Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

of the sacrifice was sufficient to haue redeemed a thousand worlds reliened mankind nothing at all 1. Tim. 2. Apoc. 2.6 except the man Christ Iesus the mediator betweene God and man had suffred also the * Which of vs spake after that manner second death the death of the soule the want of grace which is due only for sinne and detestable blasphemie In comparison of this madnes Bucer in Matt. 26. Bucer shall seeme modest though absolutely he is indeed very impudent in that he taketh this word Infernus in the Creed only to signifie Sepulchrum that is a graue by a very ouer thou art figure Epexegesis which is a latter recitall or rather by a foolish and fond figure which is commonly called Tautologia that is an idle and superfluous telling of one●tale often Of the English sectaries some are accustomed to hang vpon Caluin whom they make their God and some to take part with Bucer their great master Some also mutter in their slieues against this article dewising with themselues how without causing of an vproare it may be quite cut out of the Creed that it molest them no more That that also was * This is most false this was neuer assayed in our Church attempted in a certaine assemblie at London I remember one Richard Chenie a miserable old man that was amongst them told mee who though hee was euilly intreated of theeues abroad yet did hee not repaire home into his fathers house And thus farre as concerning Christ his owne person now what say they of man marry that the l De Homine Illyri in par lib. de ●●t Pec. col Inst lib. 2. ca. 3 Sacer. de cons ve Eccl. Aepin de ●●b Pecc Sanct. Rem contra Cens Col. De peccato Image * This is false we deny this directly of God is cleane blotted out of a mā so that there is not so much as one spark of goodnes remaining in him His whole nature as touching all the whole faculties of the soule is so quite altered that no man not euen he that is lately christened nor any holy vertuous man is any thing else inwardly but meere corruption and contagion but whereto tendeth this forsooth to no other purpose but that they who will snatch at heauen by their onlie faith leading their liues in loosest sort may accuse nature may despaire to attaine to vertue and cast off the burden of the holy Commandements from their backes To this hath m Jllyri in vari lib. de peccat orig vide Heshis in Epist ad Illyr An peccatū sit substātia Cal. in Antid Conc. Trid. idem docuerat VViclef apud VVald lib. 2. de Sacra c. 154. De gratia Illyricus the stādard bearer to the Magdeburgeans annexed that his diuellish decree of originall sinne which he holdeth to bee the most inward substance of mens soules because saith he after the fall of Adam the very Diuel himselfe doth shape them anew transforme them into his owne substance This is also an vsuall saying amongst these abiects that * This is most false our men euer abhorred this doctrine all sinnes are equall but with this condition lest peraduēture the Stoickes do quicken againe that they be weighed in the ballance of Gods iust iudgement as though God which is as a most gentle iudge would rather aggrauate then ease our burden and notwithstanding that he is most righteous he would yet exaggerate the offence make it more then it is in very deed By this ballāce a silly poore Tauernour that killeth a cock whē there is no need offēdeth God no lee if he giue iudgment in his furie then did that vile butcherly fellow being great with child of Beza his doctrine that secretly with arpistolet most treacherously murdred that great noblemā of Frāce the Duk of Guise a Prince of rare vertue which was the most horrible lamētable deed that euer was doue in any time within the compasse of the wide world But peraduenture those men that are set so eagerly in handling of the nature of sinne De Gratia will shew themselues great Philosophers in disputing of Gods grace which wil helpe to heale and cure this maladie n Luth. in resp contra Louan Bucer in Ioh. 1 VVel in nat Christi Brent hom 12. in Ioh. Cent. lib. 1. cap. 4. De Iustitia Good offices it seemeth that they appoint for this grace the which they impudently crie out to be powred into our harts or to haue sufficient ability to withstand all sorts of sinnes and place it altogeter out of our reach in the only fauour of God which fauour they say * This is false the grace of God begeteth iustification and sanctification followeth iustification alwaies and necessarily doth neither amend the wicked nor purifie the corrupted nor lighten those that bee in darknes nor inrich them that want good workes but only doth hide that old heape of sinnes still remaining and sticking within vs by Gods wincking thereat to the intent that it be not imputed as deformed and odious in his sight with which their vaine imaginations they are so well pleased that euen * This is false we confesse Christ is euery way full of grace Christ himselfe for no other cause in their iudgements may be said to be full of grace and truth but because that God the Father did wonderfully fauour him What manner of thing then is Iustice a certaine respectiue relation not composed of the three Theologicall vertues Faith Hope and Charitie which do close the soule with their beautie but only a cloaking of sinne the which whosoeuer can apprehend by his bare faith that man is as sure of his saluation as if hee were already in present possession of the endlesse ioyes of heauen but go to let him dreame of this yet how can hee assure himself of future perseuerance vntill his death which o Matth. 12 Luc. 11. gift of perseuerance whosoeuer wanteth he commeth to most miserable end though for a season hee embraced iustice both sincerely and zealously Nay verily except this thy faith saith p Inst. lib. 3. c. 2. nu 40. Caluin doth foreshew thee thy perseuerance so infalliblie that thou canst not be deceiued therin thou oughtest to account it as a weake and feeble faith By this point I know him to be Luthers owne scholler for a q Lib. de capt ●ab Christian man saith he though he would cannot * Luther speaketh of the grace of Baptisme which is not lost by sin damne himselfe but only by incredulitie I will make hast to the sacraments De Sacramentis they haue lest O blessed Christ no Sacrament I say none not two not one for their bread r Caluin Instit lib. 4. cap. 15. Cent. 1. lib. 1 cap. 16. Luth. lib. de cap. Babyl Cent 2. 5. cap. 4. Luth. aduer Gochl item Epist ad Melanct. 10.2 in Epist ad

made man absolute perfect wisdome and other gifts of the spirit were heaped vpon him certainly he had it not alone nor am I moued with the authority of the schoolmen who lest they might seeme to thinke lesse honorablie of Christ doe attribute to him presently all perfections And Damascens argument taken from the personall vnion doth not conclude it Damasc lib. 3. de Orthodox side vnlesse we will thinke that the Deity did infuse all the quality of it selfe into the humanity of Christ That which the Euangelist writeth of this progresse of wisdome pertaineth only to the human nature of Christ And seeing that Christ would assume the whole nature of man Heb. 4.15 sauing in sinne and lay off that person of God and emptie himselfe and take the forme of a seruant Phil. 2. will it be vnbeseeming the person of Christ that wee say hee was made both wiser and fuller of grace by little and little He was indeed most full of grace ●nd whatsoeuer grace any bodie hath al that he drew out of this euer remaining foūtaine of most abundant grace Ioh. 1.16 but yet this hindreth not but that Christ as the Euangelist writeth might grow in grace which thing also Ambrose confesseth For so he saith Ambros in Luc. lib. 2. cap. 2. k DVR But he saith lib. 5. de fide cap. 8. I say that the Sonne was ignorant of nothing but he tooke vpon him our affection that hee might say hee was ignorant by our ignorance WHIT pag. 553. If Christ as a child was ignorant of nothing because of the personall vnion with the Deity yet it is a very childish argument to reason from the person to the humane nature that because the man Christ is ignorant of nothing therefore the humani●y of Christ is not ignorant of any thing If Ambrose sometime vpon occasion diffe● from himselfe let him looke to it According to the flesh certainly hee was filled with wisdome and grace Nor doe some of your men Campian differ from this iudgement lest you should perhaps imagine it to be so horrible as that it cannot fall vpon a Catholike for I ansenii●● Bishop of Gandaua Comment in concord cap. 12. Erasm annot in Luc. cap. 2. who was present at the Cōuenticle of Trent professeth that he doth willingly incline to this iudgement and Erasmus albeit I name him not among writers on your side doth giue his note that it is the truer opinion But say you they affirme also that Christ was ignorant of some things And why may they not affirme it This say you is as much as if they affirmed that he was defiled with originall sinne Now at length you begin to argue very wittely that our Vniuersitie men may vnderstand your wonderfull subtiltie in disputing Would you deale on this manner with vs Campian if that dispute which you so often wish might bee permitted you For what could be spoken more absurdly Christ was ignorant of something therfore Christ was defiled with originall sinne As if he that is ignorant of something which may be knowne or he which is not endued with the perfect knowledge of all things it must needs be that he is defiled with sinne Thus then I will returne you a like argument l DVR Though they were ignorant of many things yet they had not that ignorance which commeth fr● originall corruption vvhich if you say Christ had you must affirme that he was defiled vvith originall sinne WHIT. pag. 555. All ignorance commeth not from originall sinne as appeareth by the ignorance of Adam and the Angels therefore Christ might be ignorant without sinne And though we affirme all ignorance is now the punishment of sinne yet will it not follow that no ignorance was in Christ nay rather that there was for hee was to take vpon him the punishment of all our sinnes Therefore hee vnderwent not only this punishment but also death being the punishment of sinne Rom. 6 2● yet for all this was he not defiled with originall sinne DVR The Fathers say he knevv not the day of iudgement because hee hath not reuealed it and would that others should be ignorant of it WHIT. pag. 556. This interpretation is easilie refelled For from this will follow that the Father also was ignorant of it seeing the Father did no more tell it and manifest it to others then the Sonne did The Angels are now ignorant of many things for they know not that day and houre and Adam Mar. 14.36 before he sinned was ignorant of many things for he did not vnderstand that Satan lay in waite for him therefore both the Angels are now defiled with sin and Adam in his greatest innocencie was a sinner You shall neuer pricke vs with these goades so as that wee may feare any deadly wound If you know not that there is an ignorance void of all fault learne it of Thomas who wil teach you that negatiue ignorance which he termes nescience 12. q. 76. art 2. is not sinne but the priuatiue If you can conclude that consequent out of our iudgement that Christ was ignorant of somewhat which hee then ought to haue knowne when he was ignorant of it then you put vs downe from this our standing For it is not a fault not to know those things which yet may bee knowne vnlesse it concerne vs to haue them knowne For who will blame a Porter for that he is ignorant of the Mathematikes But concerning Christ I answere now that vnto you which toucheth this cause neerer Although he were most pure from all spot of sinne so as nothing could be more vncorrupt yet hee tooke vpon himselfe the punishment due to sinne that he might deliuer vs from it Therefore also hee would die albeit death issued from sinne He then that suffered death for vs which sinne brought in can any thing which is ours be vnbeseeming him so as it be not infected with sin And you can neuer proue that ignorance in Christ was any whit more faultie than death Christ as he was a true man albeit a pure man so hee did neuer thinke imagine or vnderstand all things at once and he did sleepe sometimes Do you thinke that Christ while hee was sleeping did comprehend all things in his memorie which though you should affirme yet I see no reason to beleeue you That which Christ spake of that day and houre no man knoweth it Marc. 13.32 nor the Sonne himselfe Cyrill writeth that Christ spake it of himself and that he knew not the day of iudgement Cyril Thesaur lib. 9. cap. 4. as he was man because it is proper to the humane nature to bee ignorant of things to come But now say you wee shall take knowledge of worse things and here you recite many things concerning Christs swea●e horror and sudden outcrie I acknowledge that which you alleage but I see no paradoxe therein I am not ignorant what is wont to be giuen out by you

if charity be truly in vs vve haue true iustice and vvell said Augustine Charitie begun is iustice begun charitie encreased is iustice encreased great charity is great iustice perfect charitie is perfect iustice WHIT. pag. 583. All is true you say touching charitie Loue your neighbour as the law requireth and you haue fulfilled the second Fable but this you cannot doe therefore be not brag in the opinion of your charitie which if it were as great as euer any man had yet it should be farre short of that the Law requireth neither can it make you iust As for Augustine wee confesse as much as hee saith but this is not the iustice which fre●th vs from the wrath of God for that neuer increaseth or groweth but is euer most absolute and perfect that is Christ his obedience imputed vnto vs by faith Of charitie August Epist 29. writeth thus As long as charity may be encreased that verily vvhich is lesse is faulty by that vvhich is faulty there is none iust vpon earth goodwill and fauour whereby the Lord embraceth vs in Christ and forgiueth vs our sinnes and receiueth vs into fauour we place it in God but the effects of this Grace are in vs which effects are these that we do by the holy Ghost perceiue that wee are loued of God that we beleeue in God and repose al hope of saluation in that mercy of God We do not therefore take away all grace from man and place it only in Gods fauour but that first grace wherby he hath reconciled vs to himselfe in Christ and wherin our saluation is contained that alone wee place in God which being felt by vs faith hope and charity and other vertues do follow it which are ours and resident in vs. But we deny that position of yours of infused grace whereby you defend that the grace whereby we are iustified is a certaine habite situate in our minds within and we acknowledge no other iustifying y DVR Why do you not then freely confesse that you doe place all grace only in the fauour of God vvithout vs vvhich fauour doth neither amend the wicked nor purge nor illuminate nor enrich them but only dissemble their old remaining stinking chanell God winking at it WHIT. pag. 584. You cease not to trouble vs with your ignorance for doth it follow that wee remoue all grace from vs because wee place iustifying grace which is the mercy of God in Christ not in vs but in God only for beside this grace there is another grace communicated to all the Saints wherby their soules ●re purged and renewed This consisteth in faith and in the fruits of faith which they cōmonly cal Grace infused therfore that chanell of sin doth remaine not within them that haue attained true righteousnes as you slander vs to teach but by the power of the holy Ghost it is daily purged out yet so that as lōg as we liue there remaine some reliques of sin old Adam For if that chanel were so purged that no blots of sinne did remaine in vs neither would S. Paul complaine of the law of his members and the body of death Rom. 7.23.24 Neither should wee neede the renuing of the spirit 2. Cor. 4.16 grace but the great and free mercy of God whereby hee did elect and predestinate vs in Christ before all eternitie vnto life euerlasting and hath called vs in time and iustified vs. z DVR But vvhat place of Scripture doth distinguish iustification from sanctification S. Paul doth not 1. Cor. 6.11 Rom. 6.13 That also is a strange thing that faith should iustifie vs and not sanctifie vs but more strange that Christ should impute his righteousnes to vs that vve may be iust and yet not holy and sanctified WHIT. pag 586. Who can reade the Scripture specially the Epistle to the Romanes and not find these two distinguished for in the first part of it he treateth of iustification in the latter of sanctification vvhat is more manifest then that he vvriteth Rom 8.30 vvhom he hath called those hee hath iustified vvhom hee hath iustisted those hee hath glorified Now this glorification signifieth the glorious renouation which is begun heere and perfected in another life as your Thomas vpon this place hath obserued Againe 1. Cor. 1.30 Is not heere iustification and sanctification distinguished iustification and sanctification are inseparable yet must they be distinguished which because you do not you place iustification in sanctification Your place out of the Epistle to the Corinthes doth plainly distinguish them Your second place sheweth that a kind of iustificatiō is in sanctification but it is not that perpect iustice by which we are iustified before God but only an imperfect one As for your wonde●s and strange things they come from your ignorance for we haue neuer sepa●ated these two but affirme that he who is by faith partaker of Christ his righteou●nes must needs haue the old man crucified and the body of sinne destroyed in him that he may no longer serue sinne For grace infused wherein regeneration and sanctification consisteth and which the Scriptures call the new man is not strong enough to iustifie vs a DVR Grace infused and our inherent righteousnes though it be not perfect yet it is true iustice and doth iustifie vs. WHIT. pag. 58● By this you ouerthrow your doctrine of iustification for that iustice which doth reconcile vs to God ought to be most perfect that such as neither the law nor God himselfe can require a more perfect That which is not perfect is in it kind corrupt If then ●n imperfect iustice can please God then a corrupt thing will please him and so should he not be perfectly iust but being most iust that only pleaseth him which is according to the prescription of the law most perfect Luk. 10.27.28 Leuit. 18.5 because it neuer satisfieth the law of God in this life and ought euery day to be restored and aspire to greater perfection For so Paul saith 2. Cor. 4.16 Although our outward man perish yet our inward man is renewed daily which place Augustine hath very often vsed in this cause You see therfore both what grace we place in God and what we confesse to be infused into our hearts For as for that you say wee barke out that grace is not strong enough for the resisting of sinne therein you goe about thorough our sides to wound Paul himself vppon whō this your reproch reboundeth Rom. 7.18.19.21.23 For though he were indued with infused grace as much as any other yet he denieth that he could attaine to perfect that which is good b DVR S. Paul saith only that hee vvas assayed and tempted by those motions but seeing it is not sinne vvhere the consent of the vvill is not bee saith it vvas not hee that did it but the flesh for hee doubted not but grace vvas sufficient for him vvhereby be might ouercome all these seeing he had the

and Page 210 14 There is a negatiue ignorance which is not sinne Page 208. 209 15 Ch●●●t ●●oke vpon him the punishment due to sinne both ●gnorance and d●ath Page ●●9 16 That which raised such feare and horror in Christ was not the feare of naturall death but the bitter wrath of God against mankind pag. 210. and 211 17 What the hell was which Christ suffered and as man feared pag. 211. nota 18 Christ suffered in soule as well as in bodie pag. 211. 212 19 Christ did not goe into Limbus after his death pag. 214 20 Many auncient Creedes both in the Romane and East Church haue not this article of Christs descension into heil pag. 215. nota 21 What the image of God was in man before his fall pag. 216 22 The whole image of God is not razed in man but some reliques are remaining Naturall gifts are corrupted supernaturall distinguished pag. 216. 217 23 That which is in the regenerate of themselues is corrupt that which they haue from God is contrarie to their corruption pag. 218 24 Sinne is not a substance nor a meere priuation but an accident and a corrupt habit like to a disease pag. 220 25 Concupiscence is sinne and so iudged by Augustine vpon great and weightie reason ibid. nota 26 Sometime he calleth it no sinne in opposition to actuall sin pag. 221 nota 27 Sinnes are not equall neither doe Protestants so teach they all deserue eternall death though some more some lesse pag. 221. 222 28 Grace is double either the free mercie and loue of God towards vs which is without vs in God or those gifts which flow from this grace and this is in vs. pag. 223 224 29 Christs righteousnes is onputed to vs as our sinnes to him Christ hauing paid our debt the paiment must needs be ours by imputation and if Papists allow the imputation of the righteousnes of Saints why should they so much scorne the imputation of Christ his righteousnes ibid. nota 30 Charitie cannot iustifie vs because it is imperfect for that which is faultie cannot iustifie vs. ibid. 31 Imputed and infused righteousnes goe together in one and the some man Iustification and sanctification are distinguished in the word pag. 225. nota 32 The regenerate by grace cannot so resist their temptations that they should neuer sinne as the example of S. Paul and others manifest pag. 226. 227. nota 33 Our righteousnes is a reall relation 228. nota 34 All our righteousnes being stained cannot iustifie vs and faith hope and charitie being imperfect cannot doe it pag. 229 35 Christ is he that couereth vs by whose righteousnes wee are adorned Our righteousnes is the couering of the fault pag. 231 36 Faith alone iustifieth but it is not alone when it doth iustifie pag. 232 37 The reasons why wee are exhorted to performe workes and obedience as also that wee are commanded to apprehend Christs righteousnes by faith pag. 230 38 A man ought and may be certaine of his saluation by the certaintie of faith pag. 232. 233. nota 39 Many are deceiued with a conceit of faith but he that hath it knoweth certainly that he hath it pag. 233. nota 40 From Gods predestination a man may be sure of his perseuerance so the Fathers teach yet a man must vse the meanes pag. 234. 235 nota 41 The number of Sacraments are but two in the Church the noueltie of the other fiue not any antiquitie for them and pregnant reasons against them pag. 237. nota 42 Hugo de S. Victore and Peter Lombard brought seuen Sacraments first into the Church No Councell before the Florentine did euer confirme them ibid. nota 43 Popish ceremonies in Baptisme are new ibid. nota 44 Protestants haue both bread and wine and the bodie and blood of Christ Papists haue no bread nor wine nota pag. 239 45 Baptisme is both a chanel of grace and that which confirmes grace but giueth not grace by the word wrought Duraeus contrarie to the schoolemen maketh it but an instrument pag. 239. nota 46 The Baptismes of Iohn and of Christ were both one in cerem●●ie in doctrine and in grace pag. 240 47 The place against it Matth. 3.11 Act. 19.4.5 expounded and answered ibid. nota 48 Baptisme is not so simplie necessarie to saluation that the want of it will condemne but the neglect or contempt of it is a sinne pag. 241 49 Papists thinke infants dying without Baptisme are d●●●●●ed A barbarous and a se●selesse opinion and against all reason ibid. nota 50 Infants may haue faith as they haue life and know not of it pag. 242 51 The Sacrament is a Sacrament to all without faith but not a sauing Sacrament to men of yeeres without faith yet to infants it may be because the spirit worketh secretly and powerfully ibid. nota 52 Luther earnestly held that Baptisme ought to bee giuen to children and thought they had faith pag. 243 53 Caluin against the Anabaptists proued the baptisme of infants not by tradition but Scripture pag. 244. nota 54 Campian hath no cause to vpbraid Protestants with corruption of manners so long as Rome is so corrupt as as is and publike Stewes maintained in it pag. 245 55 Luthers lasciuious speech obiected by Campian plainly excused and a worse obiected of Pope Clements 246.247 56 Luther makes three causes of diuorce and the Papists many moe pag. 246. nota 57 Mariage is most necessarie for men who cannot liue chast and commanded pag. 247 58 Mariage is oftentimes simply better than virginitie though this be to be embraced when a man hath the gift that he may more freely serue the Lord. pag. 248. nota 59 The speech of Lauther saying The more wicked that thou art the necrer art thou vnto grace defended in his true sense pag. 249 60 How all our good actions are tainted with sinne and so may be called sinnes in Gods seuere indgement and yet good and to be done pag. 250. nota 61 The good actions of those who are once in Christ though tainted are acceptable vnto God because he lookes vpon the person not the worke pag. 251 62 The law belongs to Christians for a rule of their life though it be abrogated by the new couenant For they are deliuered not from the obedience of it but the curse of it by Christ pag. 252 253. 254. nota 63 God respects the good workes of his but not to instification pag. 254. nota 64 The iust not onely liues but is iustified by his faith and so much the place of Habacuck prooueth ibid. nota 65 Workes not the cause but the manifestation of righteousnes out of Thomas ibid. 66 They who haue broken hearts and contrite spirits are fittest ghuests for the Lords table neither is this against faith pag. 255 67 Luther was not against publike confession but a priuate auricular confession of all sinnes to a Priest onely when by the word it may be made to others pag.

did he not teach that grace was inbred in nature and your Popish crevv defendeth the same who seeth not then Pelagius sitting in your triumphant chariot Romish Church seek for the auncient Church of Rome you shall neuer find it for shee hath now lost not the life only but the very colour and appearance of the true Church Seeing therefore all other things faile you and also Histories themselues on which you seemed much to relie helpe you nothing what remaineth but one of these two either must you yeeld before the battaile or die in the battaile I wish you would once at length take knowledge of that which Nazianzen writeth We haue learned it to bee commendable aswell to yeeld vnto reason as with reason to ouercome EDMVND CAMPIAN The eighth Reason which is the Paradoxes of our aduersaries WHen that most excellent men I reuolue in my mind amongst many heresies wherewith I haue to doe certaine mōstrous opinions of such as are fantasticallie giuen I could not but condemne my self of slouthfulnes and cowardlines if making triall thereof I should bee afraid of any mans actiuitie and strength let him be as eloquent as yee would wish let him be as much exercised as you would desire yea let him be one that hath throughly studied all sorts of books yet must he needs be to seeke both for matter and words also when he shall vndertake to maintaine those his vnpossible propositions as follow for if he perhaps will giue his consent we will dispute of God of Christ of Man of sinne of Iustice of Sacraments and of Manners I will trie whether they dare maintaine their opinions such sayings as they lingring after their owne lure haue bruted abroad by their writings God graunt they will acknowledge these their owne a De Deo Cal. Inst lib. 1. cap. 18. lib 2. cap. 4. lib. 3. cap. 23. 24. Pet. Mart. in 1. Sam. 2. Methanct in cap. Rom. 8. VVittem 1524. Sic docet Luther in asser 36. in resol asser 36. in lib. de ser arbit Praesat in anno Phil. In Apol. Eccl. Ang. Vide Ench. pre an 1543 axiomes * This is most false not any one of our men haue affirmed that God is the author of sinne God is the author and cause of sinne willing prompting making commaunding and working it and their gouerning the wicked counsels of naughty men * This is false we do not so compare togither The adultery of Dauid and the treason of the Traitor Iudas was as properly the worke of God as the calling of S. Paul was This monstrous doctrine whereof Philip Melancthon was once ashamed yet Martin Luther from whose brest Philip suckt the same as highly extolleth as though it had been some heauenly oracle and therefore matcheth his said scholler in a manner with the Apostle S. Paul I will demaund also what mind Luther was of whom the English Caluinists affirme to haue been a man sent from God to lighten the Word when hee razed out of the Letany vsed in the Church this verse O blessed Trinitie and one God haue mercy vpon vs then in order I will proceed to the person of o De Christ Inst lib. 1. c. 13. nu 23. 24. Beza in Hess Beza contra Schmidel lib. de vnit Hypost dua in Christ. nat Christ demaund of them what these Paradoxes meane whereas the Catholike Church holdeth that Christ is the Son of God and God of God * Christ is Son of the Father but God of himselfe Caluin saith that Christ is God of himselfe and Beza affirmeth that he was not begotten of the substance of the Father also be it agreed saith he that there are in Christ two vnions consisting in one substance the one of the soule with the flesh and the other of the Diuinity with the humanity That place of S. c Caluin in Ioh. 10. v. 30 Iohn I and the Father are one doth not proue that Christ is God of one substance with God the Father yea and my soule * This is false reade the answere saith d Luther cont Laton Luther cannot brooke this word Homouotin Proceed yee forward e Bucer in Lu. 2. Calu. in ●ar Eu. Christ from his infancie was not full of grace but daily encreased in gifts of the mind as other men vsually doe and waxed wiser through experience euery daie more then other so that in his childhood he was subiect to f Luth. Loss Hem. Mela. in Euang. de 1. post Epist Marl. in Matt. 26. Cal. in Har. Euan Brentius in Luc. par 2. Hom. 65. in Catech. an 1551. in Ioh. Hom. 54. ignorance which is all one as if they should say that Christ was corrupted with the spot and staine of * This is false for all ignorance riseth not from originall corruption originall sinne But listen and you shall know more pernitious doctrine then this Christ when he praied in the garden and plentifully sweat both water and blood trembled through feare and sensiblie feeling of eternall damnation vttered certaine speeches without reason and without consent of the inward spirit yea speeches without consideration through the vehemencie of his griefe the which speeches as vnaduisedly spoken he quickly corrected Is there any more such stuff giue diligēt eare Christ whē he cried out with a loud voice hanging on the Crosse My God my God why hast thou forsaken me was tormented with the flames of hell fire he let ouer-slip * This is false neither Birutius nor any of our men euer said so him g Caluin in Har. Euang. in eand sent Loss in Matth. 26. desperate speeches being no otherwise affectioned then if he should haue died an eternall death if they haue any worse stuffe then this let them emptie their gorge Christ they saie descended into hell that is Christ after he was dead tasted of the paines of hell nowhit h Schmidel conci de Pass c●●ua Dom. Aepinus Com. in Psal 16. lesse then the damned soules doe sauing that he was to be restored againe for as much as by his corporall death he could haue profited vs nothing it was therefore requisit that his i Caluin Instit lib. 2. cap. 16. Bren. in Catechis 1551. soule also should striue with eternall death and in this manner to tolerate the paine and paye the ransome of our sins And lest peraduenture any man should suspect that this escaped Caluin by ouersight the said k Instit lib. 2 cap. 16. nu 12. Caluin calleth you all forlorne knaues if any of you haue debated vpon this * They who deny this doctrine to be full of comfort may worthily be accounted desperate men comfortable doctrine oh cursed times oh cursed daies what miserable doctrine haue you bred vp Hath that precious and princely blood which gushed out of the torne pierced side of that most innocent Lambe Christ Iesus euery little drop of which blood for the worthines

in corners that Christ is reproched when wee say he was tormented with so great griefes of minde But it is so farre off Campian that I doe either denie or dissemble those things which you now obiect that I doe teach and auow them openly and freely And though the whole nation of Iesuits should set vpon me yet I will neuer be ashamed to celebrate Christs mercie which I see to bee violated by them with vnspeakable iniuries For what thinke you was it that Christ felt which brought so great sadnes and vexation to him that it wrung from him a bloody sweate was it only death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which takes away life and sense Doe you thinke that Christ could be broken so with the feare of that death that he should conceiue so much griefe in his minde to make him sweate water and blood for the desire he had to escape tasting of that cup which hee came to drinke of Did Christ so much abhorre this death which the Martyrs haue gone vnto ioyfull and cheerefull That were indeede to cast a greater reproch vpon Christ while ye would auoide the lesser Wherefore that which raised so great horrors in Christ was the most bitter wrath of God against mankinde which Christ must needes haue suffered for a time For the whole weight of our sinnes was imposed vpon Christ which brought with it a most heauie remembrance of Gods wrath Seeing therefore Christ our Mediatour being laden with our sins did suffer the greatnes of Gods displeasure and did alone endure the punishment of our sinnes certainly he did quake as man and did expresse those incredible sorrowes of his minde many waies Hence came that speech vpon the Crosse My God my God why hast thou forsaken me which he vttered not fainedly but from his heart not despairingly as you wickedly write but vpon the consideration of Gods wrath which then he was to be subiect vnto m DVR Christ truly was the Sonne of God who knew nothing in himselfe worthie of wrath and so could not feare the paines of hell WHIT. pag. 558. You dispute wittily as if he were not the Sonne of Man also and sustained the person of sinfull men Neither did he so feare hell as you imagine but when the punishment of vs all was vpon him alone he must needs as a man be greatly affected and moued with it For God was exceedingly incensed against vs for our sinnes Christ interposed himselfe and he alone vn●erwent the greatnes of that wrath powred vpon him he therfore that saith Christ felt nothing diminisheth the greatnes of sin the iustice of God and the merit of Christ I hat he was not swallowed vp of those torments it must be imputed to the power of his diuine nature DVR But how could hee thinke himselfe forsaken of God vvho offered himselfe vvholy to God WHIT. pag. 559. If be did nor feele this defection why did hee say vainely and rashly that he was forsaken he o●●ed himselfe by his eternall spirit that is his Diuinity Hebr. 9.14 Therefore this freewill offering did not hinder but that he might feele in his mind those sorrowes which men should haue suffered This is that Hell of which Christ while he was aliue and not as you obiect against Caluin after he was dead did taste And certainly this vexation which Christ endured at that time did equall after a sort the very paines of hell But these things are reproued by you because they bee not vnderstood For the Papists with their dull hearts cannot conceiue what Christ performed for vs by his death and what paines hee endured for the satisfying of his Father Therefore they thinke wrong is done to Christ when we say he suffered those things which hee both would and ought to haue suffered for vs. For it was necessarie not onely that Christ should die in n DVR Christ being God and man satisfied the diuine iustice not by the greatnes and multitude of his punishment but by the weight of his actions euerie one of vvhich is sufficient to be a full price of mans redemption Neither vvas it necessary that Christ should vndergoe the same punishment vvhich man should haue suffered as if any man vvould free another from prison vvho is cast into it for debt it is not necessary that be go into prison for him Besides who will say that the body of man aid sinne it is man that sinneth not the bodie WHIT. pag. 562. See I pray you what followeth vpon your defence that it was needlesse that Christ should die at all for if any action of him being God and man would haue satisfied Gods iustice and wrought mans redemption in vaine did hee shead his blood and suffer death But if this be contrary to the decree iustice of God and not euery punishment but extreame sufferings both of body and soule was to be vndergone as Christ suffered in his body the most b●●ter ●eath so did he in his soule exquisite and extreame sorrowes And out of your similitude it will follow ●s well that he need not to haue descended from heauen to haue been made man or to haue suffered any sorrowes and yet who knoweth not that not only the debtors themselues but their su●●ies must be cast into prison till the creditor be sa●●fied And seeing that in such a suerty as this not the bare payment of money but a reall suffering of grieuous paines was necessary why should we doubt but Christ hath most truly accomplished the part of a suertie Lastly if the bodie doe not sinne why should it suffer the punishment of sinne for is it equall that the body which in your iudgment doth not sinne should be grieuously and eternally punished for sinne And if it bee as you say that the man doth sinne then must the body haue a finger in it for the soule of it selfe is not a man And if Christ tooke mans sinne vpon him it was certainly the sin of the whole man because he hath redeemed the whole bodie but also in his soule wrastle with death because not onely mans bodie but also his soule had offended God and deserued euerlasting death And they that speak against this doctrine being very full of diuine comfort if Caluin doe prosecute somewhat eagerly no good man ought iustly to bee displeased with him for this cause But that you cannot abide and therefore you cry out Oh wicked daies oh monstrous times It may be you haue seene a monster at Rome or rather many monsters which trouble you now with furious thoughts and vrge you to make an outcrie But we Vniuersitie men are not woont much to bee moued with the clamours of mad men For he ouercomes in the Schooles not who can crie out most shrilly but who cā dispute most sitly vnto the truth But I pray you Campian spare your voyce a while and gather your wits together and then I trust you will be somewhat milder anon when you haue rested you a