 4. Gen. c. 4. ver 7. vnder paine not of corporall death but of euerlasting fire Christ saith Either make the Tree good and his fruit good or make the Tree euill and his fruit euill Which place the forenamed S. Augustine vrgeth against Felix the Manichee and proueth it to be In the Free will of man either to choose good things and become a good Tree or euill become a bad Tree And God himselfe in his owne person fore warning Cain If thou Amb. l. 2 l de Cain c. 7. Bern●ser 5. de quadrages Ruper l 4. Comment in Gen. c. 3. See their English Bible printed Anno 1594. the Annotat. in cap.