Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	body_n	soul_n	union_n	2,456	5	9.5499	5	false

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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

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

alledging that misconceiued testimonie taken out of Del'rio to haue vsed a mentall reseruation as thus so saith Del'rio for ought you shall know had I lied or no If I had not how can you accuse me of lying but if notwithstāding the mental reseruatiō I had lied then accursed by your newly deuised Art of lying which is so notably diuellish that as long as it is defended it shal be impossible for any to giue the Diuel the lie seeing that he is taught by you to answer I lied not because I did aequiuocate T. H. 6 Finally doth D. Morton beleeue that this historie is true or doth he repute it to be false If false why doth he vrge it If true then he must remember that there is some efficacie in the signe of the Crosse to terrifie his infernall Serpent If he say with Brentius that the Diuell doth flie it in subtiltie to draw men into superstition I answer that Pagans and Protestants do symbolize as well in this deuise as in many others For when Iulian admired to see that the Diuels fled away at the signe of the Crosse the Magitian answered oh Sir it was not for any feare of that signe but for detestation of your fact The Answer I am perswaded he thinketh that by this Dilemma he hath posed me but I answer that although I can allow many reports of Del'rio no better then I can do this storie of S. Dunstane whō he beleeueth to haue catched the Diuell by the nose with a paire of pincers for I maruel what mettall his nose and the pincers were of yet do I thinke that this other of the crosse might be true but so as that in repelling his consequence I shall appeare to be neither Iulianist nor Papist that is neither profane nor superstitious For it may be obserued that in the daies of Iulian the Crosse was vsed in such cases by holy men in at least a secret inuocation of Christ crucified whom that wicked Apostate contemned but not as the Papists do by attributing to vse M. Higgons word an efficacie or vertue to the Crosse it selfe as though the Diuell could not possibly endure it Which bringeth into my remembrance a storie which Banks told me at Franck●ford from his own experience in France among the Capuchins by whom he was brought into suspition of Magicke because of the strange feats which his horse Morocco plaied as I take it at Orleance where he to redeeme his credit promised to manifest to the world that his horse was nothing lesse then a Diuell To this end he commanded his horse to seeke out one in the preasse of the people who had a crucifixe on his hat which done he bad him kneele downe vnto it not this onely but also to rise vp againe and to kisse it And now Gentlemen quoth he I thinke my horse hath acquitted both me and himselfe and so his Aduersaries rested satisfied conceauing as it might seeme that the Diuell had no power to come neare the Crosse If M. Higgons be become a man of the same faith to ascribe vnto the very signe such an efficacie let him suffer me to spurre him with a question The fore-named Iesuit Del'rio telleth vs of the Apparitiō of a Diuell vnto an holy Virgin in the forme of S. Vrsulae carying a crucifixe before him and accompanied with a traine of other Diuels representing Virgins But she su●●ecting some delusion If saith she you haue any message from God then worship these holy Relicks which are about my necke What then Then for I shall tell you a maruell saith Del'rio those infernall hagges prostrated themselues in worship of those holy Relicks Now then M. Higgons either you beleeue that this Apparition was true or not if you thinke it possible that the Diuell did carie a crucifixe and kisse holy relicks then why may he not be said sometimes to vse or flit it in subteltie or how shall the Diuel be thought altogether to feare the verie signe And if you answer that the storie cannot be true then must you necessarily stumble vpon Del'rio and by acknowledgement of his fabulous booke returne backe againe at least one steppe from Babylon T. H. §. 2. How D. Morton defendeth Caluin from the note of Iouinianisme 1 AMongst sundrie errours of Iouinian a Father of Protestants whence Luther saith that Hierome wrote pestilent bookes against Iouinian but he at that time had more learning and iudgement in his little finger then Hierome in all his bodie this was one A man cannot sinne after baptisme if he were truly baptized that is to say if he truly receiued faith and grace This errour is imputed by Bellarmine vnto Caluin and the reason is because Caluin teacheth that true faith which in his opinion is inseparable from grace can neuer be lost For though Caluin doth not by way of position defend that a faithfull man cannot sinne yet the question is now whether it follow out of the aforesaid principle by way of necessarie deduction Bellarmine affirmeth it D. Morton denieth it and pretendeth that this Iouinianisme may be imputed as well vnto Augustine or Campian as vnto Caluin 2 The sentence which he produceth out of S. Augustine is this Horum fides quae per dilectionem operatur aut omnino non deficit aut reparatur priusquàm haec vita finiatur I grant that S. Augustine saith so but what is this vnto Caluin For first S. Augustine doth not teach that faith cannot be seuered from grace Secondly he doth not affirme that a man can neuer fall from faith or grace Thirdly he doth not teach that onely the elect can haue these gifts but he sheweth the contrarie in that place who knoweth not that many haue lost both faith and grace Lasily S. Augustine doth there distinguish betwixt the elect reprobate teacheth that the faith of elect which worketh by Charitie either doth not faile at all or if it do as sometimes it doth yet it is repaired againe before their departure but in the reprobate the case is verie different for they may haue faith and grace but faith and grace endure not in them with perseuerance a gift proper onely vnto the elect 3 Wherfore there is no correspondencie betwixt S. Augustine and Caluin in this point For Caluin annexing grace inseparably vnto faith and auerring that faith can neuer be lost must ineuitably thence inferre that a faithfull man doth neuer lose grace also and consequently he doth neuer sinne mortally because a mortall sinne excludeth grace from the soule 4 The sentence of Campian is cited in these words Nisi Diui è coelo deturbentur cadere ego nunquam potero and here your Doctor pretendeth that Campian euen as Caluin himselfe did beleeue constantly that he could neuer fall from faith but was certaine of his saluation Which if it were so then iudge of the soundnesse of your Diuinitie according to the principles whereof Campian