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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07803	A direct answer vnto the scandalous exceptions, which Theophilus Higgons hath lately obiected against D. Morton In the which there is principally discussed, two of the most notorious obiections vsed by the Romanists, viz. 1. M. Luthers conference with the diuell, and 2. The sence of the article of Christ his descension into hell.	Morton, Thomas, 1564-1659.	1609 (1609)	STC 18181; ESTC S103393	25,429	38

first say your mind T. H. But I beseech you do YOV that is to say your Church of England most willingly professe this Catholicke opinion Alas that your Apologist hath so iustly called God to reuenge this falshood vpon his soule let him intreate our Lord to pardon that prouocation of his iudgement The Answerer First in generall I said indeed wee but I said not we all If now that which was spoken indefinitely in these words We professe nothing the common opinion of our Church must necessarily be enforced vniuersally as M. Higgons doth to signifie all why did the Apostle without distinction condemne the Corinthians for not sorrowing at the wickednesse of the incestuous or generally reprooue the Galathiās as being bewitched reuolted from the Gospel Wil M. Higgons his diuinity cōclude that euery Christian man in Corinth and in Galathia were reprehensible If all such indefinite speeches may be thus racked then may all humane diuine writings be condemned of falshood for Both Apostles Prophets saith Cardinal Bellarmine do often reprehend all the people as though there were not one good when notwithstāding diuerse good ones are among thē I further demand doth he think the opinion of the reall descent Catholick that is vniuersal yes he wil say it is among all Romanists vniuersall and yet knoweh that their great subtle schooleman Durandus held it to be but a vertuall descent T. H. And in the meane time I will demonstrate his falshood by foure euidences FIRST if YOV be of this opinion as he pretendeth why are your Bibles infected with this absurd Translation Thou wilt not leaue my soule in graue Is this to submit your sense vnto the Scripture or it is not rather to draw it vnto your preiudicate opiniō This is to measure the yard by the cloth and thus while you should be faithfull Translators you become corrupt Interpreters of the Scripture SECONDLY why was your Church so distracted in this matter vpon the Sermon and Treatise of D. Bilson How came it to passe that D. Reinolds his Caluinian resolution in this matter was confuted by M. Perks and why did M. Willet the Synopticall Theologue as he is phrased by D. Barlow oppose himself against M. Perks his answer Why do your Ministers publickly in Sermons and in print impugne this true and Catholicke opinion THIRDLY why is no Minister punished for his repugnancie vnto this truth which is of greater consequence then crosse cap surplice or any ceremonious thing or whatsoeuer institution of your Church for which many haue suffered depriuation of their liuings FOVRTHLY the testimonie of M. Rogers whose booke hath a speciall approbation as you may see before will conuince D. Morton of notorious falshood For though his purpose was to deliuer the Catholicke doctrine of YOVR Church yet when he cometh vnto this Article he saith that in the interpretation of it there is not that consent which were to be wished some holding one opinion thereof and some another Wherefore yeelding no certaine doctrine but leauing men vnto their choise he addeth TILL we know the natiue and vndoubted sence of this Article c. The Answer Here are many questions which may be answered by questioning First in our Church-Bible it is read Thou shalt not leaue my soule in hell why then did M. Higgons insist onely in the Geneua translation Notwithstanding if this one place were in all Bibles translated hell yet it is but a fond peece of Sophistrie to conclude a generall from a particular and that also negatiuely which is all one as if he should haue said Not long before my publike reuolt I writ a booke against the Romish doctrine of veniall sin Ergo before that time I held not any point of popery Again let him ingenuously satisfie vs if their Church hold the Article by force of the word Hell in Scriptures then why were some of their Romanists suffered to say as their Iesuit Valentia affirmeth that the word Infernus that is Hell in Scriptures is nothing else but the graue Why durst their Iesuite Pineda confesse that the word Sheol which many Romanists appropriate vnto hell is sometimes in Scripture vsed for the graue Or why might Pineda expound the vulgar Translatiō Hell Iob. 17. 13. to signifie Graue contrarie vnto their expositors who as he saith did interprete it to betoken the paines of hell Thirdly why doth M. Higgons charge me with the fore-knowledge of M. Willets opposition against M. Perks or the testimonie of M. Rogers whose bookes were published after my Apologie and he might well thinke that I was no Prophet to foresee what would afterwards be written by other men Fourthly if such kind of coniectures may be called demonstrations let him answer for their Councell of Trent which prescribed as it selfe saith A Creed vsed by the Church of Rome as the principle wherein all the professors of Christ do consent holding it as the onely firme foundation against which the gates of hell shall neuer preuaile in so many words as it is read in all Churches I beleeue in God c. why it did chuse that forme wherin this Article of descent into hell is not expresly mentioned which forme two of your Iesuits did follow euen then when they sought to catechize people in the rudiments of faith The most of these their owne aboue-mentioned differences M. Higgons did no doubt perceiue in my booke of Apologie whence he tooke his obiections and yet hath aduentured to make this his assault being twise conuicted in himselfe both by the friuolousnesse of his reasons and also by the regest of their owne like contradictions But of this article more remaineth to be deliuered after that I haue answered vnto my last taxation T. H. If this be not a sensible conuiction of M. Doctors singular vntruth I must confesse that I haue done him iniurie and will be readie to make any satisfaction that he can reasonably demaund Meanewhile he must giue me leaue to detect another of his excellent sleights and ther I will referre him vnto his best thoughts As it was a notable vanitie in him to affirme that YOV do willingly embrace the Catholicke opinion in this Article so that is a delicate collusion which ensneth within the compasse of three lines à VOBIS c WE in England differ from YOV Papists concerning the place vnto which Christ descended For WE say that he descended vnto the hell of the damned hut YOV say that he descended onely ad Limbum Patrum the region of the Fathers The Author cited by him is Feu-ardentius whose opinion he imputeth here as generally vnto the Papists as he applied the other vnto your English Church But forasmuch as M. Doctor doth continually deale with BELLARMINE and in the words immediatly precedent alledged him particularly also in this matter as you see why did he now pretermit him and select another I will shew you

matter T. H. 2 This position with me is an impregnable bulwarke of my Religion viz. Whosoeuer doth pertinaciously reiect any point of faith accepted by publike consent of the CATHOLICKE Church he is an HERETICKE and no member of her communion For which consideration I am as tenderly affected in this article as in any other of my Creede esteeming my selfe obliged thereunto for two respects FIRST because the essentiall truth thereof is clearely reuealed vnto me by God both in his word written and by Apostolicall Tradition In his word written for what can be more perspicuous then this saying Thou wilt not leaue my soule in hel c. By Apostolicall Tradition for what can be more plaine then this Article He descended in hell 3 SECONDLY I am moued by the authoritie of the Church For who saith Augustine denieth that Christ descended into hell vnlesse he be an INFIDELL And for the sence of this Article he hath this cleare resolution Who is he that was not left in hell Christ Iesus but in his SOVLE onely Who is he that lay in the graue Christ Iesus but in his FLESH onely For the NATVRALL vnion of his bodie and soule was dissolued but not the HYPOSTATICALL vnion of either with his Person 4 This truth being so patent and perspicuous I aske you now what reason haue you for any part of your faith if you haue not assurance in this And if you fall from this what certaintie haue you in any other point Therefore it importeth your Church to shew a due conformitie in this Article of the Creed Finally you may remember that S. Athanasius in his Creed which your Church pretendeth to admit throughly c. hauing premised this denuntiation Whosoeuer keepeth not the Catholicke faith entire and inuiolate without doubt he shall perish euerlastingly doth afterward subnect this Article of Christ his descent into hell as parcell of that CATHOLICKE faith The Answer No man may iustly discommend M. Hiogons resolution if he can make good all that he professeth The heads be three the first is the equall necessitie of this Article with any other and secondly the equall euidence for the proofe hereof and lastly a generall conformitie of profession herein For the weight and necessitie he pretendeth to be as tenderly affected in this Article is in any other I would willingly beleeue him but that in my booke of Apologie in the same Chapter from whence he now maketh his obiection I propounded the iudgement of their learned Professor and Iesuite Suarez who determined this question in these words There followeth saith he a doubt whether the truth of Christ his descent into hell be not onely a matter to be beleeued but also an article of faith the reason hereof is this because it was not in the Nicene Creed nor set downe by the Apostles and because the Fathers as namely Augustine Tertullian Irenaeus Origen haue omitted it in their expositions of the Creed I answer saith he that it is not altogether certaine that the Apostles added this Article if by an Article of faith we vnderstand a truth which all faithfull men are bound explicitly to know and beleeue I thinke it not necessarie to reckon this among the Articles of faith because it is not a matter altogether so necessarie for all men and for this cause peraduenture it was omitted in the Nicene Creed the knowledge of which Creed may seeme to be sufficient for the fulfilling the precept of faith This resolution M. Higgons doubtlesse there saw wherein an ods of necessary vse of this article is professed by your eminent Iesuit Schoolemā and yet doth our yong Antagonist exact an equall necessity of this with any other Article The equall euidence of this Article is the second point wherein he doth insist requiring as good an assurance and certaintie for this as for any other point accounting it an essentiall truth clearely reuealed vnto him by God both by Apostolicall Tradition and by the word written and by custome of the Church as though he had obserued a certaintie hereof among the Romanists which he could not finde among Protestants not vnderstanding that their foresaid Iesuite hath said concerning his first hold that it is not certaine that the Apostles added this Article And as for the Scriptures which they produce for the proofe of the Romish sence thereof the same Suarez saith some Catholicks so expound these Scriptures as destroying and denying this Article and of the Article it selfe their Iesuite Salmeron durst pronounce saying We doubt not that this article is not so euidently declared in Scriptures as the other Articles are which concerne the humanitie of Christ insomuch that Scotus and Durand thought as he saith that it could not be proued out of Scriptures and yet their nouice M. Higgons presumed that all Romanists held it as most perspicuously deliuered in Scriptures As for his ground taken from the testimonie of S. Augustine this wil proue maruellously preiudicial to the Romish sence The last point which he professeth is conformitie in this Article of the Creed whereby he would be thought to auouch their owne consent herein notwithstanding he knew that among their Romanists there hath bene broached these differences one saying that Christs descent into hell was onely vertuall and not personall the second sort of them who held a personal descent but some applying it vnto the reall hell of the damned others onely vnto a Limbus Patrum which wil be proued out of S. Augustine to be no part of hell As yet the Romanists affoord vs neither an absolute necessity of the Article nor euidēce of their sence either from Apostolicall tradition or from perspicuous places of Scriptures nor yet entertaine among themselues a conformitie of consent So that as yet we cannot perswade our selues of M. Higgons equall tendernesse of affection in this behalfe but now concerning my selfe T. H. His Accusation §. 2. D. Mortons pretence of his Churches vnity in this point is clearely refuted NOw see your Doctors syncerity who may cal God to reuenge it vpon his soule if he deceiue any man with his knowledge First he citeth the opinion of Bellarmine in these words Opinio Catholica haec est CHRISTVM VERE SECVNDVM ESSENTIAM FVISSE IN INFERNO As much as to say Christ in his soule substantially did descend into hell Then he addeth Hanc vestram sententiam NOS quoque iuxtà cum Augustana confessione libentissimè profitemur non tamen quatenus vestram sed quatenus veram We also together with the Augustane confession do most willingly professe this opinion c. It is well that he left out the Scottish French Belgian and Heluetian confessions for he knoweth that the true Caluinists are hereticks in this behalfe The Answerers Iustification I concealed not the different expositions of some other Protestants who notwithstanding are no more guiltie of heresie in this point then are the Romanists as will appeare But

naso lepidè irrisit Teste Osberro Cantuatiēsi Del'rio Ies disq Magic Tom. 2. li. 4. ca. 1. q. 2. sect 5. n Alteri item Daemon ●e noctu ostendit imagine B. Vrsulae crucis vexillum praeferens c. Idē Tom. 2. l. 4. c 1. q. 3. sect 5. Paulò post Illa quod si Dei Legatione fungimini has sanctorū reliquias habebat alligatas ad collū veneramini Mirum dictu procubuerūt in genua laruae venerabūdae Del'rio Tom. 1. lib. 2. q. 27. sect 2. * Loc. com Luth. part 4. pag. 44. * De notis Eccles cap 9. * Part. 1. li. 1. cap. 34. * De corrept g●at cap. 7. * Horum sides c. that is spoken of the elect * Grace inherent ¶ Rat. 10. * Rat. 8. Age somniet hoc sed vnde c. post medium ¶ In the conclusion of his tenth Reason Sciens fallit o For he redoubleth his blows vpon Caluin almost in euery chapter p Apolog part 1. lib. 1 ca. 42. q Both by Vega and Lindan see the Apologie r Caeterum ex doctioribus Catholicis nōnulli graues etiā pij aliā sententiā improbabilē secuti sunt dicunt enim differentiā venialis mortalis peccati nō nasci ex natura ipsa operationū led ex legedei ita statuēte vt hoc sit veniale illud verò mortale Quam opinionem docuerunt Gerson Almaynus Roffensis qui omnes contra Caluinū docēt esse aliqua peccata venialia quae Dei amicitiā non dissoluunt alia mortalia quae iustitiam Dei omninò tollunt hanc tamen differentiam in Dei voluntatem statutum ita reuocant vt cùm aliâs omnia peccata à se mortalia essent solâ Dei misericordiâ ad aeternam poenam non imputentur Vasquez●es Tom. 1. disp 142. cap. 1. ſ Haeres lib. 12. Tit. Peccatum t August in Psal 142. Nō iustificabitur omnis viuens Fortè iustificare potest se coram se non coram te Quomodo coram se sibi placens tibi displiciens Noli ergo intrare mecumin iudicium Domine quā tumlibet rectus mihi videar producis tu de thesauro tuo regulam coaptas me ad eam prauus inuenior ad te cum respicio nihil aliud meum quam peccatū inuenio nolo tecum habere causam vt ego proponā iustitiā meam tu conuincas iniquitatem meam commemorate iustiti as vestras ego noui facinora vestra inquit Dominus Idem Confes lib. 9. cap. 13. u For the words of Alphonsus de Castro haeres 8. Tit. Peccatum are these Augustine imputed vnto Iouinian this heresie that he taught all sinnes to be equall * Act. 2. 27. * Epist 99. * Tract 78. in Ioh. See Luthers saying before pag. 40. * Artic. Re●ig 8. a Sequitur breui dubiū c. Suarez Ies Tom. 2. disp 43. §. 2. See my Apol. Cath. part 1. lib. 1. cap. 59. b Nonnulli Catholici itâ aas Scripturas exponūt vt euertant rem ipsam negēt Suarez Ies Tom. 2. disp 43. sect 2. c Non dubitamus nō ita apertè expressè esse in sacris Euangeliis declaratum vt reliquos ad Christi humanitatem spectātes adeo vt Franciscus de Maior in 3. Sent. asserat Scotum putâsse non probari descensū Christi ad inferos per Scripturas idem docuit Durādus in eodem libro Salmeron Ies Tom. 10. Tract 50. * See hereafter at the letter q d As was shewed in the same place of my Apologie * Lib. 4. de Christo. ca. 15. e Common sence becaust as being taught by the then L● Archbishop of Canterburie D. Bilson Bishop of Winchester and other Fathers of our Church by the tenor of the Article it selfe as by the conuocation it was allowed implied As Christ died for vs was buried so also it is to be beleeued that he went downe into hell f Dico Prophetas Apostolos saepèreprehendere vniuersum populum quasi nemo sit bonus cùm tamen permulti sint boni Bellar. lib. 3. de Eccles Milit. ca. 16. §. Ad quartū Act. 2. 27. some say life or person some bodie or carcasse * In his epist prefixed before the booke of Conference at Hampton Court ¶ pag. 160 * That is the title of all his pages ¶ pag. 16. * Faith consisteth not in the words but in the sence g Valent. Ies Tom. 4. disp 2. q. 4. punct 3● he addeth Dixerunt citrà pertinaciam tamen h Pineda Ies in Iob. 7. v. 9. i Iob. 17. 13. Infernus domus mea est Aliqui interpretantur de cruciatibus inferni domo Tartarea sed non cohaeret sensus Sētentia plana est lenis Quid aliud possit moribundus homo sperare quàm sepulchrum vt Domicilium cōmune cùm aliis defunctis in subterranea illa statione Pineda Ies in eum locum k Decretum de symbolo fidei Haec sancta Tridēt Synodus symbolum fidei quo sancta Rom. Ecclesia vtitur tanquam principium illud in quo omnes qui fidē Christi profitentur necessariò conueniunt ac fundamentū firmum ac vnicū contra quod portae inferi nunquàm praeualebunt totidem verbis quibus in omnibus Ecclesiis legitur exprimendū esse censuit quod quidē eiusmodi est Credo in Deū c Con. Trident. Sess 3. l Tele●●s Acosta Ies as they haue bene cited in my Apologie * Theomach lib. 7. ca. 1. * Numb 1. m Bellar. li. 4. de Christo c. 1. n Salmeron Ies Tom. 10. Tract 50. Valentianus Ies Tom. 4 disp 2. Suarez Ies Tom. 2. disp 43. which is the same with Salmeron o Bellarm. Recognit pag. 11. in eum locum ex lib. 4 de Chron. cap. 16. * Alas that your Apologist hath c See aboue p Tert. lib. 4. aduersus Mar●ion cap. 34. q Quanquàm illud me nondúm inuenisse fateor inferos appellatos vbi iustorum animae requiescunt Christianimam venisse ad ea loca vbi peccatores cruciantur vt eos solueret à tormentis quos esse soluendos occulta nobis sua iustitia iudicabat non immeritò creditur quomodò enim aliter accipiendum est Act. 2. solutis doloribus inferni Paulò post Inter sinū Abrahae tormenta inferni legimus esse magnum Chaos videmus inferni mentionē non esse factam in requie pauperis sed in supplicio diuitis Proindè vt dixi nondum inueni adhuc quaero nec mihi occurrit Inferos alicubi in bono posuisse Scripturam duntaxat Canonicam non autem in bono positam esse illam requiem sinum Abrahae nescio vtrum quisquam possit audire ideò quomodò apud inferos credamus esse non video August in Gen. ad lit lib. 12. cap. 33. Booke 1. pa. 43 r Lombard in Rom. 11. ad finem primae paginae Printed at Paris apud Iohannē Foucher Anno 1537.