his glorie victorie and triumph onely remained so that he fraudulently putteth in vnaccomplished of his owne The Replyer saith that Christ triumphed ouer death hell and the deuill vpon the Crosse that is the victorie and triumph was then obtained and yet his glorie victorie and triumph remained that is it was not yet manifested and published for this word triumph though it properly signifie the publike solemnitie that followeth after the victorie as the Romane Captaines had their honourable triumphs publikely solemnized in the Citie after their victorious returne in which sense he that so triumphed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a triumphant man yet in Scripture they are saide to triumph that doe ouercome as Paul saith Thankes be to God which alwaies makes vs to triumph in Christ where the same word is vsed and yet the glorious and proper triumph of the Saints is in the kingdome of heauen As Christ now triumpheth in his members in preuailing and ouercomming so he triumphed vpon the Crosse in obtaining the victorie And if any derogate and detract from the blessed death and passion of Christ it is this Contradicter and detracter who a little before said that Christs conquest vpon the Crosse was openly an ouerthrow and therefore no triumph And againe If he triumphed on the Crosse it was a triumph before the victorie 2. b. p. 188. 9. And are these speeches to make request to Christ as man and as the Messiah contrarie is there in them any contrarietie at all are the manhoode of Christ and the person of the Messiah contrarie or when it is said as man is he so absurd to thinke that Christ is considered as man without his Godhead and not as vnited with it in the person of the Messiah or when himselfe saith that the theefe made request to him as God doth he meane his Godhead without his humanitie And is S. Paul contrarie to himselfe when not in diuers but in one and the same place he ioyneth both together there is one God and Mediatour betweene God and man the man Iesus Christ that is the Messiah Doth not the Replyer in direct wordes expound himselfe that these wordes must not be vnderstood of the presence of Christ in heauen in respect of his Godhead onely but of his whole person as the Mediatour But it may be he tooke this exception because he enclineth to his cousin germanes opinion that Christ exercised his mediatourship as man onely not as both God and man and therfore noteth this as a contradiction and contrarietie 10. It is not the former sect which is the 16. but the 15. sect where the Replyer saith wee are said to be with him as the Messiah and doth hee not say the selfe same thing here for hauing rehearsed those words of our Sauiour Ioh. 17. I will that they which thou hast giuen mee be with me where I am and then follow the other words that they may behold my glory which thou hast giuen me he addeth in very direct words Doth hee not here speake also of that glorie which was giuen him as the Messiah How could then this humorous Contradicter so much as dream of any contradiction here but it seemeth his wits went a woole-gathering when he noted this for in the next sentence before in stead of confuting the Replyers reasons he repeateth and confirmeth them for whereas the Replyer brought this as one if Christ saying where I am speake of his Godhead his request was euen then fulfilled for his Apostles were with him then present as God 3. b. p. 5. This cōfused Confuter steppeth forth and saith secondly if they were with him as God then was Christs prayer vnto his father in vaine to graunt them that which they presently enioyed 3. b. p. 9. Is not this the very same reason vrged before by the Replyer to proue that Christ speaketh not of his Apostles being with him as God for could he not see how vpon his words it may be assumed but Christs prayer vnto his father was not in vaine therefore hee prayeth not they should be with him as God And thus hee hampereth himselfe and woundeth his owne cause 11. It is vntrue that either in that place Limbom p. 9. or in any other the Replyer acknowledgeth sorrowes of hell Act. 2. 24. to be the true reading he only thus saith the hell that Christ went vnto he loosed the sorrowes of Act. 2. 24. which place hee citeth not for the name of hell but for loosing of the sorrowes because euen in the Confuters opinion that which is called hell v. 27. is named death v. 24. And the Replyer is so farre in that place from iustifying that reading of hell in the 24. verse that he would convince by this reason that hell is not meant no not in the 27. verse because it would then follow that Christ loosed the sorrowes of hell there which had seized vpon him As vntrue it is that the Replyer in that place goeth about to prooue that Christ suffered the sorrowes of hell in his sense but rather declineth it as an absurdity But in another place he inferreth that conclusion grounding his argument vpon the latine text which the Romanists make their onely authentike translation and therefore it is a good text against them 12. To say that Christ loosed the sorrowes of hell the place of the damned for himselfe the Replyer counteth it absurd and yet to say that the sorrowes of death which Saint Peter speaketh of and Bellarmine readeth hell were not loosed for Christ is contrary to the text as there he sheweth by diuers reasons hereupon no contradiction can be inferred but this followeth that the death which Saint Peter speaketh of the sorrowes whereof were loosed for Christ cannot be vnderstood of hell 13. That it is all one to say that the soule is vnder the sorrowes of hell and doth suffer them beeing full of sense and feeling and yet that it is not all one for the body in the graue to be vnder the sorrowes and bands of death and to feele or suffer them because it is senslesse implyeth no contradiction 14. Not to be left in a place the word beeing taken properly for to be forsaken implyeth a being first in the place and in that sense the Replyer thus reasoned Christ was not left or forsaken in hell ergo he was in hell but in this other place by not leauing he vnderstandeth not beeing but the not beeing or leauing of the soule in hell c. And so is the word sometime vsed as Ioh. 14. 17. I will not leaue you comfortlesse that is you shall not bee comfortlesse for otherwise in the other sense of this word it might be inferred Ergo they were comfortlesse but were not so left or remained And so in a certaine place Origen taketh the not leauing in hell for the not beeing in hell sine dubio neque nostras animas derelinquet in
18. the figure 2. might easily be mistaken for 3. 17. Christ by Noah preached the one as the author the other as the Minister so both may wel stand together S. Peters text that speaketh of Christ and the interpretation that applieth it to Noah If any make the Apostle a lyar it is himselfe that corrupteth his sense by a false interpretation and maketh him to speake that which he neuer intended 18. Though the preaching of the word vnto vnbeleeuers is thorough the hardnes of their heart the sauour of death vnto death yet the principall and onely ende in respect of God is the comfort and conuersion of men the hardening of the heart is effected accidentally by the word and is not the proper ende thereof This is euident by that prophesie of Isai of Christ The spirit of God is vpon me c. he hath sent me to preach good tidings to the poore And this is Augustines reason that if there be preaching in hell some may be conuerted and beleeue in hell to say therefore to what purpose should Christ be thought to preach to the spirits in hell c. then for their comfort and deliuerance is no contradicting of the Scriptures but a manifesting of his ignorance that knoweth it not 19. And is it not sufficient if one Euangelist haue those words and is it not lawfull what is wanting in one to supplie out of an other But it can haue no excuse to clippe the Euangelists words as he doth whatsoeuer is giuen vnto you at the same time that speake saith Saint Marke but he citeth the place thus that which shall be giuen you that speake 20. And is he so captious that he could not or would not see that the omission of this word were was a meere ouersight in the setter and therefore the Replyer hath amended it among the Errata before Limbomastix And this poore-blinde pryer might haue obserued the like scape in his owne blotted lines where he thus writeth where the soules of sinners wont to be tortured for were wont c. 21. This is a small exception to the Geneva translation to take the present tence for the preterperfect especially seeing the Apostle so readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending Eph. 4. 8. and the same tence with the Hebrewes serueth both for the present and time past as Psal. 68. 19. from whence S. Paul borroweth that testimony 22. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are englished in the translation but the words in Greeke it was not pertinent to repeate because all the force lieth in the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 1. The Replyer citing those words of the Apostle to prooue the inward afflictions had no cause to repeat the rest which speake of his glorying and reioycing in Christ but onely so much as was to the purpose 2. Hee refuseth not Chrysostoms exposition though by him much mis-alleadged neither doth it make against him for that inward resolution and preparation of the minde daily beeing in expectation of death was it not an inward affliction and temptation to suffer death I hope hee will not deny to be an affliction then the daiely expectation of death being inward must be an inward affliction 3. Neither are those words cited to prooue that Saint Paul died the death of the soule but for the similitude of the phrase Hee might else-where haue further seene the Replyers meaning expressed in this manner As the body is not said onely to die when the soule departeth from it but when it is pressed with deepe and dangerous afflictions which threaten death as Paul saith I die daily so the soule may be said after a sort to die not only when it is finally separated frō God but perplexed with the horror and feeling of Gods wrath 4. It followeth not because Paul had inward ioy and consolation therefore he had not inward afflictions for speaking of terrors within he addeth God which comforted the abiect comforted vs c. His inward afflictions and terrors were tempered with inward ioy and comfort also here is neither dishonour done to Paul nor contumely to the spirit vnlesse it bee by his contumelious and slaunderous mouth Such are this Cauillers exceptions to the Replyers allegations of Scripture as we haue seene wherein I doubt not but that hee hath rather shewed himselfe a wrangler then the other a corrupter for although in the citing of other forraine testimonies greater liberty may bee vsed as Hierom saith hee did in interpreting of Greeke Authors Non verbū de verbo sed sensum exprimere de sensu not to expresse euery word but the sense by the sense yet in alleadging Scripture we must hold vs to the very words where as he againe saith Verberum or do mysterium est there both order and mysterie is in the words But had hee beene sincere himselfe in alleadging of Scripture hee would not haue beene so suspicious of another according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wit free from euill is slowest to suspect euill Now then it followeth to shew what a pregnant wit and ready facility he himselfe hath in corrupting of Scripture The Recrimination 1. That place 2. Timoth. 2. 5. he citeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man is crowned vnlesse he striue lawfully whereas these are the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any man striue hee is not crowned except he striue lawfully where for any man he putteth no man 2. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perrils among false brethren he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false brotherhood beside he quoteth 2. Cor. 12. 26. for 11. 26. 3. Hee thus vnreuerently speaketh of the Scripture which shewes your state wholly dependeth vpon shifting first from the newe Testament to the olde from the olde to the newe and from the new to the olde againe thus he profanely calleth the comparing of the newe Testament with the old shifting 4. He corrupteth the sense of the Apostle vnderstanding his words of beeing partakers of the diuine nature of participating with his godhead which is onely meant of a similitude and likenesse vnto God not in substance but in qualitie in flying the corruption of the world as the words following shew which thing was well expressed by Iustinus Philosophus that the end which a Philosopher propoundeth to himselfe is to be like vnto God as neere as may be 5. Christ saith Where I am there shall also my seruant be Iohn 12. 26. he thus addeth vnto it where I am now there shall my seruant be hereafter 6. I goe to prepare a place for you and though I goe to prepare a place for you I will come againe Iohn 14. 2. 3. all this inclosed he leaueth out and here he ioyneth himselfe two verses together which he before called patching Accusat 8. 7. Ye shall lie downe in sorrow Isay 50. 11. hee readeth ye shall sleepe
vpon Iob he beeing a figure of Christs beeing in hell as he maketh him must first be there himselfe But to the hell of the damned he will not thrust him where els was he then in Limbo 19. But he doth not more apparantly discouer himselfe then in these two places following the first is 3. b. p. 170. Vnto these I will also adde a propheticall saying as it seemeth to me which I finde reported out of two of the most famous Doctors among the auncient Hebrewes the latter Iewes shall kill their Messias then shall his soule descend to hell where it shall abide three daies that it may bring from thence all the soules of the Fathers and of the Iust and lead them with him into Paradise and heauenly glorie If this be a propheticall saying then it must haue his accomplishment and so in his iudgement the soules of the Fathers and the iust men were brought out of hell by Christs descending thither 20. The other place is 3. b. p. 174. The ende of this redeeming visitation he maketh to haue beene the illumination of those which sate in darknes and in the shadow of death which words S. Damascene and Ruffinus applie to Christs descension in hell And in truth the words of visiting and redeeming doe necessarily implie a freedome to men in captiuitie which to denie to haue beene in hell as you doe in your second assumption is to derogate from the blessed death and passion of Christ. Now my second assumption as he calleth it was But Christ redeemed none in hell This assumption seeing he denieth what els can be his opinion but that Christ redeemed and deliuered some in hell by his descending thither and therein agreeth with Damascene and Ruffinus I appeale now to all iudicious men and vnderstanding Readers whether this counterfeit Confuter be not apparantly conuinced to be an euident maintainer of Limbus Patrum therefore how voide of all truth and modestie that speach is who seeth not there is no cause nor colour of cause in the world saith he why you should accuse that mine answear as any way enclining to that opinion for what one word is there thorough the whole booke which doth so much as insinuate any suspition thereof But what neede this circumloquution of words when the thing it selfe is apparant according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the matter is conspicuous the prolixitie of speech is superfluous These places obiected doe giue such euidence of his opinion that he can not with modestie denie it as the Orator saith Respondebisne â—d haec aut omnino hiscere audebis can you answer any thing to this or dare you once open your mouth and so I say with Hierome si non illud scripsisses vtcunque de luto evaderes If you had not thus written c. you might haue wrastled out of the mire But in defence of this his opinion of the deliuering the Fathers out of Limbus antiquity will bee alleadged for this goeth for currant among the Fathers whereunto I answere That the auncient writers of the Church in some things might bee ouerseene and that this error might be both generall and continue long also as the Patriarkes long remained in that error of Bygamie and Polygamie and corrected it not Augustine answered Hierome well who hauing alleadged diuers places said Patere me errare cum talibus suffer me to erre with such quis est saith he qui se velit cum quolibet errare who is there that would willingly erre with any The Orator saith well quae malum est haec ratio semper optimis causis veteranorum nomen opponere c. quos quidem libertatis adiutores complecti debetis seruitutis authores sequi non debetis What reason is this alwaies in good causes to oppose the name of the auncients whom you ought to embrace as helpers of your liberty not to follow as authors of your seruitude The like may be said of the auncient Fathers that we ought to follow them when they stand for the truth not to be lead by them when they incline to error And herein the intent of the Fathers is rather to be respected then the content of their speech their meaning was that euen the Fathers of the olde Testament though beeing at rest in Abrahams bosome yet had an accession of ioy the Redemption of mankind beeing accomplished by Christ like as the Saints now shall haue the like encrease of ioy at the resurrection and consociation of their bodies with their soules though they failed in the particular apprehension and application of this mysterie And so I end this point with that worthy saying also of the Orator Non exempla â—aierum quarenda sunt sed consilium est eorum à quo exempla nata sunt explicandum The examples of the Elders are not so much to bee sought into as their intent and counsell from the which the examples are sprung is to be expounded Thus much for the matter of his booke in generall now concerning the manner First he faileth in charitie in confuting publikely that which was written first priuatly and bringing into open view to the world that which was sent in secret to a gentleman I speake of the originall occasion of his first booke wherein he beeing a Christian saw not so much as Tullie perceiued by the light of nature who thus reprooueth Antonie for the very like for making his letters publike which he sent vnto him in priuat Quis vnquam qui paulum medo bonorum consuetudinem nosset literas ad se ab amico missas offensione aliquâ interposita in medium protulit quid hoc est aliud quam tollere è vita vitae societatem quam multa ioca solent esse in Epistelis quae prolata si sint inepâ—a videntur quam multa seria neque tamen divulgenda Who euer that was but euen a little acquainted with the custome of good men brought forth letters sent to him from a friend some offence comming betweene what is this 〈◊〉 but to take out of this life the societie of the liuing how many merriments vse to bee in letters which seeme foolish if they bee vttered how many serious things that are no waies to bee published Secondly he faileth in modestie in persecuting the Replyer with rayling speech you shall finde fewe pages of his booke which are not pestred with the imputation of lying forgerie falsieâ—e heresie blaspemie atheisme Machiauellisme and such like Thus hee bestirreth him as another Shimei or Rabshekah which I may well requite with round and smart speech but will not with like railing for as he saith vehementer me agere fateor iâ—acunde nego I confesse I deale earnestly but not angerly and I consider that it is much better according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare euill then to speake euill Thirdly he forgetteth common honestie in loading the Replyer with
title hee would be the owner of the house but the front of his house he would haue priuiledged by another mans title Wee will pardon him the first name of heretiks though we might as iustly returne it vpon him as he sendeth it to vs but all the rest most kindly agreeth vnto him For he vnder colour of defending certaine testimonies of Scripture obtrudeth his owne priuate sense of scripture 4 First some Fathers also vnderstand that place of the perfection of knowledge as Origen vpon those wordes Rom. 15. 14. filled with all knowledge alluding vnto this place thus expouÌ„deth the one by the other Paulus si qui sunt tales ad comparationem caeterorum perfecti dicuntur c. Paul and if there be any such are said to be perfect by way of comparison with others ad illam summam scientiam quae est in coelestibus ordinibus c. in respect of that high knowledge which is in the heauenly orders none among mortall men can be called perfect Likewise Augustine thus interpreteth the 13. verse of the which this other place dependeth Ergo non arbitror meipsum apprehendisse id est qualis sit Deus I doe not thinke that I haue apprehended it that is what manner of one God is 2 Yea Chrysostome himselfe in the same place addeth these words which are not truely alleadged by the Carper Et ne putent seipsos perfectos esse that they should not thinke themselues to be perfect Quisquis putat se totum esse assequntum nihil habet He that thinketh he hath attained the whole hath nothing And a little before he saith Non dixit Deus inducet sed reuelabit vt res ista videatur magis esse ignorantiae He said not God will induce but reueale that all this matter may seeme to be ignorance Where then there is opinion on the one side and ignorance of the other there the matter treated of belongeth to knowledge not to practise or perfection of life onely Chrysostoms meaning then is that the Apostle speaketh not de dogmatibus of speculatiue doctrines for that must be his meaning vnlesse he wil make him contrarie to himselfe but of practised knowledge which belongeth to the practise of life That no man should thinke that he hath any other perfection or righteousnesse but onely by faith in Christ for that is the principall argument handled in this place as appeareth verse 9. And further what Chrysostoms meaning is appeareth by his interpretation of the very like place 1. Cor. 2. 6. Wee speake wisdome among those which are perfect Sapientiam autem praedicationem salutis modum hoc est per crucem salutem perfectos vero credentes appellat c. Wisdome he calleth preaching and the manner of saluation that is by the crosse and beleeuers he calleth the perfect Here it is cleare that he vnderstandeth not the perfection of life but of faith 3 There is no sense vrged of the Apostles words but onely the sentence produced and therefore this exception of the Apostles meaning is superfluous and impertinent 4 Concerning that false charge of dissembling the Apostles wordes following Neuerthelesse whereunto we haue attained let vs proceed by one rule that we may be of one accord First if he dissembleth which citing a place of Scripture omitteth either the verse before going or following he will make S. Paul a dissembler who vseth euery where as chap. 3. to the Romans and chap. 10. throughout those chapters only to alleadge that part of the sentence and testimonie of Scripture which was to his purpose leauing the rest Secondly the Replyer also euen produceth this sentence afterward where he had cause to vse it and this the Cauiller himselfe confesseth how then was he not ashamed to charge him herein with dissimulation 5 Neither is Augustine abused or his words peruerted for the Replyer writing in other characters erraueris and tibi did insinuate that those words were otherwise in Augustine and hee followed rather his sense then vrged the sentence Could he make no difference betweene a Rhetoricall imitation of an authors sentence and a logicall allegation of his testimonie the one beeing vsed for illustration onely the other for probation the one following the â—ense the other tied to the words As Hieroms alleadgeth Cicero to haue done the like Non conuerti vt interpres sed vt Orator I did not turne and translate him meaning Demosthenes as an interpreter but as an Orator And Hierome further addeth Non me ea annumerare lectori debere putaui sed tanquam appendere I thought I was not bound to deliuer the wordes by number but by waight 6 In the sixt vntruth obiected he committeth two vntruths for neither doth the Replyer make mention of other defenders of the locall descension but of the immodest pamphleter onely neither saith he that he ioyneth hands onely with Bellarmine but that the places first vrged by Bellarmine to that purpose were seconded by him But thus cunningly to couer his owne wickednesse he would haue the lappe of an others garment cast vpon him and where his owne credit serueth not he would be maintained by other mens fame And to make the Replyer more odious and himselfe more popular he seeketh to iustifie himselfe by extending the accusation to others So that saying of Hierome may very well be applied against him Indecens est vnum tueri vt plures accusare videaris quâ—m ratione non possis societate peccantium defendere It is an vnmeete thing so to iustifie one that you seeme to accuse many whom with reason you cannot to defend with number of offenders This was an olde tricke of the peruerse dogmatizers in times past as Dioscorus cried out in the 2. Ephesine Synode Ego cum patribus eijcior Ego defendo patrum dogmata I am cast out with the fathers I defend the opinion of the fathers The Recrimination Vntruths boldly affirmed and falsely forged in the Anapologists Reioynder It may seeme strange that a man should be so besotted with his owne conceit and blinded with enuie that hee should obiect error and vntruth to another not knowing to tread one right foote himselfe and to cauill at anothers tripping when he stumbleth and falleth downe right For any one vntruth surmised by him he shall be apaied tenne for one It may truely bee said if a diligent examination were had that he hath not so many leaues in his booke as leasings nor so many numbers as errors a dogge trotteth not so fast as his pen droppeth forgeries as the common saying is for plainely to giue him the lie the Replyer wil forbeare as this sophisticall forger for want of manners doth more then once beeing ten times more worthy the whetstone himselfe Archidamus said of an olde man of Chius that beeing sent of an Embassage to the Lacedemonians had coloured his graie haires before he deliuered his message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what truth
God Augustine hath a seuere sentence Si quis per inuidiam opera diuina blasphemat quoniam bonis dei hoc est donis dei malitia sua resistit in spiritum sanctum peccare propterea spem veniae non habere existimandus est If any man through enuie doe blaspheme the workes of God because he by his malice resisteth the good things of God that is the gifts of God he is to be thought to sâ—nne against the holy Ghost and therefore to haue no hope of forgiuenesse Let him therefore take heede lest while hee goeth on by enuy miscalling the gifts of God in others counting the defence of the truth blasphemie hee bee not giuen ouer euen to blaspheme the truth it selfe and the Lord of truth and so endanger his owne soule he knoweth what the ende of blasphemers is One may say vnto him as Tullie did to Antony miror te quorum facta imitere eorum exitus non perhorrescere I maruell that you are not afraide of their ende whose doings you imitate and let him in time recall his words and bee sorie for the slips of his penne lest what he hath erred in word hee pay for in deed and for the blots of his penne feele the smart of punishment according to that saying of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what we haue offended in word we shall suffer punishment for it in deede The 8. imputation of arrogancie The accusation 1. BEcause the Replyer sometime setteth downe Synopsis in the margin referring the Reader to that booke for breuitie sake as treating how the article of the descension hath beene omitted in diuers auncient Creeds he addeth as elsewhere is shewed he calleth it in solent vanitie which I should wonder at but that I knowe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. b. p. 175. and in another place arrogant vanitie 2. What arrogant presumption is this in a man of your profession who should be an example of humilitie thus imperiously if not sawcily to checke and controll all the learned of former ages as if none of them knew the originall reading in this place till you came this last day to teach them 3. b. p. 114. 3. It doth not become inferiour persons publikely to checke and controll their superiours for euery priuate difference in opinion such malepart sawcinesse I leaue to you and such other whose common practise it is 3. b. p. 101. 4. Such is your ambitious humor that all your geese must be swans and euery one a present for a prince in so much that you pittifully complaine vnto the Kings maiestie of the small reward that you c. haue receiued c. 2. b. p. 103. The iustification 1. ANd is it such insolent vanity for a writer for breuitie sake to haue reference to some of his former bookes then he himselfe must goe for an insolent craker that vsually blotteth his margen with making mention of his first worthy treatise as 3. b. p. 54. p. 55 p. 42. and in many places beside Doth he thinke also Augustine an insolent man therein who often hath relation to other of his workes Noui quomodo soleat contristare lectorem c. I knowe how it vseth to grieue the Reader when from the booke which he hath in his hand when he falleth into any hard questioÌ„ he is seÌ„t to another where he may finde the solution thereof As for his insolent tearmes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee himselfe is both and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too a louer of strife and contention And yet it were better to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Replyer is not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Confuter is And for his obiection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe loue Hieromes portraiture doth shew his liuely image Quidam qui sibi videntur scioli pomparum ferculis similes prodeunt in publicum vt caninam exerceant facundiam Some which seeme vnto themselues to know somewhat doe come forth in publike like messes of state to exercise their doggish eloquence There is no such signe of selfe loue as when one doth braue a bad cause with insolent words and bendeth his tongue and penne wholly to the disgrace of others for he which seeeth his owne faults will haue no leisure to prie into an others 2. The occasion which this brauing bragger taketh thus to set vp his bristles is by reason of these wordes of the Replyer how translatours doe interpret we are not so much to respect as how the Originall readeth therefore because in the originall Greeke there is no word to expresse were we are not bound to retaine it Limbom p. 38. Is this any imperiousnes or saucines to preferre the Originall before all other translations And haue not Arias Montanus who leaueth the verbe out altogether and Beza who translateth it in the present tense according to the natiue sense of the participle of the present tense which is to be supplied and the Geneva translators also followed that reading which the Replyer preferreth And are these also for so doing saucie and imperious as this saucie fellow seemeth to inferre who is iustly to be taxed for this malapertnes with those words of the Orator Cur eos quos omnes venerari debemus solus oppugnas why dare you onely impugne those whome we ought all to reuerence 3. But who is he that checketh superiours for euery priuate difference in opinion not the Replyer who thus writeth that there are most reuerend learned men of both opinions Limbom p. 5. And how doth he checke the iudgement of superiours in the exposition of that place of Peter seeing a reuerend Prelate of our Church as this arrogant Controller himselfe confesseth did encline to that opinion of Noahs time how doth he checke authoritie that consenteth with men of authoritie But he himselfe is the man that controlleth superiours who chargeth the great Bible set forth by the authoritie and consent of all the Bishops of the land with maintenance of blasphemie as shall afterward be more fully shewed in the Recrimination Indeede this fauning flatterer seemeth euery where to insinuate himselfe to authoritie thinking vnder that pretense to finde passage for his errors as I feare me some in these daies speake in defence of the place of Bishops that hate the persons of Bishops But in true loue and reuerence to that honourable calling the Replyer thinketh great skorne to be compared with such a painted Parasite to returne his owne tearme He may be thought to be such a friend vnto them as Hierome speaketh of Pulchre adulator apud philosophos definitur blandus inimicus A flatterer is well defined among the Philosophers to be a fauning enemie And as he speaketh of an other Verba ei de alieno stomacho fluunt His words are framed to please
other mens humours he speaketh not out of his owne heart 4. As is the building such are the props thereof the accusation is here salse and the grounds thereof are vntrue for neither hath the Replyer dedicated all his books to the Prince nor yet the third part of them nor yet doth he in that place which he misreciteth complaine of his small reward for his bookes but laieth open the generall complaint of students and the common vilipending of bookes And doth not he the same complaining that bookes are in so small request with many that they esteeme them no otherwise then gentlewomen doe their fancie flowers which in the day time they carrie in their heads and in the night cast at their heeles doth he thinke himselfe also worthie to weare a goose feather for thus writing But as for the Replyers geese for so he disdainfully calleth some of his bookes they shall be able to compare with his supposed swannes which by the hissing may seeme at the first to be swannes birds yet by the gagling shew they were but hatched in a goose nest for he is like vnto him whom Hierom taxeth Pisoniano vitio laborat cum loqui nesciret tacere non potuit he hath Piso his fault he knoweth not how to speake and yet he can not hold his peace As the goose can not sing and yet shee will alway be gagling Erasmus spake it modestly of himselfe but it may be truly said of this intempestiue writer Multi hoc morbo laborant mei similes qui cum scribere nesciant tamen à scribendo temperare non possunt many haue my fault who not knowing how to write yet can not refraine from writing When he hath cast all his cards and taken his accounts and seeth how little he hath gained by thus writing he will beshrew himselfe that he followed not Hieromes counsell Ne ad scribendum cito prosilias neque levi ducaris insania Doe not hastily fall to writing and be not caried away with cockbraine fittes The Recrimination But seeing he putteth the Replyer to it to finde out the arrogant spirit indeede who can not better cleare himselfe of this iniurious imputation then in returning it thither where it shall finde best entertainment he shall be set forth in his owne colours and by his owne words I wil sound the depth of his high and haughtie spirit 1. I will ascend by degrees and giue in the first place the least tast of his owne proud humour how disdainfully he carieth himselfe toward the Replyer he obiecteth vnto him want of learning and iudgement 2. b. p. 46. you vnlearnedly mistake 2. b. p. 101. you impertinently and vnlearnedly bring the example of Lazarus c. 2. b. p. 141. how vnlearned and erroneous is it to distinguish the person of Christ and the Messias 3. b. p. 7. And I pray you who doth so he is more vnlearned that so imagineth Your examples are impertinently and ignorantly alleadged 3. b. p. 67. vnlearnedly translated by you preacheth 3. b. p. 107. but himselfe wanteth learning herein as is shewed before He taketh exception also to the Replyers person and degree If you know no difference c. you are ill worthie of those schoole degrees which you haue taken 3. b. p. 161. And to his bookes one he calleth a base pamphlet 2. b. p. 19. I had for a good space cast it aside into a corner beeing in truth the fittest place for it pref p. 4. Such ignorance and want of learning it had beene enough for this Paidomastix to haue obiected to his schooleboyes The Replyer as he confesseth his knowledge not to be great so he is sure the others is lesse it is a pitifull thing as one saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one that is not wise seemeth to be wise and so it is when one that is vnlearned doth arrogate to himselfe the name of learning Tullie spake sharply to Antonie and yet but the truth Implicata inscitia impudentia est si nescit quod augurem nec facit quod pudentem decet his encumbred inscience will prooue but impudencie if he neither know what becommeth a diuine nor doe what beseemeth a shamefast man The Replyers Antonie may take this if he will as spoken of himselfe Concerning his person and degree as the Replyer doth modestly acknowledge himselfe vnmeete for the same so he seeth no cause why he may not be thought as worthie thereof as this brauing Pedantius of his mastership and he may say vnto him in Tullies words without any great boasting Non video nec in vita nec in gratia nec in rebus gestis nec in hac mediocritate ingenij quid despicere posset Antonius I see not neither in life nor in grace nor in exploits nor in this mediocritie of wit what Antonie hath reason to despise As for the Replyers bookes euen the most vile and base of them hee doubteth not but may compare with his most vaine-glorious writings it had beene good indeede for him if Limbomastix had beene laid aside for then this Paidomastix had not shamed himselfe and if a corner had beene the fittest place for that I thinke his will prooue as a bundle of rotten stickes fit for the fire there are some books which though they availe not to vertue yet otherwise doe bring some profit with them for knowledge as Seneca saith ad alia multum conferunt ad virtutem nihil Some there are which though they yielde no profit yet shew arte and cunning in the framing of them which may be likened to the Spiders webbes which are very artificiall but nothing profitable But this scholemasters scribling in truth is of neither sort the Reader shall finde it neither to edifie for the matter and much to offend in the manner vt onerent legentem magis quam instruant they will cumber the Reader rather then any wise further him But I wil proceed and shew how by higher degrees his owne arrogancy riseth still till it come to the height 2. He chargeth Tremellius that in his translation concerning the word sheol he dealt neither so ingenuously nor so religiously as he ought 2. b. p. 130. His translation of graue for hell Psal. 6. he calleth false and foolish 3. b. p. 25. Tremellius and Iunius reading Psal. 139. 8. is called false and immodest 3. b. p. 151. 3. Pagnine Arias and Tremellius translation hee calleth false adding that whose late error herein must not ouerrule the auncient truth 2. b. p. 148. 4. Beza beside that euery where reiecting his interpretation he calleth him in scorne your interpreter 2. b. p. 171. and 3. b. p. 111. he further chargeth him by his interpretation to confirme the heresie of the Arrians 3. b. p. 15. 5. It is no maruell that hee thus hardly censureth the priuate translations of some particular men when he spareth not to condemne the publike
such Ministers prouided in their roomes as heretofore for their zeale and diligence haue been excluded which haue store of milke in their breasts which seeke in peace and in a good conscience to nourish the people of God being like babes ready to starâ—e for want of such Nurses All these words inclosed as the Reader seeth are added by the Falsifier 5. The Falsifier thus forgeth that hee i. the King acknowledgeth the Romane Church to be our mother Church it is saith Limbomastix a foolish conceit and imagination 2. b. p. 28. The Replyer thus writeth a foolish conceit imagination it is that Rome should bee the mother Church and Nurserie of all the world where there is no reference at all to the Kings Maiestie neither are the words as hee repeateth them for it is one thing to say the Romane Church is our mother Church in respect of the antiquitie of the place because the Romane faith and religion before it yet declined did spread into these westerne parts another that it should be our mother Church as it now standeth corrupted in religioÌ„ it is one thing to say it is our mother Church another that is the mother Church and nurserie of all the world 6. The Confuter thus forgeth doth it follow because I say it ought to be translated to the spirits which were not which are in prison that therefore they were in hell and are not I deny your argument 2. b. p. 39. whereas hee leaueth out this other part of the Replyers argument or else hee striueth about words 7. He imagineth the Replyer to say that Christ loosed the sorrowes of hell for others detained in hell and that to thinke otherwise is very absurd 2. b. p. 42. whereas the Replyer so affirmeth not out of his owne iudgement but vrgeth the Confuter with that inconuenience and concerning the inference of absurditie these are his words and not as he repeateth them I thinke he is not so absurd as to thinke he loosed them for himselfe who was neuer in the sorrowes of hell after his death 2. b. p. 36. 8. You affirme some Popish bookes to haue beene written by Protestants whereas these are the Replyers words There are bookes abroad maintaining offensiue doctrine too much declining to Poperie 9. The Replyer saith Durand maintaineth contrary to the opinion of the rest but he thus falsifieth the place Durand maintaineth an opinion contrary to all the rest where all is added the order of the words inuerted 10. You graunt that these two particles not and neither doe shew a difference of the clauses and a diuersitie of matter whereas these are the words of the Replyer here these two negatiues lo lo are vsed yet there is no great difference in these two clauses c. nor they shew no great diuersity of matter he setteth it downe negatiuely the other repeateth his words affirmatiuely 11. His glory victory and triumph remained vnaccoÌ„plished this word vnaccomplished is added of his owne 12. That Christ hath 2. kingdoms belonging vnto him one as he is God and another as he is God man but these are the Replyers words that kingdome whereof Christ promiseth to make the thiefe partaker is not that kingdome which belongeth to him as God 13. The sorrowes of hell or death had fastned on Christ but the Replyer hath the sorrows of death and the graue 14. You most grossely ouerreach your selfe so prophanly and vnchristianly to censure theâ— i. the fathers to prepare the way to a most grosse heresieâ— whereas these are the Replyers words rather this sense of the place to interpret it of the descending of Christ to hell where the disobedient persons and vnbeleeuers were giueth way and openeth a most wide gap to a most grosse heresie He doth not simply charge the fathers or any other but speaketh onely by way of comparison 15. Your bookes saith the falsifier should be in so base esteeme of all hands that many would not vouchsafe the reading of them c. nay that the labours of your sacred wit were onely vsed to beautifie walls whereas the Replyer onely hath bookes were growne into such small request c. and the labours of sacred witts â—he speaketh not of his owne bookes for he thanked be God had no cause to complaine of his owne which he doubteth not but will liue in the memorie of the world more yeares then his shall moneths or daies 16. The Replyers words are these this phrase is neither straunge nor vnusuall to say that Christ went in spirit or the spirit of Christ went seeing Noah went in the spirit of Christ which the Confuter corrupteth thus Christ went in spirit that is saith he Noah went in the spirit of Christ and yet he denieth that he corrupteth the words whereas he leaueth out this clause altogether or the spirit of Christ went which the Replyer insisteâ—â— vpon making these in a manner all one that Christs spirit preached in Noe and Noe preached in the spirit of Christ. 17. It followeth not say you Christ died not the death of the soule by sinne or damnation Ergo he can not be said to haue died in soule But the Replyer hath can not be said any waies to haue died in soule which words any waies he clippeth off 18. He chargeth the Replyer to say that many of the auncient fathers affirme that Christ was crucified in his soule where he clippeth off the Replyers words which immediatly follow that he gaue his soule a price of redemption for our soule So he saith not that many of the fathers affirme the first wherein Ambrose onely is produced but both must be put together 19. The Replyer saith this article of the present tense beeing here to be supplied and the sense not enforcing a change of time doth rather giue to be translated are then were The falsifier clippeth off all that clause and the sense not enforcing a chaunge of time and repeateth the words thus because you make a difference betweene the sense of a word expressed and a word supplied not making any mention of the enforcing of the sense and therefore all these 14. examples produced by him wherein the necessitie of the sense enforceth a participle of the time past as Matth. 1. 36. 2. 25. 5. 40. They that were with him and so in the rest are impertinent for the sense doth necessarily giue that it must be vnderstood of the time past 20. The Replyers words stand thus doth he thinke that these disobedient spirits were in hell and are not if he doe not he trifleth for the word were will helpe him nothing Now commeth this deceitfull forger and thus turneth the sentence whosoeuer thinketh that those disobedient spirits were in hell but are not is a trifler whereas the Replyer saith the contrarie if he doe not thinke so he is a trifler 21.
obiect this seeing in the same recitall of Bernard hee cutteth off a long period himselfe for after those words who could persist in it without him followeth this sentence omne gaudium existimemus c. let vs count it all ioy when we fall into diuers tribulations my brethren not only because wee must through many tribulations enter into the kingdome of God but because the Lord is neere vnto those that are of a troubled heart one faith c. then follow the next words If I shall walke c. All these lines are left out by this pitifull Confuter p. 198. who doth most of all confute himselfe A shame it is for a man to â—ee so senslesse to reprooue another for omitting a fewe words and those not necessarie himselfe skipping ouer diuers lines 2. I see it goeth neere to him that his graund master is touched that he so bestirreth him in giuing the lie after his rude manner But it shall presently appeare that none here hath tolde a lie but himselfe So that according to the law of Honorius the penaltie of slaunder is the equalitie of punishment the brand of lying which he would haue set vpon an other shall be printed on his owne face Bellarmines sentence is thus cited Licet non esset necessaria animae Christi praesentia c. Although the presence of Christs soule were not necessarie in hell yet it was of congrurtie that it should be present three exceptions now he taketh to this allegation 1. that in hell is added beeing not in Bellarmine 2. that this clause is omitte which followeth after animae Christi vt patres divina visione illustrarentur that the fathers should be enlightened with the vision of God for he addeth immediatly Christ descended not to hell for the beatification of the fathers onely but for other causes 3. the necessarie presence of Christs soule in hell in substance he affirmed a little before Contra. 1. These wordes in hell beeing onely in the translation and not in the latine sentence doe free the Replyer from all suspition of corruption and they are added in the English onely by way of explanation and Bellarmine so expoundeth himselfe afterward as his disciple also reporteth him that Christ descended not to hell onely for the beatification c. 2. Seeing the Replyer shutteth vp the first clause of the sentence ending at animae Christi with an c. 3. b. p. 191. it sheweth that there was no fraud intended neither was the rehearsall of that clause necessarie seeing as much is saide immediatly before that Christ needed not by the sentence of Durand to descend to hell to deliuer the Patriarkes where upon Bellarmine is produced to confesse as much that though it was not necessarie for Christ to descend namely for that ende for that is the point in questioÌ„ yet it was of congruitie And what though he make other endes of Christs descension it is sufficient that he maketh not that ende of necessitie which onely is in question to deliuer the fathers 3. Bellarmine indeede saith before that Durand was in error for not holding the substantiall presence of Christs soule necessarie in hell but there he addeth not the ende for the enlightening or deliuering of the fathers therefore both may stand together that Bellarmine held Christs presence necessarie in hell and yet not for that speciall ende necessarie But if Bellarmine should say and vnsay the same thing which is no rare thing with him what is that to the Replyer let him whose darling he seemeth to be looke to salue his masters credit Thus hath this Calumnious aduersarie opened his wide throate and vttered his Sâ—â—â—â—ors voice in accusing the Replyer of falsification whereas he is not able to fasten one line corrupted or falsified by him If sometimes for breuities sake he abridge a sentence leauing out yet nothing materiall and omitting what is impertinent it is no falsification that is a sound rule of Gelasius Non mentitur qui animum fallendi non habuit he lyeth not that had no intent to deceiue It is no small iniurie for one against his conscience with a cauillous spirit to accuse an other to be a falsifier The Ciuill law is that he which findeth a famous libell of an other and publisheth it should be punished as if he were the author Now this vnconscionable Slaunderer is found both the author and publisher too of this infamous libell and accusation If he escape humane censure let him take heede he incurre not the diuine displeasure As for the Replyer he regardeth no more such cholerike inuectiues then Dauid did Shemeies throwing of stones and casting dust in the aire a good conscience as a brasen wall shall stand against all such pâ—llets of enuie and as Alexander saide of Darius great 〈◊〉 wherein there were many thousands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one slaughter man is not afraid of many sheep So the edge of truth shall be able to cut downe all such false accusations that the defender thereof shall not neede to be afraid of them The recrimination 1. Origene falsified and corrupted by the Confuter 1. Beside those places of Origene wherein the Replyer is falsly charged with corrupting them but they are retorted vpon the Confuter himselfe as namely the 1. 4. and 6. places before obiected He doth diuersly peruert and falsifie this learned father in other places by himselfe produced as 3. b. p. 169. he three waies abuseth a sentence of Origenes 1. in misnaming the place from whence he borroweth it citing homil 35. iâ— Math. whereas it is not an homilie but a 〈◊〉 vpon Mathew containing aboue 20. leaues in folio which could not be vttered in one homilie or sermon 2. He clippeth off a great part of the sentence which he beginneth thus be that called Christ from hell c. leauing all out that goeth before Quod si viâ— audire quid profuit Christo c. If you will heare what it profited Christ to haue or â—ed out with a great voice and so to haue giuen vp his spirit that is to haue commended his spirit into the hands of the Lord and so to haue giuen it vp or to haue leaned his head vpon his fathers bosome and so to haue deliuered his spirit heare what the Prophet saith for this therefore he shall not leaue his soule in hell nor suffer him to see corruption if therefore we can so behaue our selues that we can commend our spirit into the hands of the Lord or leane our head vpon the Lords bosome and so deliuer our spirit without doubt neither shall he leaue our soules in hell nor suffer vs for euer to remaine in corruption All this is quite cut off because he saue what a pregnanâ— place this was against the locall descent seeing that Origene affirmeth that â—he soules of Christs members that coÌ„mend their spirits into the hands of God shall after the same manner not be left in hell
say that Paul died the death of the soule whereas contrariwise that which you call inward afflictions was thorough inward ioy and consolation in the holy Ghost c. p. 65. The iustification 1. THe whole sentence is this if thou hast heard a word let it die with thee and be sure it will not burst thee the Replyer abridging this sentence keeping the sense did not take himselfe tied to repeate euery word seeing he bringeth it not in as a testimonie specially out of Scripture but hath reference vnto it by way of allusion quoting no place But it is a greater fault in him to adde vnto the text if thou hast a word against thy neighbour which words enclosed though retained in the English translation yet are not in the originall Beside he himselfe clippeth off many words citing the beginning onely of the 13. and 17. v. reprooue thy friend reprooue thy neighbour leauing out all the rest 2. b. p. 71. in marg 2. Those words moreouer Ruben said were not materiall or pertinent to the Replyers purpose and therefore he omitted them 3. The Syrian Translator I meane he which translated the Syrian text readeth thus quod non sit derelictus in sepulchro that he was not left in graue is here any mistranslation And the Latine translator is not alleadged for the word infernus but because in stead of his soule as it is in the originall he readeth neque derelictus est he was not left the Replyer then is here no Corrupter but the Confuter is a Trifler 4. These words which had seazed of him the Replyer alleadgeth not as the words of the text but onely these he loosed the sorrowes Act. 2. 24. Here then he is charged with a plaine vntruth 5. Then the Latine interpreter Montanus Pagnine Vatablus all these falsifie the word of God which translate there not vitam life but animam soule and the Septuag also which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall giue soule for soule 6. The Replyers words are these as in like sense it is said Gen. 46. 26. the soules that went with Iakob into Egypt is he not ashamed therefore so notoriously to charge him with an vntruth But he himselfe corrupteth the text in that place reading the soules that went downe c. whereas the word is habiah which signifieth onely comming or going 7. Beza so readeth following Origenes reading hom 4. in Exod. hom 17. in Numer and hom 9. in Iosua 8. Call you this patching to put two verses of Scripture together what thinke you of S. Paul which doth the same Rom. 3. 10 11. ioyning together a part of the 1. and a part of the 2. v. Psal. 14. as the Reader may see by comparing the places together you had best count him a patcher of Scripture 9. Say also that the Latine translator and Beza which in that place readeth tenetis you hold and the Syrian interpreter retinetis you hold fast Montanus that readeth prehenditis you lay hold c. that all these doe falsifie Scripture and is he indeed so ignorant as he maketh himselfe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to hold fast how else will he interpret that place Heb. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let vs hold fast the profession as both our English translations read 10. The Replyer inuerteth not the text but the Confuter peruerteth his wordes for he alleadgeth the text right Act. 2. 31. He spake of the resurrection of Christ that his soule should not be left in hell or the graue whereupon the Replyer reasoneth thus the Prophet speaketh here of Christs resurrection but the descending of Christs soule to hell belongeth not to his resurrection but the not leauing of his soule in graue implieth the resurrection Ergo vnto this the pitifull Confuter maketh this answer your reason should haue beene this Dauid spake of the resurrection of Christ c. but not leauing of Christs soule in hell doth no way belong to his resurrection c. therefore c. here the minor is apparantly false c. Contra. This poore Logician is much to be pitied 1. doth he not see that the conclusion of his argument must be this therefore Dauid speaketh not of the not leauing c. which is cleane contrarie to the text 2. If he in deede might make the Replyers argument for him he would make him as sensles and absurd as himselfe 3. He grossely mistaketh the Replyers argument which was this the descending of Christs soule to hell belongeth not to his resurrection but the not leauing of his soule belongeth ergo the not leauing c. prooueth not the descension This argument though he inuert and peruert at his pleasure he is not able to euert with all the skill he hath 11. The Replyer confoundeth not hell and the graue which is more heathenish in him so to imagine then in the other so to write but ioyneth together two vsuall acceptions of the word sheol neither doth he burie his soule but his life thereby signified in the graue And yet to take infernum for the temporall death and graue is neither heathenish nor absurd vnlesse you will count Augustine heathenish who expoundeth that place Psalm 88. 3. My life draweth neare to hell by those words of our Sauiour My soule is heauie vnto death Quod enim aijt tristis est anima c. For that he saith my soule is heauie vnto death this is the same that is said my soule is filled with euill and that which followeth vnto death the same is said my life draweth neare to hell c. 12. These words in hell are not expressed because the Replyer groundeth no argument vpon them but onely by setting downe the first words hath reference to the whole prophesie there contained for in other places where there was cause he omitteth them not as Limbom p. 74. 13. Though the Hebrew word sheol is indifferently taken sometime for hell sometime for the graue yet in this place Act. 2. 27. the Replyer contendeth thoroughout that whole discourse that it signifieth the graue and therefore to say he translateth it hell is according to his vsuall manner to fitten and forge of him 14. The Replyer citeth not the words of the text Rom. 1. 3. but onely sheweth that there is an opposition betweene the flesh and the spirit and therefore there was no cause to adde those words of sanctification no more then other words of the text 15. As though it be not an vsuall phrase in Scripture to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spiritu when it must be vnderstood by or through the spirit as Eph. 2. 22. In whome ye also are built together to be the habitation of God by the spirit so road not Beza onely but Vatablus the Syrian interpreter the Geneva and the authorized English translation let him accuse these also of violent intrusion 16. But the Apostle also saith in an other place that Christ once suffered for sinnes 1. Pet. 3.