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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

blisse and happynes requireth it vvhich is a mayne Ocean of ioyes a full and plentifull repast of vvhatsoeuer the hart can vvish or desire For Psal ●6 King Dauid sayd I shall be satisfyed when thy glory shall appeare Novv euery Saint nature being not abolished but perfected by grace hath a naturall invvard appetite to knovv the estate of their friendes to vnderstand the suits they make vnto thē therefore to fulfill the measure of their felicity they must haue notice of them 15. Thirdly the excellency of their beatificall and happy vision of God challengeth no lesse For if many holy-men euen in this life eyther by the gift of Prophesy or by the extraordinary fauour of God haue disclosed the hidden thoughts of hart thinges to come and thinges done farre distant from them as Elizaeus knevv the bribe which Geizi tooke S. Peter the sacriledges of 4. Reg. 5. Act. 5. Ananias and Saphira Daniel Ezechiel many secrets to come depending on the free choyce and will of man Why should not the Saints vvhome the highest Soueraygne hath admitted into his heauenly consistory with vvhome he communicateth his hidden counsayles why should not they by the preheminence of glory vvhich farre surpasseth the giftes of prophesy the prerogatiues of grace more truly decipher and perspicuously see what is often reuealed by inferiour meanes Which reason Aug. l. 2● de Ciu. Dei cap. 29. Basil l. de vera Virg Athanas quaest 32. Esa 63. Hier. vpon that place S. Augustine profoundly prosecuteth saying If the Prophet Elizaeus absent in body did see the bribe his seruant Geizi receaued of Naaman Syrus c. how much more in that Spirituall body shall Saints see all thinges c. When God shall be all in all vnto vs I might adioyne hereunto the suffrage of Saint Basil and S. Athanasius vnlesse our Aduersaryes thought to wipe them all away with one misconstrued place of the Prophet Esay 16. Abraham knoweth vs not and Israel is ignorant of vs. I answere with Saint Hierome That they knew not the Iewes with the knowledge of approbation or liking because they had abandoned before the Lavv of Aug. l. de cura pro. mort c. 13. Iob. 14. Eccles 9. Orig. l. 2. in Ep. ad Ro. Aug. l. de vera relig cap. 55. Naz. orat in Athan. Field l. 3. c. ●● fol. 109. God Or they knew them not by their owne power and vertue by humane conuersation with them as Saint Augustine seemeth to interprete it and of vvhich Iob King Salomon Origen Saint Augustine meane when they doubt or deny the Saints to know our actions S. Gregory Nazianzen is so farre from staggering in this point as he sayth of Athanasius Rectè noui c. I truly know he vieweth our doings And therefore M. Field might easily haue perceaued had he not beene wilfull that in the sentence of S. Gregory at which he carpeth If the Blessed soules haue that priuiledge from God to know these thinges c. If the dead haue sense c. the particle if is not taken conditionally but causually by way of asseueration as learned Maldonate literally expoundeth it in his notable commentaryes Maldonat in Io. c. 15. c. 13. Ioan. 15. Ioan. 13. vpon the New Testament in S. Iohn If they haue persecuted me c. Agayne If God be glorifyed in him c. The like I affirme of S. Hierome and the rest when they vse any such conditionall speaches For although some Fathers doubted of the manner of knowledge the Saints haue of inferiour things yet none euer made question but that they vnderstand by reuelation from God not generally All our inward actions and secret thoughts vvhich Field loco citato fol. 114. M. Field whether of ignorance or malice I diuine not iniuriously tearmeth An impious counceit of Papistes but such as we of deuotion or they of piety desire to know Howbeit it could inuolue no impiety if they did see all not of themselues but by the Diuine illumination and fauour of God 17. So as our Protestants can deuise no semblance or shew of reason why mortall men may be prayed vnto and not immortall Saintes Vnlesse they imagine that being vnited to Christ they be more estranged from vs that their charity is more cold or ability Bern. in vigil Petri Pauli ser de S. Victore Aug. ser ●9 infest SS Petri Pauli lesse able to comfort vs. Of their charity S. Bernard writeth That Blessed Countrey doth not change but augment it The latitude or breadth of heauen restrayneth not but dilateth hartes Of their power and ability Saint Augustine speaking of the miracle S. Peter wrought with his shadow sayth If then the shadow of his body could affoard help how much more now the fulnes of his power And if then a certayne little wind of him passing by did perfect them that humbly asked how much more the grace of him now permanent and remayning And S. Hierome Hier. aduers Vigi If the Apostles and Martyrs dwelling in corruptible flesh could pray for others when they ought to be carefull for themselues how much more after their crownes victory and triumphes When Secure as S. Cyprian noteth of their owne felicity they remayne sollicitous only of our safety 18. Lastly the wicked fiendes and diuells of Cyp. de mortal ● hell heare the Southsayers Witches and Magitians when they eyther coniure or call vpon them they contriue and accomplish many mischiefs at their appointment by Gods permission as you may reade in the fourth Martinu● del Rio Magica disquisitionum l. 4. booke of Matinus Del Rio his magicall Disquisitions And shall we thinke the triumphant Saints and Angells of heauen deafe Shall we thinke their handes fettered or power restrayned when we deuoutly pray and suplicate vnto them O yee heauens be astonished and stand amazed yee immortall spirits at this cursed generation vvhich graunteth to the diuellish and damned spirits what it impiously gainsayeth and denyeth to you For ● Reg. 28. Basil ep 80. ad Eustac Amb. l. 1. in Luc. 1. Ieron Isa 7. Aug. de cura pro mort ger cap. 15. which S. Augustine wrot after that to Simpliciā where he seemeth to doubt whether it was Samuels soule or no. Eccles 46. Tertul. l. de anima Procop. Euche in 〈◊〉 locū what can any Protestant say to that apparition of Samuel mentioned in the first of Kinges Will he graunt with S. Basil S. Ambrose S. Hierome S. Augustine which is also most agreeable to the wordes there recorded and confirmed by Ecclesiasticus that the soule of Samuel truly appeared vnto Saul and foretold him of his death of King Dauid his successour of the slaughter of his sonnes and other Israelites which was to ensue the very next day after Then he must perforce acknowledge that soules departed do know our affayres and what good or euill doth heere betide vs as S. Augustine by this example inuincibly proueth Or will

his seruants from Adam euen vntyll Moyses for the space of 2000. yeares without recording any one precept or instruction he gaue And when Iesus Christ his only Sonne came into this world he called his Apostles planted his Church Mar. 16. v. 15. Luc. 10. 16. Math. 18 v. 7. Matth. 23. v. 3. see S. Aug. ep 165. preached his heauenly doctrine yet neuer penned or so much as commaunded any one mystery to be written He gaue his Apostles commisson to preach the Ghospell to euery creature He charged vs to heare them as himself to giue eare to whatsoeuer they should teach or say But to giue credit only to what they should write he neuer gaue charge And therfore they preached many yeares conuerted thousands and deliuered vnto them the food of life before they compiled the bookes of Scripture as all our Aduersaries will confesse Yet sayth D. Reynolds after these bookes were once penned and published abroad all Reyn in his first Conclusion p. 616. things requisite to saluation are there conteyned which thus he laboureth to proue The Prophets taught the old Church the way of Saluation the Apostles with the Prophets togeather teach the new more plenteously fully The Doctrine of the Prophets Apostles is comprized in the holy Scripture the Scripture therfore teacheth the Church whatsoeuer is behoofull to Saluation Oh deceiptfull disputant who in so weighty a matter vseth such Sophistry How creepeth the Pronoune whatsoeuer into your conclusion not auouched in the premisses But if you will haue it vnderstood I denie your Minor I denie that the whole doctrine of the Prophets and Apostles is comprized in holy Scripture 2. To begin with the doctrine of the Prophets Moyses the first Scribe and chiefe Secretary of the holy Ghost was so farre from setting downe all thinges he receaued Orig ho. 5. in Num. Hilar. in Ps 2. from the mouth of God that whereas he was taught by him the law and true sense which is the life soule of the law the law he engrossed in writing but the sense and exposition thereof as Origen and S. Hilary affirme he secretly deliuered by inuiolable tradition to his Successours euen by the expresse will commandment of God as he seemed by Esdras whose testimony Esd ● 4. c. 14. v. 5. 6. as a most holy and learned man must needes beare sway in these plaine tearms to declare I haue disclosed vnto Moyses many meruailous things c. And I haue charged him saying These words shalt thou lay open and these shalt thou conceale Among which he concealed what meanes God prouided for the sauing and purging of women from originall infection what for children before the eight day of circumcision thinges not mentioned in Scripture as D. Field with Andradius willingly confesseth and proueth by Field l. 4. pag. 236. Andrad defen l. 2. the authority of S. Gregory That children then were saued by the faith of their parents Yet when Andradius inferreth that this at least could not be knowne but by Tradition D. Field reiecteth his inference as friuolous and sayth most fondly and contrary to himselfe That it was knowne and concluded out of the generall and common rules of reason and equity Field pag. 237. Most fondly For what necessary sequele haue the incomprehensible secrets of Gods hidden election in things supernatural with the common rules of naturall reason Are his wayes and meanes of saluation any way tyed to the discourse of man S. Paul who was rapt into the third heauen amiddest all his reuelations thought them farre aboue the reach of humane wit when he cryed out O alt tudo c. O the depth of the riches of Gods wisedome and knowledge how inscrutable are his iudgments and his wayes vnsearchable And were they made plaine before to Rom. 11. v. 33. the Iewes by the common rules of reason and equity Most contrary to himselfe because if the soueraigne and necessary meanes of sauing the aforesaid partyes not specifyed in holy writ be deduced from these general groūds some behoofull thing necessary to saluation against Bilson against Reynoldes against himselfe is not conteined in Scripture 3. To these and such like close and hidden Traditions Eccles 8. v. 11. 12. King Salomon referred the Children of Israël when he sayd Let not passe the narration of thy elders for they haue beene taught by their fathers and of them thou shalt learne vnderstanding Of these King Dauid spake How many things hath Psal 77. ● he commanded our Fathers to make knowne to their children Of these the whole Scripture is so full as M. Reynolds and M. Bilson languishing in this Controuersy for want of proofs are faine to alleadge such texts to warrant their assertion as their aduersaryes might produce to diswarrant Rein. Con. ● p. 616. Bils 2. p. pag. 267. the same M. Reynolds obiecteth that saying of Moyses Giue eare O Israël to the ordinances which I teach Bilson that of Deutronomy Whatsoeuer I command that shall yee do Do not these places make for me What Rein pag. 616. 617. I teach what I command sayth God not what I write Reynoldes vrgeth out of Ieremy How Idolators are condemned for doing in their Sacrifices things which our Lord commanded Bils 2. pa●● pag. 206. Mala. 2. Bils 2. par p. 289. peru●●ts this place translating the Priests lips should preserue wheras it is expresly in H●brew jj●hmeru in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine custodiēt shall preserue Ioan. ep 2. v 12. 1. Cor. cap. 11. ●4 not Which he commanded not I grant neither by word nor writing D. Bilson alleadgeth King Dauid How the word of God is a lanterne to our feete Reynolds cyteth Malachy Willing the people to remember the law of Moyses The word the law I confesse as well recorded in harts as printed in bookes which Malachy himselfe witnesseth The lipes of the Priests not the leaues of paper only shall keep or preserue knowledge and thou shalt require the law from his mouth Could they haue chosen better weapons for my aduantage then these they bring forth in their owne defence Perchance they reserue their forces to mantaine at least that after the Apostles and Euangelists penned their preaching nothing auailable to saluation is left vnwritten But their weaknes also heerein shall openly appeare as soon as I haue proued that the Apostles thought it not expedient to set downe all things in writing that they often referre vs to vnwritten Traditions that reason conuinceth the necessity of them and the Fathers mention many which we must needs imbrace 5. S. Iohn sayth Hauing more things to write vnto you I would not impart them by paper and inke S. Paul left some holy decrees and ordinances vnpenned of which he spake to the Corinthians The rest I will dispose when I come some deep points of Christs Priesthood insinuated to the Hebrewes Of whome I haue great speach and inexplicable to

improperly but properly called Sacerdotes sacrifycing Priests And S. Paul teacheth That euery Priest or Bishop is ordained to offer Gifts and Sacrifices To conclude then wheras M. Reynoldes himselfe is faine to yeild That these thinges are linked by nature in relation and mutuall dependance as I may say one of the other the Altar the Sacrifice and the Sacrifycers seeing I haue already proued that we haue true and reall Altars true and proper Priests he cannot deny vs without open shame and contradiction a true reall and proper Sacrifice 12. If we looke into the old Law we shall find that King Dauid in the feruour of his Propheticall spirit speaketh of Christ Thou art a Priest for euer according to the order of Melchisedech which S. Paul often repeateth But what was the order of Melchisedechs Priest-hood Wherein was he a figure and type of Christ M. Bilson recounteth certaine prerogatiues S. Paul mentioneth yet no priuiledge no act of Priest-hood no signe or shew of Sacrifice properly belonging to any Priest But S. Cyprian and Primasius wisely tell vs That the singularity of his order consisted in offering not the bloud of brute beasts but Bread Wine As the holy Ghost also in Genesis witnesseth Melchisedech King of Salem brought forth bread and wine for he was the Priest of the most high Or and he was the Priest of the most high agreeable to the Greeke and Hebrew copyes where both the causall coniunction for as Copulatiue and of necessity inforce that he brought forth bread and wine as a Priest to offer them vnto God And therein the Fathers affirme against M. Bilson That he figured and resembled our Sauiours oblation of the holy Eucharist S. Clemens of Alexandria S. Ambrose S. Cyprian S. Augustine Isidorus S. Hierome cyting to the same purpose many others S. Cyprians words are these Our Lord Iesus Christ offered a sacrifice to God the Father Chrys hom 60. ad pop Nos ministrorum tenemus locum qui verò sanctificat ea immutat ipse est Arno. in Psal 109. Lact. l. 4. Inst ca. 14. Prima in com cap. 5. ep ad Heb. Epiph. haer 55. Aug. in Psal 109. ep 95. ad Inno. l. ● con ad le prophe c. 20. Oecum in cap. 5. ad Hebr. and offered the same that Melchisedech did that is Bread Wine to wit his Body and bloud 13. Moreouer Christ is not only called a Priest according to the peculiar ranke of Melchisedech and therfore must offer a peculiar Sacrifice proper to his order and different from others but he is tearmed also in this kind a Priest for euer So that heerein he continueth both the dignity and function of his eternall Priest-hood because heere by his commandment by his authority by his speciall concurrence with the Priests Prelats of his Church he incessantly offereth vnto his Father his owne body bloud vnder the forms of Melchisedechs Sacrifice For as in the administration of other Sacraments he is the chiefe and principall Agent when we baptize Ipse est qui bap●zat He is he that bap●izeth sayth S. Iohn when we ordaine or consecrate Priests he is he who consecrateth them In like manner when we celebrate Masse he is he who inuisibly celebrateth he is the chiefe high-priest and we his Ministers he the true and supreme Bishop and we the Suffragans or Substitutes who supply his roome We may then vndoubtedly inferre with Arnobius Lactantius Primasius Epiphanius S. Augustine That the eternity of Christs Priest-hood according to the singuler order of Melchisedech still perseuereth in the true Oblation of his body and bloud made at the Altar and offered now in al parts of the world And if we examine the learned Protestant what els can he assigne in which Christ doth exercise at this tyme the proper act of his neuer ending Priest-hood The Sacrifice of the Crosse That remayneth not and in respect of that Oblation and Host once offered as Oecumenius noteth he cannot be called a Priest for euer The prayer and intercession he maketh for vs aboue But this is not any peculiar and proper act of Priest-hood much lesse of any determinate and particuler order The vertue and efficacy of his bloudy Sacrifice which he still offereth and representeth to his Father But if this euerlasting effect disappoint the new Law of all proper Sacrifices it should by the same reason haue frustrated Act. 4. v. 12. the old For there is no other name vnder heauen giuen to men in which we ought to be saued No other vertue by which our forefathers were sanctifyed then the death of Christ Againe this representation which our Sauiour maketh of his Passion in the sight of his Father is no such Sacrifice whereby he may either chalenge the name or reserue the office of an euerlasting Priest Or if it be any such besides that you applaud the Reall Sacrifice in heauen which in earth you detest seeing this is only exercised among Angels aboue and no act of Priesthood perseuereth amongst men no kingdome of Christs Church no Cōmon-wealth of his people no law of Christianity now flourisheth vpon earth but is vtterly disanulled extinguished and altogeather translated to the Court of heauen according to that of S. Paul Priesthood being translated Heb 7. v. 12. it is necessary also a translation of the Law be made 14. Now if Christian harts can neuer subscribe to these impietyes if we must of necessity graunt that God hath euer some Church some inheritance some chosen Isa 19. v. 21. Prou. 9. 1. Dan. 11. v. 31. Psalm 17. 16. Hier. in Psalm 71. people vpon earth we must needs allow some visible outward proper law by which as his peculiar flock they appertaine vnto him and are combined in mutuall fellowship and society togeather If a Law a Priesthood if a Priesthood a Sacrifice if a Sacrifice what other then this which Isay foresaw The Aegyptians shall know their Lord in that day and worship him in Hosts and guifts c. And there shal be the Altar of our Lord in the midst of Aegypt Salomō shaddowed Wisedome hath built an house imolated rictimes mingled wine c. Daniel mentioned calling it the Dayly Sacrifice which Antichrist shall deface and abrogate at least in publike King Dauid specifyed There shal be a sirmament in the earth vpon the tops of Mountaines Where S. Hierome expoundeth Firmament Memorable wheat The Caldaicall translation Supersubstantiall bread The learned Hebricians commonly interprete Placentam tritici A * The Hebrew word Pissathbar signifyeth a Cake of wheat as Reuelinus sayth Cake of wheate substantiall Bread or a sacrifice of Bread So Rabbi Salomon There shall be a Cake of wheat in the earth in the Rab. Saloin ●sa 72. Rab. Achilas in ●undē locum Rab. Iona. l. col in Psal 72. Read Gal. l. 10. de area cap. 4. 5. 6. 7. Mal. 1. v. 11. Reyn. c. 8. diuis 4. Bils 4. par pag. 695. Alan de

assured Hier. in c. 6. ad Gal. August tract ● 8. in epist Ioan. in psal 4. Leo hom 2. defest Pas Greg. 34. in Euang. Dionys de diuin nom cap. 7. Aug. in psal 88. Hilar. in c. ● Matt. Cypr. con Dem●● Aug. serm 28. de verb. Dom. Bernard serm 59. in Cant. de Euang. Sept●●g Pan. ser 3. ser 5 de dedi● Eccl. Conc. Trid. sess ● ● 9. of our Christian fayth whereof S. Denis writeth or of Christs perpetuall raigne in the empire of his Church of which S. Augustine affirmeth That no man ought to preach that with trepidiation and feare of which he ought not to doubt or of the article of our Resurrection and Gods future kingdome of which S. Hilary The kingdome of heauen which our Lord professed to be in himselfe his will is that it be hoped for without any doubtfullnes c. 13. Lastly the Fathers often inculcate the infallible certainty of Gods help and concurrence on his part of his general promises of the merits of Christ of the power of the Sacraments c. and in this sense they bid vs rest assured of saluation So S. Cyprian when he sayth There is with vs a strength of hope and stedfastnes of fayth c. a soule alwayes secure of God to be our God S. Augustine To presume of Christs grace is not arrogancy but Fayth S. Bernard I know whome I haue beleeued and I am certaine or sure because he hath adopted me in great loue because he is true in his promises c. Yet this withstandeth not but that we may doubt and feare least there be some lets and impediments for want of disposition on our side which the thrice venerable Councell of Trent hath enacted in these wordes As no pious man ought to doubt of the mercy of God of the merits of Christ of the vertue and efficacy of the Sacraments so euery one whilest he considereth himselfe and his owne proper infirmity and indisposition may tremble and feare whether he be in grace or no. The soundnes of this distinction in mistructing our owne weaknes and imbecility only not the goodnes and bonity of God is worthy to be marked for thereon dependeth the whole decision of this our debate and the ignorance or inconsideration Stapleton l. 9. de ●●●stifi● c. ●● thereof in our Aduersaryes is well obserued by M. Doctour Stapl●ton to be the very roote and seminary of all their heresyes touching this point God giue them grace to see and humility to acknowledge it before it be too late THE XXIII CONTROVERSY DECLARETH That true Fayth or Iustice once had may be lost against D. Whitaker D. Fulke and D. Abbot CHAP. I. ANOTHER licentious or Iouinian Paradoxe which bolstreth the former presumption or vayne security of our Sectaryes is that their liuely fayth grace and righteousnes once had can neuer be extinguished or taken Fulke in c 11. ad Rom. sect 2. VVhitak in his answer to the 8. reason of M. Camp f. 236. from them He that is once the child of God and beleeueth aright is sure to continue still in his fauour whatsoeuer villanyes he after commit For he that standeth sayth Fulke by the grace of God whereof he is assured by a liuely fayth cannot fall Whitaker Fayth is either perpetuall or els it is none at al either it perseueres to the last breath or els that which is esteemed for fayth is but some fancy M. Abbot Where there is true repentance fayth iustification knowledg Abbot c. sect 10. f. 322. VVhitak contro 2. q. 5. p. 236. Fulk in c. 3. 1. Ioan. sect 5. 1. Tim. 1. v. 19. 1. Tim. 4. v. 1. 1. Tim. 6. v. 10. Apoc. c. 2. v. 4. 2. Tim. 2. v. 17. 18. Act. 8. v. 1● VVhitak in his answere to the 1. 8. reason of M. Campian l. 8. aduers Duraeum Abbot c. 3. Fulke in c. 1. ad Tim. sect 2. Act. 8. v. 13. of God there infallibly followeth perseuerance to the end Hen●● they inferre That sinnes are not hurtfull to him that doth belieue that King Dauid was the sonne of God when he committed adultery But if no man can loose the fayth and consequently with them the iustification and charity he once truely inioyed what meane these words of holy Write 2. Hauing fayth and a good conscience which certaine repelling haue made shipwracke about the fayth In the last tymes certaine shall depart from the fayth The roote of all euill is couetousnes which certaine desiring haue erred from the fayth I haue against thee a few thinges both because thou hast left thy first Charity Their speach spreadeth as a canker of whome is Hymenaeus and Philetus who haue erred from the truth And of Symon Magus it is written Symon also himselfe beleeued who after notwithstanding became an Arch-heretike a reprobate and miserably perished D. Whitaker D. Abbot Fulke and their fellowes reply That neither Symon M●gus nor any of the rest who fell from their fayth did euer truely beleeue with a liuely fayth but only with a fruitles dead and counterfeit Thus our Protestants The Apostles the Euangelists otherwise To whome shall I giue credit To S. Luke to S. Paul or to Fulke to Whitaker to Abbot S. Luke sayth That Symon Magus also belieued and cleaued to Philippe he matcheth him with the rest who did truly belieue and expsicateth the fruit of his true beliefe that he was astonished with admiration S. Paul blamed certaine who departed from their fayth erred from the fayth made shipwracke about the fayth which he would neuer haue done if they had only forsaken a counterfeit fayth or els shew vs any one place in the whole corpes of holy Scripture where men are commended or recorded by the holy Ghost to haue beleeued the preaching of the word with a fruitles counterfeit or reprehended for departing from a fruitles fayth And to put the matter out of doubt S. Paul againe hath these wordes It is impossible for them that were once Hebr. 6. v. 4. illuminated haue tasted also the heauenly guift and were made partaker of the holy Ghost haue moreouer tasted the good word of God and the powers of the world to come and are fallen to be renewed againe to pennance I cannot stand to exaggerate the Fulke in c. 6. ad Heb. sect 3. Calu. in idem cap. heynous glosle which Fulke and Caluin heretically frame vpon these wordes more hatefull and enormous then the impiety of the Nouatians who misconstruing the afore passage taught it impossible for them that reuolat after Baptisme into a deadly and notorions cryme to be after receaued by pennance into the lap of the Church But Fulke and his Sectaryes more cruel then they barbarously Ezech. 18. v. 21. Ezech. 33. v. 15. Ioel. 2. v. 32. Isa 55. v. 7. Ambr. l. 2. de poenit c. 4. Hier. ep ad Ocean Aug. l. 1. retract c. 19. maintaine that he who wholy falleth from his fayth

my whole hart I in al my hart will search thy commmandments Howbeit he busied also Iudith ● 17. 2. Reg. 5. v. 1● himselfe in the affayres of the common wealth and was often distracted with temporall cares And the priestes and people prayed God with al their hart although they were sometyme interrupted with other cogitations All Israell is sayd 4. Reg. 23. v. 25. to follow Absalom with al their hart albeyt they managed some other affayres no doubt and affected some other thing besides him Of Iosias God himselfe witnesseth There was no king before him like to him that returned to our Lord in all his hart and in all his soule and in all his power according to the law of Moyses neyther after him did there arise the like to him 6. In fine Protestantes obserue the precept of Faith by which they are likewise commaunded to beleeue withall their hart Yf thou beleeue with all thy hart thou maiest Act. 8. v. 3● notwithstanding they giue humane credit to many other authentical histories or probable reportes without hinderance thereof so they may accomplish the commandment of louing God with all the powers of their soule when this loue ouerswayeth the loue of all other thinges when they make him the principall obiect of their hart and summe of their desires when they neyther imbrace nor execute any thing oppofite or disagreable with his frendiship which diuers haue and euery one may by the prerogatiue of Grace atteyne vnto Thirdly S. Paul professeth I can all thinges in him that strengthneth me therfore he could by the strenght of grace fulfil the commaundments or els you derogate both from the authority of the Apostle who affirmeth it and from the power of grace by vertue whereof he many accomplish whatsoeuer Moreouer Philip. 4. v. 13. God maketh this promise vnto vs I will put my spirit in the middest of you and I will make that you walke in my preceptes and keepe my iudgements and doe them Christ testifieth the performance I haue manifested thy name to the men whome thou Ezech. 36. v. 27. gauest me c. and they haue kept thy word Yet notwithstanding the possibility S. Paul speaketh of notwithstanding the promise of God the Father notwithstanding the accomplishment the Sonne mentioneth do they breath vpon Ioh. 17. v. 6 the earth and vaunt of Christianity who depose against them that neuer any fulfilled the law That it is not possible for man to accomplish it 7. Thus much for the mayntenance of our doctrine Now to the obiections of aduersaries First they vrge out S. Paul Cursed be euery one that abideth not in all things that be Gal. 3. v. 10. written in the booke of the law to do them But no man can obserue euery iote of the law without some litle or veniall default therefore he is obnoxious to that damnable curse Iac. 2. v. 10. For whosoeuer shall keep the whole law and offendeth but in one is made guiltie of all Truly they haue framed an excellent Argument to proue themselues accursed who freely confesse they cannot keep any one precept of the law much lesse the whole But we to whome the cōmandments by Gods Hier. Ep. ad P●efiph 1. Iob. 3. v. 6. 9. grace are possible according to S. Hierome we who by the seed of God dwelling in vs do not sinne but arriue to the full accomplishment of the law and of all thinges written and conteyned therein we I say are free from that malediction for veniall sinnes do not in that sense breake or violate the law neyther doth S. Paul pronounce that curse of them as appeareth by the playne text of Deuteronomy whence he reciteth those words but of mortal and deadly crimes of Idolatry incest murder c. which are indeed grieuous breaches trānsgressions of the Law Therfore Deu● 17● v. 26. he that obserueth the rest and cōmitteth any one of those is liable to the curse of the law he is made guilty as S. Iames witnesseth of the whole not that he who stealeth should be guilty of adultery or he who is an adulterer is therein a murderer or that he who trāsgresseth one cōmaundement shal be as seuerely punished tormented in hell as if he had brokē al but the sense is that he who offēdeth in one eyther incurreth the wrath and indignation of God the vniuersal authour enacter of them al or cā haue no more Aug. ep 26 hope of obtayning saluatiō then if he were guilty of al or that he sinneth as S. Augustine interpreteth against the general great cōmandment of loue Charity the summe the band the plenitude and perfection of them all for the breaking of the band is the dissoluing of the whole 8. I answere agayne that S. Pauls argument here alleadged inferreth the possibility of keeping the law for which we dispute he reasoneth to this effect Whosoeuer wil be iustified by the workes of the law must fullfill the whole taske of the law But without faith in Christ no man can by the force of nature vndergo or do the whole taske of the Law Therfore without faith through the strength of nature no man can be iustified by the workes of the law Hence he inferreth Christ hath deliuereth vs frō the eurse of the law he doth not meane as Protestants falsify him that he hath discharged vs from the obseruation of the law as from a thing vnpossible but that he inspireth fayth and affordeth grace from the Storehouse of of his merites whereby we may keepe the law and so eschewthe malediction or curse of transgression which the delinquentes incurre 9. Secondly it is opposed Now therefore why tempt you God to put a yoake vpon the neckes of the disciples which neyther our Fathers nor we haue beene able to beare I answere that S. Act. 15. v. 10. Peter there calleth not the obseruation of the decalogue but the ceremoniall law of the Iewes a yoake insupportable because it was very hard and difficult as S. Thomas S. Thom. in 2. dist 28. q. 1. at 4. ad 3. Lyran. in bunolocū Rab. Moy. 3. duct dub cap. 56. 57. Abulen in c. 1. Ruth q. 24. Ios 11. v. 15. and Lyranus note to be fulfilled For all their precepts were as Rabby Moyses and Abulensis recount them 600. or there about amongst which were 218. that were affirmatiue and 365. negatiue commandements then the obligation of them was strictly and punctually to be obserued the transgression capitall and punished with all seuerity yet King Dauid Zachary Elizabeth Moyses Iosue c. fulfilled them for of Iosue the Scripture giueth testimony He accomplished all thinges he omitted not of all the commandementes not so much as one worde which our Lord had commanded Moyses Now Christ hath exempted vs from that combersome yoke from that Burthen as S. Augustine calleth it of innumerable Ceremonies yet not which Libertines pretend from the * Aug.

S. Iohn in the desert with habit with meate with voyce with deeds cryed Yield fruits worthy of Penance S. Paul saith If we did iudge our selues we should not be iudged which S. Chrysostome and Venerable Bede expound of seuere iudiciall affliction of our selues that we may not be punished of God Finally Christ himselfe began his preaching with this precept Doe Penance for the Kingdome of heauen is at hand 7. Diuers euasions M. Fulke and the rest of his faction heer seeke They answere that the penaltyes inflicted by Fulke in c. 2. ● Cor. sect 2. in c. 3. Matth. sect 4. c. Caluin l. 3. Inst ca. 4. the ancient Canons by the Apostles or by the hand of God were 1. For the publike discipline of the Church 2. For the exercise of vertue 3. As the fruits of true repentance 4. As cautions to beware of future sinnes Tet no way to sa●isfy the Iustice of God for precedent faults But the Scripture flatly declareth the affliction I mentioned to haue beene imposed for offences past The Prophet Nathan sayd to K. Dauid Because thou hast made thy enemyes blaspheme the name of our Lord for 2. Reg. 12. v. 14. Exod. 32. v. 34. Hier. epist 12. ad Gaud. this word the Son that is borne to thee shal dye And God himself sayd I in the day of reuenge will visit this their sinne Therfore he meant to punish their offence which notwithstanding was pardoned if we belieue S. Hierome 8. Likewise many innocent babes after the spot of Originall infection is cleansed by Baptisme are daily afflicted with the panges of sicknes with the agony of death not for the exercise of vertue nor for Penitentiall correction or future amendment of which they are vncapable but for the reuenge and chastisement of our first Fathers sinne Neither can we say that the death of King Dauids child was principally sent vnto him as a fruitefull caution or token of sorrow because he with teares with fasting with lying on the ground sought to shun it as much as he could which so vertuous a Prince would neuer haue done if it had beene any profitable caution or fruit of repentance much lesse could it be any Penitentiall correction for the publike satisfaction and discipline of the Church because he was so vnwilling to haue it Psa ● v. 7. Psa 34. v. 1● Psal 101. ver 10. 3. Reg. 21. ver 27. Ionae 3. v. ● 7. 8. Hiero. in his comm vpon the 3. of Ionas Ionae 3. v. 9. 10. Vid. Fran Riberum in cap. 3. Ionae in cap. 1. Na●um Aug. hom 5. ex 50. homilij●● 5 Non sufficit moresin melius c. nisi etiam de his quae facta sunt fatis●ias Deo c. Aug. in En●hyr ad Laurent ● 70. Cyp. ser de Lapfis Cyp. tract de oper Ele●mosyn Ch●ys hom 41. ad Popul Antio Lact. l. 5. di● i●sti ca. 13. Orig. ho. 3. in l. ludic Amb. l. 2. de Poenit●n cap. 5. come to passe vsing so many meanes to pacify God another way neither is it likely that the Church would haue inflicted such a punishment vpon him the teares likewise he shed in so great aboundance as he washed with them euery night his Couch the humbling of his soule in fasting the mingl●ng of his bread with ashes the wearing of sackcloth and meruailous humility which King Achab shewed the afflictions and voluntary fastings which the Niniuites their King their children their cattell endured were neither vsed for example to others or for amendment of their liues heereafter or for any other cause to asswage the wrath of God recompence the wrong their sinnes had done already pardoned by the secret Contrition sorrow of their harts as togeather with the interpretation of S. Hierome vpon this place the very wordes of the Niniuites Gods answere vnto them do both make manifest The Niniui●es intention was to satisfy God saying Who knoweth whether God will turue and pardon and returne from the fury of his indignation The Prophet replyeth in his person And God saw their works not the repentance only of their inward harts but the Pennance and Satisfaction of their outward workes and Herepented him of the euill he spake against them Howbeit they after slyding back into their former wickednes the subuersion of their Citty ensued which the Prophet foretold 9. Besides the authorityes of the Fathers are also pregnant that the punishments of which they speake were not only inflicted for exercise of present vertue or preuenting of future euills but also to satisfy God and redeeme offences past as nothing can be more euidently recorded S. Augustine pronounceth It is not inough to chang our manners to the better and decline from euills vnles God be also satisfyed for those things which be past by the gri●● of Pennance by the mourning of humility by the sac●ifice of a contrite hart almesdees cooperating thereun●o And in another place By almesdeeds for offences past God is to be made propitious and fauourable S. Cyprian God is to be implored our Lord is to be pacifyed with our Satisfaction Againe By good-workes God ought to be satisfyed by merits of mercy sinnes should be purged S. Chrysostome Let vs take reueng of our selues so we shall appease our Iudge Lactantius It is lawfull to satisfy God Origen As much tyme as thou hast spent in sinning so long humble thy selfe to God and satisfy him in Confession of Pennance S. Ambrose He that doth Pennance should not only wash away his offence with teares but with perfecter workes ought to couer and hide former faults that sinne may not be imputed vnto him ●asil interro 12. in eg breuioribus Psal 100. 10. S. Basil sheweth the reason heereof saying Albeit God in his only begotten Sonne as much as lyeth in him hath granted remission of sinnes to all yet because mercy and iudgement are ioyned togeather by the holy Prophet and he witnesseth God to be both mercifull and iust it is necessary that those thinges which are spoken of Pennance by the Prophets and Apostles be performed by vs that the iudgments of Gods iustice may appeare and his mercy Greg. Na zian orat insancta lu●ina be consumated to the condonation of sinners For as S. Gregory Nazianzen sayth It is a like euill remission without chastisment and chastisement without pardon because the one letteth go the raines too far the other restraineth them too much Wherefore that God may carry ouer vs an euen hand that his clemency may be mingled with some seuerity his iustice and mercy may meete togeather although he alwayes of mercy pardoneth the iniquity of repentant sinners yet he often bindeth them ouer to some temporall chastisement to satisfy thereby the rigour of his iustice as in the partiall iudgment of our professed enemyes all antiquity heerein Caluin l. 3. Inst c. 4. §. 8. Calu. 4 c. 12. §. 8. Kemnitius 2. par exam p. 181.