at that time thorough the world but euen Noahs owne familie also which were together with him in the Arke 3. b. p. 104. But more wicked and intolerable is this shamelesse creature that dare thus open his mouth to reuile for whereas the words which he quarrelleth at stand thus in the booke In so much that the Lord vpheld him in all his preaching and profession against all the professors of the old world condemning them and sauing him but that his malice blinded him he might haue turned to the Errata in the beginning of the booke where he should haue found that professors by the Printer was here taken for prophane persons If hee knew this escape to bee so corrected and yet would traduce the Replier it bewraieth malice if hee knew it not it argueth his ignorance and rashnesse that would make no further search 21. Slaunder You place hell in the aire 3. b. p. 153. 1. What shamefull dealing is this thus without any conscience to detort and depraue the Repliers words He in that place speaketh onely of the place whither the deuiâ—s are now cast downe which is into hell as S. Peter saith where God hath deliuered them to chaines of darkenesse whom yet S. Paul saith to rule in the aire Eph. 2. 2. To reconcile these two Apostles it must be confessed that the aire is the diuels present hell and so Augustine taketh it Poenaliter hunc infernum id est caligino sum aerem tanquaâ— carcerem acceperunt They haue receiued this infernall and darke aire for their prison That therefore which is spoken secundum quid in part and after such a sort he wresteth as beeing spoken simpliciter simply and absolutely inferring thus The diuels present hell is in the aire ergo there shall be no hell but in the aire 2 And concerning the site of hell the Replier else-where deemeth not but that it may be in the earth or where else it pleaseth God and consisteth specially vpon this position That the place of hell causeth not the torment but the wrath and curse of God which this caueller shall neuer be able to disprooue 22. Slaunder That he vtterly condemneth allegories 3. b. p. 166. Here this endlesse wrangler committeth the same fault which hee fell into before to presse that as generally spoken against all allegories which is intended only against such allegories as are of mens deuising and haue no warrant in Scripture as the words thus stand in the first place there noted I hold it not safe wading without a bottome and therefore I omit these allegorical applications as mens fansies Is this vtterly to condemne allegories he that so doeth alloweth none and so euen the allegories vsed by S. Paul Gal. 4. and in other places of Scripture should also be excluded Euery man may see what paltrie dealing this is and such is his lewd vaine throughout this whole Satyricall discourse Many other slaunderous accusations are foisted in euery where which it were lost labour to examine If I should altogether busie my selfe in raking in this filthy dunghill I might be thought as vaine and beastly as this Coprologus himselfe yet I will adde one slaunder more 23. Slaunder That the Replier calleth the blessed roots of the Christian faith cursed rootes 2. b. p. 84. A vile slaunder for the Replier only repeateth the Confutors words which are these That he chargeth his brethren irreligiously and vnchristianly to call the maine grounds and principles of our faith into question Saying further To plant by writing or water by speaking the cursed rootes thereof These are his owne wordes in many syllables now this word thereof which he meaneth of Atheisme hee with a cavillous spirit retorteth vpon the Replier as spoken of faith in the precedent sentence which is apparantly seperated and suspended from the next clause by these words interlaced in other caracters and saying which this slie iugler concealeth that his fraud appeare not I would he had grace to consider how grieuously hee hath offended in persecuting his brother with such vncharitable slaunders and had remembred that sentence of the Apostle that he which hateth his brother is a man-slaier yea as Cyprian saith Multo malum leuius periculum minus est cum membra gladio vulnerantur facilior cura vbi plaga perspicua c. zeli vulnera abstrusa sunt occulta Serm. de Liuore It is a lighter euill and lesse danger when the members are wounded with a sword the cure is easier where the wound is in sight the wounds of enuie are close and secret Theocritus being demanded which were the most cruell beasts made this answer Truely in the hilles the Beares and Lyons but in Cities sycophants and slaunderers The wise man hath expressed it better That a Beare might rather meete with a man then a foole in his folly But because a word once spoken cannot bee called in the next way to make amends for this grosse ouer-sight is to take heed of the like slip afterward and to follow the wise mans counsell If thou hast beene foolish in lifting thy selfe vp and if thou hast thought wickedly lay thy hand vpon thy mouth Let him heare Cyprian againe Venena fellis euome purgetur mens quam serpentinus livor infecerat amaritudo omnis quae intus insiderat Christi dulcedine leniatur Vomite vp thy poisoned gall let the minde be purged which serpentine enuie hath infected let all bitternes which festred within be allaied by the sweetnes of Christ. The 3. imputation of vntruths The accusation Next after his vncharitable slaunders followeth the imputation of vntruths In the front of Limbomastix he findeth no fewer then sixe vntruths 1. He taketh exception to the title Limbomastix which he would haue to signifie a scourge of the hem or border of a garment and so he chargeth the Replyer in his rude discourse as he more rude himselfe calleth it to cut a sunder the hem of the precious garment of Christ the doctrine and discipline of the Church he saith also that it is a new found name and it should haue beene entituled Limbopatrum mastix the word patrum should haue beene added to limit the generall signification 2. b. p. 2. 2. Vntrâ—th That he forgeth a new matter neuer questioned in this Church whether Christ descended into hell to deliuer the Patriarkes ibid. p. 3. 3. Vntruth That the Replyer acâ—useth his answer as enclining to that opinion of Limbus patrum for what one word saith he thorough the whole booke doth insinuate so much as any suspition thereof p. 5. 4. Vntruth The abuse and misapplication of Saint Pauls words Phil. 3. 15. Let vs as many as be perfect be thus minded p. 8. for the Apostle speaketh not this of doctrine but of perfection of life if you will credit S. Chrysostome p. 10. 5. Vntruth You abuse that auncient and godly father S. Augustine
that he was neuer well wayed himselfe 7. The point there handled is how Christ is said to be quickened in the spirit therefore the Replyer omitteth the former part of the sentence Mortificatus carne c. Hee is said to be mortified in the flesh because hee died in the flesh onely for the question is not how hee was put to death in the flesh and then he beginneth the sentence at viuificatus spiritu but he was quickened in the spirit c. But wheras the Replyer here by flesh vnderstandeth Christs humane nature how can this sophisticating Sophister infer that he meaneth his soule and body for is there no difference between his humane nature and his whole humane nature as is your logike such are your conclusions 8. What an absurd fellow is this that will not allowe a sentence to be taken out of a Father but one must hale in that which goeth before and commeth after beeing not to the purpose pertinent the question beeing about the varietie of copies Augustine giueth two rules that the more must bee preferred before the fewer the Elder before the nower and thus much was sufficient to be cited out of that place But what meaneth himselfe to corrupt Augustine by a false translation whose words rightly translated are these hoc modo quaerunt c. by this means they search which would find out in the holy Scriptures confirmed with so great authority what moueth them hee translateth thus this course they take who doubt of any thing in holy Scriptures confirmed with so great authoritie 9. As before he quarrelled about the omission of fere in a place of Origen loc 3. so now for leauing out forte It seemeth he wanted matter when thus he hunteth after words Hee is a furious man that will begin a fray vpon a word and it is a quicke fire that wil flame out straight vpon a sparke if he had read that sentence of Hierome Difficile est alienas lineas insequentem non alicubi excidere it is an hard matter for one that followeth anothers lines not sometime to misse hee would not haue stumbled at a strawe But forte is a particle of doubting and â—â—certaintie saith he sheweth he did not resolutely pronounce c. And will you speake this of your Grammer skill that forte is alwaies vsed as a particle of doubting I much doubt of that for sometime if you will giue credit to a good Latinist it is vsed for exornation sometimes it is a word of attention deep consideration as Ionathan saith si forte if perhaps the Lord will worke with vs 1. Sam. 14. 6. he doubted not of it but with an earnest desire and attention waited vpon God And so is it here vsed by Augustine as a note of more deepe consideration so that the omission of it doth most disaduantagâ— the Replyer 10. And how proue you that Augustine is against the Replyer in the place alleadged his words are these Haec terrena vita c. This earthly life where flesh and blood is if it be compared to that is the lower part or hell c. Augustine is alleadged to shew that the earth is called the lower part in respect of heauen let him shew now how Augustine maketh against him in this very place forsooth because he maketh mention afterward of Christs descension to hell as though the Replyer were ignorant of that for doth he not directly confesse that Augustine in the words following seemeth to incline to the opinion of Christs descension to deliuer the Patriarchs 3. b. p. 186. But this Trifler was to giue instance of this place here alleadged therfore he doth but palter and still beateth the bush where the bird is not and so as Hierom well saith Manum peteris pedem porrigis You are asked your hand and you stretch out your foote 11. 1. As the godhead in Scripture is said to descend Iohn 3. 13. None hath ascended into heauen but he that descended c. So God is said to ascend Gen. 17. 22. God ascended vp to Abraham where the same word ghalah is vsed which is applyed to Christs ascension Psal. 68. 18. 2. And so Augustine expoundeth that place also Iohn 3. 13. of Christs ascension and descension according to his godhead for these are his words in the same epistle 57. which is cited by the Confuter vpon that place none hath ascended c. secuÌ„dum hominem c. According to man he was in earth not in heauen where he now is when he said none hath ascended c. although according to that hee was the sonne of God hee was yet on the earth and was not ascended into heauen Here he vnderstandeth Christs ascension and descension as he was God 3. Neither is this to denie his ascension as hee was man and so to ouerthrowe an article of the Creede for then he hath made a good argument against himselfe that because Christ is there said to descend from heauen in his deitie therefore it followeth he descended not in his humanitie 4. Nay then hee himselfe ouerthroweth an article of the Creed that confesseth the ascension and descension there spoken of to be diuers from that mentioned by S. Paul Ephes. 4. 9. and to be meant of the deitie of Christ. 3. b. p. 172. 173. Now sir to returne your owne words though it belongeth not to a Christian mans beliefe what Augustine writ or thought to or fro yet I hold him no reasonable man that hearing Augustines owne words will not thinke he spake of one kind of ascension and descension of Christ in his godhead though properly the godhead neither ascendeth nor descendeth But he is no good Christian that the Scripture so speaking that God ascended will not beleeue it and so in effect hee prooueth himselfe no good Christian if hee deny that Christ is said in Scripture to ascend as hee is God 6. Other Authors pretended to be falsified The accusation 1. These nine words of Bernards sentence are left out by you and so we shall alwaies be with the Lord. 2. Bellarmine he vnmannerly saith you haue belied now the second time for leauing out this clause for the enlightning of the Fathers with the vision of God The iustification 1. Bernard is produced by the Replyer to shewe the difference of Christs beeing with vs and of our beeing with Christ the sentence is this Christ is with vs at all times to the ende of the world but when shall we be with him when we shall be taken vp and meete Christ in the ayer thus farre Bernard is alleadged then follow those words which hee crieth out are omitted and so we shall alwaies be with the Lord. And why might not these words be spared seeing sufficient was alleadged before for proofe of that difference and if these words be supplyed they make more fully to the Replyers purpose and therefore this exception of omission is friuolous But it is strange that hee date
as Christs soule was not left But the soules of the faithfull come not into hell at all 3. Beside that which he rehearseth out of Origene is very corruptly translated he that called Christ from hell after the third day recalled vs also in due time and he that gaue to him that his flesh should not see 〈…〉 hath also giuen to vs whereas Origenes words are nos revocabit shall recall vs in due time nobis donaâ—is and shall all giue to vs what greater forgerie could be 〈◊〉 what shamelesse dealing is this 2. Againe whereas Origene is produced by the Replyer to shew his different iudgement from other of the fathers concerning Limbus patrum making Abrahams bosome to be where were Angelorum châ—râ— c. the company of Angels the kingdome of Christ he to confront this testimony of Origen alleadgeth another place in this maner the only begotten sonne of God descended into hell for the saluation of the world and thence brought backe againe the first man Adam for that which hee said to the thiefe to day thou shall be with me in Paradise you must vnderstaÌ„d to be spoken not to him only but to all the Saints for whom he descended to hell Here diuers faults are committed 1. The words inclosed in the parenthesis hee addeth of his owne 2. Protoplostum he translateth the first man which signifieth the first made man intellige which is vnderstand thou hee englisheth you must vnderstand 3. Beside this testimony maketh flatly against the Confuter who holdeth Christs soule to haue beene three daies in hell whereas Origen thinketh that not onely the thiefe but all the other Saints went into heauen the same day of his passion but they returned not without Christ Christs soule then could not be so long in hell in Origenes opinion 4. Further out of this very homil 15. in Genest it more fully appeareth that Origene differed in opinion from the rest concerning Limbus patrum for vpon those words of the Lord to Iakob revocabo te inde in finem c. I will bring thee backe againe in the ende he writeth thus velut si diceret c. As if he should say because thou hast fought a good fight kept the faith finished thy course I will call thee now out of the world vnto future happines vnto the perfection of life eternall vnto the crowne of righteousnes which the Lord shall render in the ende of the world to all that loue him The place whether Iakob was called out of the world was a place of happines the perfection of life eternall c. therefore not a prison dungeon place of darkenes or hell as Limbus patrum was of some of the fathers imagined to be 3. Origene is cited by this confused Confuter where he committeth diuers foule ouersights 1. he nameth the 18. homilie vpon Iosuah but in that homilie the sentence which he alleadgeth is not to be found nor yet in the homilie vpon the 18. chap. for he might mistake the number of the homilie for the chapter 2. Beside to mende the matter with in the margen he setteth the 28. homilie vpon Iosuah wheras there are but 26. in all vpon that booke 3. The place is altogether impertinent to his purpose for the question beeing of the meaning of those words of our Sauiour Ioh. 17. Father I will that where I am these also may be with me whether Christ speake of himselfe as the Messiah or in respect of his Godhead onely he bringeth in these words of Origene Blessed is he who sheweth himselfe such an one c. that of our Sauiour he may receiue the portion of the heauenly mansion in the world to come of which our Lord Iesus himselfe speaketh father I will c. In which wordes it is euident that Origene speaketh of Christ as the Sauiour and Messiah 4. And to shew his great skill in reading of this fathers workes he citeth the 12. homilie vpon Matthew 3. b. p. 35. and the 35. homilie vpon Matth. p. 57. whereas they are the tractates or commentaries vpon Matthew not homilies which were his sermons to the people or multitude whereof they haue their name 5. An other place of Origene he diuersly abuseth 1. by clipping of many words as where Origene alleadgeth the text to sacrifice vnto the Lord our God he saith to doe sacrifice vnto God Againe those words of Origene Pharaoh would not permit theÌ„ to come vnto the place of signes that is mysteries he omitteth altogether 2. He translateth corruptly for those wordes resuscitabit nos Deus c. God shall raise vs after two daies he englisheth God shall visit vs after two daies 3. He saith very boldly that these words of Origene the first day to vs is the passion of our Sauiour the second day is that wherein he descended to hell and the third day is the day of the resurrection he doth not appropriate them to Christ and his abode in hell because he applieth them to vs. A very senslesse and vnlearned answer for whereas the Prophet saith vnto vs a childe is horne he might as well inferre that he doth not appropriate it to Christs natiuitie because it is applied to vs. As though all Christs actions his birth passion resurrection and the rest were not for vs. 4. Whereas he holdeth Origenes opinion to be that Christs soule was three daies in hell and citeth him to that ende p. 169. the contrarie is shewed before loc 2. that Origene held that all the fathers together with the theife entred into heauen the same day of Christs passion whence it will follow that Christs soule also entred together with theirs And in this place it is euident that in his opinion the soule of Christ descended not till the second day 6. Whereas the Replyer citeth a place of Origene wherein comparing Christ to a victorious captaine that diuideth the principall spoiles among his souldiers of best desert he saith that he likewise vnto those which haue laboured most sibi similes decernit honores doth giue honours like to his owne such as he conferred vpon his disciples when he said Father I will that where I am they may be with me And proueth hereby that these honours like vnto Christs are not those which are due to his godhead which are not communicable vnto any but such as he receiued as Messiah This vaine and trifling Confuter first quarrelling because the Replyer abridged this sentence keeping the sense then denieth that he hath any such meaning but that these words make directly against the Replyer whereas Christ beeing compared to a victorious and triumphaÌ„t captaine diuiding spoiles must be vnderstood as the Messiah as he ascended into heauen and led captiuitie captiue which he did not as God onely but as the Messiah and captaine of the Church These honours were due vnto him in deede as God for who denieth that vpon which false supposall he groundeth all the force of his
we doe if euery man thinketh he well doeth that which he doth and that he himselfe is bitten when he biteth others But the Replier for his part grieueth not to heare this intemperate mate thus to reuile the liuing for as Hierome saith Scillaeos canes obdurata aure transibo I will passe by the Scillean dogges and stoppe mine eares seeing that he spareth not the dead but emptieth his vncleane stomacke casting vp gall and all by his vnbridled tongue vpon them Of reuerend Beza he thus vnreuerently speaketh All the figge leaues you can filch will not couer his nakednes herein 2. testim sect 17. p. 3. of that learned man D. Fulke he is not ashamed to say that he was in such an error as could not be defended without blasphemie 3. testim sect 17. p. 2. graue M. Gilbie is charged with swelling pride and seducing hypocrisie 2. b. p. 9. Carlile a Protestant neither Papist nor heretike is burdened with hereticall dealing in deprauing Scripture 1. testim sect 1. p. 2. But among all other that are at rest in the Lord this wretched man rageth not more against any then against worthie Doctor Reynolds whome he is not ignorant to be the author of the obiections which he taketh vpon him to confute in the first booke for he in two seuerall places 2. b. p. 6. and p. 76. nameth him in the Margen In this manner doth he handle that learned Defender of the truth against the Popish Synagogue calling his fact in so obiecting and impugning prophane and irreligious epist. dedicat p. 3. and the effect thereof heathenish pernicious ibid. their dissenting in this question of the locall discension he blasphemously tearmeth hereticall and sacrilegious ibâ—d p. 6. he saith further whereby grace may happily worke in their hearts epist. p. 11. as though that godly man had beene voide of grace he in the same place further chargeth him frowardly to haue excluded the truth he includeth him among the prophane Anaxagorists of this age pref p. 2. one of the iuuenters of Noueltie and Masters of error ibid. he dealeth with him as an aduersarie of the truth ibid. p. 3. he affirmeth that he standes peremptorily vpon the deniall of this article ibid. he meaneth an article of the faith as thoroughout the whole booke is euident And further he he saith both which foule imperfections you grossely discouer c. 1. b. p. 3. it argueth more cunning and subtilty then simple and plaine dealing p. 4. vnlesse perhaps you thinke the confession of the truth to be an indignitie vnto you who as it seemeth haue vowed the contrarie in this question p. 7. in the same place he chargeth him with grosse absurditie or rather impietie with prophane speeches p. 18. with grosse error ioyned with impietie he calleth him captious sophister p. 24. he challengeth him that he wresteth the Scriptures and maketh the spirit of veritie the spirit of error and absurditie p. 26. you deale as you did in the former that is corruptly and so falsely in both p. 33. this Nemesis still pursueth falshood 33. resting in hope that where the loue of veritie can not draw you the very loathsomnes of absurditie will driue you to renounce it p. 43. And thus he persecuteth the blessed memorie of that renowned Diuine in his former booke which although it was first printed while that worthie man was yet liuing and not knowne to be the author of those obiections yet it is euident that he whome this Reviler and false accuser of his brethren now knoweth to haue first written those obiections had then finished his daies in peace before this filthie sinke and chanell was the second time let goe and this slaunderous Inuectiue reprinted And no better dealeth he with him in the second booke D. Reynolds in his opinion was none of the writers of our Church for thus he writeth I say and prooue that it is directed against no writer of our Church at all 2. b. p. 7. l. 9. wheras he writeth directly against D. Reynolds And this motion beeing made that it had beene better priuately to haue conferred with him that is D. Reynolds then publikely to haue censured him this answer is made out of Ecclesiasticus Aske no counsell of religion of him who is without all religioÌ„ himselfe 1. b. p. 74. but falsly noted 57. Againe he saith in this point that is of the locall discension euery good Christian is fully satisfied p. 76. So by his vncharitable censure D. Reynolds was without all religion and no good Christian. Thus this good man is traduced by the Raylers vncharitable penne as guiltie of prophane irreligious hereticall sacrilegious opinions of grossenes absurditie sophistrie prophanenes and what not So that to vse his owne phrase What could the greatest Seminarie or Iesuite haue spoken more to the discredit or defamation of this worthie Confessour whose memoriall shall be blessed when the name of such as he is shall rott according to the saying of the wise man in the Prouerbs Nay I verily thinke the most grosse and rayling Romanist would haue beene ashamed thus to haue reuiled the seruant of God who blusheth not and is not ashamed that such stuffe should come out in print as Augustine saith miror si habet in corpore sanguinem qui ad haec verba non erubescit I wonder if he haue any blood in his bodie that doth not blush at these words I may say vnto him in Tullies words to Antonie quam me pudet nequitiae tuae cuius teipsum non pudet how am I ashamed of your lewdnes whereof you are not ashamed your selfe To scourge good men liuing with the whip of the tongue is iniurious but to rage against the name and memorie of the righteous departed is impious and sacrilegious Hierome saith well prava dixisse de rectis non facilis venia to speake euill of the righteous is not so easily pardoned Plato resembleth such as rage against the dead vnto dogges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are angrie with the stones which are cast not touching him that cast them such are they which vnchristianly and currishly too according to his owne phrase 2. b. pag. 199. barke against the dead carping at their memorie and name who themselues are without his reach The Replyer therefore neede not to be grieued that he is marked with such a blacke coale seeing such reuerend men as M. Beza D. Fulke D. Reynolds can not goe vnbranded where he may say with Cicero In huius concilij societateÌ„ tanquam in equum Trâ—ianum includi non recusabo I will not refuse to be included in this companie as in a Trojane horse But in the meane time while he would obscure others mens fame he staineth his owne and besprinkleth his owne face with that filthie dirt which he casteth vpon others Let him goe on still if he will in his madde fittes he will purchase thereby eternall infamie vnto himselfe as
making the liuely sense and feeling of religion onely to appertaine to a Novice which is the very perfection of true knowledge and religion for a liuely sense presupposeth knowledge one may haue the knowledge and shew of religion and yet feele not the power thereof as the Apostle saith hauing a forme of religion but haue denied the power thereof in which number I feare me this enuious aduersarie is one But there can not be a liuely sense of religion without knowledge preceding as S. Paul againe saith I pray that your loue may abound yet more and more in all knowledge and sense 11. Slaund That the Replyer defendeth many things in that booke that is contrarie to the Gospel 2. b. p. 50. you conuince your selfe to be no Protestant in calling me an adversarie to Protestants p. 52. they haue neither friend nor faith left them p. 53. that some of his friends denie the Pater noster p. 76. if we must receiue no article of the Creede vnlesse it be expounded according to your sense of the Scriptures and your conceit of the Analogie of faith we may in time haue neither Creede nor Christianitie left vs. 2. b. p. 180. that he followeth prophane errour in hatred of the truth 3. b. p. 203. Vnlesse this shamelesse man were possessed with the spirit of lying and slaunder he would neuer haue laid vnto the Replyers charge to defend things contrarie to the Gospel to be no Protestant to haue no faith no Christianitie to hate the truth whose bookes if they had not more true diuinitie in one leafe then his rayling bundle in the whole packe and the author more faith and Christianitie in his serious meditations then the other in his deepest studies he would neuer set penne to paper againe nor looke any man in the face hereafter But I must here excuse my selfe with Tullie Iniuriae dolor facit me praeter morem gloriosum the sense of my wrong maketh me boast beside my wont 12. Slaund Your seldome excursions abroad against the common aduersarie can not excuse your often incursions at home against your brethren 2. b. p. 58. what will not a slaunderous tongue forge The Replyer calleth God and men to witnesse for the clearing of him in this point that he hath neither vsed often nor seldome incursions against his brethren making any challenge by name to any of them This whole Church can testifie with him that the most if not all of his writings certaine explanations of Scripture onely excepted haue beene directed against the common aduersarie of like truth is the marginal glaunce in the same place that two petitions were exhibited to the King the one with a 1000. hands the other with 1500. whereas I haue beene certenly informed and I doe verily beleeue that neither of them were subscribed with any hands at all Of the same credit is the next obiection p. 60. that the Replyer with others doe think themselues persecuted for the profession of the Gospel whereas leauing other mens complaints he most heartily thanketh God for that sweete peace which he hath enioyed in his ministerie which by Gods gracious assistance hath brought forth such fruits in the vse of his penne as he needeth not be ashamed of 13. Slaund Your words doe necessarily implie all the auncient fathers and all sound writers since together with all good Christians throughout the whole world to be popish and superstitious men c. for all these doe firmely hold the locall discent of Christs soule into hell 2. b. p. 82. Contra. 1. The Replyers wordes doe implie no such thing but the contrarie for these they are They which hold not the locall discent of Christs soule to hell should not condemne the other as prophane superstitious that are so perswaded Limbom p. 5. is not then he ashamed to inferre the contrarie that the Replyers words implie they are popish 2. The fathers opinion touching the local discent of Christs soule is farre different from his and in these fowre substantiall and materiall points 1. in respect of the place they hold he went not downe to the hell of the damned but to that part of hell where the fathers were 2. in respect of their persons that he descended not to the damned but to preach deliuerance to the fathers there detained 3. the ende is also diuerse they hold he went to deliuer 4. in the effect they differ for their opinion is that hell was emptied at Christs going downe thither and that returning from thence he brought an innumerable companie of captiues with him to this purpose Bellarmine alleadgeth aboue twentie Greeke and Latine fathers beside Councells 3. And are all sound writers and good Christians of his opinion then Calvine Bucer Beza Erasmus Sarcerius Marlorate Gasper Megander Oleviane D. Fulke D. Reynolds Sadeel Scultetus Vrsinus Bucanus with diuers others were in his blind opinion neither sound writers nor good Christians all which held the contrarie 14. Slaund That the Replyer was one of those that contradicted what reuerend B. Bilson taught concerning our redemption by the death of Christ p. 95. that he holdeth that the article of Christs descention is to be reiected out of the Creede as a new addition lately foisted into the Creede 2. b. p. 96. Contra. What will not now this malitious Accuser dare to say obiecting things as contrarie to truth as darknes is to light he might as well say that the Replyer holdeth there is no Christ nor God as accuse him to denie the redemption of mankind by the death of Christ and the article of the discension his prophane heart knew that his dissembling lippes wandring hand and erring penne consented here to make a lie 15. Slaund The fourth fault is horrible impietie in that you hereby condemne the soule of the Prophet Dauid to the very place of the damned Whereas 1. the Replyer saith in very direct words his that is Dauids soule was not at all in hell Limbom p. 24. how then is not the slaunderer ashamed thus to obiect 2. because the Replyer saith the not beeing or leauing of the soule in hell was as well performed in Dauid as in Christ Limbom p. 24. hence he doth inferre thus Dauids soule was not left in hell Ergo it was in hell whereas it is cleare that the Replyer by not leauing vnderstandeth the not beeing so our Sauiour saith to his Apostles Ioh. 14. 18. I will not leaue you comfortlesse will he hereupon conclude that they were comfortlesse but not so left 3. It is the accuser himselfe that is guiltie of this impietie that Dauids soule was if not in hell yet neare vnto hell for in these words of Dauid if the Lord had not holpen me my soule had well-nie dwelt in silence Psal. 94. 17. by silence he vnderstandeth hell in his sentence then Dauids soule was almost in
hell and by the like collection it was there though it dwelt not or continued there 16. Slaund The Replyer is charged with Iudaisme for that none but Iewes did euer applie this prophesie to any but to our Sauiour Christ. Contra. 1. It is not Iudaisme to applie the propheticall saying of Dauid concerning Christ in some sense vnto Dauid but to vnderstand them onely of Dauid and not at all of Christ as if his memorie had serued him he might haue turned backe to 2. b. p. 136 where he himselfe citeth Hierome vpon the 71. Psalm v. 20. Thou wilt take me from the depth of the earth Iudaei hunc psalmum in solum Davidem convenire volunt c. the Iewes will haue this psalme to agree vnto Dauid onely and 3. b. p. 47. he alleadgeth out of Mollerus that D. Kimchi interpreteth the 16. Psal. of the Prophet Dauid and wil not haue these words meant of the resurrection of Christ. 2. If they sauour of Iudaisme which applie the propheticall sayings concerning Messiah in the Psalmes to Dauid then is Basil guiltie that way who vpon these words in the 48. Psal. The Lord shall deliuer my soule from the hand of hell thus writeth Manifeste vaticinatur Domini ad inferos descensum qui cum alijs etiam ipsius animam redimat ne remaneat ibi he manifestly prophesieth of the Lords descension to hell which with others should also redeeme his soule that it remaine not there he applieth this text both concerning Christs descension to hell and Dauids deliuerance from thence So Augustine indifferently expoundeth those words Psal. 86. v. 13. Thou hast deliuered my soule from the lowest hell either of Christ or of some of his members Ergo aut ipsius vox est hic eruisti c. wherefore it is either his voice that is Christs or our voice by Christ our Lord which to that ende came thither 3. Then doth he himselfe Iudaize who thus confesseth of that place Psal. 68. 18. He ascended vp on high and led captiuitie captiue which is as properly by S. Paul fitted to the ascension of Christ Eph. 4. 8. as the other place Psal. 16. is by S. Peter to our Sauiours resurrection alluding saith this obiecter to the place of the Psalme where it is literally spoken of King Dauid himselfe to whome God gaue victorie and triumph ouer all his enemies but prophetically meant of Christ our Sauiour of whome Dauid was a type and figure Thus it falleth out according to the saying of the wise man he that diggeth a pit shall fall therein and he that rolleth a stone it shall returne vnto him this accusation of Iudaisme which as a stone he cast at the Replyer recoyling againe hath broken his owne pate 17. Slaunder According to your sense all that will follow Christ must suffer the death of the soule 3. b. p. 63. You deliuer for sound doctrine that Christ suffered that death which was threatened to Adam 3. b. p. 66. Your blasphemous paradox of the death of Christs soule 3. b. p. 83. Whereas the Replier doth directly affirme that Christ died not the death of the soule either by sinne or damnation Synops. p. 977. which are the two kinds onely of the proper dying of the soule And though a kinde of death may after some sort be affirmed of Christs soule in respect of the great anguish and torment which hee endured in his soule yet he wisheth that kinde of phrase as beeing not vsed in Scripture to be forborne and discontinued Synops. p. 978. The Replier here then is as farre from blasphemie as the Accuser is from honestie in charging him with such an apparant vntruth 18. Slaunder That he doth call againe out of hel Arrius Eunomius Apollinaris Lucianus to ioyne hands with you against Athanasius Epiphanius Fulgentius that he doth iustifie so pestilent and blasphemous heretiks against so reuerend so learned and holy fathers 3. b. p. 74. You reiected Athanasius before for a misconstruer of Scripture an establisher of error yea little better then a blasphemer euen because he proued against the Arrians that the word Spirit in this place of Peter signifieth the humane soule of Christ. 3. b. 125. 1. Contra. 1. What an absurd collection is this Athanasius Epiphanius did censure the Apollinarists out of this place of Peter proouing thence that Christ had an humane soule you therefore refusing their interpretation and collection out of this place condemne them and iustifie those hereticks 2. Augustine and Ambrose doe prooue the eternitie of Christ and coexistence with his father against the Arrians out of that place Ioh. 8. 2. which they read thus according to the vulgar latine the beginning who spake vnto you which reading indeed by the authoritie of these Fathers the Rhemists follow in their translation whereas the true reading according to the originall is Euen the same thing which I said vnto you from the beginning Doth it follow that they which refuse this their interpretation and application of this text against the Arrians doe therefore iustifie the Arrians against these godly Fathers 3. The Replier no where ascribeth blasphemie vnto Athanasius the slaunderer blasphemeth rather in so saying error he is not free from seeing he is cited by Bellarmine to prooue Christs descent to Limbus patrum which all Protestants hold to be an error howsoeuer this Antagonist staggereth at it 19. Slaunder That the flames and torments of hell fire are temporall and that eternall continuance in them is not of the essence and nature of hell torments 3. b. p. 77. If this false fellow had not hardened his face as the Adamant hee would not for shame haue thus obiected for the Replier in the first place quoted in the margen speaketh onely of the hell sorrows and torments which Christ suffered in his soule which were not eternall because of the dignitie of his person for these are the words concerning hell flames First in that they are not eternall in Christ the dignitiâ— of his person obtained for his temporall enduring of hell sorrow was as effectuall and meritorious as if they had beene perpetuall Here is no one word of the torments of hell in generall Againe in the other place these are the words The inseperable adiuncts and necessarie members of hell are these 1. the Place which is infernall 2. the Time which is perpetual 3. darkenes vnspeakable What fault can this quarrel-picker finde with these words what meane Logician knoweth not that the continuance of time is not of the essence of a thing but a necessarie adiacent or adiunct Yea these are his very owne words in an other place whose inseperable adiuncts speaking of hell are vtter darkenesse and endlesse paines 1. b. p. 3. Is he not now a wise man that reprooueth another for speaking in his owne words 20. Slaunder By which wicked and intolerable speech you send to hell not onely those which were
the Iudasite whom he confuteth he answereth that the difference is not concerning the truth or substance of the article but the manner This answer this slie fellow reiecteth and would needs haue protestants dissent in substantiall points of faith for saith he the right sense meaning of the articles of faith is of the substance It is true that the substantiall sense of an article is of the substance but the sense which concerneth the manner is not of the substance as the sense or beleife of the articles that the world was created that Christ was crucified that the body shall rise againe are of the substance but how the world was created and in what forme Christ was crucified and how the resurrection shall be belongeth to the manner and is of curiositie rather to enquire then of faith And so likewise in the article of the desceusion that Christ descended no good Christian denieth and that is of the substance but how he descended is a question as euery boy Logician knoweth that belongeth to the manner 13. As he thus disgraceth the Church so he handleth the whole state of the common wealth thus vnreuerently and seditiously writing of the honourable assembly of the Parlament speaking of Limbomastix he saith published as the onely colourable meane whereby to conuay an appeale from his Maiestie and the Clergie vnto the Parlament in behalfe of himselfe and others then it followeth whereby such their Agents might worke as hee well knâ—we were busiest in hindring the vnitie of the Church epist. dedicat p. 10. In the which words beside diuers vntruths as that the Replyer conuayeth an appeale from his Maiestie whereas there is no appeale at all and it was not fit in the dedication to ioyne his pearelesse Maiestie with his subiects beside from the Clergie there is no appeale the spirituall Lords beeing directly mentioned in the inscription of the dedicatorie neither doth the Replyer make any appeale for himselfe at all hauing no agrieuance he thanketh God Beside these manifest vntruths he most sawcily and malepartly which are his owne tearmes nay mutinously maketh the honourable Senators of the Parlament house busie bodies hindrers of the vnitie of the Church which presumptuous speech how that graue Senate will take at such a light base Cornercreepers hand I referre to their godly graue wisdoms to consider Thus in some particular and speciall instances we haue seene this vaine-glorious Thraso play his part vpon the stage hee spareth neither newe writers nor olde in his prowd censures neither fewe nor many neither inferiours nor superiours he giueth them all the checke mate I may here vse Augustines words Cernis quam tibi perniciosum fit crimen obijcere talibus quaÌ„ mihi gloriosum sit quodlibet crimen audire cum talibus you see how pernicious a thing it is to obiect a crime vnto such and how glorious vnto me to heare of a crime with such This sheweth nothing else but his owne arrogant spirit thus to censure better men then himselfe hee speaketh of one in his rude discourse whose bookes in his opinion the Replyer should not be worthy to beare but he himselfe hath trampled vpon some with his fowle feete whose shooes for learning and pietie hee is not worthy to wipe Aristotle is said thus to haue taxed a prowd young man O yong man I would I were such an one as thou seemest to thy selfe to be but such an one as indeede thou art I wish mine enemies were Plutarch vseth this handsome and fit similitude The husbandmen doe better accept and more willingly behold those eares which hang downe their heads those that stand vpright they hold to bee light and emptie so humilitie is a signe of worth but hautinesse and arrogancy bewraieth lightnesse and vanity And so I ende this place with that wise saying of Euagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an vnworthy thing that he which can performe little should brag much And as vnseemely a thing is it for this ambitious humorist so to set others at light that is so emptie himselfe The 9. imputation of Contradictions The accusation 1. In that the Replyer maketh this the question that Christ descended not into hell to deliuer the Patriarchs hee saith you wound your selfe incurably 2. b. p. 4. for the former which euery Aristotelean knoweth must of necessitie be graunted before you can dispute of the lâ—tter 2. b. p. 3. and so in effect he chargeth the Replyer to affirme that which he denieth the descension to Limbus 2. That the Replyer doth in other places as earnestly maintaine it that is that Christ loosed the sorrowes of hel for himselfe as here you impugne it 2. b. p. 37. 3. These words nephesh and sheol say you doe properly signifie sometime soule and hell and doe also properly sometime betoken life and graue they cannot properly signifie both beeing two distinct things 2. b. p. 121. in other places you contend that these words may in no wise be taken for life and graue but for soule and hell onely this is the certainty you keepe 4. You affirme that no figure is to be admitted in these words soule and hell and yet you fall presently to figuring vpon figuring 2. b. p. 141. Hitherto you haue borne vs in hand that soule doth properly signifie life and that no figure at all is to be admitted and yet you here affirme that it is so taken by the figure Metonymia what grosse contradiction is this 5. Againe in another place you will needs haue this word soule not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole person 2. b. p. 144. againe you say that soule is here taken for the whole person whereas a little before you contend by examples of scripture that in this place it signifieth life 6. In these two examples alleadged by you you graunt that the particles not and neither doe shewe a difference of the clauses diuersitie of matter c. because the greatnesse or littlenesse of a difference is but an accident c. and thus in wielding the weapon against me you wound your selfe with the blowe And yet after you haue yeilded thus much you presently reuoke it compelled thereunto by the euidence of holy Scripture and so conuince your selfe of falsehood in condescending to a truth 2. b. p. 163. 7. You contradict your selfe palpably in calling that Limbus patrum here which you called before in seâ—ting downe the question hel whereas you your selfe affirme in expresse words that Limbus patrum is no part of hell 2. b. p. 165. 8. Your selfe in the next page affirme directly that after that consummatum est vttered by Christ vpon the crosse his glory victory triumph remayned vnaccomplished wherein you doe not onely grosly contradict your selfe in saying here that Christ triumphed ouer death hell and
errorem hee translateth and so either correct your error which should bee thus englished let vs amend our error 4. After those words that is a childish boasting he leaueth out this whole sentence quod olim adolescentuli facere consueuerant which young men in time past were accustomed to doe 5. Ambrose corrupted 1. This Grammarian instructer that professeth to teach boyes to conster himselfe maketh a pittifull construction of Ambrose 2. b. p. 59. these words Angelo non placuit ancillae insolentia The insolencie of the hand-maid pleased not the Angel hee translateteth The Angel was not pleased to see the insolency and pride of the handmaide reuertere ad Dominam tuam Returne to thy Lady he englisheth turne againe to thy Lady and Mistresse Verberantis savitiam the cruelty of the beater hee englisheth the crueltie of Sara beating her Fugientis discessionem the departure of the flier or runner away he rendreth Hagars departure in running away adding Sara and Hagar of his owne Humiliare be thou humbled he englisheth humble thy selfe 2. In another sentence taken from Ambrose hee leaueth out these words In inferno positis vitae lumen fundebat eternae To those which were in hell he powred the light of eternall life Which clause if he had added he saw that Ambrose would make little for him vnlesse hee held the locall descent of Christs soule to hell for the enlightening and deliuerance of the Fathers thence 6. Ruffinus falsified 1. Ruffinus also is pitifully mangled for his sentence taking the whole is this But that he descended into hell also is euidently pronounced in the Psalmes where he saith Thou broughtest me to the dust of death and againe what profit is in my blood while I descend into corruption and againe I descended into the mire of the deepe where no substance is that is ground or bottome yea and Iohn saith art thou he which art to come without doubt into hell or looke me for another All this is fraudulently left out and then follow the next wordes which he culleth out Our Lord also himselfe speaketh c. But this deceitfull Iugler that playeth fast and loose with the Fathers well perceiued that seeing Ruffinus expoundeth descending to hell to be brought to the dust of death and to the place of corruption and blood that his meaning can be no otherwise then to vnderstand death and the graue as to the same purpose he said before that vis eadem verbi videtur esse c. the same force of the word seemeth to be in that he is said to be buried as he is said before to descend to hell I maruell also how his mastership could take no knowledge of another place in Ruffinus not farre from that which he thus hacketh and pareth where hee saith that Crux Christi trumphus est c. that Christs crosse was a triumph and a famous trophaeum monument and further he sheweth how he triumphed ouer all things vpon the crosse both celestiall terrestriall and infernall vnto the first applying the vppermost part of the crosse to the next that part where his hands were stretched out and for the third he saith ea vero parte quae sub terram submergitur inferna sibiregna subiecit but by that part which was hid vnder the earth he brought vnder to himselfe the infernall kingdoms This cleare testimony of Christs triumph vpon the crosse and his victory ouer hell crosseth that impious and profane opinion of this drowsie and dreaming diuine that the conquest vpon the crosse was openly an ouerthrowe and therefore no triumph and againe if Christ triumphed in the crosse as you say he did it was according to the prouerbe triumphus ante victoriam triumph before the victory 1. b. p. 188. 7. Augustine falsified 1. Thus Augustine is alleadged This custome of baptizing infants I beleeue as comming from the tradition of the Apostles c. whereas the question with the Donatists was not concerning the baptizing of infants but the rebaptizing of those which were baptized by heretiks as it may appeare by the wordes going before Nolite obijcere nobis authoritatem Cypriani ad baptismi repetitionem c. Doe not obiect to vs the authoritie of Cyprian for the repeating of baptisme c. That question of Baptisme was not yet throughly handled but yet the Chruch kept this wholesome custome in the schismatiks and heretiks corrigere quod pravum est non iterare quod datum est to correct what was amisse not to iterate what was giuen then follow those words which saide custome c. as many things are not found in their writings nor in the latter Councels c. all this enclosed is omitted 2. Augustine is thus brought in that custome of the Church which was opposed against Cyprian c. whereas the name of Cyprian is not to be found in the 18. 19. 20. chapters of that booke 3. Againe the same place is quoted where Augustine should write thus Cum hoc nusquam legatur c. when as this is read no where we must beleeue the testimonie of the Church which Christ hath testified to be true these words are not extant in that place in that forme but after this manner Nunc vero cum in Scripturis non inveniamus c. now seeing we finde not in the Scripture that any haue come to the Church from heretikes c. and afterward perhibet Christus testimonium Ecclesiae suae c. Christ doth giue testimonie to his Church 4. Augustine is cited serm he should haue said hom 2. in vigil pasch tom 10. in these words si sepultus fuisset in terra c. If Christ had beene buried in the earth they might haue said they had digged vp the earth and stollen him away to prooue a difference betweene Christs tombe and the earth yet in that homilie no such sentence is to be found but rather the contrarie quid illi tumulus in terris cuius sedes manebat in coelis why should he haue a tombe in the earth whose seate remained in heauen here he affirmeth Christs tombe to haue been in the earth This grosse ouersight sheweth how well this pettifogger in diuinitie is seene in the reading of Augustine 5. That place of August c. 15. cont Felician lib. 3. p. 2. he diuers waies corrupteth 1. he addeth generall resurrection nullus ignorat he translateth euery man knoweth which signifieth no man is ignorant cuius corpus c. saith Augustine whose bodie common death had enclosed for the future resurrection he readeth whose bodie death had shut vp in the graue vntill the future resurrection of all flesh Beside he bewraieth his ignorance in mistaking the sense and scope of Augustine in that place 1. he saith that Augustines whole discourse is to prooue that Christ deserued not hell fire whereas the very point of the question is that though Christ
words Heb. 11. 39. They receiued not the promise they had no such cleare light say they of Christ as we haue Or els their meaning is that by the sacrifices and rites of the Tabernacle that way was not opened but by the blood of Christ so that the times are not compared together but the things as they thus note Hebr. 10. 19. By the blood of Iesus wee may be bold to enter into the holy place we by Christ say they haue that liberty which the auncient Fathers could not haue by the lawe Thus this Surmisers supposed falsifications are returned vpon his owne head and hee himselfe is found to bee the clipper and deprauer and corrupter of the Fathers testimonies fewe whereof are recited by him which hee doth not mangle and wrest at his pleasure These places out of the old and newe writers about thirty in all giuen before in instance are an euident proofe hereof the like might haue beene shewed in the rest but that it is not worth the labour to spend time to hunt after so meane a game and to haue such a silly bird in chace which hath according to the saying defiled the owne neast When he first entred into this challenge and aduentured to lay load vpoÌ„ the Replyer with this cauillous charge of falsifications he should first haue himselfe considered whether one might not rubbe vpon his owne galled backe And he herein playeth an euill fensers part that lyeth open himselfe where he thought to giue an other a venie That wise sentence should haue come into his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thou purposest to smite an other therein expect a greater blow thy selfe It is an euident argument either of a bad cause or weake defense that is bolstered out with such indirect meanes The truth as the prouerbe is will not seeke corners nor yet will the veritie be defended with a lie nor simplicitie by falsifications and forgerie In the sixt Synode of Constantinop Act. 6. when as Macarius and Petrus with other Monothelites had mangled the testimonies of the Fathers as well in sense as words the Catholikes said Non congruit orthodoxis ita circumtruncatas patrum sententias deflorare c. It is not agreeable to the orthodoxall men so to deflowre and deface the gelded sentences of the fathers this is more proper for heretikes If he would therefore haue beene taken for an orthodoxall and Euangelicall writer as I wish with my heart he may hereafter prooue and that the amendment of his heart may reforme the error of his penne then should he not haue trode in the pathway of Heretikes and followed their guise in corrupting of his witnesses Therefore concerning his omissions alterations additions and other corruptions in the allegations of the fathers I say as Augustin did to Iulian concerning Chrysostome whome he corruptly alleadged Si totum legisses invenire potuisti aut si legisti miror quemadmodum te potuit praeterire aut si praeterire non potuit miror quomodo te non correxerit If you had read the whole you might haue found it or if you read it I maruaile how it could escape you or if it did not escape you I wonder how it did not correct you The 12. Imputation of the pretended corruption of Scriptures The accusation 1. Because Ecclesiastic 19. 10. the Replyer leaueth out these words confidens esto and be sure 2. In the place Gen. 37. 31. these words are omitted Ruben moreouer said vnto them 3. In that place Act. 2. v. 31. you falsifie the Syrian Translators words in mistranslating them the Latine Translator you abuse in like manner 4. These words which had seased vpon him are not in that place Act. 2. 24. as you pretend them 5. You falsifie the word of God it selfe for in that place of Exodus c. 22. 23. the word nephesh is and ought to be translated life not soule 6. For the soules that went downe with Iaakob into Egypt you make the Scripture to say their soules went downe into Egypt 7. The place to the Coloss. 2. 15. triumphing ouer them in the same is falsly translated our authorised translatour readeth in himselfe 8. So Psal. 88. 10 11. is mangled and corrupted patching two distinct verses in one see afterward recriminat 6. 9. You falsifie the Scripture it selfe in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast Mark 7. 8. whereas our Church Bibles read yee obserue the traditions 3. b. p. 31. 10. Limbom inverteth the text Act. 2. 31. to serue his turne 3. b. p. 37. 11. You coÌ„mit a double fault in your translation of S. Peters words the one in confounding hell with the graue which is heathenish the other in burying the soule of Christ in it which is impious 12. You falsifie the prophesie in leauing out the words in hell wherein the maine of the controuersie consisteth Act. 2. 31. 13. This is your dalying with the word of God in this place where hauing translated it thou wilt not leaue my soule in hell you interpret it cleane contrarie thou wilt not leaue my life in graue 3. b. p. 44. 14. You cut off the wordes of sanctification which are annexed to the word spirit c. 15. The word by is violently intruded by you 1. Pet. 3. 19. by which spirit 16. The words are not as you cite them 1. Pet. 2. 18. he hath suffered for our sinnes but Christ hath also suffered for vs. 17. Where Peter saith it was Christ that preached you say it was Noe and so make him a lyar 18. When you say you know no ende of Christs preaching to the disobedient in hell but for their comfort and deliuerance you contradict the Scriptures which teach that the ministerie of the word consisteth as well in denouncing retention in sinne to the obstinate as in pronouncing remission of sinnes to the penitent 19. Those words that speaketh in you though they be added in S. Matthew are not here expressed by S. Marke 3. b. p. 104. 20. The wordes of the Euangelist are not as you report them when the doores shut vp but when the doores were shut 21. Neither is the text no man ascendeth but no man hath ascended 22. Psal. 139. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ignorantly left out by you 23. Because the Replyer alleadgeth those words of S. Paul 1. Cor. 15. 31. I die daily vnderstanding them of inward afflictions the Confuter taketh a double exception both that some of the words are omitted As by our reioycing which I haue in Christ Iesus our Lord and that the Scripture is misinterpreted which Chrysostome expoundeth of the readines and prompâ—â— of minde that he was euery day more and more readie to suffer death c. 3. b. p. 64. And therefore he crieth out that dishonour is offered to the Apostle and contumelie to the spirit of God to