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A General View of Papistry

Andrew Willet (1562-1621) · 309,550 words · 1376 min

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verse. 30.34. Wherefore by his blood must be understood, by a Synecdoche, when one part is taken for the whole, all the other pains and torments which he suffered in his flesh.

Secondly, yea and the pains of the soul to are by that speech fitly expressed: for the blood of every creature, is the life thereof, Genes. 9.4. Levite. 17.14. But the soul is the life of man: Ergo, not improperly by the shedding of Christ's blood, even the vexation, and at the last the expiration of his soul, and so his whole passion both in body and soul is signified. Wherefore as in those places alleged, we read the blood of Christ, or the blood of the Cross, so otherwhere in more general terms the Apostles call it, The dying of Christ, 2. Cor. 4.10. And the sufferings of Christ, 1. Pet. 4.13.

Argum. 2. If Christ, when he cried out upon the Cross, O God my God, why hast thou forsaken me? had felt the wrath of God, and despaired of his help, he should most grievously have sinned: Bellarm. ibid.

Ans. 1. It cannot be, that Christ thus cried out for the pain of bodily death: for then he had been of greater infirmity then many of his servants, that in the midst of extreme torments never complained. And therefore it must needs be the burden of the wrath and curse of God, that he endured for our sin, that made him so to cry out upon the cross.

2. Neither doth it follow that Christ uttered those words in despair, but only to show the great anguish, trouble, and perturbation of his spirit, being upon the cross considered now as a mere man, his divine nature and power repressing and hiding it self for a time: and although in the vexation of his soul he thus cried out, yet he was not altogether left comfortless in spirit, in that he said, My God, my God: which words must needs declare an inward confidence and assured trust in God.

The Protestants.

WE hold, it was necessary for our redemption, that Christ should not only suffer bodily pains, but also feel the very anguish and horror of soul: that as by his death we are redeemed both body and soul, so he should pay the ransom for both in his body and soul.

1. That our Savior suffered great anguish in soul, the scripture testifieth: for before his suffering in his body upon the cross, being in the garden, he saith of himself, My soul is heavy unto death: at the same time being grievously troubled: he sweat water and blood: and last of all, hanging upon the cross he cried out. By those effects it is evidently proved, that there was a greater fear in him, then of the death of the body: for many holy Martyrs have without any show of such grief endured horrible torments in the flesh, and therefore consequently it followeth, that those things proceeded from the grief of his soul, as the Apostle showeth: Heb. 5.7. He offered up prayers with strong crying and tears, to him that was able to save him from death, and was heard in that which he feared. If it had been only fear of bodily death, what need such strong cries with tears? And the text is plain, that he was heard, that is, saved frō the death which he feared: but he was not saved from the bodily death: for he died and gave up the ghost: wherefore it was the great horror of soul that caused him to fear.

Bellarm. answereth for all this, that it was the bodily death which he feared: but not of necessity, because he could not otherwise choose, but willingly, he would abide this brunt also of the fear and sorrow of death: Voluit poenam maeroris & timoris subire vt redemptio esset copiosae. And herein he exceedeth all other men that have suffered: for they are rid from fear, because God giveth them greater comfort, and they regard not the present torment: but Christ willingly and of his own accord drew himself into this agony of fear.

Ans. 1. That Christ as he was God, had determined and set it down to die for the world, it is not to be doubted of: but that as he was man, he had not a desire to escape death, as being ignorant of God's determination, it is contrary to the Scriptures: which make mention of his earnest prayer that he made thrice, that the cup might pass, Math. 26. Therefore Christ willingly entered not into that agony of fear in his human desire, but as submitting himself and his will in obedience to his fathers will.

2. He is contrary to him self, in saying that Christ's bodily sufferings were sufficient for our redemption, and yet granteth, that Christ, vt redemptio esset copiosa, That our redemption might be more full, would abide also the smart of the fear of death: If he feared but the bodily death, as he saith, yet was he troubled in soul, and therefore besides bodily pain, he suffered anguish in his soul.

Argum. 2. Act. 2.24. Whom God hath raised up, saith S. Peter, and loosed the sorrows of death, for it was impossible that he should be holden of it: Ergo, Christ suffered the sorrows of death, and felt the wrath of God, which caused those sorrows. The vulgare Latin hath the sorrow, of hell (solutis dolorib. infern • ) which pincheth the Papists very sore: for how could Christ be loosed from the sorrows of hell, if first he had not been held of them?

That which Bellarmine answereth, that Christ loosed the sorrows of hell for others, which were to be delivered, is but a poor shift: for the text is plain, It was impossible that he, that is, Christ himself, should be still holden of it: it is spoken of the holding of Christ and not of any other.

Argu. 3. The prophet Isaiah saith, He was wounded for our sins, and broken for our iniquities: the chastisement of our peace was upon him, and with his stripes are we healed, Isaiah 53.5. But we could have no peace with God, unless all the punishment due unto us for our sin, had been undertaken by Christ: wherefore seeing we by our sin, had deserved to be punished both in body & soul, it was necessary, that our redeemer should be wounded and broken wholly for us: for how else by his stripes should we wholly be healed?

Augustine thus reasoneth against Felicianus the Arian, and proveth that Christ took not only human flesh, but an human soul. Si totus homo peri •• , &c. If man wholly were lost, saith he, he had wholly need of a Savior, and if he wholly needed a Savior, Christ by his coming wholly redeemed him: therefore Christ took upon him the whole nature of man, both body & soul: for if, since the whole man hath sinned, Christ only had taken our flesh, the soul of man should still remain guilty of punishment: haec Augustine cont. Felician. cap. 13. By the same reason we prove it was necessary that Christ should suffer both in body and soul: by the which Augustine inferreth, that Christ took both body and soul: he did assume them both, to redeem both: But he redeemed us, not in being borne for us, or walking, or preaching here upon earth, (although these were preparations to his sacrifice) but by dying and suffering for us: Ergo, he suffered both in body & soul the punishment due unto sinners. They grant that Christ suffered anguish in soul, yet not properly in the soul, but only for the bodily death, which was no part of the punishment of the soul: which consisted in the very sense and feeling of God's wrath, and the torments of hell due unto mankind for their sins. This punishment of the soul ought also necessarily to have been undertaken by Christ, being the redeemer both of body and soul.

THE FOURTH PART, WHETHER CHRIST descended in soul into hell, to deliver the Patriarchs.
The Papists.

THey do believe that Christ according to his soul went down to hell, to [error 101] deliver the Patriarchs and all just men there holden in bondage til his death, Rhemist. Act. 2. sect. 12.

Argum. 2. He that ascended, is he that descended first into the lowest parts of the earth, Ephes. 4.9. that is, into hell, the which is the lowest place in the earth, Bellarm. cap. 12.

Ans. 1. The earth it self is in respect of the world, the lowest part, so that here one parte of the earth is not to be compared with another: but the whole earth in respect of the high heavens hath the name of the lower partes: so is it taken Psal. 139. ver. 15. Thou hast fashioned me beneath or in the lower partes of the earth: But David (I trust) they will not say, was borne in hell, because he speaketh of the lower partes of the earth, consul. Bez. in hunc locum. So that by the descending of Christ into the lowest partes of the earth, is meant nothing else, but the lowest and extremist degree of his abasing and humiliation, Fulke annot. in hunc locum, as S. Paul saith, That he made himself of no reputation, and took upon him the form of a servant, Philip. 2.7.

The Protestants.

THat Christ our Savior by the virtue of his death, did overcome hell and the devil, we do verily believe, which may be called a descent into hell: that he also suffered the torments of hell upon the cross, and so descended into hell for us, to abide that bitter pain which we had deserved to suffer eternally, we do also hold and teach: for what rather may be called hell, then the anguish of soul, which he suffered, when he being God, yet complained that he was forsaken of God Furthermore, if descending into hell, be taken according to the Hebrew phrase, For entering into the state of the dead: so we also grant, that Christ descended into hell, Fulk Act. 2. sect. 11. But for the descending of Christ into hell, after your sense, to deliver the Patriarchs from thence, when you can prove it out of Scripture, we will yield unto you.

1. The soul of Christ which he committed into his Fathers hands, was in Paradise, where he promised the thief should be with him, Luke 22.43. How then could his soul be three days in hell, as you affirm, from the time of his death to his resurrection? Fulke Luke 11. sect. 4. Bellarm. answereth, that it was not impossible, that the soul of Christ should be in two places at once, cap. 15. which is an answer not worthy to be answered: for who hath taught them so boldly to build their phantasies upon God's power, having no warrant not assurance of his will? May not the Vbiquitaries by the same reason prove the omnipresence of Christ's humanity, because he is able to make his soul and body to be in many places at once, as well as in two: and so consequently by his power, which is infinite as well in all places, as in many?

2. We believe that the Patriarchs and godly Fathers were in heaven or Paradise, as well before the resurrection of Christ as after: for in as much as they were justified by faith in his blood, they received the same crown and reward of righteousness that we do, being justified by the same means. This we have proved more at large, controu. 9. quest. 1. Wherefore seeing there were none in hell, which they call Limbus Patrum, to be delivered, there was no such cause why Christ should descend into hell. Therefore he descended not to deliver the Patriarchs that remained in darkness.

3. They agree not among thenselves about this article of Christ's descension, to deliver the Patriarchs: Andradius saith, it cannot be proved out of Scripture: but Bellarmine and our Rhemists do bring their best arguments for it out of Scripture: they allege also diverse causes of his descension: the Roman Catechism rendereth two reasons, one, to set the Patriarchs at liberty, the other, to manifest the power and virtue of his death in hell: but that, S. Paul saith, was sufficiently manifested and made known upon the cross, Colos. 2.15. Thomas Aquinas beside these, addeth a third, that as Christ died for us to free us from death, so it was convenient that he should descend into hell, to deliver us from the descension into hell: as though Christ by his death did not fully deliver us from eternal damnation: Some other hold, that Christ went thither to suffer the torments of hell, that he might fully pay our ransom by suffering the whole punishment due unto mankind: but this is a very gross and erroneous opinion: for Christ suffered fully in body and soul upon the Cross, when he cried, Consummatum est, It is finished: that is, he had fully appeased the wrath of God by his sufferings.

Augustine saith plainly, that he knew not what good Christ wrought for the just souls that were in the bosom of Abraham, when he descended into hell: a quib. eum secundum beatificā praesentiam diuinitatis, nunquam video recessisse: From whom I find he was never absent or withdrew himself by the blessed presence of his divine power: Ergo, in his judgment Christ descended not to deliver the Patriarchs. And concerning the soul of Christ, he writeth flatly: Si mortuo corpore anima latronis ad Paradisum mox vocatur, quempiam adhuc tam impium credimus, qui dicere audeat, quoniam anima Saluatoris nostri triduo illo corpor • ae mortis apud inferos custodiae mancipetur? If the soul of the thief straightway being gone from the body, was called up to heaven: is there any man so wicked, to say that the soul of our Savior was kept three days in the prison of hell? By his sentence then, the soul of Christ passed straight to heaven, and descended not to hell.

AN APPENDIX, CONCERNING the place of Hell.
The Papists.

THe place where damned spirits are tormented, they say, is about the center of the earth, the lowest of all places, and nothing lower then it, Bellarm. de [error 102] Christi anima. lib. 4. cap. 10.

Their Limbus Patrum, the place of darkness, where the Fathers were before Christ, is, say they, in the highest parte, and as it were the brim of hell, Rhemist. Luke 1 • .22. Between these two places there is a great gulf or space, and there is Purgatory, Rhemist. Luk. 16. sect. 8. Wherefore they conclude, veros inferos esse loca subterranea : That the subterrestriall and infernal places do properly make hell, Bellarm. cap. 8. And so hell should be properly a place of punishment: because of the far distance from heaven: whereas not so much the distance of place, as the absence of God's spirit, and loss of his favor, maketh it a place of horror and misery.

Argum. 1. Math. 12.40. As Jonah was three days and three nights in the belly of the Whale, so the son of man must be in the heart of the earth: but the grave is not in the heart, but the brim of the earth: Ergo, we must needs understand Hell, which is in the midst of the earth. Bellarm. cap. 12.

Ans. 1. This place cannot otherwise be applied, then to signify the burial of Christ, and his abode in the grave, and his rising again the third day: of his soul it cannot properly be meant: for Christ saith, he will give them the sign of Jonah in himself: but a sign is conspicuous, visible and apparent: how could then the descending of his soul be a sign unto them, which they knew not, neither could see? But the laying of his body into the grave, and the remaining there to the third day, they were all eye witnesses of: Also there is great affinity between the two Greek words 〈 in non-Latin alphabet 〉 , a sign, which is there used, Math. 12.40. and 〈 in non-Latin alphabet 〉 , which signifieth sepulchrum, a grave, the one word being fitly derived of the other: what better, 〈 in non-Latin alphabet 〉 , then could he give them, then, 〈 in non-Latin alphabet 〉 , his own grave or Sepulcher? Secondly, to be in the heart of the earth, is nothing else but to be within the earth, according to the Hebrew phrase, as Exod. 15.8. The heart of the Sea, that is, within the Sea: So Christ's body was in the earth, it lay hid as it were in the bowels of the earth.

3. This exposition is against themselves: for if Christ went down to the very heart and midst of the earth, which is the center, then he descended to the place of the damned: for neither Limbus Patrum, nor Purgatory, are in the center or lowest part of the earth by their opinion: but they themselves hold the contrary: for they say, that Christ by descending, delivered souls out of the two uppermost hells, Limbus, and Purgatory, but not out of the nethermost hell, which is the place of the damned, Rhemist. Luke 16. sect. 8. Also it should follow of this their interpretation, that the soul of Christ was as long in hell, as his body in the grave, which is against the opinion of many Papists.

Argum. 2. Luke 8.31. The Devils desired Christ, that he would not send them into the deep: what is that else but the lowest region of the earth, where hell is, which Saint Paul calleth the lowest partes of the earth? Bellarmine.

Ans. We deny not but that God hath prepared, and that there is a place of unspeakable torments ordained for the devil and his angels, and all damned souls: but that this place should be in the center of the earth, the places alleged prove not: for the word Abyssus translated, the deep, is sometime taken figuratively in a metaphor, as Rom. 11.33. O the deepenes of the wisdom of God: the word is 〈 in non-Latin alphabet 〉 , not much varying in signification from abyssus : so the place of their punishment is said to be a great depth, that is, a place of unsearchable and unspeakable misery and horror. Neither must this word abyssus, of necessity be referred to the earth, for there are abyssi maris, the depths of the Sea, Exod. 15.8. as well as of the earth.

The lower places which S. Paul speaketh of Eph. 4. may be either understood generally of the whole earth, which is pars mundi infima, the lowest part of the world, or else of the great abasing of Christ▪ from heaven to earth, being God, to become a servant: as also the grave of Christ was that lowest part of the earth: for the Apostle saith in the comparative, 〈 in non-Latin alphabet 〉 ▪ not 〈 in non-Latin alphabet 〉 , the lower, not the lowest: and so your vulgare Latin translateth, inferiora, not infima terrae : but hell is the lowest part, the grave is said to be the lower.

The Protestants.

THat there is a local place of torment prepared for the devil and his angels, we doubt not, being so taught in the Scripture, Math. 25.41. A place of darkness, 2. Pet. 2. 4. Far distant from the heavenly mansions of the blessed, Luke 16.26. Neither do we deny but that it may be in the earth, or wheresoever else it pleaseth God: but wheresoever hell is, there is but one: that division of hell into three or four regions, we utterly condemn, as a mere devise of man without Scripture: and this we say, that the place of hell causeth not the torment, but the wrath and curse of God: for even out of hell God may make a man to feel the torments of hell, as we doubt not but our Savior Christ did for us and our redemption upon the cross.

Argum. 1. It is possible to feel the pain of hell in the soul, although not • n the proper and appointed place of hell: as Job complaineth, The arrows of the Almighty are in me, the venom thereof doth drink up my spirit, and the terrors of God fight against me. And therefore he saith, his grief was heavier then the sand of the Sea, Job. 6.4.14. Job felt even the hell of conscience in himself for the time: yea our Savior bare the burden of his fathers wrath upon the Cross, as we have shown before: Ergo, it is not the place that maketh hell.

Argu. 2. Hell is nothing else as the Scripture defineth it, but to be cast into utter darkness, There shall be weeping and gnashing of teeth, Math. 25.30.22.13. The darkness causeth weeping & horrible gnashing of teeth, the unspeakable punishment both of body and soul: this darkness is not the absence of the light of the sun: for neither shall the Saints in heaven have that light, because they need it not, Apoc. 22.5. And it shall be a place of darkness to the damned angels, which have no use of the Sun light: they also are reserved in chains of darkness, Jude 6. as they are no material chains, so neither is it an outward darkness: but the absence of God's favor and the light of his countenance: as the people are said to have sit in darkness, before the light of the gospel by the preaching of Jesus Christ, did shine unto them, Math. 4.16. But they much more shall be and are kept in darkness, that are condemned to hell, where they feel nothing but the horror of God's wrath, his eternal and endless curse, with unspeakable torments now in soul, and afterward both in body & soul, without all comfort or hope of refreshing, utterly excluded from the presence of God: wherefore it is not the place, but the wrath of God, and absence of his spirit, that causeth such endless and unspeakable punishment.

Argu. 3. As for your distinction of hell, the brim whereof you say is Limbus patrum, the middle parte, Purgatory, the lowest and nethermost hell it self, the place of the damned, in Augustine's time it was not known: for first that the bosom of Abraham was part of hell, he utterly denieth: Apparet non esse membrū inferorum, tantae illius foelicitatis • inum : That bosom of so great bliss can be no menber or part of hell, Epist. 99. Again Purgatory he utterly refuseth, acknowledging but two places: heaven for the faithful, hell for the damned and unbelievers: Tertium locum penitus ignoramus, imo nec esse in scriptures sanctis inuenimus. A third place we are utterly ignorant of, yea we find in holy Scriptures that it is not. August, hypognost.

THE NINETEENTH CONTROVERSIE, OF MATTERS WHICH ARE IN QUESTION concerning the divine nature of Christ.

THis controversy containeth three Questions. First, whether Christ be 〈 in non-Latin alphabet 〉 , God of him self. Secondly, whether he be mediator as God, or man, or as both. Thirdly, whether he have by his deserts purchased anything for himself.

THE FIRST PART, WHETHER CHRIST be 〈 in non-Latin alphabet 〉 , God of him self.
The Papists.

[error 103] THey deny that Christ is 〈 in non-Latin alphabet 〉 , God of himself, and affirm, that he had not only his person, but his substance of his Father: whereupon they are bold to charge Calvin with blasphemy, for saying, that Christ is God of himself as well as the Father, Rhemist. John. 1. sect. 3.

Argum. The word was with God, to wit, the son is with and of the father, and not the father of the son: Ergo, the son is God, with and of his father: Rhemist. ibid.

Ans. This place proveth, that the son of God, as he is the son, is of God: for to be the son of God, the word, the wisdom of God, 1. Cor. 1.30. His image, Heb. 1.3. do belong unto his person: So then as he is the son, the wisdom of God, or the word, so he is of God, namely in respect of his person: but as the son is God, he is of himself, neither taketh he his essence but person only of his Father.

The Protestants.

THat we may fully know the state of this question, we must first set down certain propositions▪ First, we do worship one eternal, omnipotent, & only wise God, one and the same in power, essence, eternity: but three in person, the Father, the Son, and the holy Ghost: there is the same nature, essence, and deity of them all, though they be distinguished in person: As there is one nature of the light, the heat thereof and the shining brightness, Lucis, splendoris, caloris, as Augustine putteth the example: which three differ amongst themselves in property and quality, yet have one and the self same nature and substance: God the father is as the light, I am. 1.17. God the Son is as the brightness of his glory, Heb. 1.3. God the holy Ghost is as the heat or fire, Heb. 12.29. Thus these three are one in nature and essence, but three in person.

2. There is somewhat communicable to them all, as the Godhead and divine power and nature: Somewhat incommunicable, as the several proprieties of the persons: for it is proper only to the father to beget, proper to the Son only to be begotten, proper only to the holy Ghost to proceed from them both. There is no essential difference in the Trinity: for there is one essence and divine nature common to them all. But there is both a real and rational difference: The persons differ one from another really, though not essentially. But the persons differ only rationally or in respect from the essence of the Godhead: as the father and the son amongst men differ not essentially, for they are both men. But they are really, verily, and indeed distinguished; for it is one thing to be the father, another to be the son: yet from their own essence their persons only differ in respect and relation, not verily, non re, sed ration: for the father is a man, the son also is a man: but in one respect he is a father, & in another he is man: so likewise of the son, yet one and the same, is both father and man; one and the same is both son and man: so is it in the Trinity. Now to the point of the question, which we have in hand. The Son therefore in the blessed Trinity is begotten of his fathers essence, and hath the whole essence of his father, not by propagation, partition, profluence, but only by communication. The son is not 〈 in non-Latin alphabet 〉 , Son of himself, because he is son of the father: But he is 〈 in non-Latin alphabet 〉 , that is, very God of himself: The essence or Godhead of the Son is of himself, not of the father: for it is one and the selfsame essence, which the father hath. He is indeed, Deus de Deo, lumen de lumine, God of God, light of light: But not as he is God, is he of God, but as he is the Son. It is one thing for the person of the Son to be begotten of the essence of the Father, which we grant: another thing, for the essence of the Son to be begotten, which we must not yield to. So we conclude, that Christ as he is the Son, is of God the Father, as he is God, he is of himself.

Argum. 1. The essence of the Father is of himself, not begotten of any: but the essence and Deity of the Son is the same and all one with his Fathers. Ergo, it is not begotten of any other. Agayne, he is not God whose essence is not of himself: therefore if Christ's essence be not of himself, he should not be God.

Argum. 2. Our Savior himself saith, As the Father hath life in himself, so he hath given to the Son also to have life in himself, John 5.26. The Son then hath life in himself: Ergo, he is GOD of himself. Augustine upon these words writeth: Non quasi mutuatur vitam, nec quasi particeps vitae, sed ipse vitam in se habet, vt ipsa vita sibi sit ipse: He did not as it were borrow life of his father, neither is made partaker of life, but he hath life in himself, he is life unto himself. But lest any man should thus mistake the words of the text, that because the Father gave to the Son to have life in himself, therefore he gave him to be God: (for to have life in himself is to be God) Augustine thus expoundeth them: Dedit filio vitam habere in se, breuiter dixerim, genuit filium: He gave to his Son to have life in himself, in few words, He begat his Son. As if we should say, the Father which hath life in himself, that is, is God, gave to his Son to have life in himself, that is, begat God the Son: he begat him not as he was God, but as he was his Son: yet because of the near uniting and conjunction of the person with the Godhead and divine power to have life in himself, which really cannot be distinguished, but only in respect, as we have shown: the Father is said also to give unto the Son to be God, and to have life in himself, not directly or properly but obliquely and by a consequent, because his Son whom he begat from all eternity, must also necessarily be God.

And that it cannot be the proper meaning, that God the Father gave to the Son power to have life in himself, it appeareth by the words themselves: for as the Father hath life in himself, even so hath he given to the Son: but the Father hath life in himself, without beginning from any other. Ergo, so hath the Son.

There should else be a contrariety and repugnancy in the speech: for if Christ received life from his father, he could not have it in himself. It must therefore of necessity be understood of the person in the Trinity, not of the divine essence. And so we determine that it is true in the concrete, in concreto, if we say, Deus Pater genuit Deum Filium: God the Father begat God the Son, but not in abstracto, Deitas Patris genuit Deitatem Filium, that the Godhead of the Father begat the Godhead of the Son. But in respect of his person only as he is the Son the second person in Trinity, so is he begotten and hath his beginning of God. But in respect of his divine nature as he is God, he is begotten of none, but of himself as God the Father is.

THE SECOND PART, WHETHER CHRIST be our mediator, as he is man only, or as he is both GOD and man.
The Papists.

[error 104] THey do teach that Christ only exercised his priesthood & the office of the mediator, as he was man, not as he was both God & man, Rhem. Heb. 5. sect. 4 His obedience, sacrifice, prayer, satisfaction, entering into the heavens, was all performed by & in his manhood only, Secundum formam serui, as he was in the form of a servant, not secundum formam Dei, as he was in the form of God, Bellarm. de Christo, lib. 1. cap. 1.

Argum. 1. If he were priest as he is God, he should be inferior and not equal to God, and so be God's priest and not his Son: for he to whom sacrifice is offered, is greater then he that offereth it, Rhemist. ibid.

Answ. It followeth not, that because Christ is our priest and mediator as God and man, that therefore he should perform all the duties of the Priesthood as he was God: all the partes of his priesthood that required obedience, service, homage, subjection, as were his sufferings and sacrifice, he exercised as man: but the authority of reconciling us to God, he wrought both as God and man.

Argum. 2. There is one God, and one Mediator of God and men, the man Jesus Christ, 1. Timoth. 2.5. Why saith the Apostle, The man Jesus Christ, but to signify, that according to his manhood only he is our Mediator. Bellarm. cap. 3.

Ans. 1. You may as well conclude out of this place, that the Mediator is only man and not GOD, as that he is mediator only as man and not as GOD: but if out of these words it may be proved, that the Mediator is both GOD and man, as it necessarily followeth, (for how else can he be a Mediator of God and men?) it doth as well follow that he is Mediator both as God and as man. Indeed the Apostle saith, The man Jesus Christ, not God and man, for the one he had said before, There is one God; in that speech including our Savior Christ, who is one God with his Father. Secondly, what Saint Paul's meaning is, it appeareth in the next verse, who gave himself a ransom, verse. 6. As Christ therefore gave himself a ransom, so is he Priest and Mediator: but he gave himself as he was God; as he was man, he was given: Ergo, as God he is Mediator.

The Protestants.

IN the office of the Priesthood two things must be considered, a ministry, and an authority: In respect of the ministerial parte Christ performed the office of his priesthood as man, but in respect of authority of entering into the holiest place, and reconciling us to God, which was the principal parte of his Priesthood, he did perform it as the Son of God, as the Lord and maker of the house, and not as a servant. And so we hold that Christ neither according to his humanity alone, nor his Godhead alone, but that whole Christ is a Priest, both as God and man.

Argum. 1. Saint Paul saith, God was in Christ, reconciling the world to himself, 2. Corinth. 5.19. Ergo, Christ, as God, is our reconciler and mediator. Again, Christ as he is without Father and mother, hath no beginning of his days, nor end of his life, so is he a Priest after the order of Melchizedek : but Christ as he is God and man hath neither father nor mother: as he is God hath no beginning of days, and in his whole person no end of his life, therefore as God and man he is a Priest of Melchizedek's order.

Argum. 2. Saint Paul saith, The law was given by Angels in the hand of a Mediator, Galath. 3.19. But then Christ was God only: Ergo, he is Mediator also as God. Bellarmine saith, that he is called Mediator, because that person was appointed afterward to be Mediator: But the text is plain, that he then actually performed the office of a Mediator, so much as pertained to his Godhead: for the Law was given in the hand of a Mediator, which kind of speech showeth a present execution of the Mediatorship.

Augustine saith, Non mediator homo praeter diuinitatem, diuina humanitas, & humana diuinitas mediatrix: The man Christ is not mediator beside his divine nature, the divine humanity, and the human divinity, is the Mediatrix. Ergo, Christ Mediator both as God and man.

THE THIRD PART, WHETHER CHRIST merited for himself.
The Papists.

[error 105] CHrist, they say, by his passion and sufferings, hath not only merited eternal life for us, but even by his own merit obtained his own glorification, Rhemist. annot Hebr. 2.1.

Argum. 1. Philip. 2.9. He humbled himself unto the death of the Cross, wherefore God hath also highly exalted him, and given him a name above all names. Ergo, Christ merited his exaltation, Rhemist. in hunc locum.

Ans. 1. This place showeth a sequel of the exaltation of Christ after his humiliation, it maketh not one the cause of another, as our Savior himself saith, Luk. 24.26. Christ ought to have suffered, and so enter into his glory. Secondly, the exaltation which the Apostle here speaketh of, is the fame, which God challengeth to himself, Isai. 45.22. Every knee shall bow unto me, and every tongue shall swear by me. But it were most gross to affirm, that the divine power and glory can be merited: Christ hath his divinity by nature, and not by merit.

The Protestants.

IT is not in any wise to be thought, that Christ merited his glory, which is due to him in respect of his divinity: but that by the glorious work of our redemption, he hath declared himself to be a person worthy of all honor and glory, Apocal. 5.9. the place is so to be understood.

Argum. 1. If Christ had respect unto himself in his sufferings, to gain or merit anything for himself, his love should greatly be obscured and darkened, which Saint Paul so greatly commendeth, In that he died for his enemies, Rom. 5.10. For now should not his love be whole and entire towards us, as though for our cause he only had died: But it is now a divided and half love: for he died, as they say, partly to merit for himself, partly to merit for us. But the scripture speaketh clean contrary, John 17.9. For their sakes sanctify I myself: he saith not, partly for their sakes, partly for mine own.

Argum. 2. All glory that Christ hath, was from everlasting due to his person, because he is the eternal Son of God: As he himself saith, John 17.5. And now glorify me with thine own self, with the glory which I had with thee, before the world was, and this glory was due unto Christ so soon as he was incarnate by the right of his Godhead. Hebr. 1. When he bringeth in his first begotten Son into the world, he saith, Let all the Angels of God worship him. And the Rhemists themselves confess, in their Annotat. upon these words, that straight upon Christ's descending from heaven, it was the duty of Angels to worship him. Ergo, he merited not his glorification by his death, which was due unto him even at his first incarnation.

Argum. 3. If Christ merited his own glorification, then he also merited the hypostatical union, that his manhood should be joined to his Godhead in unity of person; for his glory, majesty, and power given to his manhood, doth issue and arise from the uniting of his Godhead therewith in one person: but his humanity deserved not to be united to the Godhead: Nemo tam caecus est, saith Augustine, No man is so blind, that he dare say, that Christ by his well living merited to be called the Son of God. And he proveth it out of the first of Luk. verse. 35. Therefore shall that holy thing be called the Son of God: not for any works going before, but because the holy Ghost came upon her. Wherefore the divine glory which Christ hath, was not merited, but his own it was from the beginning, which glory the human nature in Christ is made partaker of, not for any merit, but because it is united to the Godhead in the same person, through the abundant and unspeakable grace and love of God unto mankind, which of his free grace rather took unto himself the nature of men, then of Angels. Wherefore Christ by his perfect obedience and blessed sacrifice, hath merited abundantly for us, remission of sins, and eternal life: but by his merits he hath gained nothing for himself: neither had he any respect to the bettering of his own estate in his sufferings, but only to pay a ransom for us.

THE TWENTIETH GENERALL CONTROVERSIE, CONCERNING THE COMMING OF CHRIST TO judgment: which appertaineth to his whole person, as he is both God and man.

T His controversy hath two partes: First, concerning the signs which must come to pass before his appearing. Secondly, of the time and manner of his appearing. The first part containeth three questions: Frst whether the Gospel be already preached to the whole world. Secondly, whether Enoch and Elias shall come in the flesh, before the day of judgment. Thirdly, of the great persecutions toward the end of the world.

THE FIRST QUESTION, WHETHER the Gospel be already preached thorough the world.
The Papists.

[error 106] THey deny that the Gospel hath been already published to all nations of the world: for there are many great countries, which never heard of the Gospel, as they affirm. But before the coming of Christ to judgment, they say, it shall be preached to the whole world, Bellar. de Roman p • ntif. lib. 3. cap. 4.

Argum. 1. Math. 24.14. Christ saith,

This Gospel of the kingdom shall be preached thorough the whole world, for a witness unto all nations, & then shall the end come.
The end of the world shall immediately follow the general preaching of the Gospel: which if it hath been performed, it is most like to have been done in the Apostles time: then the world should have ended long ago, Bellarm. ibid.

Ans. This word, Then, doth not always in the scripture signify a certain and definite time presently to follow, as Math. 9.1. Then he entered into a ship, and so forth. Luke also setteth forth the same story, cap. 5.18. Then brought they a man lying in a bed: But in saying Then, they have not relation to the same time; for they keep not the same order, in rehearsing the story: Matthew setteth down one thing, that was immediately done by our Savior Christ before, and Luke another. And so is the word, Then, used in other places, not to describe a consequence of time, with relation to that which went before, but absolutely without any such respect to name the time present only, wherein anything is done. So, tunc, then, signifieth as much as in illo tempore, in that time, not which shall immediately follow upon the general publishing of the Gospel, but which God hath appointed. We must also consider who it is, that saith, Then, namely, God himself, with whom a thousand years is as one day, and one day as a thousand years. Christ (Then) may come many hundred years after, and yet it shall be true, that then shall the end be. But we rather take the first sense, that (Then) is here taken indefinitely, as it is thorough the whole chapter, as verse. 21. Then shall be great tribulation, which cannot have relation to that which he spake of before; for then it must be understood of the destruction of Jerusalem: but our Savior meaneth by ( Then ) the time towards the ende of the world: as verse. 29. Immediately after the tribulation of those days, the Sun shall be darkened: Then shall the sign of the Son of man appear.

Argum. 2. We see the Gospel hath been preached in great countries of late, which never heard the Gospel afore, as it is thought, Rhemist. Math. 24. sect. 4.

Ans. 1. They speak doubtfully, they cannot tell: as it is thought, say they. 2. They mean the preaching of their Friers, in those new found countries, which was not the preaching of the Gospel, but of vile superstition, not to convert the people to God, but to rob and spoil them, and make a pray of them, killing & slaying them without all mercy: read Benzo in historia noui orbis. 3. We deny not but that the Gospel may be revived and renewed in many countries, where notwithstanding it was planted many years afore: As this country of ours in ancient time called Britanie, was first instructed in the faith by the preaching of Joseph of Arimathea, as Gildas saith: or as Nicephorus saith, by Simō Zealots: yet after that, the foundation of the faith thus begun, it was confirmed afterward in king Lucius days, by the preaching of Fagane & Damiane, which at Lucius request were sent into the land from Eleutherius, B. of Rome: and so may it come to pass in other countries: a second preaching therefore taketh not away the former, but confirmeth and reviveth it.

The Protestants.

THat the Gospel was by the Apostles preached to all the known and inhabited nations of the world, we cannot but affirm, being so taught by the scriptures.

Argum. 1. Our Savior saith to his Apostles, Ye shall be my witnesses to the uttermost partes of the earth, Act. 1.8. which is spoken to the persons of the Apostles, not in them to all Pastors and preachers▪ as some expound it: for in the same verse. there is mention made of the coming of the holy Ghost, and howe first they should begin to witness at Jerusalem: which things were indeed so accomplished in the Apostles.

Saint Paul also Rom. 10.18. expoundeth that place of the Psalm, Their sound is gone forth into all the world, of the Apostles.

Agayne, seeing the Apostolical calling and gift is now ceased, neither are we to look that men should be immediately called from heaven, and the preaching of the Gospel to all nations is an Apostolical work, for the which the Apostles also received the gifts of tongues: seeing now we have neither Apostolic men, nor Apostolic gifts, we are not to doubt, but that this promise and prophesy of the universal preaching of the Gospel, is performed already.

Argum. 2. It appeareth in Ecclesiastical histories, that the Apostles dispersed themselves into all partes of the world, everywhere preaching the Gospel. Thomas preached to the Parthians, Medes, Persians, also to the Germans: Simon Zealots, in Mauritania, Africa, and in Britania: Judas, called Thaddaeus, in Mesopotamia: Mark, in Egypt: Bartholomaeus to the Indians: Andrew preached to the Scythians, Sogdians, Aethopians: So that there were few or no known countries in the world, which heard not of the fame of the Gospel.

But here two things must be observed: First, that the Gospel was to be preached in the habitable or known world: the word is 〈 in non-Latin alphabet 〉 : Many countries are inhabited now that were not habitable then, or at the least not inhabited: wherefore it was sufficient, that the people of the world heard of the Gospel, howsoever afterward they were propagated into other unknown places. Secondly, as Augustine saith, Omnes gentes promissae sunt, non omnes homines omnium gentium: All nations were promised to hear of the Gospel, not all the men and inhabitants of every nation. And so we doubt not but the Apostles did lay the foundation of faith through the whole world, and were first planters of the Churches in every nation. But their plantings were watered and increased, and continued by others.

Wherefore, seeing the world hath once already been generally lightened with the truth of the Gospel, we are not to look anymore for a solemn legacy and ambassage to be sent from the Lord unto all nations: But those countries rather, which sometime had the truth, and now have lost it, ought now to seek unto those places that have it, as the Queen of Saba went a long journey to hear Solomon's wisdom: They therefore that yet do expect an universal preaching, may sooner see Christ coming in the clouds, then have their expectation satisfied.

THE SECOND QUESTION, OF THE coming of Enoch and Elias before the day of judgment.
The Papists.

[error 107] THeir common and received opinion is, that Enoch and Elias do yet live in their bodies in Paradise, and shall come in person, to oppose themselves against Antichrist, and by their preaching to convert the Jews, Rhemist. Apocal. 11. sect. 4.

Argum. Malachi 4.5. I will send you Elijah the Prophet, before the great and fearful day of the Lord. These are also the two witnesses spoken of, Apocal. 11.3. Which shall be slain and rise up again the third day. Ergo, Elijah and Enoch shall come before the day of the Lord, Bellarm. de Roman. pontif. 3.6.

Ans. First, the prophesy of Malachi was fulfilled in John the Baptist, who came in the spirit of Elias, as it is thrice in the Gospel applied: once by the Angel, Luk. 1.16. twice by our Savior Christ, Matth. 11.14. & 17.13.

Bellarmine saith, it is not properly understood of John the Baptist, but only in an allegory. First, the Prophet speaketh of the great and fearful day of the Lord: but the coming of Christ was the acceptable time.

Ans. Here the Jesuit bewrayeth great ignorance: As though the coming of Christ in the flesh, as it brought comfort to the Elect, & to as many as were ordained to salvation, was not also hastening of the judgment of God against the wicked: and therefore John saith, The axe was laid to the root of the tree, Matth. 3.10. and that Christ came with his fan in his hand, verse 12. The Apostle, Heb. 12.26. applieth that saying of the Prophet: Once again will I shake not only the heavens, but the earth, to the preaching of the Gospel: we see then in what sense the first coming of Christ is called a fearful and terrible day.

Ans. Secondly, by the two witnesses, is understood the small, yet sufficient number of the true servants of God, which shall witness the truth even in the whottest persecution of Antichrist: there is no mention made of Enoch or Elias. And if you will needs understand that literally, of their rising again, why not the rest also, how fire shall proceed out of their mouths to consume the wicked, and they shall turn water into blood? The meaning is nothing else, but that God will always have faithful witnesses in his Church, which shall always stand up, in the stead of the Prophets and holy men gone before.

The Protestants.

LIke as the Pharisees deceived the Jews with vain expectation of Elias, and so hindered their belief in Christ: so the Papists would not have men to acknowledge the manifestation of Antichrist, under this false pretence, that Enoch and Elias must first come before Antichrist be revealed, which we do hold as a Jewish fable and popish dream.

Argum. 1. The Prophesy of Elias coming is properly fulfilled in John the Baptist, and therefore we are not to look for any other accomplishment thereof: neither now is there any Paradise remaining but Heaven, 2. Corinth. 12.4. And to affirm that Enoch and Elias went up to Heaven in their bodies, before the ascension of Christ, out of Scripture it cannot be proved: it is evident that they were taken up alive into heaven, but not that they continued alive.

Argum. 2. The variety of opinions concerning the personal appearance of Enoch and Elias, declare that it is an uncertain thing, and but devised of men. Hilarye saith, they shall be Moses and Elias: Chrysostom granteth that Elias shall come, but not Enoch. Justin thinketh that not only Enoch and Elias are alive, but all those, whose bodies rose at the resurrection of Christ: Hippolytus is of opinion, that John the Divine shall come with them and some say Jeremiah also, whose death is not read of, Fulk. Apocal. 11. sect. 4. And thus it is no marvel, if men run mad as it were in their foolish conceits, having no warrant for their opinions out of Scriptures.

The nation of the Jews we grant, according to the manifest prophesy of Saint Paul, shall in the end be converted: but not in such sort, by the personal preaching of Moses and Elias: for the Apostle setting down at large the mystery of their calling, would not have left out so necessary a thing.

Augustine by the two witnesses, understandeth the two testaments, the Old and the new. But he denieth utterly, that any shall rise before the coming of Christ: as the Apostle saith, 1. Corinth. 15.23. The first fruits is Christ, Then they that are Christ's at his coming, but not before. Vnde (saith he) excluditur omnis suspicio quorundam, qui putant hos duos testes duos viros esse, & ante aduentum Christi coelum in nubibus ascendisse. Their suspicion therefore, or opinion is utterly excluded, which think these two witnesses to be two men, which should ascend into heaven before the coming of Christ. Augustine we see is flat against them.

THE THIRD PART, WHETHER THE most grievous persecutions that ever were, shall be toward the end of the world.
The Papists.

[error 108] THe most grievous persecution (say they) that ever was, shall be under Antichrist, who is not yet come, but shall be revealed toward the end of the world, and shall reign upon the earth three years and an half, making great havoc of the Church of God. Bellarmine de Roman. pontifi. lib. 3. cap. 7.

Argum. Matth. 24.21. There shall be▪ then such great tribulation in the world, as was not since the beginning of the world, neither shall be: Ergo ▪ the greatest persecution toward the end of the world.

Ans. 1. It is plain by the text, that this great tribulation is prophesied to come upon the Jews: for in the next verse before he saith, pray that your flight be not in the winter: And then it followeth, there shall be then, or as Mark saith, In those days, there shall be such tribulation, 13.19. and in the 17. verse Woe shall be to them that give suck in those days. Which must needs be understood of the destruction of Jerusalem: for at the coming of Christ, there shall be one and the same case of all, whether of those that give suck, or of those that give none.

Secondly, it cannot be meant of the last tribulation in the world, because the words are, that as there was none such since the beginning of the world, so there shall be none such after. Ergo, there shall be tribulation after, though none such.

The Protestants.

Our hope and trust is, that the greatest persecution of the Church of God is overpast: because the kingdom or rather tyranny of Antichrist beginneth to decay, and we trust, shall more and more be shaken, till it come to utter ruin.

Argum. 1. The Scripture telleth us, that hard upon the end of the world there shall be great security, men shall say, Peace peace unto themselves, 1. Thesal. 5.4. They shall eat and drink, marry and be married, as it was in the days of Noah, Matth. 24.38. And therefore Luke saith, 21.34. Take heed you be not overcome of surfeiting and drunkenness, least this day come upon you unawares, For as a snare shall it come, &c. All this proveth, that there shall be rather general security, as in the days of Noah, then general tribulation. And there is greater danger of surfeiting & wantonness in time of prosperity and abundance, then in the days of persecution.

Also the text is plain, speaking of wars, troubles and persecutions, but the end shall not be yet, Mark. 13.7. Wherefore it appeareth, that the troubles and persecutions of the Church, shall be well slaked toward the end of the world.

Argum. 2. Antichrist, though he shall not utterly be extinguished before the coming of Christ, yet shall be deadly wounded: and he shall begin to be judged even in this world, Apocal. 16.6. God shall give them blood to drink, Apocal. 17.16. The ten horns, that is the kings of the earth, shall hate the whore and eat her flesh. The Church of God shall reward her, as she hath rewarded us, and give her double according to her works, Apocal. 18.6. By these places it is gathered, that Antichrist shall have a great overthrow before the coming of Christ, who shall utterly abolish him with the brightness of his coming, 2. Thes. 2.8.

Antichrist is already come▪ and hath raged a long time against the Church: The persecutions of the heathen did neither continue so long, neither were in exquisite cruelty and bitterness to be compared to the outrageous practices of the Antichrist of Rome, and his adherents against the Church of God: which would fill a whole volume by themselves▪ nay not one, but many and infinite volumes to be declared at large.

Augustine saith, Prima persecutio violen •• 〈…〉 tormentis, • lterafraudulenta est per haereticos, tertia superest per Antichristum 〈◊〉 ▪ qu • nihil est • ericulosius, quia & violenta & fraudulenta erit. The first persecution of the Church was violent with torments: the second was by fraudulent heretics: the third shall be under Antichrist, the worst of all, it shall be both violent, and fraudulent. This persecution under the Popes of Rome, the Church of God endured a great while: who both dealt fraudulentlie, in poisoning them with corrupt doctrine, and cruelly also, in punishing with sword and fire the innocent members of Christ: wherefore seeing it is a plain case, that Antichrist is, and hath been many a day revealed to the world, and that the Church of God beginneth to have some respite and liberty from his thralldom; we doubt not, but that the greatest storms of persecution are overpast, if by our sins we bring not back again the thick and misty cloud upon us.

THE SECOND PART OF THIS CONtrouersie, about the manner of Christ's coming to judgment.
The Papists.

[error 109] 1. THe faithful shall judge and give sentence with Christ (say they) at the latter day, Rhemist. 1. Corinth. 6. verse. 2. They shall sit in thrones with Christ, Matth. 19. verse. 28. Ergo, judge together with him, Rhemist. ibid.

The Protestants.

Ans. 1. TRue it is, that the Saints shall judge the world, 1. Corinth. 6.2. But only Christ shall give sentence, Matth. 25. and is properly and only the judge of the world: for the father hath committed all judgment to the Son, John 5.22. If all, then there is no part left for any other. The Apostles therefore and Saints are said to judge, as Christ saith of his word, that he will not judge the unbelievers, but his word shall judge them in the last day, John 12.48. That is, shall be a witness against them, accuse them, lay in matter of judgment against them. So the word preached by the Saints upon earth, and practiced in their lives, shall be the condemnation of the world. And not only so, but they shall be advanced to greater honor: They shall sit in thrones and seats: that is, they shall not stand amongst the wicked to receive sentence, but shall meet Christ in the air, and be caught up in the clouds, 1. Thess. 4.17. Yea, they shall in the sight and beholding of the ungodly enter into the kingdom of God, Luk. 13.28. But in any other sense they cannot be judges of the world: for shall we think, that Christ in that day shall need under officers and judges, as Moses did? Exod. • 8. Augustine saith, Sancti sedebunt cum domino attendere, qui fecerunt misericordia •• : The Saints shall • it with the Lord, not to judge, but to mark and attend, and to witness, who have followed the works of m •• cie.

The Papists.

2 THey are so bold as to appoint the place, where Christ shall appear, namely [error 110] in the East: for his coming shall be as the lightening that shineth from East to West, Matth. 24.27. Bellarm. de cultu sanctor. lib. 3. cap. 3.

The Protestants.

Ans. FIrst, by that similitude Christ only showeth the suddennes of his coming: therefore it must be pressed no further, then to that purpose for the which it serveth. Secondly, our Savior saith plainly, that the kingdom of God cometh not with observation, Luk. 17.20. either of time, or place: And therefore, when men say unto us, Behold here, or behold there, we ought not to believe them, verse. 23. As though they would point out Christ's coming with the finger, either in the East or West. Whereas Matthew therefore nameth the East and West, in the similitude of the lightening, Luke leaveth them out, saying, As the lightening shineth from one part of the Heaven to the other, 17.24. Least we should think any great matter to be in nomination of those partes.

Augustine saith notably, Non ab Oriente veniet, nec Occidente: quare? quia Deus iudex est: si in aliquo loco esset, non esset Deus: quia vero Deus iudex est, non homo, noli illum expectare de locis: He will not come, either from the East, or from the West: why so? Because God is judge: if he were tied to any place, he were not God: but because God is judge, and not a mere man: we must not look for him from any place.

The Papists.

3. THe Son of man shall appear in the day of judgment, with the sign [error 111] of the Cross borne before him. Then shall the sign of the Son of man appear in Heaven, Matth. 24.3. that is (say they) the sign of the Cross, Bellarm. de sanct. lib. 2. cap. 28. Rhemist. in hunc locum.

The Protestants.

Ans. 1. THe sign of the Son of man in the Heavens, is nothing else, but his conspicuous and glorious appearing, who shall come in great glory, as a sign in the heavens to be seen of all the world. It cannot signify any such visible sign as they imagine: for Mark. 13.26. Luke 21.27. we read thus: Then shall they see the Son of man. So then, the sign of the Son of man, is the Son himself in his glorious appearing. Secondly, it is great presumption therefore, so boldly to affirm, that it shall be the sign of the Cross, having no Scripture for it. Other signs we find, that Christ hath appeared with, as the sign of the rain-bow, Apocal. 10.1. with a two edged sword, Apocal. 1.16. with a book in his hand, Apocal. 10.2. We have better reason, that Christ may appear with those signs, by the which he hath sometime shown himself, then they have for the sign of the Cross.

3 It is more like, that Christ at his coming should show the marks and prints of the nails and spear in his body, then the sign of the Cross: for those were felt and seen in his body after his resurrection, so was not the other. But it is a loose conjecture, and a vain surmise, without any ground of Scripture, that the wounds are either now in heaven to be seen in the glorious body of Christ, or that they shall be beheld and looked upon in the day of judgment. The wicked in deed shall behold him, whom they pierced: but it followeth not thereupon that he should appear as pierced. How is it possible, that either the body of Christ being perfectly glorified, should still retain any spots or blemishes, or that they could be espied in so glorious a body, which with the brightness thereof shall obscure the Sun?

Augustine giveth this judgment: Sic voluit resurgere Christus, sic voluit quibusdam dubitantibus exhibere in illa carne cicatrices vulneris vt sanaret vulnus incredulitatis. So it pleased Christ to arise, and to show in his flesh unto some that doubted, the skarres of his wounds, to heal and take away the wound of their incredulity or unbelief. This then being the only cause, why Christ would at that time have the printes and marks in his flesh to be seen, namely to confirm the faith of them which doubted: the cause being now ceased, for is it to be thought that there are any doubtful persons in heaven, which may be confirmed by beholding Christ's wounds, or shall unbelievers find any relief in the day of judgment? The cause being removed, we have no warrant to think, that there are any such skarres, either now to be seen in the glorious body of Christ, or which shall appear in the day of judgment. And seeing there is no ground for this opinion, the showing forth also of the sign of the cross in that day, is also but a wandering and a foolish conceit.

The Papists.

[error 112] 4. Such is their boldness, that they dare assign the very year, month, and day of Christ's coming to judgment: for they say, that Antichrist shall reign three years and an half, and one month, 1290. days, and counting 45. days after that, they shall see Christ coming in the clouds: Blessed is he, saith Daniel, that waiteth and cometh to the 1335. days, Dan. 12.12. Bellar. de pontif. Rom. lib. 3. cap. 8.

The Protestants.

Ans. 1. THe prophesy of Daniel we have already shown, Controuersie 4. Quaest. 9. to have been fulfilled before the first coming of Christ, in Antiochus that cruel tyrant and persecutor of the people of God: how he should cause the daily sacrifice to cease 1290. days, that is, three years and seven months, 2. Macchab. 11.33. And that 45. days after, Antiochus being dead, the Church should find ease, 1. Macch. 6.16. Wherefore, seeing this prophesy hath once already had his effect, it is not necessary to look for any other: as Augustine saith of another prophesy of Daniel, Quae prophetia si tempore primi aduentus impleta est, non cogit intelligi, quod etiam de fine seculi implebitur: Which prophesy if it hath been fulfilled in or before the first coming of Christ, it need not be understood of the latter.

2 This presumption of theirs is flat opposite and contrary to Scripture, which saith, That the hour and day of Christ's coming is not known to the Angels, nor to the Son of man, but to the Father only, Mark. 13.33. How then dare they presume beyond the knowledge of Angels?

Augustine saith, Vtiliter latere voluit Deus illum diem, vt semper sit paratum cor ad expectandum, quod esse venturum scit, & quando venturum sit, nescit: The Lord to great purpose would have that day kept secret, that our heart should be in continual expectation of that, which it is sure, shall come, but knoweth not when it shall come.

Thus have I through the Lord's gracious assistance, now at the length finished and brought to an end this long and tedious work, which I trust shall not be so yrkesome to the Christian Reader, as it was wearisome and painful to the flesh, in the collecting and compiling thereof: and yet not so painful, but that God hath made me able and willing to endure this, and greater pains, and that with comfort for the good of his Church.

I excuse not, whatsoever hath fallen out of my pen in this work, if I have failed anywhere in the manner of handling: But as for the matter handled therein, I trust I have throughout maintained the truth: in the prosecuting whereof, if sometime I chance to miss, I say with Augustine, Nunquam errari tutius existimo, quàm cum in amore nimio veritatis, & reiectione nimia falsitatis erratur: I think a man can never more safely err, then when he erreth in the too much love of the truth, and the rejecting of falsehood.

I have labored in this work, to set down not only the chief and principal, but even the most, and in a manner all the controversies of religion, between us and the Papists, maintained this day: If anything be missing, I say again with Augustine, Tale esse arbitratus sum cui mea responsio necessaria non fuisset, sieve, quia ad rem de qua agitur, non pertinet, sieve quod tam leave esset, vt à quolibet redargui facillime posset: I thought it to be such, as unto the which mine answer was not needful, either because it was not pertinent to the matter in hand, or else of so small moment, that every man might easily answer unto it.

I have no more to say, but this: If thou findest thyself anything profited or helped (good Christian Reader) by these simple labou • s of mine, give God the praise, and I will praise him with thee: but one thing, let me pray thee: Quisquis legis nihil reprehendas, nisi cum totum perlegeris, atque ita forte minus reprehendes: Whosoever readest in this book, reprehend nothing, before thou hast read the whole, and so perhaps thou wilt be more sparing in rephending. The Lord give us all grace to love the truth, that they which know it, may live thereafter, and they which as yet know it not, may seek for it: and we all may embrace the Counsel of the wise man, to Buy the truth, but in no wise to sell it: that is by all possible means to labor for it: and having attained thereunto, for no earthly respect, for fear or favor to depart from it. The Lord God, Jesus Christ, Jehovah, Emmanuel, our blessed Savior and Redeemer, who is the way, the truth, and the life, give us of his heavenly grace, that we may walk obediently in his ways, and constantly profess his truth, that in the end he may bring us to eternal life. Amen.

Soli Deo immortali patri, Filio cum Spiritu sancto sit omnis honor & gloria.

A PARTICVLAR INDEX OR TABLE OF ALL THE CONTROVERSIES, WITH THEIR SEVERAL questions contained in this treatise.

The contents of the first Book.

This Book containeth seven Controuersies.

    The first Controuersie of the Scriptures hath seven questions.
  • 1. quest. Of the number of the Canonical books of Scripture. pag. 2.
  • 2. Of the authentical edition of Scripture. pag. 12.
  • 3. Of the vulgar translation of Scripture, and of public prayers in the vulgar tongue. pag. 16.
  • 4. Of the authority of Scripture. pag. 20.
  • 5. Of the perspecuity and plainness of Scripture. pag. 23.
  • 6. Of the interpretation of Scripture, 3. parts:
    • 1. Of the diverse senses of Scripture. pag. 26.
    • 2. Who ought to expound Scripture. pag. 28.
    • 3. Of the manner of expounding Scripture. pag. 30.
  • 7. Of the perfection of Scripture, 3. parts:
    • 1. Whether the Scripture be absolutely necessary. p. 33.
    • 2. Whether they be sufficient. pag. 35.
    • 3. Of unwritten traditions beside Scripture. pag. 38.
    The second general Controuersie concerning the Church, containeth five questions.
  • 1. quest. Of the definition of the Church, 2. parts:
    • 1. Whether wicked men be members of the Church. pag. 43.
    • 2. Whether the Church be invisible. pag. 46.
  • 2. Whether the Church may err, 2. parts:
    • 1. Whether the Catholic Church may err at all, or not. pag. 49.
    • 2. Whether the visible Church upon earth may fall into Idolatry, or Apostasy. pag. 52.
  • 3. Of the notes and marks of the Church:
    • 1. Antiquity. pag. 55
    • 2. Vniuersalitie. pag. 57
    • 3. Succession. pag. 59
    • 4. Unity. pag. 60
    • 5. Miracles. pag. 63
    • 6. The gift of prophesying. pag. 66
  • 4. Of the authority of the Church, 2. parts:
    • 1. What authority it hath in matters of faith, and whether we are to believe in the Church. pag. 73
    • 2. Of the ceremonies of the Church. pag. 76
  • 5. Of the Church of Rome, two parts:
    • 1. Whether it be the Catholic Church. pag. 78
    • 2. Whether it be a true visible Church. pag. 79
    The third controversy of general Councils containeth eight questions.
  • 1. quest. Whether Councils be absolutely necessary. pag. 81
  • 2. By whom general Councils ought to be summoned. pag. 83
  • 3. Of what persons Councils ought to consist. pag. 84
  • 4. Who ought to be the president in Councils. pag. 88
  • 5. Whether Councils may err or not. pag. 90
  • 6. Of the authority of Councils. pag. 93
  • 7. Whether they be above the Pope. pag. 95
  • 8 Of the conditions requisite in general Councils. pag. 98
    The fourth controversy of the Bishop of Rome called the Pope, ten questions.
  • 1. Whether the regiment of the Church be Monarchical. pag. 100
  • 2. Whether Peter were Prince of the Apostles, and assigned by Christ to be the head of the Church. pag. 105
  • 3. Of Peters being at Rome, two parts:
    • 1. Whether Peter were at Rome. pag. 112
    • 2. Whether Peter were Bishop of Rome. pag. 116
  • 4. Whether the Bishop of Rome be the true successor of Peter. pag. 118
  • 5 Of the primacy of the See of Rome, six parts:
    • 1. Whether the Bishop of Rome be above other Bishops. pag. 120
    • 2. Concerning appeals made to Rome. pag. 122
    • 3. Whether the Pope be subject to the judgment of any. pag. 124
    • 4. Whether the Pope may be deposed from his Papacie. pag. 125
    • 5. The original of the primacy of Rome. p. 128
    • 6. Of the names and titles of the Bishop of Rome. pag. 131
  • 6. quest. Whether the Pope of Rome, as likewise, whether the Church of Rome may err. pag. 134
  • 7. quest. Of the spiritual jurisdiction of the Pope, two parts:
    • 1. Whether he may make laws to bind the conscience. pag. 141
    • 2. Whether all Bishops do receive their Ecclesiastical jurisdiction from the Pope. p. 145
  • 8 Of the temporal jurisdiction of the Bishop of Rome, two parts:
    • 1 Whether the Pope be above Kings and Emperors. pag. 148
    • 2 Whether he be a temporal prince. pag. 151
  • 9 Of the Popes prerogative, 3. parts:
    • 1 Of his power dispensatiue pag. 154
    • 2 Of his power exemptiue Ibid.
    • 3 Of his power transcendent Ibid.
  • 10. Of Antichrist, 9. parts:
    • 1 Whether Antichrist shall be one particular man pag. 155
    • 2 Whether Antichrist be yet come, and how long he shall reign pag. 157
    • 3 Concerning the name & character of Antichrist. p. 162
    • 4 Of the generation of Antichrist pag. 168
    • 5 Of the seat and place of Antichrist pag. 169
    • 6 Of the doctrine of Antichrist pag. 172
    • 7 The miracles of Antichrist pag. 176
    • 8 The wars and kingdom of Antichrist pag. 179
    • 9 Whether the Pope be Antichrist pag. 182
    The fifth controversy of the Clergy, six questions.
  • 1. quest. Of the name of Clerks or Clergy men. pag. 190
  • 2 Of the election of Bishops and Pastors, and of the election of the Pope. pag. 197
  • 3 Of Ecclesiastical degrees and orders, 3. parts:
    • 1 Of the seven degrees of popish priesthood. p. 199
    • 2 Of the difference of Bishops and other Ministers. pag. 201
    • 3 Of the office of Cardinals. pag. 205
  • 4 Of the keys of the Church, 4. parts:
    • 1 Wherein the authority of the keys consisteth pag. 206
    • 2 To whom the authority of the keys • s committed. p. 208
    • 3 Whether the Pastors of the Church have absolute power to remit sins pag. 210
    • 4 Of the effect of binding and loosing pag. 212
  • 5 Of the marriage of Ministers three parts:
    • 1 The marriage of Ministers lawful pag. 214
    • 2 Men may be admitted to Orders after second marriage pag. 219
    • 3 Whether perpetual abstinence be required in married Ministers pag. 221
  • 6 Of the maintenance of Ministers by tithes, two parts:
    • 1 Whether the payment of tithes be necessary pag. 228
    • 2 By what right tithes are due pag. 229
    The sixth controversy of Monks and Friers, six questions.
  • 1. quest. Of the original of Monks, and of their diverse sects pag. 232
  • 2 Of the difference between Evangelical Counsels and precepts pag. 236
  • 3 Of vows in general, three parts:
    • 1 Whether it be lawful for Christians to vow. pag. 239
    • 2 Wherein lawful vows consist pag. 241
    • 3 Whether voluntary vows properly be any part properly of the worship of God pag. 242
  • 4 Of Monastical vows, 3. parts:
    • 1 Of the vow of voluntary poverty. pag. 244
    • 2 The vow of Monastical obedience. p. 246
    • 3 Of the vow of chastity pag. 247
  • 5 Of Monastical persons, four parts:
    • 1 Whether the younger sort ought to profess Monkerie pag. 251
    • 2 Whether children may be made Monks without their parents consent pag. 253
    • 3 Whether married persons may with mutual consent become votaries pag. 254
    • 4 Whether marriage not consummate, may without consent be broken for the vow of continency. pag. 256
  • 6 Of the rules and discipline of Monastical life, four parts:
    • 1 Of the solitary & austere life of Monks. pag. 257
    • 2 Of the habit and shaving of Monks. pag. 259
    • 3 Of their Canonical hours pag. 261
    • 4 Of the maintenance of Monks. pag. 262
    The seventh general controversy of the Civil Magistrate, four questions.
  • 1 Of the authority of the Prince in Ecclesiastical matters, four parts:
    • 1 His authority over Ecclesiastical persons pag. 266
    • 2 Ouer Ecclesiastical goods pag. 267
    • 3 In causes Ecclesiastical pag. 268
    • 4 Whether the Prince may be said to be the head of the Church in his kingdom pag. 271
  • 2 The authority of the Prince in punishing heretics:
    • 1 Whether the judgment of heresy any way belongeth to the Prince pag. 274
    • 2 How an heretic is to be tried pag. 275
    • 3 How heretics are to be examined and punished Ibid.
  • 3 Whether the positive laws of Princes do bind in conscience
  • 4 Whether the Prince may be excommunicate of the Pope

THE SECOND BOOKE CONTAINETH SIXE CONTROVERSIES.

    The first controversy, which is the eight in the whole, is concerning Angels, three questions.
  • 1. quest. Of the hierarchy of Angels, 2. parts:
    • 1 Of the degrees of Angels. p. 291
    • 2 Whether Michael be the Prince of the Angels pag. 292
  • 2 Of the ministry of Angels, three parts:
    • 1 Of their external ministry in the protection of the Church pag. 293
    • 2 Of their spiritual office about our prayers pag. 295
    • 3 Whether Angels know our hearts pag. 296
  • 3 Of the worship of Angels, 2 parts:
    • 1 Of their worship in general pag. 299
    • 2 Of the invocation of Angels pag. 300
    The ninth general controversy concerning Saints departed, two parts.
  • 1. part. Of those that suffer punishment being departed, two questions:
    • 1 Of Limbus Patrum, and of the apparition of Samuel pag. 302.305
    • 2 Of Purgatory, four parts.
      • 1 Whether there be any Purgatory pag. 307
      • 2 Of the circumstances of Purgatory pag. 310
      • 3 Of prayer for the dead. p. 312
      • 4 Of burials & funerals p. 315
  • 2. part. Of the Saints that are in joy and bliss after their departure. 9. quest.
    • 1. quest. Of the blessed estate of the Saints, and of Canonizing of Saints pag. 320
    • 2 Of the adoration of Saints. 3. parts.
      • 1 Whether they are to be adored: and of oaths & vows made to Saints. pag. 325
      • 2 Of the diverse kinds of worship pag. 330
      • 3 Of the kissing of holy men's feet pag. 331
  • 3 Of the invocation of Saints, three parts:
    • 1 Whether prayers are to be made unto them. pag. 332
    • 2 Whether they pray for us pag. 334
    • 3 Whether they understand our prayers. p. 335
  • 4 Of the relics of Martyrs, four parts:
    • 1 Of the worshipping of Relics. pag. 338.
    • 2 Translation of Relics. pag. 340.
    • 3 Preseruing of Relics. pag. 342.
    • 4 Miracles of Relics. pag. 343.
  • 5. question,
    • 1. Of Images, four parts:
      • 1 Of the difference of Idols & Images. p. 347
      • 2 Whether it be lawful to have Images. pag. 348
      • 3 Whether to be worshipped. pag. 350
      • 4 What manner of worship it should be. p. 353
    • 2. Of the sign of the Cross, 4. parts:
      • 1 Of the Cross whereon Christ suffered. p. 355
      • 2 Of the image of the Cross. pag. 357
      • 3 Of the sign of the Cross. pag. 359
      • 4 Of the power or efficacy of the Cross. p. 360
      • 5 An appendix concerning the name of Jesus. pag. 361
  • 6. quest. Of Temples and Churches, five parts:
    • 1 Of the situation and form of Churches. pag. 3 • 2
    • 2 Of the ende and use of Churches, three parts. pag. 365
      • 1 Whether they are built for sacrifice. pag. 365
      • 2 Whether they be holy places in thenselves. pag. 367
      • 3 Whether they may be dedicate to saints. pag. 368
    • 3 Of the adorning of Churches. pag. 370
    • 4 Of the dedication of Churches. pag. 372.
    • 5 Of things hallowed for Churches. pag. 373
  • 7 Of Pilgrimages and Processions, and of the holy land. pag. 375
  • 8 Of holy and festival days, five parts:
    • 1 Of holy days in general. 378
    • 2 Of the Lord's day. 379
    • 3 Of the festival days of Christ and the holy Ghost. pag. 386
    • 4 Of the festiuities of Saints.
      • 1 The number of them.
      • 2 The manner of keeping them. pag. 388
      • 3 Of their vigils. p. 391
    • 5 Of Lent and Imber days. pag. 392
  • 9 Of the Virgin Mary.
    • 1 Whether she were conceived without sin. pag. 398
    • 2 Whether she vowed virginity. pag. 400
    • 3 Of her assumption into heaven. pag. 401
    • 4 Of the worship due unto her. pag. 402
    • 5 Of the merits of the virgins, and of the Ave Maria. pag. 404

The tenth controversy hath but one question concerning the mediation, and intercession of Christ. pag. 406.

    The eleventh controversy concerning the Sacraments in general, three questions.
  • 1. quest. Of the definition and nature of a Sacrament.
    • 1 Of the efficient cause, or institutor of the sacrament. pag. 408
    • 2 Of the form & manner of consecration. pag. 409
    • 3 Of the instrumental cause, which is the Minister. pag. 413
    • 4 Of the use, whether the Sacraments be seals. pag. 414
  • 2. quest. Of the efficacy and virtue of the Sacraments.
    • 1 Whether the Sacraments confer grace. p. 416
    • 2 Of the difference of the old and new sacraments. pag. 418
    • 3 Of the character imprinted by the Sacraments. pag. 419
    • 4 Of the necessity of the sacraments. pag. 420
  • 3 Of the number and order of the Sacraments.
    • 1 Of the number of them, pag. 42 •
    • 2 Of their degrees amongst themselves, pag. 424.
    The twelfth controversy of the sacrament of Baptism, eight questions.
  • 1 Of the name and definition of Baptism. pag. 426
  • 2 Of the partes, that is, the matter and form of Baptism. pag. 427
  • 3 Of the necessity of Baptism, and whether baptism may by any other way be supplied. pag. 428
  • 4 Whether women and lay men ought to baptize. pag. 432
  • 5 Of the baptism of infants, and whether they have faith, and of the baptizing of bells. pag, 434.436
  • 6. Of the effects of Baptism.
    • 1 Whether our sins be clean taken away in baptism. pag. 436
    • 2 Whether baptism be only for sins past. pag. 438
    • 3 Of the privileges of Baptism. pag. 439
  • 7. Of the difference between the baptism of Christ, and the baptism of John p. 441
  • 8. Of the ceremonies and rites of baptism. pag. 442
    The thirteenth controversy of the Eucharist or Lord's Supper, two parts.
  • 1▪ part. Of the sacrament it self. 10. questions.
    • 1 Of the Real presence. pag. 445
    • 2 Of Transubstantiation. pag. 455
    • 3 Of the reservation of the Sacrament. pag. 459
    • 4 Of the elements of bread and wine. pag. 461
    • 5 Of the words of consecration. pag. 463
    • 6 Of the proper effect of the Lord's Supper. pag. 465
    • 7 Of the manner in receiving the communion, & whether it ought to be received fasting. pag. 467
    • 8 Of receiving in one kind. pag. 468
    • 9 Of the adoration of the Eucharist. pag. 472
    • 10 Whether the wicked receive the body of Christ. pag. 473.
  • 2. part. Of the sacrifice of the Mass. 8. quest.
    • 1 Of the diverse representations of the death of Christ. pag. 475
    • 2 Of the sacrifice.
      • 1 The name of the Mass. pag. 476
      • 2 Of the sacrifice it self. pag. 477
      • 3 Of the name of priests. pag. 481
    • 3 Of the virtue and efficacy of the Mass. pag. 483
    • 4 For whom the Mass is available. pag. 484
    • 5 Of private Masses. pag. 485
    • 6 Of the manner of saying Mass. pag. 487
    • 7 Of the idolatrous ceremonies of the Mass. pag. 488
    • 8 Of the form, which is the Canon of the Mass. pag. 490

THE CONTENTS OF THE THIRD BOOKE.

    The fourteenth controversy of Penance, nine questions.
  • 1 Of the name of penance. pag. 501
  • 2 Whether it be a Sacrament. pag. 502
  • 3 Whether any other sacrament of repentance beside baptism. pag. 504
  • 4 Of the material partes of Baptism.
    • 1 Of the matter and form. pag. 504
    • 2 Of the three partes.
      • Contrition, pag. 505.
      • Confession, pag. 505.
      • Satisfaction. pag. 505.
    • 3 Whether repentance go before faith. pag. 506
  • 5 Of Contrition. pag. 507
  • 6 Of Auricular confession. pag. 510
  • 7 Of Satisfaction.
    • 1 Whether the punishment remain after the sin is pardoned. pag. 514
    • 2 Whether a man may satisfy the wrath of God by his works. ibid.
    • 3 Whether one man may satisfy for another. pag. 516
  • 8 Of penal injunctions.
    • 1 Whether penal works be necessary to repentance. pag. 517
    • 2 By whom they are to be enjoined. pag. 518
    • 3 Of pardons and indulgences. pag. 519
  • 9 Of the ceremonies and circumstances of Penance. pag. 522
    The fifteenth controversy of Matrimony, seven questions.
  • 1 Whether Matrimony be a sacrament. pag, 524
  • 2 Of Diuorcement.
    • 1 Whether there be any other causes of divorce beside fornication. pag. 525
    • 2 Whether marriage be lawful after divorcement for adultery. pag. 528
  • 3 Of the degrees prohibited in marriage three partes:
    • 1 Of the supputation of degrees. pag. 529
    • 2 Whether any of the degrees prohibited in Moses law, may be dispensed with. pag. 531
    • 3 Whether any other degrees by human law may be prohibited. pag. 533
  • 4 Of the impediments of marriage. pag. 535
  • 5 Of the comparison between virginity, and the married estate. pag. 536
  • 6 Of the times of marriage prohibited. pag. 537
  • 7 Of the ceremonies of marriage. pag. 539
    The sixteenth controversy, three questions.
  • 1 Of Confirmation.
    • 1 Whether 〈◊〉 be a sacrament. pag. 541
    • 2 Of the matter and form thereof. pag. 542
    • 3 Of the efficacy and virtue. pag. 543
    • 4 Of the rites and ceremonies. pag. 544
  • 2 Of Orders.
    • 1 Whether it be a Sacrament. pag. 545
    • 2 Of the efficacy. pag. 547
    • 3 Of the ceremonies. pag. 548
  • 3 Of extreme Unction.
    • 1 Whether it be a Sacrament. pag. 549
    • 2 Of the virtue and efficacy. pag. 550
    • 3 Of the minister and the ceremonies. pag. 551
    The seventeenth controversy of the benefits of our redemption, three partes.
  • 1 part▪ Of Predestination.
    • 1 Of the reprobation of the wicked. pag. 553
    • 2 Our election free without respect to our works. pag. 555
    • 3 Of the certainty of predestination. pag 556
  • 2 part▪ Of our Vocation.
    • 1 Of sin.
      • 1 Of Original sin. pag. 558
      • 2 The difference of sins. pag. 559
      • 3 Of venial sins. pag. 560
      • 4 Whether all sins be remissible. pa. 561
      • 5 God no author of sin. pag. 562
      • 6 Of the works of the not regenerate. 563
    • 2 Of the law, 5. parts:
      • 1 Whether it be possible in this life to keep the Laws. pag. 564
      • 2 Whether just men do sin. pag. 566
      • 3 Of the works of supererogation. p. 567
      • 4 God not to be served for fear. pag. 568
      • 5 Of the use of the Law. pag. 570
  • 3. part. Of justification.
    • 1. Of freewill.
      • 1 Whether it be utterly lost. pag. 571
      • 2 Of the power of free will in man. Ibid.
    • 2. Of Faith.
      • 1 What faith is. pag. 576
      • 2 Of the diverse kinds of faith. pag. 578
      • 3 Charity not the form of justifying faith. pag. 579
      • 4 How men are justified by faith. pag. 581
      • 5 Whether faith be meritorious. Ibid.
      • 6 Whether faith be in man's power. pag. 582
      • 7 Whether it may be lost. Ibid.
      • 8 Whether wicked men have faith. pag. 583
    • 3. Of good works.
      • 1 Which be the good works of Christians. pag. 584
      • 2 Whether there be any good works without faith. Ibid.
    • 3 The use of good works.
      • 1 Whether they be applicatorie. pag. 585
      • 2 Expiatorie. pag. 586
      • 3 Meritorious. Ibid.
    • 4 Of the distinction of merits. pag. 589
    • 5 The manner of meriting. pag. 590
  • 4. Of Justification.
    • 1 Of preparative works to justification. pag. 591
    • 2 Of two kinds of justification. pag. 592
    • 3 Of inherent justice. pag. 593
    • 4 Of justification only by faith. pag. 594
    The 18. controversy concerning the humanity of Christ, five questions.
  • 1 Of the vbiquitie or omnipresence of the body of Christ pag. 596
  • 2 Whether Christ increased in knowledge pag. 599
  • 3 Of the manner of our Saviors birth pag. 601
  • 4 Whether Christ suffered in soul pag. 602
  • 5 Whether Christ descended in soul to Hell to deliver the Patriarchs pag. 605
  • 6 Of the place of Hell pag. 607
    The 19. controversy concerning matters belonging to the divine nature of Christ, three questions.
  • 1 Whether Christ be 〈 in non-Latin alphabet 〉 , God of himself pag. 610
  • 2 Whether Christ be our Mediator as man only pag. 612
  • 3 Whether Christ merited for himself pag. 614
    The 20. controversy of Christ's coming to judgment, three questions.
  • 1 Whether the Gospel be already preached through the world pag. 616
  • 2 Whether Enoch and Elias shall come before the day of judgment pag. 618
  • 3 Of the grievous persecutions toward the end of the world pag. 620
  • 4 The manner of Christ's coming to judgment:
    • 1 Whether the Saints shall be judges pag. 622
    • 2 Of the place of Christ's appearing pag. 623
    • 3 The manner, whether with the sign of the Cross. Ibid.
    • 4 Of the time of his appearing pag. 624
FINIS.

Faults escaped.

In the Prefa. p. 5. lin. 18. read nosse. lin. 36. legeritis. In the book. p. 4. which our, p. 7. lin. 42. pru •• p. 13. l. 12. Simmachus. p. 16. l. 5. interpret • . p. 21. l. 18. Iddo. p. 23. l. 25. fifth. p. 29. l. 27. so. p. 32. l. 40. prae • dentis lingu • ▪ p. 35. l. 26. there is. p. 39. l. 3. are judged. p. 46. l. 26. proposition. p. 115. l. 24. euasio • p. 125. l. • 8. Pighius: the Jesuit. p 129. l 7 de turre cremata, lin. 40. for heresy, p. 130. l. 37. he shou •• p. 146. l. 34. they were. p. 156. l. 18 the beast. p. 171. l. 11 who should. p. 179 l 29 dele Agrippa. p. 197 l. • 7. dele not. p. 200. l. 20. for unable, read other p. 201. l. 16▪ then readers. p. 203. l. 7, 8, 9, 10 dele p. 205. l. 11. their especial. p. 216. l. 19. for, say we, read, saith he. p. 220. l. 23. frō having. p. 248. l. 6 he would not. l. 13. not caring. p. 252. l. 3. for not one to none. p. 253. l. 3. primus. p. 276. l. 41. his posy p. 329. l. 4. for, or alio, read oratio, p. 331 l. 9. 〈 in non-Latin alphabet 〉 . p. 399. l. 25. absolutely. p. 442.23. pugnaciter. p. 462. l. 4. good friday. p. 465. l. 5. read, was not, without the colon. p. 468. l. 31. read, is not of p. 471. l. 24. the counsel. p. 500. l. 25. permisit p. 517. l. 35 in punishing and chastising. p. 522. l. 6. prescriptions, for presumptions. p. 530. l. 18. read epist. Iud. 14. p. 538. l. 35. 〈 in non-Latin alphabet 〉 . guerebh. p. 592. l. 34. read merc • s fidei coeptae erit fides aucta.