Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	destroy_v	devil_n	power_n	8,762	5	5.0803	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15419	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25693; ESTC S120028	176,125	240

the answearer the conclusion is Ergo be deliuered the Fathers out of Limbas doth he inferre this to confirme his owne opinion or to confute yours The Replyer therefore will keepe himselfe well enough out of the ditch while he himselfe sticketh fast in the mire Ans. 2. He denieth the assumption affirming with Augustine that Christ loosed the sorrowes of hell for himselfe Contra. 1. In deede one of Augustines expositions in that place is that Christ may be said to haue loosed the sorrowes of hell for himselfe quemadmodum solvi possunt laquei venantium c. as the snares of hunters may be loosed least they should hold not because they did hold but this exposition can not serue his turne for he saith these sorrowes were loosed at Christs resurrection they were not then loosed before till then so it followeth that Christ was in them which Augustine there denieth neque coperat in eis esse tanquam in vinoulis he beganne not at all to be in those sorrowes as in bandes 2. Againe he saith these sorrowes were not in the graue because the bodie was senslesse and so felt them not therefore by the same reason those sorrowes were in hell because Christ soule was full of sense and consequently felt them Thus will hee 〈◊〉 hee either hee must confesse that some other were deliuered out of the sorrowes of hell by Christs descending thither or that he himselfe felt the sorrowes of hell 2. The second place that encreaseth this suspition is because he striueth mightily that we must read 1. Pet. 3. 19. the spirits which were in prison not which are whereupon it followeth that he thinketh some were in the prison of hell but are not or els he striueth about words Ans. It followeth not because I say it should be translaeted which were c. not which are that they therefore were in hell but are not no more then it followeth the Angels were in heauen at Christs as●ension but are not Contr. 1. Hee omitteth the other part of the disiun●tion that either that must follow or els he striueth about words 2. The instance of the Angels therefore is impertinent for the Replyer doth not reason thus they were in hell Ergo they are not but thus either they were in hell and are not or else he striueth for words 3. Yet this cōtending about the reading of were for are giueth strong suspicion that hee so thinketh that some were in hell and are not because his great Master vpon the aduantage of that word inferreth the same conclusion thus writing All the Latines Greekes whom we haue cited expound were not are because they will haue them deliuered out of hell by Christ but it could not bee said truely of those spirits in the time of Peter that they were then in the prison 3. The third place is this In that Christ personally descended into hell it doth more amplifie and set forth his goodnesse toward mank●●de c. for so much as the more vile and loath some the dungeon is the greater is the loue of the Prince who to enfranchise and set at libertie the captiues there enthralled dis●●ineth not to enter into it in his owne person Hence it is inferred that these captiues in hell which were enfranchised by Christ descending thither could be no other then the fathers in Limbo patrum for out of the nethermost hell of the damned none can be deliuered Ans. 1. The argument is denied Christ went to set at libertie captiues in hell Ergo the fathers in Limbo Cont. The argument standeth thus the captiues in hel set at liberty were either in Limbo or in the nethermost hell But they were not in the nethermost hell for thence none can be deliuered Ergo the captiues in hell set at liberty were those in Limbo The reason cannot be denied beeing a true syllogisme the Replyer is not then a 〈◊〉 in making such reasons but the Confuter a brables in denying them Ans. 2. You must first prooue that the Fathers were in Limbo patrum and that hell the place of eternall captiuity was all one with it which yet your selfe affirme is no part of hell and therefore I inferre it is no place of thraldome Cont. 1. Now this ignorant Confuter sheweth himselfe a trifler indeed and a silly Logician to denie the conclusion that the Fathers were not in Limbe which is the conclusion of the former argument 2. How absurd is this fellow that seeing a manifest disiunction in the proposition betweene Limbus patrum and the nethermost hell yet saith it must be prooued that they are all one 3. The Replyer in his owne opinion taketh Limbus to be neither a part of hell nor any where else but disputeth ex concessis according to their conceit that so imagine But this trifling Confuter is caught in his owne wordes for in confessing that Limbus is no place of thraldome he granteth that such a Limbus there is but not a place of that qualitie for according to his owne rule the forme● must first be granted namely that there is a Limbus before you can dispute of the latter whether it be a place of thraldome or not and thus to giue him his owne words againe you whip your selfe with your owne scourge whose lashes if you feel● not I say you are very senslesse and to vse Tullies words haec te si vllam partem habes sensus laceret haec cruētat oratio this saying if you haue any part of sense tareth and woundeth you Answ. 3. But the Confuter not insisting vpon any of these answers which are very simple findeth our another that these captiues enfranchised by Christ was all mankind which by Ad●●s sinne were made guilty of eternall death and so made his captiues that had power ouer death that is the diuell vnder whom wee were held in most slauish thraldome c. vntill such time as it pleased our most gratious king to enfranchise vs. 2. b. p. 143. Cont. 1. This answer is not to the purpose for the question out of his former words obiected is not of captiues to hell and the diuell but of captiues in hell 2. b. p. 40. and there detained p. 37. and enthralled there to enfranchise whom our prince descended thither p. 40. We were indeede all captiues by sinne to the diuell subiect to death hell damnation but not captiues and enthralled in hell this is but a simple euasion 2. Our deliuerance and enfranchising was procured purchased by the death of Christ as the Apostle saith that he might destroy through death him that had power ouer death that is the diuell and that he might deliuer c. for that ende therefore Christ needed not to descend to hell 3. See how inconstant this new doginatist is one while he saith that Christ descended to hell that the Redemption of mankind now performed might bee manifested euen vnto the dead 2. b. p. 72. sometime to denounce

his father yet hee wisheth this phrase of speech to bee forborne and discontinued therefore hee freeth the soule of Christ in effect from all kinde of death of the soule properly so called Further if it be blasphemous to say that Christ suffered some of the sorrowes and torments euen of hell in his soule what thinketh he of that propheticall saying of Dauid Psal. 18. 3. The sorrowes of hell haue compassed me and Act. 2. 24. he loosed the sorrowes of hell as the Latine interpreter readeth doth he also say that these are blasphemous speeches nay doth it not come neerer blasphemie to denie Christ to haue suffered in his soule for our soules and so to rob him of the most glorious part of his passion 3. And doth he count it also blasphemous to say that Christ suffered the inward afflictions of his soule then he most blasphemously must charge the Prophet Dauid with blaspemie who saith in the person of Christ Thy terrors haue I suffered from my youth or as the Latine interpreter whom Augustine followeth terrores tui conturbauerunt me thy terrors haue troubled mee For that diuers sayings in this Psalme are propheticall as that vers 5. free among the dead Augustine confesseth who saith also of this whole Psalme Christi vocem c. Let vs heare the voice of Christ singing in the prophesie Further when the Prophet saith he shall see of the trauaile of his soule or as the Latine interpreter because his soule laboured what other trauailes and labours of the soule were these then the spirituall and internall And is he not ashamed to say that these inward afflictions are blasphemous euen by the Replyers owne confession as reaching to sinne and damnation when as in direct words he freeth Christs soule from all sinne and damnation but not from inward afflictions Further if all inward afflictions include sinne and damnation then he wil fasten vpon S. Pauls soule sinne and damnation who confesseth he had fightings without and terrors within and so was not voide of inward and spirituall afflictions This then is the issue vpon his owne words either to denie that Christ suffered the inward afflictions and terrors of the soule which to him is inglorious in denying the most honourable part of his sufferings or if he did that he incurred either sinne and damnation which to thinke were blasphemous 4. If to vnderstand by nephesh the soule that is the life in that prophesie of Dauid Psal. 16. doe breede all those supposed inconueniences then belike the Prophet Dauid in saying My life draweth neere to hell gaue way and occasion to Atheisme impietie blasphemie for he there calleth it life not soule if those absurdities follow vpon the construction of the one place it can not be auoided in the other Againe what an absurd consequent is it that the immortalitie of the soule should fall to ground and so the Sadduces and Epicures be confirmed if it be not prooued from this place As though there be not many more places pregnant in Scripture to prooue the immortalitie of the soule And as for iustifying of olde damned heretikes let him take heede least by casting Christs soule into hell the place of the damned he make not a way for them himself for two heresies there were one that Christs soule descended into hell there to suffer the paines and torments which the damned spirits abide an other that Christ by descending into hell deliuered all which were there in torment to these heresies they come nearer which affirme Christs locall de●cent in soule to hell then they which denie it Then to returne his owne words by this time I trust euery well disposed Reader doth see how this your obiection of blasphemie reboundeth vpon your owne head with shame enough while he would set fire on an others tower his owne braines are pasht out with Abimelech and his serpentine obiections are deuoured of a contrarie serpent His vncharitable charge is discharged vpon himselfe it no more hurteth the Replyer then the viper that leaped vpon Pauls hand and as Diogenes wittily said of one whome he heard to raile vpon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him also beate me beeing absent so false calumniations shall no more fasten vpon the innocent then blowes vpon him that is absent And as for these so improbable and vnreasonable accusations of blasphemie I may say with the Orator Opinor eum non tam fuisse sceleratum qui fingeret nec tam furio sum qui crederet I did thinke he had not beene so leud to imagine them nor so without wit to beleeue them The Recrimination I am loath to set vpon this chafing Challenger and to charge him in the same kinde It is no small matter to lay vpon any the imputation of blasphemie seeing the greatest sinne in the world is called by this name But seeing he which prouoketh is the beginner of the battell and the defender doth but take the chalenge I hope the fault is the lesse if I shall answer him in his owne kinde and beate him with the weapon which he hath chosen It was a good excuse which Tullie vseth in answearing Salusts inuectiue Si mihi forte offendimini iustius huic quam mihi succensere debetis qui initium introduxit If ye perhaps be offended with me ye ought to be more iustly incensed against him then me because he began the quarrell 1. His presumptuous speeches and some of them tending to blasphemie in part are these 2. b. p. 8. I will comfort my selfe with that saying of our Sauiour de bono opere lapidor I am stoned for my good worke what presumption is this to compare himselfe a sinnefull man with the holy person of Christ and his intemperate slaunderous railing and vncharitable writings with Christs most heauenly sermons and miracles 2. He confesseth that Christ loo●ed the sorrows of hell for himselfe 2. b. p. 37. then it must follow that he was in the sorrows of hell before he loosed them whether he saith in soule he descended for the knot must first be tied before it be loosed but this he himselfe in many places counteth a blasphemie to affirme before blasph 2. 3. 3. The word openly prooueth that it was no triumph at all vpon the crosse for that conquest vpon the Crosse was openly an ouerthrow and therefore no triumph And againe a little after If Christ triumphed on the Crosse as you say he did it was according to the proverbe triumphus ante victoriam a triumph before victorie 2. b. p. 188. What a derogation is this to the triumphant and victorious crosse of Christ thus contrarie to the Scriptures to say that it was an ouerthrow rather then a triumph seeing the Apostle thus witnesseth that he might destroy thorough death him that had power ouer death that is the Deuill If the Deuill were destroied by the death of Christ then was he conquered and ouerthrowne how then did he not

retention in sinne to the obstinate and so consequently in euerlasting death and damnation for so hee expoundeth that preaching to the spirits in Peter 2. b. p. 77. And now it was as hee saith to enfranchise and set at libertie And thus hee is one of those of whome the Apostle speaketh They would be Doctors of the Law and yet vnder stād not what they speake nor whereof they affirme I may apply against him the Orators words quam miserum est id negare non posse quod 〈◊〉 est conf●er● how miserable a thing is it not to be able to deny that which it is a●●rame to confesse He is ashamed to confesse he holdeth Limbus patrum and yet beeing pressed with his owne words he can not denie it 4. Pla. What honour is greater then his who entreth by force into his enemies pallace 〈◊〉 him of his power disfurnisheth him of his treasure and returneth victorious c. and what he meaneth by his treasure hee referreth vs to a place of Origen where he saith thus hic alligato forti c. the strong man beeing here bound vpon the crosse hee went forward into his house into the house of death into hell and tooke thence his goods that is the soules which he held 5. Pla. Ambrose is cited in these words beeing free among the dead loosing the power of death he gaue release to those which were in 〈◊〉 and what he meaneth hereby the words following shew omitted by him hee shed the light of life vpon those which were placed in hell c. 6. Pla. He saith that Christ euangelized or deliuered the glad tidings of the gospel to the dead but to whom else could the preaching of the Gospel be glad tidings but to those which had comfort and deliuerance by it And so he must be driuen to say with his great friend Pradicationem Christi c. that the preaching of Christ in hell was only for the annuntiation of that great ioy of their deliuerance to the godly soules 7. Pl. You must first prooue that they erred in holding that opinion of the deliuery of the Fathers but if he himselfe hold that to bee an error what needed any further proofe thereof 8. Pl. Hierom is cited who should say that Christ descended to hell vt vinctos de carcere dimitteret that hee might dismisse them which were bound out of prison 9. Pl. Likewise Cyril is brought in speaking to the same purpose that Christ appeared to the spirits in hell and said to those which were in bonds come forth To what purpose should he alleadge these testimonies if he consented not with them herein for men doe not vse to produce witnesses against themselues 10. Pl. He confesseth Limbus patrum but denieth it to be any part of hell to let passe saith hee your falshood beeing the falsarie himselfe and absurditie in confounding Limbus patrum with locus damnatorum the one being no part of hell as your selfe euery where preach But this is his owne preaching or rather prating for the Replyer in those places speaketh onely of Abrahams bosome not a word of Limbus If then in his opinion there was a Limbus patrum then either the fathers were deliuered thence or else they are in Limbe still for heauen or paradise I hope he will not take to be Limbus which the masters of that tearme the Romanists take for a prison and dungeon of darknes 11. Pl. Cassiodorus is brought in thus witnessing for the deliuerie of the Fathers out of hell Christ hauing bound the devill brought out those prisoners which he held in captiuitie 12. Hierome againe is thus alleadged Christ descended not into the whale but into hell to the ende that those which were in hell might be loosed from perpetuall bonds 13. Augustine also is brought to the same purpose I see no reason why we should beleeue that our Sauiour came thither but to saue some from the sorrowes and paines thereof 14. So also Origene is produced the onely begotten sonne of God descended into hell for the saluation of the world and thence brought backe againe the first man Adam 15. For the enfranchising and setting at libertie the captiues in hell he alleadgeth Ruffinus referring vs onely in generall to his exposition of the Creede in the which he directly affirmeth in these words Redijt victor à mortuis inferni spolia c. he returned a conquerour from the dead and carying with him the spoile of hell brought out those which were held of death So it seemeth that therein he concurreth with Ruffinus for the bringing out of some out of hell 16. Whereas the Article of the descension was thus set downe in K. Edwards time in the Synode held ann 1552. As Christ died for vs and was buried so it is to be beleeued that he descended into hell for his bodie lay in the graue till the Resurrection his spirit beeing sent forth from him was with the spirits which were detained in prison or in hell and preached vnto them as testifieth Peter the last clause whereof was left out by the Reuerend Fathers of this Church in their Synode ann 1562. and so remaineth still Now this man commeth and would expound the meaning of that clause omitted saying that their application of those words of Peter vnto Christs descension into hell is no other then all the auncient Fathers haue made on that place as may appeare by holy Athanasius c. But Athanasius saith he preached the Gospel or glad tidings to those which were in hell so he vnderstandeth S. Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise Iustinus and Ireneus say descendit ad eos evangelizare salutem he descended vnto them to evangelize or bring the glad tidings of saluation as they cite the Prophet Isai wherefore if he vnderstand it according to their exposition he must hold that saluation and deliuerance was preached by Christ to some in hell 17. Place The harrowing of hell c. if you will beleeue an old ploughman in your haruest is no such matter as you take it for but such as ought to be beleeued of all Christians as containing a deepe mysterie he would father his conceit vpon an other that fauoureth it not but indeede he cunningly hereby conueieth his owne opinion as fit to be beleeued of all Christians 18. His opinion is that Iob was in hell for that place Iob 17. 13. he readeth thus hell shall be my house and I shall make my bed in the darke And further he addeth for so much as Iob was a perfect figure of Christ in many things the word bed taken in the better part doth very truely agree vnto him because though hell be a place of restlesse disquiet to the wicked yet was it to him a place of quiet rest In which words beside that in right construction the whole sentence runneth

He chargeth the Replyer thus to say that the bodily death of Christ was not sufficient for mans saluation yea that his bodily sufferings made not properly to our redemption and because his forgerie should not appeare he confusedly shuffleth diuerse places together in the margen quoted out of Synopsis in the which no such words can be found The Replyer saith Christs blood we confesse in Gods omnipotencie to haue beene sufficient to redeeme vs though but one droppe had been shed but it so stood not with the decree and purpose of God p. 1000. By one part the rest are signified for if blood be taken strictly then Christs flesh is excluded and beside his blood there issued forth also water all these were necessarie parts of Christs passion p. 1003. We ascribe the redemption of our bodie and soule equally to the sacrifice of his bodie and soule Againe it is not affirmed that the compassion of the soule with the bodie did not properly belong to our redemption simply but to that redemption which was to be wrought by the soule Who seeth not how shamelesse this Cauiller is to charge the Replyer to affirme that the contrarie whereof he maintaineth 12. Your selfe make three descents of Christ to the crosse to hell to the graue and yet beside these you make three more in an other place whereas the Replyers words are these Bernard maketh the same degrees of Christs descension which we doe his descending to the flesh to the crosse to the graue He calleth them not three descents but three degrees of his descension Now may not his owne words with better reason be returned vpon his owne head If you know no difference betweene descension and the degrees thereof you are ill worthie of those schoole degrees which you haue taken But concerning himselfe howsoeuer he might goe out master of Art in the croud for forgerie railing vntruths falsifications and such like he may well be admitted to be a professor Beside the Replyer speaketh not in that place of descending to hell but to the crosse Neither in that other place quoted doth the Replyer make three more descents his words are these We also confesse that Christ by his death ouercame hell and shaked the powers thereof that he humbled himselfe to the ignominious death of the crosse and descended from thence to the graue and there continued in the state of the dead till the third day and whatsoeuer els may be comprehended in the article of Christs descension Here are not many descents affirmed but diuers senses and explications of one and the same descension deliuered all agreeable to the Scriptures 23. You imagine that Christs soule was depriued of his fathers presence while it was in hell but this is his owne imagination for the Replyers words are these to say that Christs soule did not enioy his fathers presence in heauen all the while it was absent from the bodie is contrarie to the Scripture thou wilt shew me the waies of life c. he speaketh not of the depriuing of his fathers presence in 〈◊〉 but of the enioying thereof in heauen 24. You hold he descended into hell yea into all the torments that hell could yeild whereas the Replyer affirmeth the contrarie in that place the whole punishment is the whole kind of punishment that is in bodie and soule which Christ ought to haue suffered though not in the same manner and circumstance neither for the place of hell locally nor for the time eternally nor for the manner sinnefully May not now this Momus iustly beshrew his vnblushing cheekes and bold face in accusing the Replyer of falsifying and corrupting his words seeing it is so ordinarie a thing with himselfe to falsifie peruert and corrupt the Replyers both sense and sentences He little remembred in this leud course the saying of our Sauiour whatsoeuer you would that men should doe vnto you euen so doe you to them He would be loath himselfe to haue his words thus clipped and curtalled chopped and changed which measure he hath meated with to the Replyer who if he had somewhere failed in his sayings the Confuter might well haue spared him beeing so vnconscionable himselfe in his doings and he might haue vsed toward him that saying of the Greeke Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you dare not praise my sayings so neither can I commend your doings If herein he would haue beene without blame he should in repeating of the Replyers words haue obserued the same rule which Seneca prescribeth in citing of authors tota inspicienda tota tractanda sunt per lineamenta sua i●genij opus nectitur ex quo nihil subduci sine ruina potest the whole must be looked into the whole must be handled the worke of wit is tied together by lineaments from the which nothing can be withdrawne without the ruine of the whole It was therefore an easie matter for this vnderminer to ruinate the Replyers whole building in supplanting of it by parcels and racking and dismembring one peece from an other Wherein he may complaine that he hath bin dealt with as Origene sometime was who saith Alij tractatus nostros calumniantes easentire nos criminantur quae nunquam sensisse nos novimus some doe cauill with our treatises and doe blame vs to thinke those things which we know we neuer thought And so plaieth this Catchpole ascribing vnto the Replyer such things as he holdeth not and sheweth himselfe to be of that number whome Hierome complaineth of non meritum stili sed suum stomachum sequentes not following the merite and manner of the Replyers stile but his owne humor and stomake The 11. Imputation of the forged falsification of Fathers The Accusation 1. Origene pretended to be falsified 1. Whereas the Replyer saith that one bond of faith in the diuersitie of some priuate opinions may containe and keepe vs in peace that same vnum fidei linteum quod vidit Petrus quatuor Euangelijs alligatum that sheete of faith which Peter saw tied with the foure Gospels in the corners The Confuter crieth out he applieth it not as you vntruly report him vnto the diuersitie of opinions in matters of faith c. 2. Who would translate cum ligno crucis in the tree of the crosse 3. He saith he clippeth Origenes words because the Replyer leaueth out fere 4. So in an other testimonie cited out of Origene he saith that Origenes words are clipped 5. The Reader may see what little care you haue of credit or conscience thus to abuse so auncient and learned a father 6. So an other place of Origene he saith is abused in like manner p. 188. The iustification 1. IT is well that this false Accuser confesseth Origenes sense onely not to be followed and so graunteth his words to be rightly alleadged But he applieth it not saith he vnto the diuersitie of opinions in one particular

Caluin receiuing the article of the descension yet insisteth vpon the right interpretation 2. Hee also peruerteth the order of Calvins words for that clause This certaine is out of all question c. he putteth last wheras in Calvin it goeth before the precedent part this clause hath so great force c. 3. He alleadgeth Caluin for the locall descent contrary to Caluins iudgement who vnderstandeth it of the spirituall agony and perplexitie of Christs soule ibid. sect 10. 2. Caluin also is cited 2. lib. Institut c. 16. sect 9. as though he should hold that the faithfull of the olde Testament were in that prison mentioned by Saint Peter that is in hell c. where they carefully expected the promised redemption where diuers vntruths are vttered 1. Caluine saith Concludere in carcere mortuorum animas puerile est To shut vp the soules of the dead in prison is a childish thing He denieth then that they were in prison 2. Hee speaketh not of redēption which they expected but saith that piae animae eius visitationis quam sollicite expectauerant praesenti aspectu sunt potitae The godly soules did enioy the sight of that visitation which they carefully expected His meaning is that euen the godly soules departed had a sense of Christs death and were affected with a lightsome ioy the time of visitation beeing now exhibited vnto the Church which they while they liued in faith beleeued and in hope expected 3. Yet is hee not ashamed to alleadge Caluin as a maintainer of the locall descension and not content therewith hee addeth one vntruth vnto another that the Replyer himselfe saith that Caluin holdeth Christs descension into hel euen in that place of Peter whereas he affirmeth the contrary that Caluine and Beza hold not the descension as he doth in that very place which he hath reference to in the margin Limbom p. 58. And indeede Caluines opinion is Vim mortis Christi vsque ad mortuos penetrasse that the force of Christs death did pierce vnto the dead that the power and effect of his death not the presence of his soule was there 9. Beza falsified 1. Beza is here diuers waies wronged 1. His words are falsly translated de priuatis iniurijs of priuate wrongs he englisheth of priuate offences a priuate wrong that is done to a priuate person may yet be committed publikely but so cannot a priuate offence 2. He curtalleth the sentence repeating onely the first clause they are deceiued who thinke that Christ in this place speaketh of priuate offences all the rest that followeth is omitted quum Christus c. seeing Christ intendeth nothing else in these words then to distinguish secret sinnes from manifest therefore he is said to sinne against one not onely which hurteth him priuately but which with his priuitie only sinneth against God or any other 3. By this sentence it appeareth his meaning is that Christ speaketh of secret sinnes whether committed against God or any priuate man What immodest dealing then is this to alleadge Beza as expounding this place not of sinnes secretly but openly done 2. Beza thus expoundeth in te id est te tantum conscio against thee thou onely knowing of it but hee thus corrupteth that place against another thou knowing of it where he addeth these words against another and leaueth out only for the secret trespasser may as well sin me against him whom he offendeth as against another as appeareth in the former testimony 3. I omit certaine places out of Beza clipped by him as in that testimony cited vpon Act. 5. 17. Beza his words are qui à recepta sana doctrina c. and Dei Ecclesiae ipsius where these words inclosed are omitted by the Confuter So vpon Iohn 15. 26. he leaueth out more then foure lines in the middes of the sentence but because the sense is not much hindred by these omissions I will not take that aduantage which he is ready to catch at vpon euery occasion He further abuseth Beza in deprauing his words and detorting his sense as though he should thinke it a forced and violent thing by spirits to vnderstand liuing men 1. Pet. 3. 19. whereas he meaneth onely that men yet liuing cannot be called spirits but those which are now spirits may by a certaine figure called prolepsis be vnderstood to haue beene sometime liuing men as Peter calleth them spirits in respect of that time present wherein hee wrote not of that whereof he writeth This then is a meere cauil à dicto secundum quid ad dictum simpliciter because Beza in some sense counteth it a coact thing to vnderstand by spirits liuing men that simply and absolutely hee denieth it 4. Beza is imagined to vnderstand that place 2. Cor. 13. 4. crucified concerning his infirmitie not of the naturall substance of Christs flesh and humanity but of the quality onely thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualitatem declarat infirmity declareth the quality of the substance where he leaueth out the former part of the sentence where Beza directly applyeth it ad infirmam formam serui to the weake forme of a seruant that is to the humane nature which Christ tooke and saith further idem hoc declarat c. this sheweth the same thing which according to the flesh 1. Rom. 3. So Beza his meaning is that though infirmitie in the natiue vse of the word signifieth the qualitie onely yet thereby in this place the very substance of the humane nature is insinuated 10. The Geneva translators abused This vnconscionable Confuter would fasten vpon thē to hold Limbus patrum and to fauour the opinion of the Fathers that the Patriarchs went not to heauen but were deliuered by the descension of Christ and to this ende hee bringeth in that annotation Hebr. 9. 8. which is thus set downe whole in that place So long as the high Priest offered once a yeare for his owne sinnes and for the peoples also while this earthly tabernacle stood the way to the heauenly Tabernacle which is made open by Christs blood could not be entred into Here first all the first words inclosed are cut off secondly hee forgeth a sense contrary to their owne iudgement for that those godly learned men that penned those annotations did beleeue all the holy Fathers of the olde Testament to be in heauen appeareth by that their interpretation of Abrahams bosome Luke 16. 22. whereby is signified say they the most blessed life which they that die in the faith of Abraham shall inioy after this world Therefore they could not bee so forgetfull or contrary to themselues in that other place so to conceiue as though the way in the olde Testament was not opened for the Fathers to enter into heauen before the comming of Christ wherefore they either speake comparatiuely that the way was not so opened and made plaine before the comming of Christ as since as they giue the like sense of those