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.

CHAP. I.

WHEN we teach that the Command∣ments of God, may by the help of his grace be obserued vpon earth, we do not meane that they may be perfectly fullfilled according to the whole end, and intent of the Law; nor that our duety should be so entiere and com∣plete, as nothing can be added to the full perfection ther∣of nor do we speake of the vniuersall obseruation of all precepts all the whole dayes of our life, for that is rare, & graunted but to few; nor yet of the perfect fullfilling of any of them, any long tyme without some veniall sinnes, or small imperfections, for this is an extraordinary pre∣rogatiue, & speciall fauour among al the children of Adam

communicated only to our Blessed Lady: But we defend it possible, if not easy, by Gods grace to fullfill the sub∣stance, and satisfy the whole obligation of the Law, as far forth as at any tyme it bindeth vs vnder the penalty of sinne. This D. Fulke, this D. Whitaker, this D. Abbot with other Protestants deny, and Whitaker dubbeth as a point fundamentall, and this is that which we vphould against them. First, by that of Deutronomy: This commandment that I command thee this day, is not aboue thee, nor so far of, nor situated in heauen, that thou mayst say, which of vs is able to ascend vnto hea∣uen to bring it vnto vs, that we may heare, and fullfill it in worke &c. but the word is very neere thee in thy mouth, and in thy hart to do it. These two later members wipe away our Pro∣testants exposition, interpreting this place of the meere knowledge, not of the obseruation of the law, because God speaketh there of fullfilling and doing it in worke. Yet if by reason of S. Paul, who allegorically only, not literally applyeth that sentence to Christ, they gloze it at least to be vnderstood of the Euangelicall doctrine of Fayth, then we also insist, that if the precept of fayth in substance supernaturall, may be obserued, how much more the naturall commandments of the Decalogue, of which S. Augustine, and Theodoret expound that of Deutero∣nomy.

2. Secondly the Apostle sayth: That which was impos∣sible to the law in that it was weakned by the flesh, God sending his, Sonne in the similititude of the flesh of sinne, euen of sinne damned sinne in the flesh, that the iustification of the law might be fullfilled in vs, who waike not according to the flesh, but according to the spirit: Therefore they that are regenerated in Christ, in whome the spirit of God dwelleth, who walke in new∣nes of life, do truly satisfy and fullfill the law of God. They do it (quoth Fulke, and Abbot) by the supply or imputation of Christs righteousnes imputed vnto them and made theirs, not by a∣bility giuen them to keepe it. But this guilefull commentary hath beene heertofore discarded in the Controuersy of In∣herent Iustice. And heere S. Paul flatly auerreth the com∣ming

of Christ to haue beene, that the iustification of the law might be fulfilled in vs; in vs, whose earthly shape and similitude he tooke; in vs, in whose flesh he damned and abolished sinne: for in his owne he neuer extinguished any, because it was neuer touched with the least aspersion. Therefore he cannot be expounded of the obedience per∣formed by Christ in his own person, but of that which we atcheiue in ours, whome he cleanseth from vice, and adorneth with grace: that the iustification of the law might be fulfilled in vs, quickened by his spirit, which in flesh wea∣kened & infeebled by sinne, was otherwise without gra∣ce impossible to be kept. Likewise Christs righteousnes, according to Protestants is communicated vnto them by fayth only; but the Apostle heere writeth of a iustification obtayned by working, and going forward in newnes of life, by walking not according to the flesh, but according to the spi∣vit: then the causall preposition, for, which ensueth, the comparison betweene them that pursue their fleshly appe∣tits, and such as are swayed with the desires of the spirit, the correspondence and agreement with this other Text, Not the heares of the law are iust with God, but the doers of the law shalbe iustifyed, inuincibly proue that the Apostle speaketh of the iustification purchased by the doing and keeping of the law in our owne persons, and not of that which by your almighty-vaine beleefe is imputed vnto you. And so S. Augustine: When it is sayd (quoth he) the doers of the law shall he iustified, what other things is sayd, then the iust shalbe iustified? For the doers of the law verily are iust. Agayne: Fullfill the law which thy Lord thy God came not to breake, but to fulfill, for thou shalt fulfill that by loue, 〈…〉〈…〉 are thou couldst not. And a litle after: Our Lord will affoard his sweetnes, and our earth will yield ber fruit, that by charity yee may fulfill which by feare was hard to accomplish. In another place: The law teaching, & commanding that which without grace could not be performed, dis∣couered vnto man his infimity, that infirmity discouered might seeke out a Sauiour, from whome the will healed might be able to do, which infirme it could not do. The law therefore leadeth vnto fayth,

fayth impetrateth a more copious spirit, the spirit diffuseth Charity, Charity fullfilleth the law.

3. Thirdly Christ pronounceth: May yoake is sweet, and my burthen light. S. Ioan: This is the law of God, that we keep his commandments, and his commandments are not heauy. To whom are they not heauy? To them to whome our Re∣deemer spake: Take vp my yoake vpon you, and learne of me, because I am meeke and humble, & you shall find rest to your soules: To them whome S. Iohn taught how to ouercome the world; but these men were inuironed with humane in∣firmityes, therfore men compassed with the frailty of our flesh, which M. Abbot gaine-sayth, may by the succour of Christ and assistance of his grace, take vp the yoke of Gods commandments, easily beare them, and sweetly ob∣serue them. Fourthly our Sauiour sayd to him who desired to learne the way of saluatiō: If thou wilt enter into life, keep the commandments. Is it possible then to enter into euerla∣sting life? Yes. And not by this meanes which Christ pro∣posed? No. No? Conceaue you so hardly of the blessed Redeemer, and louer of our soules, as to auouch, that he who came to teach the way of truth, who neuer counsail∣led the captious Pharisyes his deadly foes to run any vn∣couth, false, or straying path, did now perswade this Re∣ligious young man, whome he loued, who vnfeignedly sought, as S. Basil, S. Chrisostome, and Euthymius thinke, his eternall weale, to an erroneous and impossible course of of atteyning blisse? Did he say vnto him, hoc fac & viues, do this and thou shalt liue, which although he would, he could not do, or if he did, might not purchase life therby? For such is the impious answere which Caluin, and his followers returne to this heauenly admonition, or precept of Christ; forcing his meaning quite contrary to his words. Fifthly Kinge Dauid auoucheth of himselfe: I haue ran the way of thy com∣mandments: I haue kept thy law: I haue not declined from thy testi∣monyes: I haue kept thy commandments and testimonyes. And that you might be assured he sayd true, the holy Ghost addeth his seale, & subscription thereunto: Dauid did that which was

right in the sight of God, & turned from nothing that he comman∣ded him all the dayes of his life, except only the matter of Vrias the Hethi••e. Agayne: He was not like my seruant Dauid, who kept my Commandments. Of Ezechias he witnesseth the same. Of Zacharias and Elizabeth, Saint Luke recordeth: They were both iust before God, walking in all the commandments, and iustifications of our Lord without blame. Scan I pray these foure things. First, that they walked not in any one on∣ly, but in all the commandments. Secondly that they were iustifications which made them iust. Thirdly be∣fore God. Fourhly, without blame, viz. without any vicious defect, or culpable imperfection, which might eyther stayne the splendour of their iustice, or hinder their ful & complete obseruation of the law, which God required at their hands.

4. Lastly the keeping of the commandments is the sole marke, and true cognizance of a beleeuing Christian: If you loue me, keepe my commandments: He that hath my com∣mandments and keepeth them, he it is that loueth me. And: In this we know that we haue knowne him, if we obserue his command∣ments: He that sayth he knoweth him, and keepeth not his command∣ments is a lyar, and the truth is not in him. Wherefore if Pro∣testants cannot obserue the Commandments, they are not louers, nor knowers of God, or if they challenge his loue and boast of his knowledge, not fullfilling his law, they are lyars, blasphemers, and the truth is not in them. Their Ministers stinged with this sharpe censure, begin to startle and perswade their fauourits, that they keep the law cor∣respondently to the proportion of their loue and know∣ledge, that is, haltingly, weakly, imperfectly, as their loue is halting, their knowledge imperfect. Are these the new Apostles, diuine lightned Reformers, who sit in the sun-shine of their Ghospell, and rise to illuminate the world with their radiant beames? And do they con∣fesse their beames of truth to be dimmed with clouds, their flames of loue frozen with cold, with such misty clouds, with such nipping frost, as violate the precept of know∣ing

the commandment of louing God? For as their raw and imperfect obseruations (which hath been demon∣strated before in the precedent Controuersy) are of their owne nature, true breaches of the law; so their lame knowledge, their imperfect loue is a transgression of the precept of loue, a preuarication of the commandment of beliefe, which is the supernaturall knowledge of God, whereof S. Iohn speaketh. But if they violate the precept of fayth as often as they beleeue, with what conscience can they exercise an act of beliefe, who are charged ne∣uer to infringe the will of God? With what hart can they iudge that precept imposed, when neyther in this life, nor in the next (for then fayth ceaseth, and vanisheth away) it can be euer accomplished? With what tongue can they bragge of true beliefe (for this is commāded) wheras theirs transgresseth the commandment of God? With that false stringed tongue, with that hollow hart, with that seared conscience, with which they presume to auerre, that the Father of heauen doth esteeme and account their breaches obseruations, their violations accomplishments of what he commandeth, forcing him to vnder go for the loue of their persons, that heauy curse he threatneth to others: Wo be vnto you that call euill good, and good euill, esteeming darknes light, and light darknes, accounting bitter for sweet, and sweet for bitter.

5. Yet on the other side, if abhorring these blasphe∣myes, they dare pronounce their knowledge, or beliefe such, as it fulfilleth the precept of fayth, as far as it ought: thence we argue, that they may likewise obserue the pre∣cept of charity, as far forth as they ought, and by con∣sequence wholy obserue and fulfill the law. For Charity is the fulnes of the law, the summe or knot of perfection, on which the whole law and Prophets depend. Hence it is defined in the secōd Arausican Councell: That all the Christned, hauing receaued grace by Baptisme, Christ ayding and cooperating, may, and ought if they will diligently labour, to fullfill all things which belong to sal∣uation. S. Hilary saity; It is not hard if the will be prompt to obey

the precept of our Lord. S. Hierome: No man doubteth of this, but that God hath commanded things possible. S. Augustine: Neyther God who is iust can command things impossible, nor condenme man who is pious, for that which he could not auoyd. And agayne. Thinges impossible God commandeth not, but by cōmanding warneth thee, both to doe what thou art able, and to aske what thou art not able, and he helpeth thee that thou mayest be able. Yet because Protestants will strayne their wits to bow these sayings to some crooked sense, I will stand to the iudgement of such as their owne fellow Protestans furnish me withall, and whome they iudge to hold with vs without exception.

6. For the Century-writers affime, that the authour of Replyes extant among the workes or Iustin, with full mouth breaketh into these words: What is all the iustice of the law? to loue God more then himselfe, and his neighbour as himselfe, which truely is not impossible to men that are willing. Of Clemens Alex∣andrinus, mayster to Origen, they auouch: He with great er∣rour iudged the legall obedience to be altogeather possible to the re∣generate. Then passing to the three hundred years of Christ thus they deliuer their generall verdict of the Fathers of that age, They held concerning the law very exhorbitant opinions, as Tertullian in his booke against the Iewes disputeth, that the Saints in the old testament, as Noë, Abraham, Melchisedech, & others were iust by the iustice of the natural law. Hence with the like error (I vse the Centurists phrase) Origen heer and there inculcateth many things of the possibility of the law, as in his eyght homily vpon Exodus, where expounding the Decalogue, he seemeth to asseuere that the bap∣tized may according to all things fulfil the law. The same, sayth the Authour of homilyes vpon the Canticle, The diuine word is not mis∣shapen or without order, neyther doth it command things impossible. And Cyprian, because, sayth he, we know that which is to be done, and can do that which we know, thou conimandest me, o Lord that I loue thee; this both I can, and ought to do. Hitherto the Centurists producing witnesses against themselues.

Notes

• Fulke in c. 8. ad Rom. sect. 1. Abbot c. 4. VVhitak. cont. 2. q. ••, c. 3. fol. 580. Deutr. 30. v. 11. 12.
• Rom. 10. v. 6. August de na. & gra. c. 69. & q. 54 in Deu∣teron. Theod. q. 38. in Deu∣teron. Rom. 8. v.
• Fulk in. 8. ad Rom. sect. 1. Abbot c. 4. sect. 38. & 43.
• Rom. 2. v. 13.
• Augu. de spir. & lit. c. 26.
• Aug. in psal. 32.
• August: ep. 144. ad Anast. Idem de spir. & lit. c. 30.
• Matt. 11. v. 30. 1. Ioan. 5. v. 3.
• Matt. c. 11. v. 29.
• Abbot c. 4. sect. 43.
• Matth. 19. v. 17.
• Marc. 10. v. 21. Basil. hom. cont dini∣tes auaros. Chrys. & Euthim. in eum locū. Calu. in Harm. in c. 19. Matt. Marc. 10. Luc. 18. Psal. 118. v. 31. v. 55. 51. 168.
• 3. Reg. 15. v. 5. 3. Reg. 14. v. 8. 4. Reg. 18. Luc. 1. v. ••.
• Ioan. 14. v. 15. v. 21. ••. Ioan. 2. v. 3. &. 4.
• Abbot c. 4. sect. 43. fol. 566. & 568. VVbitak. l. 8 aduers. Duraeum. Fulke in c. 1. Luc. sect. 7. & Ioan. 14. sect. 1. Perkins in the 4. cha. of bis re∣form. Cath.
• Isa. 5. v. ••0
• Rom. 13. v. 10.
• Concil. A∣rausic. c. vlti. Hilar. in Psal. 118
• Hier. l. 3. cont. Pela. Aug. ser. 61. & 191. de tempo. Aug. lib. de natur. & gratia cap. 43. Cent. 2. 4. col. 58. Author respon. ad quaest. 130. Cent. 2. c. 4. col. 61. Ibidem col. 61. Obedi∣entiam le∣galem re∣••atis om∣nino possi bilem esse magno er∣rore iudica∣uit. Cent. 3. c. 4. col. 78. Orig. hom. ••. super Exod. Videtur as∣seuerare, quòd bap∣tizati per omnia pos∣sint legem implere. Cypr. ser. de Baps. Christ.