Loidoromastix: THAT IS, A SCOURGE FOR A RAILER; CONTAINING A FULL AND SUFFICIENT ANSWER UNTO the unchristian railings, slanders, untruths, and other injurious Imputations, vented of late by one RICHARD PARKS master of Arts, against the author of LIMBOMASTIX.  
Wherein three hundred railings, errors, contradictions, falsifications of Fathers, corruptions of Scripture, with other gross oversights, are observed out of the said uncharitable discourse, by ANDREW WILLET Professor of Divinity.  job 31. 35, 36. 
Though mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a crown unto me?  August cont. Petilian. lit. lib. 3. c. 8. 
Nec malam conscientiam sanat praeconium laudantis, nec bonam vulnerat convitiantis opprobrium:  
Neither doth the commendation of the praiser heal an evil conscience, nor the reproach of a Reviler wound a good.  
Printed by CANTRELL LEG, Printer to the University of CAMBRIDGE. 1607.  
And are to be sold in Paul's Churchyard by RICHARD BANKEWORTH at the sign of the Sun.   

TO THE MOST REVEREND FATHER IN GOD, RICHARD, by the Divine providence Archbish. of CANTERBURY, Primate and Metropolitan of all England: and of his majesties most Honourable privy Counsel.  
AVgustine (Right Reverend Father) when a certain young man of no good fame, 
Epist. 1ST  had accused one Bonifacius, a Minister or Presbyter, of a great crime (they both being of his own College and society) though he gave more credit unto the Presbyter, 
Quamvis magis Presbytero ●redidissem.  yet the matter hanging in suspense and doubt, he sent them both for the more full manifestation of the truth, unto the tomb of Felix the Martyr: for they had a great opinion of such places in those days. My case at this time in some things is not much unlike: who having been a Minister and Presbyter of this Church, and a poor Preacher and writer of the same now these twenty years, am at the last, by one of obscure fame and name, 
See Imput. 1. recrimin.  accused before your Grace, of heresy, blasphemy, and charged with the denial of an Article of the faith. In which accusation, as I doubt not, but that your Gr. opinion is as indifferent toward me (whose Parents, education, studies, and travails, you have known these many years) as Augustine's was toward Bonifacius; yet herein my case is better, that I do refer myself to the judgement of a Reverend Prelate living, and am not sent to the trial of the dead.  
Archidamus, 
Plutarch. inter Laconica apothegmata.  not much unlike to the former exampl●● being chosen an arbitrator between two that were at variance, brought them into the Temple of Minerva, and having first bound them with an oath to stand to his sentence, decreed, that they should not depart thence, before they had compounded the controversy. Crates Thebanus is said to have used to resort unto fa●●●lies that disagreed, and with persuasions of peace to have adjudged their strifes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So your (Honour) not so much by choice an arbitrator, as by office and place a judge in these causes, will bring us both (I trust) into the Temple of GOD, there to be tried by the Scriptures: And as Crates endeavour was to pacify families, so I hope, your Gr. care is, to settle this Church in peace: approving that godly saying of Basilius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that nothing is so proper to a (Bishop) as to be a peacemaker.  
Mine adversary hath had the priority of complaint, and first filled your ears (though not possessed them) with his untrue surmises: for I doubt not, but as Alexander, when one of his familiar friends was traduced before him, stopped one of his ears, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as reserving it for him that was absent: so your Gr. hath one ear left for me: according to that rule of Seneca, Vtrique parti actiones dares, dares tempus, 
Lib. 2. de ira.  non semel audires: magis enim veritas elucet, quo saepius ad manum venit: to give unto both parties their action, and to grant them time, to hear more than once: for the oftener the truth cometh to hand (to be scanned) the more the light thereof appeareth. Cicero against Antony said: 
Cicer. Philip. 2.  quid mihi plenius, quid uberius, quam mihi, & pro me, & contra Antonium, dicere: But I may add the third; that it contenteth me, that I may speak not only for myself, and against such an one, but before your Gr. As for his accusations, I fear them not, mine own conscience testifying with me: I will (as job saith) take them upon my shoulder, 
job 31. 36.  and bind them as a crown unto me. For, as Cyprian well saith, 
de baptism. Christ.  but upon an other occasion; nequaquam sub hoc onere lassitudinem, sed quietem inventuri: under this burden I shall not find weariness, but rest. As Augustine also saith: 
Lib. 3. contra Petil. c. 7.  qui volens detrahit famae meae, nolens addit mercedi: he that willingly detracteth from my fame, doth against his will add to my reward.  
But two things I do not a little, wonder at, that he durst abuse your Gr. ears, with such untrue and uncharitable invectures in his Epistle, and the Reader, with such gross and absurd oversights in his book.  
In the first, 
Epist. Dedicat.  he chargeth me with a profane and irreligious fact in denying 
a p. 3.  an Article of the Christian faith: 
b p. 6.  with errors, or heresies rather in oppugning the doctrine of the Church: 
c p. 6.  striking at some main points of faith, shaking the foundation itself, and calling in question, heaven and hell, the divinity and humanity, yea the very soul, and salvation of Christ our Saviour himself: 
d p. 7.  so bard●ed in error that they neither she contrition of heart to repentance, nor confession of mouth to obedience: 
ep. 10.  that neither Rhemist nor Romanist, could lightly have more disgraced the discipline and doctrine of the Church in divers points▪ To these injurious slanders, 
Imput. 2. recriminat. 3. 5. 7.  my particular answer afterward followeth, which were needless to be inserted here. Thus much concerning myself I say in general in Hieromes words: 
Lib. 3. adv. Pel.  Egone haereticus, quare ergo me haeretics non amant: am I an heretic, wherefore then do not heretics love me? 
f apological epistle, written as is supposed by one Phillips a jesuit: and in the Retection by Woodeward an other of that faction.  which in their railing pamphlets and libels have made me a mark to shoot at. But that saying of Cyprian doth give 〈…〉 Scias hoc semper opus esse diaboli, ut servos dei 〈…〉 laceret, ut qui conscientiae suae luce clarescunt, alienis rumoribus sordidentur: Know this to be always the work of the devil, 
Lib. 4. epist. 2.  to vex the servants of God with lies, that they which are clear in the light of their conscience, should be blemished with other men's reports. Now, though he took unto himself this liberty, in this unfriendly manner to disgrace me, yet he might have showed more modesty, then to outface me with such untruths, in your Gr. presence. It is said, that the actors of those wanton plays, called Floralia: Catone present agere recusarunt: refused to play in Cato's presence: and he might have forborn to have uttered his forged calumniations before so grave a parsonage. But I trust it will fall out here, as sometime in the like case with Augustine: Experti dicimus, 
Tom. 10. ser. 49.  nam non crederemus, multi à nobis mala consilia petunt, consilia mentiendi, consilia circumveniendi, sed in nomine Christi nullus talis nos tentavit: I speak (saith he) by experience, otherwise I would not have believed, many do ask of us evil counsel, counsel to lie, counsel to circumvent; but in the name of Christ, none such hath tempted us. Neither (I hope) hereafter, your wisdom will give passage or licence to such men's intemperate pens, to wound and gall their brethren: yet had he stayed here only, in censuring the living, and not proceeded to tax the memory of the dead, it had been more tolerable: that godly learned man Doctor Reynolds, who is now at rest in the Lord, is thus injuriously handled by him, and that since his Christian departure; whereby grace may so happily work in their hearts, 
Epist. dedi. p. 11.  that where the truth hath been heretofore frowardly excluded, etc. as though that worthy man, were either void of grace, or did frowardly exclude the truth: nay he spareth not to charge him, as guilty of profane, 
See Impu. 1. recrim.  irreligious, heretical, sacrilegious opinions, of grossness, sophistry, profaneness, etc. It is said of Themistocles, that in his return from battle, seeing a dead body lying with jewels of gold, he thus spoke to one that was with him, Take thou away these things, 
Plutarch. precept. de regend. republic.  for thou art not Themistocles: neither would this man, if he had been, (I say not of an heroical spirit, as Themistocles) but of a sober and charitable spirit, as every good Christian, have stripped the dead of his well deserved ornaments: in seeking to impair his credit, he doth but blemish and obscure his own; and showeth himself to be of those, who as Hierome saith, Hippocratis fomentis magis, quam monitis nostris indigent: had need rather of Hypocrates medicine, than our admonition.  
Now may it please your (Reverend Fatherhood) to give me leave, to offer unto your view some of the principal contents of his book: by the taste whereof, it will appear, what relish the rest have; & by the smell of some of his flowers, 
Dixit se foetor●e eius ferre non posse, non sentis (inquit) putorem teterrimum, & in cicere foetere avaritiam. Hieron. vit. Hilar.  one may guess, what herbs grow in his garden: as Hilarion said to Hesychius, when a bunch of small pulse was brought them out of a churls garden, that he could not abide the stinch thereof: Do you not feel (saith he) a filthy savour, and even his covetousness to smell in the pulse? So by this handful, which I shall gather out of his book, the evil savour will be found of the rest.  
1. He much forgetting himself, thus breaketh out beyond the limits of modesty, 
1. Impu. recrim.  charging me with folly, hypocrisy, falsehood, lying, infidelity, impudence, sauciness, Machiavelli sme, Atheism, Heresy; as particular instance is given, in more than 80. railing speeches used against me, and others: 
Contr. Sallust.  so that I may say unto him in Tully's words, Neque qui tam illoto sermone utitur, vita honestior est: It is not like that he which useth such unclean speech, can be much honester in life.  
2. I have observed 22. slanderous imputations, whereof some are these: that I would transform the order of the Church into an 
a Imp. 2. Slan. ●.  Anarchy: that their heads plot, and their hands 
b Slaund. 9  practise babylonical war: 
c Slaund. 11.  that he defendeth divers things contrary to the truth of the Gospel: 
d Slaund. 17.  that he justifieth pestilent & blasphemous heretics, against the learned, and holy Fathers: 
e Slaund. 18.  that he holdeth the flames of hell to be temporal: 
f Slaund. 22.  that he called the blessed roots of the Christian faith▪ cursed roots: with such like.  
3. Instance is given of 34. untruths uttered by him: 
a 3. Imp. untr. 6.  As that he believeth, I was one of those, which writ the Letter to Master Hooker; the writers whereof, I know not to this day: 
b 9 untr.  that I borrow divers things from Carlils' book; which I never saw: 
c unt. 11.  that I fasten all the torments of hell, upon the blessed soul of Christ; which I never thought: 
d truth denied ●  that there is not one word through his book, that insinuateth any suspicion of Limbus patrum: whereas, in the preface following, the contrary is proved directly, in 20. several places out of his book.  
4. Among the errors which he is charged with, to the number of 14. these specially are noted: 
a Imp. 6. recr. 2.  he justifieth the Latin text, against the original Greek in the new Testament: 
b error. 2.  he calleth the book of Ecclesiasticus the word of God, which the Church of England holdeth for one of the Apocryphal books: artic. 6. 
c error 11.  that the baptism of infants is not to be found in Scripture, by any express mention; whereas the Church of England holdeth it to be most agreeable to the institution of Christ: artic. 27. He calleth these sound positions, 
d imp. 2. scla. 15.  that the Scriptures alone are not complete unto salvation: that man's will is naturally apt without grace, to believe: that men's natural works are acceptable to God: which are directly opposite to the doctrine of the Church of England, which holdeth the contrary: that the holy Scripture containeth all things necessary to salvation: artic. 6. that man of his own natural strength cannot turn and prepare himself to faith: artic. 10. that works done before the grace of Christ, are not pleasant to God: artic. 13.  
5. divers harsh and unsavoury speeches are laid unto his charge; as that he applieth those words of Christ to himself, 
a imp. 7. recr. 1.  de bono opere lapidor: I am stoned for a good work: 
b ibid. recrim. 3.  that Christ's conquest upon the cross was openly an overthrow, and therefore no triumph: if it were, it was a triumph before victory: 
c recrim. 6.  that there is a most plain distinction between the holy Ghost and Christ, not in person only, but in his divine nature. These and the like assertions, (which he would have termed blasphemies) to the number of ten, are observed out of his book.  
6. divers points of arrogancy, and vain ostentation are observed, to the number of 13. whereof this is one, that he maketh his boast, that my Lord of Winchester hath in his last book much altered his judgement concerning the place of Peter, 
Imp. 8. recr. 10.  moved by the reasons laid down by me (saith he) and none but me: whereas it is not true, that that Reverend learned father, hath therein altered his judgement: at the jest, it became not him so to brag: It might have better beseemed the other, if any such thing were, to have acknowledged it: As August. thus modestly writeth to Petrus, 
De orig. ani● lib 2. tom. ●.  a Bishop to a Presbyter: Vellem rescriptis tuis, quid te docuerit me docere: absit enim ut erubescam à presbytero discere, si tu non erubuisti à laico: I would have thee by thy rescript to teach me, what taught you: far be it, that I should be ashamed to learn of a Presbyter, if you were not ashamed to learn of a lay man.  
Further he chargeth the great English Bible, 
Imput. 8. recrim. 6.  which is authorized to be read in our Curches, with error in the translation, and with blasphemy in the annotations.  
7. Concerning the allegation of the Fathers, I have showed partly his ignorance, in mistaking and misquoting them, partly his unfaithfulness in untrue alleging them, in 30. several places: as namely his ignorance in 
a Imput. 1● justif. 2. 2.  Cyril, 
b ibid. justif. 3. and recrim. 1. 4.  Hierome, 
c recrim. 7. 3. and 4.  Augustine: 
d ibid. recr. 2. 3  Tertullian also is strangely produced, contrary to his own judgement: thus he dealeth also with the new writers, as with Calvine, Beza.  
8. Neither can the Scripture escape his unclean fingers: as instance is given in 26. places: as loc. 17. the Scripture saith, He shall not preserve the ungodly, job 36. 5. he readeth, thou wilt not preserve: loc. 19 S. james saith, which hath converted, etc. and shall save a soul, jam. 5. 20. he readeth, which converteth, in the present: and shall save his soul: adding (his:) and he maketh as bold with many places beside.  
This it is for one to deal out of his element, and to meddle beyond his skill, for a professor of Grammar, to take upon him to teach Divinity. He must needs stumble that walketh in darkness, and he can not be without error, that is corrupt in judgement. Now is verified that saying of the wise man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Prov. 13. 7.  There is that maketh himself rich, and hath nothing: As this man maketh himself skilful in the tongues, in the Scriptures, in the Fathers, and in what not, in all these proclaiming his ignorance: Hierome spoke it modestly of himself: 
Perorat in Orig. ad Roman.  Fateor, frater Heracli, dum tui, desiderijs satisfacere cupio, oblitus sum pene mandati, quo praecipitur, onus supra vires tuas ne levaveris: I confess (brother Heraclius) while I satisfy thy desire, that I had almost forgotten the commandment that biddeth, Take not up a burden beyond thy strength. But it is most true of him: who hath (unbidden) thrust his shoulders under a burden, that is like to crush him. As Cleon was unfit to lead an army, and Philopoimen to guide a navy, 
Plutarch. precept. de Repub. regend.  and Hannibal to play the Orator: so is this Grammarian to meddle with Divinity. Euripides saying may well be applied to such: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a Carpenter thou art, and yet dost not deal with carpenters work. Seneca well said, Necesse est, ut opprimant onera, quae ferente maiora sunt, 
Lib. 1. de vit. tranq.  etc. nec accedendum eo, unde non sit liber regressuo. Those burdens must needs press to the ground, which are greater than the bearer: And it is not safe going thither, whence there is no return. And so it falleth out to such according to the saying of Hierome: Qui scribunt, non quod inveniunt, 
Hier. ad Lucin.  sed quod intelligunt, & dum alienos errores emendare nituntur, ostendunt suos: They write, not what they find, but what they understand, and while they go about to correct the errors of others, they bewray their own.  
Now let me crave a little further leave to add some what concerning the former book, which is by him impugned, and this written in defence thereof. The first, entitled (Limbomastix) I acknowledge to be mine; and am not ashamed of any matter therein handled, though for the manner it might have been more exact, I confess. And for the publishing thereof, this is my excuse, or rather defence: first, that I was thereunto provoked in particular: again, I saw in his pamphlet maintained that Popish opinion of Limbus patrum, which suspicion the author can not avoid, as it is at large declared in the Preface following: who if he be sound in other points of Protestants doctrine, it is well: but then is he much wronged both in the opinion, and reports of them that know him: further, that book passed under the censure of a grave and learned writer of our Church: 
D Sutcliff.  and yet it was printed without my privity.  
As touching mine opinion of CHRIST'S Descension, handled in that book, I will freely deliver what I think: first, I believe the Article of the Descension, to be a necessary part of our faith: 
Lib Instit. 2. c. 16. sect. 8.  and say with Calvine, In the descent of Christ to hell, there is no small force to the effect of our Redemption, etc. and it availeth so much unto the (chief) sum of our redemption, that it being pretermitted, much will be lost of the fruit of Christ's death: thus much for the substance of the Article. Secondly, concerning the manner of Christ's descension, I do hold and believe whatsoever can be proved out of Scripture, and truly collected from thence. Thirdly, yet I affirm, that out of those three places, Act. 2. 27. 1. Pet. 3. 19 Eph. 4. 9 the local descension of Christ's soul to hell, can not necessarily be concluded. And herein I affirm no more, than other grave and learned writers of our Church have done before me. 
Confut. of the Rhem. annot.  D. Fulke saith, that the article of Christ's descension, is not grounded upon the first text: 
2. Act. 3.  Bish. Bilson resigneth the second place: 
B. Bills. Survey. 676.  and D. Fulke out of Theodoret showeth, 
Confut. Rhem. ann. Eph. 4. 1.  that the third maketh not for the passing of Christ from place to place, and so consequently belongeth not to his local descension. Fourthly, I say notwithstanding, and profess in the same words, which I set down before: They which hold not the local descent of Christ's soul to hell, 
Limbom. p. 5.  should not condemn the other, as Popish and superstitious men, that are so persuaded: They which affirm it, ought not to account them as enemies, or adversaries to the truth, that dissent from them therein. He that thus writeth, is far from either having his head plotting, or his hands practising babylonical wars: as I am slandered, as I have showed before. Fiftly, I hold the Article of Christ's descension, as the Church of England propoundeth it: 
Articl. 3.  As Christ died for us, and was buried: so also it is to be believed that he went down to hell: in which words the Article of the descension is commended in general to be held, without any the determination of the sense: as 
a M. Rogers in his book of the Catholic doctrine of the Church of England, printed at Cambr. ann. 607.  he that lately hath learnedly 
b I would he had written as sound in some points, as namely concerning the doctrine of the Sabbaoth. p. 163. 195. 192. and in other places.  written (dedicating his book to your Gr.) upon the Articles of Religion, by public authority, having delivered divers senses of this Article, and especially these three: 1. some hold that Christ descended as God only not as man, etc. powerfully and effectually, not personally: 2. some as man only, either in body only, etc. to the grave, or in soul only, when he went to the place of the reprobate, etc. 3. as God and man in one person, etc. that he went, as it were into hell, when upon the cross, and else where, he suffered the torments, etc. Then he inferreth thus: But till we know the native and undoubted sense of this Article, and mystery of religion, persist we adversaries to them which say, that Christ descended not into hell at all, etc.  
This was the sum of my first book, which being written without gall and bitterness; as he saith, Ego sine iracundia dico, 
Cicer. Philip. 8.  ut omnia, tamen non sine dolore: I speak it without anger, though not without grief: and the party being not known, which was the author of that Pamphlet, and so no man being personally touched: as Hierome saith, 
●d Nepotian.  Nullum laesi nullius nomen mea scriptura designatum est: I hurt no man, no man's name is in my writing deciphered: He might in silence have corrected this error, as Ambrose saith, 
〈◊〉 Luk.  Et si nostra voce non proditur, vel su● tamen crubescat affectu: though he be not by my voice bewrayed, yet he might in his own opinion have been ashamed: Yet could he not contain himself, but must set pen to paper, and publish his own shame, by his unchristian and intemperate railing: according to that saying of Hierome to Helvidius: 
〈…〉.  Arbitror te veritate superatum, ad maledicta converti: I think, you being overcome with the truth, did turn to railing. I have felt before this, the whip of popish tongues, and have tasted of their virulent pens; but the badge of heresy, impiety, profaneness, blasphemy, atheism, was never set upon my sleeve before; himself, that there pin●ed it, being more worthy to wear it in his forehead: he hath nothing almost in his mouth, but lying, falsehood, hypocrisy, corruption of Scriptures, contradictions, falsification of Fathers: which things, if he could fasten upon me, as he never shall, yet it would nothing help his cause; 
Apolog. 3. adv. Ruffin.  as Hierome saith Quid vulneribus tuis prodest, si ego fuero vulneratus? what doth it help your wounds, if I likewise be wounded? and again, Quid refert, si causa cadis, & crimine superes? what doth it avail, if you fail in the cause, and be superior in objecting of crimes? I fear not what he can lay to my charge, for I have read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that neither a weak man's blows, nor an unwise man's threats are to be feared.  
Now in this other book, I have framed a brief answer unto his calumnious accusations, not meddling at all with the argument and matter itself, both because it remaineth by him unanswered, and for that I will not cross the judgement of some Reverend learned men of our Church, but content myself with that, which I have formerly written thereof: I have only answered his uncharitable slanders, and returned them with advantage upon his own head. I have observed of railings, slanders, untruths, contradictions, falsification of Fathers, corruption of Scriptures, with such other oversights, not fewer than 300. his errors being more than the leaves, and almost equal to the pages of his book: if he had had the like advantage against me, he would not have doubted to use that sentence of Hierom against me; 
Lib. 1. conr. jovin.  Proponam adversarij sententias, & de tenebrosis libris eius, quasi de foveis serpentes protraham, neque sinam venenosum caput spiris maculosi corporis protegi: I will propound the adversaries sentence, and out of his dark books I will draw the serpents, as out of their holes; neither will I suffer his venomous head to lie lurking within the winds of his speckled body. But I will forbear him; yet I must confess, that in returning this answer, I wanted the patience of joseph, of whom Ambrose saith, 
Epist. 44.  Mal●it falsum ●●rimen subire, quam verum referre● that he had rather undergo a false crime, then report a true: or as Hierom writeth of Blesilla, Blesilla nostra rid●●it, ●es dignabitur loquacium ranarum audire convitia that she would smile, 
ad Marcel.  nor vouchsafing to hear the railings of the clamorous frogs▪ For my ease is divers, who being charged with her esie, blasphemy, atheism, must either by silence confess the crime, or by a just Apology wipe it away: So indeed, I was driven to a great strait, 
Hieron. Pammach. Ocean.  as Hierome again saith; Hoc mihi praestiterunt ut si tacuero, re●s, si respondero, inimicus iudicer, d●ra utraque conditio fed è duobus eligam quod levius est: simultas redintegrari patest, blasphemia veniam non meretur▪ They have brought me to this, that if I hold my peace, I shall be held to be guilty; if I answer, I shall be judged an enemy: an hard condition of each side: but of the two, I will choose the easier: a privy grudge may (well) be renewed, but blasphemy cannot be pardoned: which as it seemeth, was imputed unto Hierome, as now unto me. Now then, he may thank himself, that began the quarrel, if he be well beaten for his labour, that might have slept in a whole skin: and if he cannot fence off that blow, which is coming toward him, let him afterward learn to play with his matches. For as Origen well saith, writing upon those words in the Gospel; 
* tract. 35. in Math.  Omnes belli concitatores, in eo bello per●bunt, quod concitant: all that take the sword, shall perish with the sword: all the raisers of war, shall perish in that war, which they have raised.  
Now unto your Gr. wise and grave censure, I present this my justification; of whom I might crave justice against this defamer and slanderer, who hath objected capital crimes of blasphemy, and heresy, against a Minister of the Church, contrary to the 
a atrocem tibi iniuriam esse factam manifestum est, si tibi illata est, cum esses in sacerdotio. Cod. lib. 9 tit. 35. leg. 4. Valerian. Gale.  law: which by imperial constitution deserveth 
b si minime haec vera ostenderit capitali poeva plectetur. Cod. lib. 9 tit. 36. l. 1. Valentin.  capital punishment, if he cannot prove the things● objected to be true: by the Canons it was censured, by 
c qui in alterius famam publice scripturam confinx erit, flagelletur. Caus. 2. q. 5. c. 1. Hadrian.  whipping, or by being 
d qui inventi fuerint famosos libellos in Ecclesia ponere, anathematizentur. Caus. 2. q. 5. c. 3. council. Elib.  excommunicate and anathematized. But I crave no such revenge of him but only pray; touching himself, that he may become an honest man hereafter: and that your Gr. would be pleased, that as I have been publicly defamed and traduced by him, so it may be lawful for me publicly to defend myself: that according to the 
e Cod. lib 9▪ tit. 36. l●g. 1.  law, hu●us●odi libellus alterius opinionem non ledat, such an infamous libel do, not hurt the option of another: which cannot be prevented, unless some public satisfaction should be made: for as 
f Lib. de bon. viduitat. cap. 22.  Augustine saith well, nobis necessaria est vita nostra, aliis fama nostra: as our life is necessary to ourselves, so our fame is 〈…〉  
Now lastly 〈◊〉 prayeth 
g Epist ded. p. 11.  that my books as abortive brats be not suffered to see the sun, whose light they seek to obscure; I am content to stand herein to your judgement also, whether of bu● writings are more worthy to come into the sun light: as for mine, (whereof some are extant in your Gr. name, which may deliverme from his injurious accusation, as being as enemy unto that eminent place and calling) if they were no more meet than his, to be admitted unto the public view of men, I could wish them not only out of the sun light, but in the fire light also. But which be the abortive brats, I refer me to the midwives that brought them out, I mean the Stationers that printed them: I think some of them may wish, that his beggarly brats had been yet unborn.  
Con●●ning 〈…〉 I am not ashamed to say with Hierom: 
Ad Cresiphon.  Multi anni sunt, quibus ab adolescentia, usque ad hanc aetatem, diver sa scripsiopuscula, etc. provoco adversaries ut 〈…〉 ●●artulas exintegro discutiant, & si quid in meo ingeniolo vitij repererint, proferant in medium, confitebor errorem, malens emendare, quam perseverare in pravitate sententiae: There are many years, wherein since my youth, unto this age, I have written divers works: I do provoke mine adversaries, to examine all my writings afresh, and if they find any fault in my small wit (and understanding) let them bring it forth. I will confess mine error, willing rathr to amend it, then to persevere in a wrong sentence. And concerning such slanderous libels, and immodest invectives, as his are, I say unto your Gr. as Bernard wrote sometimes to Eugenius: 
De consid. lib. 1.  Miror, quomodo religiosae aures tuae, audire sustinent huiusmodi pugnas verborum, que magis ad subversionem, quam inventionem proficiunt veritatis: corrige pravum morem, & pra●ide linguas vaniloquas; &c. flagellum tenes, timea●t nu●●●ularij ne fidant nummis: I marvel, how your religious ears can endure to hear such strife of words, which avail more for the subversion, then finding out of the truth: correct this evil use, and stay such vain tongues, etc. you hold the whip, let the money changers fear to trust to their (counterfeit) coin. And so I end with that salutation of the same Father, Plenum vos dierum suscipiat dies una illu melior in atrijs Domini super millia, Venerabilis pat●r▪ Epist. 61.  
Your Gr. ready to be commanded in the Lord jesus, ANDREW WILLETT.   

THE PREFACE TO THE Christian-Reader.  
WHen Rezin King of Aram, and Pekah King of Israel had conspited against judah, and fought against jerusalem: the Prophet was sent with this comfortable messages Fear not, 
Isa. 7. 4.  neither be faint hearted, for the two tails of those smoking firebrands, 
Woodward the jesuit as it is thought, in his Detection.  etc. two such suming, rather than firing brands, have raised of late a smoke against me: 
R. parks.  some four years since a Popish Aramite and now of late an English Israelite: But as the flames of the first were soon quenched, so I doubt not but the ireful heat, and vain smoke of the other will quickly be laid. It were somewhat too hard to say of these two adversaries, as Tulke did of his two enemies D●labella and Antony: 
Philippi●. 11.  Duo haec capita nata sunt post homines natos tet●rrima 〈…〉 quorum alter effecit, quod ●pt abat, de altero p●tefactum est, quod cogitaret: these two heads are sprung up the worst and most dishonest of all men alive; the one whereof hath effected, what he desired. the other hath discovered what he thought: for neither will I think so uncharitably of them, though they think and speak most basely and vilely of me: neither hath either of them had his pleasure of me, but in seeking to disgrace me, have defamed themselves: and have rather bewrayed what they thought, then effected, what they intended.  
Dy●nisius when he heard of two young men, that railed upon him, and perceived that the one spoke in drink, but the other seemed to be sober, and yet reviled: he dismissed the one as a drunken and foolish person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but punished the other 〈…〉 Antagonists. The one being 〈…〉 Babylon's cup, and having wrung out the very dregs of Romish superstition, writ his pleasure of me in his mad and drunken fits: the other, professing himself a sober Protestant, (but let him take heed, if all be true 
* o si & mihi liceret dicere, quae multi clamitant, iam & nos intelligeres scire, quae omnes sciunt, & me quoque audire, quae nullus ignorat Hieron. ad Theoph.  I hear, lest that one cup of (nimis) more, make him not as drunk as the other) hath in his pretended 〈…〉 ●●●●ded the raging fits of the other lightbraine. But I pass very little, neither do I regard their railing speech, comforting myself with that saying of the Apostle, If ye be railed upon for the name of Christ, blessed 〈◊〉 ye: a● all they are, 
1. Pet. 4. 14.  which are maligned for the defence of the 〈◊〉: and here I may fitly use those words of Augustine: ●go volo te esse sanum, 
Serm. 164.  quare tu furis in me sicut insanus; I would have thee to be found and whole and you rage against me, as one unsound or mad. If they are become mine enemies for the Gospel and the truth's sake, I will therein glory. The one of them shooteth his darts at me, because I strike at the very body of Popery: the other ●arpeth, because I prune off one of the branches thereof, that superstitious opinion of Limbus patrum, as even now shall be s●ewed. 
Dialog. 1. adv. Pelagian.  But I say here with Hierome, Bre●iter respon●eo, nunquam me haereticis pepero●●sse, & omni eg●sse study, ut hostes Ecclesiae, mei quoque hosts fiero●●: I answer briefly, that I never spared heretics; and have endeavoured with all my study, that the enemies of the Church should also be enemies unto me. Let them divide this sentence between them: let the first take the first part, and the other, that which remaineth: for this I speak bordly, and confidently, that I know no enemies of mine in matter of religion (some difference in opinion there may be among friends and well ●illers, whom yet I count no enemies) but they are also enemies (I dare say to the Church of God, and religion: that I may here truly v●e the Orator's words; Quonam meo fat● fieri dicam ut nemo his annis viginti Reipu●●hostis fuerat, quinon bellum eonam tempore, mihi quoque indixerit: I can not tell by what fatal destiny it happeneth, that there hath not been these twenty years an enemy to the Commonwealth (and so to the Church also) which hath not the same time bid battle unto me.  
Now I come to show, that this apparel Protestant, directly holdeth, that Christ descended in soul to hell, to deliver some from thence, that were there, and so consequently maintaineth the Popish opinion of Limbus patrum: where they imagined the souls of the patriarchs to be till the coming of Christ thither.  
1. Place. 
P. 9 of the former book. edit. 1. and p. 1●. edit. 2.  These are his own words: S. Peter mentioneth sorrows, which Christ loosed at his resurrection, which could not be in the sepulchre, where his body lay dead, and senseless: 
P. 12. 1. b. edit. 1. and p. 14. edit. 2. and 2. b. p. 37.  and in an other place: he affirmeth they were the sorrows of hell which Christ loosed: out of which words this argument is pressed: The sorrows of hell which Christ loosed, he loosed for himself, or for others ther. detained: but not for himself: Ergo for others. To this he answereth: 1. in granting all this to be true, and yet it will not follow that the Fathers were delivered out of Lambus: 
2. b. p. 37.  unless by bell, you understand Limbus patrum, and the persons there detained the patriarchs, than you will fall into the same ditch yourself, etc.  
Contra. 1. It followeth well, if the conclusion be granted, that Christ loosed the sorrows of bell for others: for either they must be the Fathers which were delivered out of Limbus, which the Papists make a member of hell: or else he falleth into a worse heresy, that some of the damned detained in hell, were thence delivered. 2. Is he so blind and absurd, that he seeth not how this conclusion is enforced against him, and not out of the replier's judgement: doth the opponents conclusion force the disputer, I pray you, or the answearer: the conclusion is, Ergo be delivered the Fathers out of Limbas: doth he infer this to confirm his own opinion, or to confute yours? The replier therefore will keep himself well enough out of the ditch, while he himself sticketh fast in the mire.  
Ans. 2. He denieth the assumption, affirming with Augustine, 
Epist. 99  that Christ loosed the sorrows of hell for himself.  
Contra. 1. In deed one of Augustine's expositions in that place is, that Christ may be said to have loosed the sorrows of hell for himself, quemadmodum solvi possunt laquei venantium, etc. as the snares of hunters may be loosed, lest they should hold, not because they did hold: but this exposition can not serve his turn: for he saith, these sorrows were loosed at Christ's resurrection: they were not then loosed before, till then: so it followeth that Christ was in them: which Augustine there denieth; neque coperat in eyes esse tanquam in vinoulis: he began not at all to be in those sorrows, as in bands. 2. Again, he saith, these sorrows were not in the grave, because the body was senseless, and so felt them not: therefore by the same reason, those sorrows were in hell, because Christ soul was full of sense, and consequently felt them. Thus, will he, 〈◊〉 he, either he must confess, that some other were delivered out of the sorrows of hell by Christ's descending thither, or that he himself felt the sorrows of hell.  
2. The second place that increaseth this suspicion is, because he striveth mightily, 
1. b. p. 36. 1. edit.  that we must read, 1. Pet. 3. 19 the spirits, which were in prison, not which are: whereupon it followeth, 
2. b. p. 39  that he thinketh, some were in the prison of hell, but are not, or else he striveth about words.  
Ans. It followeth not, because I say it should be translaeted, (which were) etc. not, (which are) that they therefore were in hell, but are not: no more than it followeth, the Angels were in heaven at Christ's ascension, but are not. 
2. b. p. 39   
Contr. 1. He omitteth the other part of the disjunction, that either that must follow, or else he striveth about words. 2. The instance of the Angels therefore is impertinent: for the replier 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 striveth for words. 3. Yet this contending about the reading of were for are, giveth strong suspicion, that he so thinketh, that some were in hell, and are not; because his great Master; upon the advantage of that word, 
Bellar. lib. 4. de Christ. anim. cap. 13.  inferreth the same conclusion, thus writing: All the Latins, & greeks, whom we have cited, expound (were) not (are;) because they will have them delivered out of hell by Christ but it could not be said truly 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 amplify and set forth his goodness toward mank●●de, 
1. b. p. 52. 1. edit. p. 55. 2. edit.  etc. for so much, as the more vile, and loath some the dungeon is, the greater is the love of the Prince, 
2. b. p. 40.  who to enfranchise and set at liberty the captives there enthralled, dis●●ineth not to enter into it, in his own person.  
Hence it is inferred, that these captives in hell, which were enfranchised by Christ descending thither, could be no other, than the fathers in Limbo patrum: for out of the nethermost hell of the damned, none can be delivered.  
Ans. 1. The argument is denied, Christ went to set at liberty captives in hell: Ergo, the fathers in Limbo.  
Cont. The argument standeth thus; the captives in hell 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 delivered.  
Ergo: the captives in hell set at liberty, were those in Limbo.  
The reason cannot be denied, being a true syllogism: the replier is not then a 〈◊〉 in making such reasons: but the Confuter a brabbles in denying them.  
Ans. 2. You must first prove that the Fathers were in Limbo patrum and that hell, the place of eternal captivity▪ was all one with it, which yet yourself affirm, is no part of hell: and therefore I infer it is no place of thraldom.  
Cont. 1. Now this ignorant Confuter showeth himself a trifler indeed, and a silly Logician, to deny the conclusion, that the Fathers were not in Limb, which is the conclusion of the former argument.  
2. How absurd is this fellow, that seeing a manifest disjunction in the proposition, between Limbus patrum, and the nethermost hell; yet saith, it must be proved that they are all one.  
3. The replier in his own 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 own words; for in confessing that Limbus is no place of thraldom, he granteth, that such a Limbus there is, but not a place of that quality: for according to his own 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 thraldom, 
2. b. p. 3.  or not; and thus to give him his own words again you whip yourself with your own scourge, whose lashes if you feel● not. I say you are very senseless: and to use Tully's words, 
second Philip.  haec te si ullam partem habes sensus laceret, haec cruentat oratio: this saying, if you have any part of sense, tareth and woundeth you.  
Answ. 3. But the Confuter not insisting upon any of these answers, which are very simple; findeth our another: that these captives, enfranchised by Christ, was all mankind, which by Ad●●s sin were made guilty of eternal death, and so made his captives, that had power over death, that is the devil, under whom we were held in most slavish thraldom, etc. until such time, as it pleased our most gracious king to enfranchise us. 
2. b. p. 143.  2. b. p. 143.  
Cont. 1. This answer is not to the purpose, for the question out of his former words objected, is not of captives to hell and the devil, but of captives 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 indeed all captives by sin to the devil, subject to death, hell, & damnation, but not captives and enthralled in hell; this is but a simple evasion.  
2. Our deliverance and enfranchising was procured & purchased by the death of Christ, 
The Coufuters inconstancy & uncertainty.  as the Apostle saith, that he might destroy through death, him that had power over death, that is the devil, and that he might deliver, etc. for that end 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 be manifested even unto the dead. 2. b. p. 72. sometime, to denounce retention in sin to the obstinate: and so consequently, in everlasting death and damnation; for so he expoundeth that preaching to the spirits in Peter: 2. b. p. 77. And now it was, as he saith, to enfranchise, and set at liberty. And thus he is one of those, of whom the Apostle speaketh, 
1. Timoth. 1. 7.  They would be Doctors of the Law, and yet under stand not what they speak, nor whereof they affirm. I may apply against him the Orator's words, quam miserum est id negare non posse, quod 〈◊〉 est conf●er●: how miserable a thing is it, 
Philipp. 2.  not to be able to deny that, which it is a●●rame to confess. He is ashamed to confess he holdeth Limbus patrum, and yet being pressed with his own words, he can not deny it.  
4. Pla. What honour is greater than his, who entereth by force into his enemy's palace, 〈◊〉 him of his power, disfurnisheth him of his treasure; 
Lib. 3. p. 5.  and returneth victorious, etc. 
In lib. 5. ep. ad. Rom. cap. 6.  and what he meaneth by his treasure, he referreth us to a place of Origen, where he saith thus; hic alligato forti, etc. the strong man being here bound upon the cross, he went forward into his house, into the house of death, into hell, and took thence his goods, that is, the souls, which he held.  
5. Pla. Ambrose is cited in these words, 
lib. 3. p. 22.  being free among the dead losing the power of death, he gave release to those which were in 〈◊〉 and what he meaneth hereby, 
Lib. de incarnate. Domin. sacram. c. 5.  the words following show, (omitted by him) he shed the light of life upon those which were placed in hell, etc.  
6. Pla. 
3. b. p. 72.  He saith that Christ evangelized, or delivered 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 deliverance by it? And so he must be driven to say with his great friend, 
Bellarm. l. 4. de Christ. anim. ●. 13.  Pradicationem Christi, etc. that the preaching of Christ in hell, was only for the annunciation of that great joy (of their deliverance) to the godly souls.  
7. Pl. You must first prove, 
3. b. p. 79.  that they erred in holding that opinion of the delivery of the Fathers: but if he himself hold that to be an error, what needed any further proof thereof?  
8. Pl. 
3. b. p. 122.  Hierom is cited, who should say, that Christ descended to hell, ut vinctos de carcere dimitteret: that he might dismiss them which were bound, out of prison.  
9 Pl. Likewise, 
3. b. p. 123.  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 allege these testimonies, if he consented not with them herein? for men do not use to produce witnesses against themselves.  
10. Pl. He confesseth Limbus patrum, but denieth it to be any part of hell: to let pass (saith he) your falsehood, (being the falsary himself) and absurdity, 
3. b. p. 142.  in confounding (Limbus patrum) with locus damnatorum, the one being no part of hell, as yourself every where preach, But this is his own preaching or rather prating▪ for the replier in those places, 
Limb. 43. 44.  speaketh only of Abraham's bosom not a word of Limbus. If then, in his opinion, there was a Limbus patrum, then either the fathers were delivered thence, or else they are in Limb still; for heaven or paradise, I hope he will not take to be Limbus, which the masters of that term the Romanists, take for a prison and dungeon of darkness.  
11. Pl. Cassiodorus is brought in thus witnessing for the delivery of the Fathers out of hell: 
3. b. p. 144.  Christ having bound the devil, brought out those prisoners which he held in captivity.  
12. Hierome again is thus alleged: Christ descended not into the whale, 
3. b. p. 169.  but into hell, to the end, that those which were in hell, might be loosed from perpetual bonds.  
13. Augustine also is brought to the same purpose: I see no reason, 
3. b. p. 194.  why we should believe, that our Saviour came thither, but to save some from the sorrows and pains thereof.  
14. So also origen is produced: the only begotten son (of God) descended into hell for the salvation of the world, 
3. b. p. 194.  and thence brought back again the first man Adam.  
15. For the enfranchising and setting at liberty the captives in hell, he allegeth Ruffinus, referring us only in general to his exposition of the Creed: in the which he directly affirmeth in these words, Redijt victor à mortuis, 
1. b. p. 55. 2. edit.  inferni spolia, etc. he returned a conqueror from the dead, and carrying with him the spoil 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 down in K. Edward's time, in the Synod held ann. 1552. As Christ died for us, and was buried, so it is to be believed, that he descended into hell: for his body lay in the grave till the Resurrection, his spirit being sent forth from him, was with the spirits which were detained in prison, or in hell, and preached unto them, as testifieth Peter: the last clause whereof was left out by the Reverend Fathers of this Church in their Synod, ann. 1562. and so remaineth still. Now this man cometh, and would expound the meaning of that clause omitted: 
2. b. p. 4●.  saying, that their application of those words of Peter unto Christ's descension into hell, is no other than all the ancient Fathers have made on that place, as may appear by holy Athanasius, etc. But Athanasius saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he preached the Gospel or glad tidings to those which were in hell: 
D●al. 4. de sanct. T●●it.  so he understandeth S. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So likewise justinus and Ireneus say, descendit ad eos evangelizare salutem: 
D●alog. cum T●phon.  he descended unto them to evangelize, or bring the glad tidings of salvation, 
Idea. l. 3. c. 23.  as they cite the Prophet Isai: wherefore, if he understand it according to their exposition, he must hold, that salvation and deliverance was preached by Christ to some in hell.  
17. Place. The harrowing of hell, etc. if you will believe an old ploughman in your harvest, 
3. b. p. 110.  is no such matter, as you take it for, 
Northbrokes' confes●. c. 4. fol. 11.  but such as ought to be believed of all Christians, as containing a deep mystery: he would father his conceit upon an other, that 
* he expoundeth that phrase of the harrowing of ●ell, of the victory obtained by Christ's death over hell: not of his personal descending thither, as he ●oth.  favoureth it not: but indeed he cunningly hereby conveyeth his own opinion, as fit to be believed of all Christians.  
18. His opinion is that job was in hell: for that place, job 17. 13. he readeth thus: hell shall be my house, and I shall make my bed in the dark. And further he addeth: for so much as job was a perfect figure of Christ, in many things, the word (bed) taken in the better part, doth very truly agree unto him: 
3. b. p. 153.  because, though hell be a place of restless 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 upon job, he being a figure of Christ's being in hell, as he maketh him, must first be there himself. But to the hell of the damned he will not thrust him, where else was he then in Limbo?  
19 But he doth not more apparently discover himself, then in these two places following: the first is, 3. b. p. 170. Unto these I will also add a prophetical saying, 
3. b. p. 100L.  (as it seemeth to me) which I find reported out of two of the most famous Doctors among the ancient Hebrews: 
●. Hoc eo dosti. ●. R. Simeon a●●d Galatinum.  (the latter jews shall kill their Messias, then shall his soul descend to hell, 
●. b. 8. c. 21.  where it shall abide three days, that it may bring from thence all the souls of the Fathers, and of the Just, and lead them with him into Paradise, and heavenly glory:) If this be a prophetical saying, than it must have his accomplishment; and so in his judgement the souls of the Fathers and the just men, were brought out of hell by Christ's descending thither.  
20. The other place is, 3. b. p. 174. The end of this redeeming visitation he maketh to have been, 
3. b. p. 1ST  (the illumination of those, which sat in darkness, and in the shadow of death,) which words S. Damascene and Ruffinus apply to Christ's descension in hell: And in truth the words of (visiting and redeeming) do necessarily imply a freedom to men in captivity, which to deny to have been in hell, as you do in your second assumption, is to derogate from the blessed death, and passion of Christ. Now my second assumption (as he calleth it) was, But Christ redeemed none in hell. This assumption, seeing he denieth, what else can be his opinion, but that Christ redeemed and delivered some in hell by his descending thither? and therein agreeth with Damascene and Ruffinus.  
I appeal now to all judicious men and understanding Readers, whether this counterfeit Confuter, be not apparently convinced to be an evident maintainer of Limbus Patrum: therefore how void of all truth and modesty that speech is, 
2. b. p. 5.  who seeth not? there is no cause, nor colour of cause in the world (saith he) why you should accuse that mine answer, as any way inclining to that opinion: for what one word is there through the whole book, which doth so much as insinuate any suspicion thereof? But what need this circumlocution of words, when the thing itself is apparent: according to that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when the matter is conspicuous, the prolixity of speech is superfluous. These places objected do give such evidence of his opinion, that he can not with modesty deny it: 
Philippi●●.  as the Orator saith, Respondebisne ●d haec, aut omnino hiscere audebis: can you answer any thing to this, or dare you once open your mouth? and so I say with Hierome: 
Apolog▪ 3. cont. Ruffin.  si non illud scripsisses, utcunque de luto evaderes, If you had not thus written, etc. you might have wrestled out of the mire.  
But in defence of this his opinion, of the delivering the Fathers out of Limbus, antiquity will be alleged: for this goeth for currant among the Fathers: whereunto I answer; That the ancient writers of the Church, in some things might be overseen, and that this error might be both general, and continue long also: as the patriarchs long remained in that error of Bigamy, and Polygamy, and corrected it not. Augustine answered Hierome well, who having alleged divers places, said, Patere me errare cum talibus: 
Aug. ep. 19  suffer me to err with such: quis est (saith he) qui se velit cum quolibet errare? who is there that would willingly err with any? The Orator saith well, quae malum est haec ratio, semper optimis causis veteranorum nomen opponere, 
Philip. 10.  etc. quos quidem libertatis adiutores complecti debetis, servitutis authores sequi non debetis: What reason is this, always in good causes to oppose the name of the ancients, whom you ought to embrace as helpers of your liberty, not to follow, as authors of your servitude. The like may be said of the ancient Fathers, that we ought to follow them, when they stand for the truth, not to be lead by them, when they incline to error. And herein the intent of the Fathers is rather to be respected, than the content of their speech: their meaning was, that even the Fathers of the old Testament, though being at rest in Abraham's bosom, yet had an accession of joy, the Redemption of mankind being accomplished by Christ: (like as the Saints now shall have the like increase of joy at the resurrection, and consociation of their bodies with their souls) though they failed in the particular apprehension and application of this mystery. And so I end this point, with that worthy saying also of the Orator, 
Philip●. 9  Non exempla ●aierum quarenda sunt, sed consilium est eorum, à quo exempla nata sunt, explicandum: The examples of the Elders, are not (so much) to be sought into, as their intent, and counsel, from the which the examples are sprung, is to be expounded.  
Thus much for the matter of his book in general, now concerning the manner: First, he faileth in charity, in confuting publicly, that which was written first privately; and bringing into open view to the world, that which was sent in secret to a gentleman: I speak of the original occasion of his first book, wherein, he being a Christian, saw not so much, as Tully perceived by the light of nature; who thus reproveth Antony for the very like, for making his letters public, which he sent unto him in private: Quis unquam, qui paulum medo bonorum consuetudinem nosset, 
Philipp 2.  literas ad se ab amico missas, offension aliquâ interposita, in medium protulit? quid hoc est aliud, quam tollere è vita vitae societatem: quam multa ioca solent esse in Epistelis, quae prolata si sint, inep●a videntur? quam multa seria, neque tamen divulgenda? Who ever, that was but even a little acquainted with the custom of good men, brought forth letters sent to him from a friend, some offence coming between? what is this 〈◊〉, but to take out of this life, the society of the living? how many merriments use to be in letters, which seem foolish, if they be uttered? how many serious things, that are no ways to be published?  
Secondly, he faileth in modesty, in persecuting the replier with railing speech: you shall find few pages of his book, 
Impu. 1.  which are not pestered with the imputation of lying, forgery, falsie●e, heresy, blasphemy, atheism, Machiauellisme, and such like. Thus he bestirreth him as another Shimei, or Rabshekah: which I may well requite with round and smart speech, but will not with like railing: for as he saith, 
Cicer. Philip. 8.  vehementer me agere fateor, i●acunde nego: I confess I deal earnestly, but not angrily: and I consider that it is much better, according to that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to hear evil, then to speak evil.  
Thirdly, he forgetteth common honesty, in loading the replier with slanders and untruths; 
Imput. 2. 3.  God forgive him this wrong: 
john 8. 44.  he knoweth who is called the father of lies, & the accuser of the brethren: 
Apocal. 12. 10.  far be it from me to repay him in the like. I say with the Orator, Ego dabo operam, ut & pro me minimo cum fastidio respondeam, 
●icer. contra Sallust.  & in hunc minime mentitus esse videar: I will do my endeavour, that I may both answer for myself, with the least irksomeness, and without lying of him.  
Fourthly, his discretion might have been better, than every where untruly to object those things, whereof he is guilty himself; as throughout this my defence appeareth, not remembering the saying of our blessed Saviour: why seest thou the mote that is in thy brother's eye, 
Math 7. 3.  and perceivest not the beam that is in thine own eye? And so Hierome saith, 
●eg●l. Monach.  Perdit authoritatem docendi, cuius sermo opere destruitur, ut bene Tullius, caput artis est docere, quod facis: He looseth the authority of teaching, whose saying is controlled by his own doing, as Tully saith, it is the chief thing in art, to teach that which thou dost thyself.  
Fiftly, his answer is insufficient; for neither doth he clear himself of the suspicion of being a favourer of Limbus patrum: neither hath he answered the arguments proposed by the replier, 
Limbom. p. 11. Ans. 1. 9 lines omitted: p. 37. argum. 3. 17. lines omitted: to object. 2. p. 40. 2. whole leaves omitted, from arg. 5. to arg. 9 p. 53. ob. 6. 20. lines omitted.  omitting many of them of purpose, as I have here observed, as finding no colour o● answer unto them: leaving therefore, the argument of the book as yet unanswered, I only have collected 1▪ 2. several imputations, by him imposed upon the replier; in every of them, first setting down the accusation, than th● justification, lastly, the recrimination: wherein, the Confuter is discovered to have written neither divine-like, scholarlike, nor Christianlike; so that the Proverb which Hierome used against helvidius homely dispute is verified upon him, Camelum vidimus saltitantem, we have seen a Camel dancing.  
Now one word I will add more concerning myself, mine adversary, and to the indifferent Reader: As for myself, I had thought at the first to have said nothing; nor to have regarded vain words; as the Preacher saith, 
Eccles 7. 23.  Give not thine heart to all the words that men speak: and Aristippus said well, when flying away from one that reviled, being asked why he did so, made this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thou hast power to speak evil, and I not to hear: and that saying also of Demosthenes came unto my mind, who when one railed upon him, answered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I will not enter into that combat, where he that is conquered (indeed and in truth) is superior (in words) to him that conquereth. But further considering with myself, that by his audacious & braving speech, (if it went currant without check) some might be carried away; I thought it not amiss, though not very needful, to frame him some answer: and here I say with Higher▪ 
Hieron. August. tom. 2.  Simo in defensionem mei aliquid scripsero ●● te culpa sit qu● provocasti, non in me, qui respond●● compulsus sum: If I write any thing in my therence, the fault is in you, that provoked me, not in me which am compelled to answer.  
And touching him, I have small hope to reclaim the man to a peaceable mind, considering his insolent kind of writing, and his haughty spirit, who proudly refused to have any conference with me, when his book was offered to the Press, though I earnestly desired it, (which he calleth in his Preface indirect dealing, for other can he charge me with none) being with child, as it were, till this his misshapen and deformed monster came forth: so that I may say with the Orator, 
4. Philippie.  Non est mihi cum eo hoste certamen, cum quo aliqua pacis conditio esse possit: I have not to do with such an enemy, as with whom there can be any condition of peace. And I may say with Diogenes, who admonishing a lewd man, being asked what he did, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I do wash a blacke-a-moore to make him white: yet I will not cease to advise him, that if he have any grace, he may return to a better mind; that seeing he hath once done evil, he may leave off, and do so no more. Seneca said well, Optima civilis belli defensio, oblivio: The best defence of civil discord, is to forget it. And Tully said well, Liceat semel impune peccare: 
Philippie. 12.  sit erranti medicina confessio: It may be born with, once to offend without punishment: let confession be a medicine of error. 
Homil. 6. in Exod.  And Origen also saith, Possibile est; ut si forte resipiscat, qui devoratus est, rursus possit evomi, sicut jonas: it is possible, that he which is devoured, if he repent, may be cast up with jonas: So he may vomit up those bitter pills again, which he hath swallowed, if his stomach be not still sick. But if he be averse from wholesome counsel, and so show himself unworthy of peace, which is offered, 
Matth. 10. 13.  it shall, as our Saviour saith, return to us again.  
Now last of all to the Christian Readers I turn me in a word, not doubting of their godly equity in comparing his calumniations, and my defence together, that I shall not need● to say with Simonides the Musician, who thus answered to one that said ●e heard evil of him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and when will you leave to hurt my fame with your ears. But I say unto them in Augustine's words: 
Contra lit. Petilian. 3. 11.  Obsecro vos deponet● paulisper studia partium, & inter me & Petilianum cum aliqua aequitate indicate: I praey you lay aside a little all partiality, and judge between me, and mine (adversary) with equity. And so I commend you all to the grace of God, who in his mercy grant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that we may follow the truth in love: And as many as walk according to this rule, 
Eph. 4. 15.  peace (shall be) upon them, and mercy, 
Galat. 6. 16.  and upon the Israel of God.   

Further advertisements to the Reader, containing a brief answer to a certain Popish pamphlet, entitled, The first part of Protestants proofs, etc.  
AFter that I had finished this answer, which was ready for the Press in September last, but stayed only the Printers leisure, till he had dispatched an other work upon the first of Samuel, which in all reason was to be preferred; there came to mine hand a certain Popish pamphlet, entitled, The first part of Protestants proofs for Catholic religion and recusancy: wherein I found, that among other late writers of our Church, the author of that pamphlet had abused and traduced me, and some of my writings: and had made special use of this adversaries testimony against me: I will therefore briefly take a survey of his fraudulent and corrupt dealing herein, that by the evil measure which he hath offered unto me, it may appear how he hath handled others.  
In this Romanists spiteful collections, three things I observe, absurdity, falsity, impertinency: as the chief pillars and props of his rude and ragged building.  
First his absurdity herein appeareth, that he allegeth this Cavillous Accusers testimony, more than twenty several times against me: as p. 5, 6. & most of all, p. 35. that I condemn all the ancient Fathers for dreamers: that I condemn all learned & godly Divines: that I falsely corrupt, translate, injuriously handle, abuse the Fathers: that I strangely pervert, bely, deprave, abuse the Scriptures: and all this he taketh for truth upon an adversary, and evil willers report. All which slanderous accusations are, I trust, sufficiently answered in this defence, unto the which, the Table annexed in the end of the book, may direct the Reader, that desireth further to be satisfied. He might have thought of the common saying, Evil will never said true: and if that usual byword sound to harsh in his ears, ask my fellow, if I be a thief: yet I may use Hieromes words, 
〈…〉. 3.  possem credere, si unus assereret, nunc aut duo mentiuntur, aut omnes: if one (honest man) said it, I could believe it, but now either both lie, or all: as well he that receiveth a false report and carrieth it, as he that first coined it, is counted a glosser.  
His falsity he bewrayeth, in misreporting, and perverting divers places by him produced: as that I call the rules and principles of Religion, which his Majesty approveth, a foolish conceit, and imagination, p. 6. quoting Eccles. triumph. p. 40. and again p. 31. he harpeth upon the same harsh string, that I call the King's sentence, that (the Roman Church is our mother Church) a foolish conceit, and imagination: whereas I affirm no such thing, see mine answer, p. 17. of this book. p. 10. he saith, I speak of his majesties mother, applying that saying of one to Augustine's mother, the child of such prayers and tears can not possibly fall away: pref. to Antilog. whereas I speak only of his majesties prayers and tears, making no mention at all of his mother. So, p. 21. he chargeth me to say, that all scriptures have been doubted of by one Church or other, Synops. p. 2. in which place, no such thing is affirmed, but only divers heretics are rehearsed, by whom one or other, most of the Scriptures have been doubted of: p. 27. that I should say, that Vigilantius was condemned of heresy, for denying Relics to be reverenced: Antilog. p. 13. whereas my words in that place, are these: Some of these, as they are imputed to Protestants, we deny to be heresies at all; as that of Vigilantius, that Relics are not to be adored. Here no such thing is affirmed, that Vigilantius was herein condemned of heresy.  
P. 30. that I account the Council of Florence, a general Council: Synops. cont. 1. qu. 7. whereas I there urge it only against the Romanists, as in their opinion general: for otherwise elsewhere I have proved, that indeed it could not be a general Council, the great Synod at Basil being at the same time assembled. Antilog. p. 61.  
P. 31. that I call the primitive Council of Neocaesarea, Toletane, the first, and the sixth general Counsels, the papal Church, popery, etc. Antil. p. 88 89. whereas I only show in that place, that divers errors decreed in all these Counsels, (the first only excepted, whereof I make no mention at all there) are allowed in the popish church: see the place. Such depraving and wresting of sentences, showeth a bad cause, and a worse mind in those that use such beggarly shifts: the truth need not to be so defended; and such false and deceitful dealing, will fall of itself, without any confutation: as Hierome saith; non necesse habet convinci, quod sua statim professione (
* apud Hieron. blasphemum legitur.  falsum) est: That need not to be convinced, which at the first is discovered of falsehood.  
Thirdly, his impertinent allegations are these; p. 10. to prove by our own testimonies, that they which live and die in the Roman Church may be saved: he urgeth these words of mine, that many renowned Kings and Queens (which professed the Roman faith) are Saints in heaven. Antilog. p. 144. as if he should reason thus; many ignorantly misled in those days of darkness, yet holding the foundation, might through God's mercy be saved: therefore they which now wilfully resist the truth in the Roman Church, in these days of knowledge, and erring in some fundamental points, may be also saved.  
P. 24. to prove by our confession, that there is no true, lawful, and judicial exposition of Scripture among the Protestants, he presseth these words; that the reformation of religion, belongeth to the judgement and redress of the Prince: and yet he is not privileged from error. Antilog. p. 120. The argument followeth not; for we neither refer the exposition of Scripture unto the Prince, nor hang religion absolutely upon his judgement, but according to the word: and we interpret Scripture by Scripture, which is the most lawful, sure, and certain way of expounding.  
P. 30. propounding to himself to prove by Protestants writings, that the testimony of the ancient Fathers, is for the doctrine of the Church of Rome; he allegeth this sentenee of mine, quite contrary: Antilog. p. 263. the same faith and religion, which I defend, is taught and confirmed in the more substantial points, by the Historians, Gouncels, Fathers, that lived within five or six hundred years after Christ. Who but this lawless disputer would infer hereupon, that even by the Protestants own testimony, the Fathers and Counsels make for the Romish religion?  
Thus absurdly, falsely, & impertinently, this Pope's penman wresteth and depraveth my writings; and the like measure he offereth to the rest: whose chief strength lieth in the weapons of a false brother at home. And such is the fruit that cometh of these domestical contentions, that thereby we put a sword into the adversaries hand: whereas I could have wished rather, that all these unnecessary brabbles at home had been stayed, 
2. Sam. 1. 2●.  according to that saying of David, Tell it not in Gath, nor publish it in the streets of Askelon, lest the daughters of the Philistims rejoice: for by these unbrotherly dissensions, we give occasions to the enemies of God to rejoice, & misspend our time, which might more profitably be employed. And as for mine own part, I say with Hierome; Opto, sifieri potest, 
Hierom. advers. L●ciferian.  & si adversarij siverint, commentarios potius scripturarum, quam Demosthenes' & Tullij s●ribere: I wish, if it may be, and if mine enemies would permit, to write rather commentaries of Scripture (which course I am now entered into) than Demosthenes or Tully's Philippices. And as for any thing, which mine adversaries at home or abroad can object, I pass not much, but comfort myself in that saying of the Prophet; 
Mi●ah. 7 8.  Rejoice not against me, O mine enemy, though I fall, I shall arise, when I shall sit in darkness, the Lord shall be a light unto me.   

ERRATA.  
In the Preface, p. 13. l. 17. read divulganda, for divulgenda. p. 21. l. 4. r. Erasmus Sarcerius, for Erasmus, Sarcerius. p. 26. l. 13. r. denieth not, f. deemeth not. p. 27. l. 8. r. in as many syllables. p. 30. l. last. r. so much, f. so must. p. 32. l. 10. in domo sua. p. 33. l. 18. r. practical knowledge, for practised, etc. p. 34. l. 33. r. nakedness, f. wickedness. p. 45. in the marg. r. insertum Chalced. f. infestum. ibid. l. 23. paid ten, p. 40. l. 7. r. to signify hell, and the soul. p. 53. l. 11. r. challengeth. p. 74. l. 26. r. vesica. p. 80. l. 8. r. retalion. p. 89. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 91. l. 7. supply in the margin: ad Oceanum. & l. 19 ad Rusticum. p. 102. l. 24. r. instance. p. 111. l. 29. r. objecteth. p. 116. l. 26. r. keber, for avad, and, Psal. 88 12. f. 88 10. p. 129. r. left in bonds. p. 146. l. 26. r. proof, f. praise. p. 147. l. 1. r. Marcelia, f. Marcellus. p. 174. r. in the marg cont. Crescon.   

A just, true, and sober answer unto the slanderous accusations, untrue surmises, and uncharitable railing of RICHARD PARKS, writing himself master of Arts of Brasen-nose College in Oxford, which he hath of late with a more brazen and bold face, vented unto the world, against the author of Limbomastix. * ⁎ *  
AGainst the unjust and false accusations of men, and their bitter and unsavoury revilings, the servants of Christ are to oppose that heavenly encouragement of our blessed Saviour: 
Math. 5. 11, 12.  Blessed are ye when men revile you, and persecute you, and speak all manner of evil against you for my sake, falsely: rejoice and be glad, for great is your reward in heaven. 
Lib. 1. office c. 5.  Ambrose saith well, Ne quis aestimet plus ponderis esse in alieno convitio, quam in testimonio suo: let not any think, that there is more weight in an others obloquy, then in his own testimony. And, (as the same father well resembleth it) sicut milites Gedeon in hydrijs suis faces habentes non timuerunt hosts, 
lib. 1. de spir. c. 15.  etc. Like as Gedeons' soldiers having lamps burning in their pitchers feared not their enemies, so our bodies being as pitchers form of clay, are void of fear, si gratia spirituali ignescant, if the grace of God's spirit be kindled in them. Whereas then this railing adversary hath raked together a dunghill of slanderous untruths, I will set against his calumniations, conscience; against his vain surmises, truth; against his malice, charity. I am before God and in my conscience clear of these his malicious imputations, as shall appear in this discovery. Let him and others like minded, go on if they will, in this their injurious course, to their own shame now, and grief afterward, if they have any grace: in the mean time the Replier will content himself, and resolve with Hierome, 
Hieron. ad Celantiam.  Nos modo id agamus, ut male de nobis loqui sine mendacio nemo possit: let us endeavour that no man can speak evil of us, unless he lie: for according to the wise saying of Plato, If a man have done no such thing, for the which he is reviled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  let him take the reproach to be but as smoke; which will vanish away of itself.  
Now at the first coming forth of this railing invective, I somewhat paused with myself, as uncertain, whether it were not better in silence altogether to pass over such frivolous and malicious cavils, which seemed to some not worthy of any answer: as Hierome stayed a while from writing against Helvidius, upon the same reason: Non quia difficile erat eum convincere, 
Hier. adv. Helu.  sed ne respondendo dignus fieret, qui vinceretur: Not because it was hard to convince him, but least in answering, he might seem worthy to be overcome. Beside, I considered, that in some men's opinion a railer could not handsomely be answered, but in his own kind: 
Prov. 26. 4.  but therein the wise man giveth counsel, not to answer such according to their foolishness, lest we should be like them: and Ambrose saith, Si referas contumeliam, dicetur, ambo convitiati sunt, uterque condemnatur, 
Lib. 1. office c. 5.  nemo absolvitur: If thou return (the like) contumely, it will be said, they both have (equally) reviled: each is condemned, neither is cleared: yet seeing the wise man saith again, Answer a fool according to his foolishness, lest he be wise in his own eyes: 
Prov. 36. 5.  if in silence all those disgraces and contumelies should be passed over, which have fallen out of his black and filthy pen, it might be both an occasion of fleshing & heartening to the Railer, and to those which applaud him, of insulting. The Preacher saith, there is a time to keep silence, 
Ecclesiast. 3. 7.  and a time to speak: upon the which words Ambrose well saith, 
1. Imputation.  Si pro otioso verbo reddemus rationem, 
Offic. lib. 1 c. 3.  videamus ne reddamus pro otioso silentio: if we shall render an account for an idle word, s●e if we shall not also for slothful silence: therefore as Hierome also saith, Huc usque silentium modestiae fuit, non malae conscientiae: 
Advers. Ruffin.  hitherto my silence hath been of modesty, not of an evil conscience. But now I will give the onset upon this raging, if not raving Adversary.  

The 1. imputation of railing.  

The Accusation.  
FIrst, the Railer chargeth the Replier with railing: thus complaining: he raileth on me without reason, calling me a secret Censor, a masking Mummer, a new rabbin, a Limbist, a disgracer of the Gospel: pref. pag. 2. and again: your four cautions are nothing else but so many calumniations full of railing without reason, etc. a secret Censor, a disgracer of the Gospel, a partaker with the wicked, a lover of God's enemies, an adversary to Protestants, and a fighter against them with the weapons of Papists. 2. b. p. 48. and again, although you think no terms disgraceful enough towards me. 2. testim. sect. 7. because the Replier had said, these are but ridiculous objections: and yet further he saith, with what conscience or honesty, can you condemn me for a most shameless and impudent man. 3. b. p. 196.   

The satisfaction.  
1. Some of these terms the Replier useth not, but the other imagineth: he calleth him not a disgracer of the Gospel, but only saith thus, what came in his mind to join with the common adversary, in disgracing the defence of the Gospel, by one undertaken in Synopsis. Limbom. p. 3. the other words, a partaker with the wicked, a lover of God's enemies, an adversary to Protestants, are the Railers own collections, not the Repliers direct applications: for he speaketh in that place in Hieromes words, and not his own: neither doth he call him, a most shameless and impudent man: but only writeth thus, with what face can the answearer affirm, etc. It seemeth his own conscience condemned him, finding himself inwardly guilty of all this, which he imagined outwardly to be imputed: as Ambrose well saith, 
Ambros. l. 3. office c. 4.  Quod severius judicium, quam domesticum, quo unusquisque sibi est reus? what judgement is more severe, than the domestical, wherein every one is guilty to himself?  
2. The most of the titles and epithets are truly imposed, and therefore they contain no unjust calumniation, but a due castigation or reprehension: is not he a secret Censor, that censureth other men's private writings, and bringeth them to public view? a maintainer of ●imbus I have proved him before in the Preface, and therefore a masking Mummer he is, that hideth his face, and rattleth his box full of counters, in stead of silver and gold, winding in an error and counterfeit opinion for sound doctrine. He therefore that speaketh the truth, revileth not, as Hierome well saith, 
Hieron. oburgat Sabini●n.  using those words of the Apostle: inimicus factus sum tibi vera dicens? Am I become your enemy speaking the truth?  
3. All this being uttered in general, no person being named, nor discovered, not so much, as the man in the moon, showeth that he doth but bark at his own shadow: for a general and indefinite reprehension is no defamation; as that Imperial law saith, Verba generalia ut quis vitam reformet, 
God. lib. 2. tit. 12. leg. 19  non infamant: general words that one should reform his life, do not defame. But what do I tell him of Imperial laws, whose element and trade reacheth no further, then to give laws to petites and schoolboys.   

The Recrimination.  
Now this untrue imputation of railing, is justly returned upon his own head, who for his graceless facility that ways, is worthy to carry the bell, of all scurrilous writers (not the Popish Iudasites and Seminary sectaries excepted) that have abused their pen that way. Thus therefore he barketh and belcheth out his stinking and indigested stuff.  

1. Like a mad dog he snatcheth. pref. p. 5.  
2. I cannot but condemn your pravity in so wilful perverting it, even contrary to your own conscience. 2. b. p. 4.  
3. You add malice to falsehood. p. 5.  
4. It argueth mere malice without matter. p. 6.  
5. His malcontented impatience. p. 17.  
6. he counteth the author of Limbomastix, both a fool, p. 27. and a goose. p. 28.  
7. rather Ismaelites in faction, then Israelits in faith. p. 18.  
8. in this Calendar of Saint-seeming Nocents Limbomastix hath canonised himself. p. 19  
9 he useth the like parasitical preoccupation to curry favour. p. 24.  
10. there is neither truth nor modesty in your words. p. 34  
11. he calleth him a liar: applying these words, mendax raro memor. p. 38. that he properly belieth him. 3. b. 127.  
12. no Sophister but yourself. p. 39  
13. it is but the suggestion of malice. p. 40.  
14. proveth nothing else but presumptuous boldness. p. 44.  
15. which for want of true knowledge, you reject with malice. p. 47.  
16. past the bounds of modesty. p. 53.  
17. he objecteth also impudency. ibid.  
18. where verity is banished, modesty is expulsed. p. 56.  
19 as in pretending charity, you should defame all Christianity. p. 64.  
20. he objecteth unchristian, if not Machivellian policy. p. 79.  
21. Thus Machivellian dissimulation is Christian policy with you. p. 82.  
22. it is little better than infidelity. p. 86.  
falsehood attended with contradiction and absurdity. p. 3.  
23. as you began with falsehood you mean to continue. p. 32.  
24. it is both false and calumnious. p. 87.  
25. you would falsely insinuate. ibid.  
26. doth notably discover his hypocrisy. p. 19  
27. letting hypocrisy pass this once, as if it were humility. p. 27.  
28. you most hypocritically pretend. p. 44.  
29. As you began your preface with falsehood and malice. p. 105.  
30. to the end neither falsehood should want absurdity, nor folly contrariety. p. 126.  
31. you begin with falsehood and slander. p. 139.  
32. fraud and falsehood are every where your strongest forts. p. 143.  
33. your falsehood mixed with absurdity. p. 144.  
34. falsification is grown into such an habit with you. p. 162.  
35. falsehood is your surest fortress. p. 186.  
36. as you delight in contrariety, so it best pleaseth you to add falsity to it. p. 195.  
37. fallacy mixed with falsehood. p. 197.  
38. would God you would once leave your falsehood. 1. test. s. 17. p. 2.  
39 from these you proceed to the shameful falsification, etc. 1. test. sect. 23. p. 2.  
40. you seek after nothing but falsehood. 3. test. s. 7. p. 1.  
41. your profane contentions. p. 103.  
42. diabolical presumption. ibid.  
43. having never a good thought of your own. 2. b. 106  
44. what is this else but to root out Christianity, and plant infidelity. 2. b. 146.  
45. it shows your spitefulness. p. 155.  
46. it is your own folly. ibid.  
47. which shows you neither regard rules of divinity, nor yet of humanity. p. 158.  
48. as you show neither verity nor modesty, so you incur thereby absurdity and impiety. p. 161.  
49. your malice shall not extinguish my charity. p. 165.  
50. the Evangelists are sufficient witnesses to convince your incredulity. p. 179.  
51. which insolent vanity. p. 175.  
52. what perverseness or rather impiety is it. 2. test. s. 9 p. 4.  
53. if malice had not miscarried you. 2. test. s. 14. p. 3.  
54. what arrogant presumption is this. 2. test. s. 17. p. 1.  
55. thus imperiously, if not saucily. ibid. thus he raileth and rageth, because the original is preferred.  
56. with what conscience or honesty. 3. test. sect. 16. p. 5.  
57 yourself in that respect worse than the Arrians themselves. p. 178.  
58. you still feed your Reader with falsehood in stead of truth. p. 179.  
59 you do exceed the limits of all modesty & shamefastness. p. 181.  
60. if your darkness will receive it. p. 193.  
61. you prove yourself to be a various impostor. 1. test. sect. 17. p. 2.  
62. what dishonest dealing is this in you. 1. test. s. 23. p. 2.  
63. you had no colour of belying me. 2. test. s. 1. p. 3.  
64. while you bolster out impiety with blasphemy. 1. test. s. 3. p. 2.  
65. such malapert sauciness. 1. test. s. 14. p. 3.  
66. whosoever denieth the article, (he meaneth, in his sense) is an Atheist. 3. test. s. 6. p. 3.  
67. And to fill up the measure of this his poisoned cup of reviling words, he chargeth him with gross error, or rather heresy directly tending to Atheism. pref. to the first book.   
Thus this uncharitable fellow goeth on in his pitiful rage, laying on load, charging the Replier, with folly, hypocrisy, falsehood, infidelity, impudency, Machiavellisme, Atheism, heresy: who in the sight of God, and of all good Christians, will by God's grace approve himself as far from the imputation of these, as the Railer will show himself (if he go on in this course) from the reputation of an honest man. Little did he remember, when he suffered his pen thus to rage, that all railers by the sentence of the Apostle, 
1. Cor. 6. 10.  are excluded out of God's inheritance: what blindness is this, to object railing to an other, giving himself ten words of reproach for one, and that not reproachful neither. Hieromes complaint is here most just: Quid possumus facere, 
Hieron. advers. Ruffin.  si unusquisque just putat se facere, quod facit, & videtur sibi remorderi potius, quam mordere: what should we do, if every man thinketh he well doth, that which he doth, and that he himself is bitten, when he biteth others.  
But the Replier for his part grieveth not to hear this intemperate mate, thus to revile the living: for, as Hierome saith, Scillaeos' canes obdurata aure transibo: I will pass by the Scillean dogs, 
Hier. ad Celant.  and stop mine ears: seeing that he spareth not the dead, but emptieth his unclean stomach, casting up gall and all by his unbridled tongue upon them. Of reverend Beza, he thus unreverently speaketh: All the fig leaves you can filch, 
R. Parks his railing upon the dead.  will not cover his nakedness 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 blasphemy. 3. testim. sect. 17. p. 2. grave M. Gilbie is charged with swelling pride, and seducing hypocrisy. 2. b. p. 9 Carlisle, a Protestant, neither Papist, nor heretic, is burdened with heretical dealing in depraving 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 worthy Doctor Reynolds: 
D. Reynolds reviled after his death.  whom he is not ignorant to be the author of the objections, which he taketh upon him to confute in the first book: for he in two several places, 2. b. p. 6. and p. 76. nameth him in the Margin. In this manner doth he handle that learned Defender of the truth against the Popish Synagogue: calling his fact, in so objecting and impugning, profane and irreligious: epist. dedicat. p. 3. and the effect thereof heathenish & pernicious. ibid. their dissenting in this question of the local descension, he blasphemously termeth, heretical and sacrilegious. ibid. p. 6. he saith further, whereby grace may happily work in their hearts. epist. p. 11. as though that godly man, had been void of grace: he in the same place further chargeth him, frowardly to have excluded the truth: he includeth him, among the profane Anaxagorists of this age. pref. p. 2. one of the iwenters of Novelty, and Masters of error. ibid. he dealeth with him, as an adversary of the truth. ibid. p. 3. he affirmeth, that he stands peremptorily upon the denial of this article. ibid. he meaneth an article of the faith: as throughout the whole book is evident. And further he he saith: both which foul imperfections you grossly discover, etc. 1. b. p. 3. it argueth more cunning and subtlety, then simple and plain dealing. p. 4. unless perhaps you think, the confession of the truth to be an indignity unto you: who, as it seemeth, have vowed the contrary in this question. p. 7. in the same place he chargeth him, with gross absurdity, or rather impiety: with profane speeches. p. 18. with gross error joined with impiety: he calleth him captious sophister. p. 24. he challengeth him, that he wresteth the Scriptures, and maketh the spirit of verity, the spirit of error and absurdity. p. 26. you deal, as you did in the former, that is corruptly, and so falsely in both. p. 33. this Nemesis still pursueth falsehood. 33. resting in hope, that where the love of verity can not draw you, the very loathsomeness of absurdity will drive you to renounce it. p. 43. And thus he persecuteth the blessed memory of that renowned Divine in his former book: which although it was first printed, while that worthy man was yet living, and not known to be the author of those objections; yet it is evident, that he, whom this Reviler and false accuser of his brethren now knoweth to have first written those objections, had then finished his days in peace, before this filthy sink and channel was the second time let go, and this slanderous invective reprinted. And no better dealeth he with him in the second book: D. Reynolds in his opinion was none of the writers of our Church: for thus he writeth, I say and prove that it is directed against no writer of our Church at all: 2. b. p. 7. l. 9 whereas he writeth directly against D. Reynolds. And this motion being made, that it had been better privately to have conferred with him (that is, D. Reynolds) then publicly to have censured him, this answer is made out of Ecclesiasticus: Ask no counsel of religion of him; who is without all religion himself. 1. b. p. 74. but falsely noted 57 Again, he saith, in this point (that is, of the local descension) every good Christian is fully satisfied. p. 76. So by his uncharitable censure, D. Reynolds was without all religion, and no good Christian.  
Thus this good man is traduced by the Railers uncharitable pen, as guilty of profane, irreligious, heretical, sacrilegious opinions, of grossness, absurdity, sophistry, profaneness, and what not: So that, to use his own phrase, 
1. b. p. 29.  What could the greatest Seminary or jesuit have spoken more to the discredit, or defamation of this worthy Confessor: whose memorial shall be blessed, when the name of such as he is shall rot: according to the saying of the wise man in the Proverbs. 
Prov. 10. 7.  Nay, I verily think, the most gross and railing Romanist would have been ashamed, thus to have reviled the servant of God: who blusheth not, and is not ashamed that such stuff should come out in print: as Augustine saith, miror, si habet in corpore sanguinem, 
Epist. 164.  qui ad haec verba non erubescit: I wonder, if he have any blood in his body, that doth not blush at these words. I may say unto him in Tully's words to Antony: 
Philipp. 2.  quam me pudet nequitiae tuae, cuius teipsum non pudet: how am I ashamed of your lewdness, whereof you are not ashamed yourself. To scourge good men living with the whip of the tongue, is injurious, but to rage against the name and memory of the righteous departed, is impious, 
Hieron. As●l●●.  and sacrilegious. Hierome saith well: prava dixisse de rectis, non facilis venia: to speak evil of the righteous, is not so easily pardoned. Plato resembleth such, as rage against the dead, unto dogs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Lib. 5. de 〈◊〉  which are angry with the stones which are cast, not touching him that cast them: such are they, which unchristianly, and currishly too (according to his own phrase, 2. b. pag. 199.) bark against the dead, carping at their memory and name, who themselves are without his reach. The replier therefore need not to be grieved, that he is marked with such a black coal: seeing such reverend men as M. Beza, D. Fulke, D. Reynolds can not go unbranded: where he may say with Cicero, 
Philipp. 2.  In huius concilij societatem, tanquam in equum Tr●ianum includi non recusabo: I will not refuse to be included in this company, as in a Trojane horse. But in the mean time, while he would obscure others men's fame, he staineth his own, and besprinkleth his own face with that filthy dirt, which he casteth upon others. Let him go on still, if he will in his mad fits, he will purchase thereby eternal infamy unto himself: as the Orator again saith, 
Philipp. 12.  Pergit in me maledicta congerere, quasi vero ei pulcherrime priora processerint, quem ego inustum verissimis maledictorum notis, tradam memoriae hominum sempiternae: he proceedeth still to speak evil of me, as though he had sped so well in the former: whom branded with the true notes of disgrace, I will deliver over to the everlasting memory of men.    

The 2. imputation of slanders. 
2. Imputation.   

The accusation.  
1. The replier is noted as a slanderer, because he chargeth the Antagonist, to understand directly by Christ's death, hell. 2. b. p. 36. 
2. b. p. 36.   
2. He calleth it a slander, that he is charged by the replier, to maintain Limbus patrum. 2. b. p. 40. 
2. b. p. 40.    

The satisfaction, or justification.  
1. THe slanderer himself mistaketh the replier's words, which are these; he directly by his death understandeth hell: where this word his, should by the Compositor have been made this: which missing of a letter in the word this, is an oversight of the Printer, as may be seen in other places of the replier's 
a As Hexapl. p. 217. l. 24. this chief fault, for his chief fault: and, p. 356. l. 25. this Patriarchal dignity, for his Patriarchal. So Synops. p. 978. l. 28. this soul, for, his soul.  works: the Printer therefore, setteth his death; the Author wrote, this death: neither of them hath Christ's death, as he misreporteth: he is therefore the slanderer himself.  
2. Whether he be not without any slander or false imputation, directly a Limbist, it hath been sufficiently proved before in the preface.   

The recrimination.  
That eloquent declamer said well, Career debet omni vitio, 
Cicer. respon ad Sallust.  qui in alterum paratus est dicere: he should himself be void of blame, that speaketh against an other: with what face then could the Accuser impute that to others, which he falleth into himself? and wrack himself upon that rock, which he imagineth others to run against: for here followeth a rabble of his slanderous accusations.  
1. Limbomastix, is become Symbolomastix: that is, a scourger of the Creed. epist. dedic. p. 10. 
ep. ded. p. 10.  you cunningly went about to cashier an article of the Creed. 2 b. p. 166. 
2. b. p. 166.  you still labour to discreede this Article of our faith. 3. b. p. 3. 179. 
3. b. p. 179.  you still labour not only to discredit it, but to discreede it also. 3. b. p. 198. 
3. b. p. 198.  And in divers other places he layeth this grievous imputation: whereas the replier directly saith, Who denieth the article of Christ's descension? 3. b. p. 197.  
2. That he conveyeth an appeal from his Majesty, and the Clergy, unto the Parliament: epist. p. 10. 
epist. p. 10.  whereas the Epistle Dedicatory to the Parliament house, is directly entitled to the Lords spiritual and temporal.  
3. That in Synopsis he striketh at some main points of faith, shaking the foundation itself, and calling in question heaven and hell, the divinity and humanity: yea, the very soul and salvation of Christ himself. epist. p. 6. 
epist. p. 6.  all which are mere slanders: the author of Synopsis holdeth all these points more sound, than this slanderous carper: neither shall he be able to fasten any such imputation upon that book, and therefore he glanceth over with this general fiction, descending to no particular.  
4. That the replier holdeth this blasphemous paradox, that Christ our Saviour suffered in his sacred soul, the hellish horror and pains of the damned. epist. p. 10. 
epist. p. 10.  whereas, he misliketh this phrase of speech, that Christ suffered the pains of the damned, and wisheth it to be forborn. Synops. p. 974. ere. 7.  
5. That he maintaineth, impious and heretical paradoxes: pref. p. 2. 
pref. p. 2.  seeketh to bring in a new Puritan heresy. p. 43. 
2. b. p. 43.  that neither Rhemist nor Romanist could lightly have more disgraced the discipline and doctrine of the Church. epist. dedic. p. 10. how falsely he hath herein slandered the replier, his writings already extant can give sufficient testimony both to this age present, and to posterity: that he is as far from all heresy, and popish doctrine, as this Reviler is from a sober and modest man.  
6. That he falleth to scourging the guides and governors of the Church: 2. b. p. 2. 
2. b. p. 2.  transformeth the order thereof into an Anarchy: p. 29. 
p. 29.  that he rejecteth Ecclesiastical authority, 
2. b. p. 110.  ever repining at that government whereby you should be ruled. p. 110. But what a reverent opinion the replier hath of the calling of Bishops, it appeareth both by his judgement delivered, Synops. p. 241. l. 3. wherein he confesseth in the calling of Bishops in the reformed Churches, (such as the Church of England is) somewhat no doubt to be divine and Apostolical: and Antilog. pref. to the King, p. 9 where he esteemeth the calling itself of Bishops, as one of the profitable parts of the Church. As also by his practice, who hath dedicated diverse books unto certain reverend Bishops and Prelates: more, I think, than any one writer of the Church in this age hath done beside: which he hath done only of duty and love toward them, not being moved thereunto by any present fruition, or future hope, of any preferment either received at their hands, or expected.  
7. As for personal inveighing against the writers of our Church, there is none that hath more peremptorily directed his pen, or more presumptuously employed his pains, than yourself. 2. b. p. 7. 
2. b. p. 7.  There is none among all the impugners of the local descent of Christ's soul to hell, who hath in more disgraceful manner reproached some of the best Preachers and writers of this English Church, than you have done. 2. b. p. 81. 
2. b. p. 81.  he falsely and slanderously condemneth the doctrine and teachers of the Church, for Popish, unsound, corrupt, erroneous, yea heretical. 2. b. p. 29. 
2. b. p. 29.  you affirm some Popish books to have been written by Protestants. 2. b. p. 54. 
2. b. p. 54.  All these are uncharitable slanders: 1. for he can not name one writer of the Church, that the replier hath personally inveighed or directed his pen against. 2. of like truth is it, that he hath used reproachful terms against some of the best preachers: what are those reproachful words, where, and when uttered? 3. it is as true, that he chargeth the doctrine and teachers of the Church, with heretical opinions, and writing of Popish books: he saith that some books (set forth) do maintain doctrine too much declining to Popery, which can not be denied of any of sound judgement: if these and the like positions, that the Scriptures alone are not complete to everlasting felicity: that man's will naturally is apt without grace to believe: that men's natural works are acceptable unto God: that there are works of supererogation: that to be preserved from all sin in this life, is not unpossible: and such like, as they are noted else where, 
Eccles. triumph. p. 91.  be not doctrines too much declining to Popery: than it must be confessed the replier is overseen, 
The Confuter holdeth positions contrary to the articles of religion established.  if they be, than the wrongful Accuser is proved a slanderer. Doth he count these the doctrines of the Church, which are directly opposite to the articles of religion established? which thus affirm, that the holy Scripture containeth all things necessary to salvation: artic. 6. that man of his own natural strength, can not turn and prepare himself to faith: artic. 10. that works done before the grace of Christ, are not pleasant to God: artic. 13. works of supererogation, can not be taught without arrogancy and impiety: artic. 14. they are to be condemned, which say they can no more sun, as long as they live here. artic. 16. The Slanderer than himself, and his adherents, are those that condemn the doctrine of the Church.  
8. He chargeth the replier, with heresy tending to Atheism: pref. p. 5. 
pref. p. 5.  it is to be feared least in time you become as bad members to the Church of England, as they, that is, the Anabaptists, were to the Church of Germany. 2. b. p. 8. 
2. b. p. 8.  there were certain omnifidians, etc. who held the like opinion, as you do, of which number was one Appelles, who affirmed, that it was needless to discuss the particulars of faith. 2. b. p. 90. 
2. b. p. 90.  he calleth his exposition of some places of Scripture (which he termeth misconstruction) heretical. 2. b. p. 91. blasphemous, p. 92. 
2. b. p. 91. 92  These imputations of heresy, blasphemy, Anabaptisme, are most vile and pestilent slanders: so is this, that the replier is burdened, to hold an implicit faith, p. 91. and that it is needless to discuss the particulars of faith: whereas he directly holdeth the contrary, condemning else where the Popish implicit, and simple faith: 
S●nops. p. 874.  he only wisheth, that seeing we all hold the foundation, the peace of the Church be not broken, in contending about the manner of Christ's descension. Limbom. p. 5.  
9 Slander. That he bitterly exclaimeth against the whole state of the Church: 1. b. p. 10. 
1. b. p. 10.  reviveth clamorous invectives: their heads plotting, and their hands practising Babylonian wars: they can not avoid the name of dissemblers in the Church of England, nor yet disturbers of it. p. 18. 
1. b. p. 18.  his petition and complaint, are in plain English nothing else but a bitter invective against the doctrine and discipline of the Church, glossed with flattery, and gilded with hypocrisy. 2. b. p. 19 
2. b. p. 19  that they thought his Majesty would erect the Genevian Consistory, or Scottish Presbytery, p. 23. 
p. 23.  and change the state of religion. ibid. the picture of a discontented, if not turbulent spirit. p. 29. 
p. 29. 31.  he rebelleth against the Church. p. 31. those whom you call reverend Fathers, you vouchsafe them no sonlike obedience. p. 68 
p. 68  All these are most untruly objected: 1. to complain of some abuses of the Church, is not to exclaim against the Church: the late Canons and Constitutions of the Church do show, that many things had need of amendment and reformation in the Church: 2. what reverent opinion the replier hath of the Governors of the Church, is before showed, sland. 6. 3. how far he is from a turbulent spirit, God he knoweth: and some of the greatest place in the Church can tell, how his courses have tended to a pacification in the Church. A more vile slanderous tongue, I think hath seldom been heard to speak.  
10. Slaund. The Kings most excellent Majesty can not escape the Taint of his intemperate tongue: for whereas his grace saith, that he acknowledgeth the Roman Church to be our mother Church: it is (saith Limbomastix) a foolish conceit and imagination: he maketh him a very novice in the faith. 2. b. p. 28. 
2. b. p. 28.   
In these foul slanders, he doth bewray nothing else but (to use his own terms) falsehood and malice. 1. Is it like that the replier had the least imagination to cross his majesties speech, when as the book, which the slanderer quoteth, 
Eccles. triumph.  was published ann. 1603. about the time of his majesties coronation in the month of julie, and the King's oration followed above six months after, 
Anno 1603.  in the month of March: 
Mart. 19  what an absurd collection is this? 2. But this slanderous obiecter doth his Majesty the wrong, to suppose that he is contrary to himself: for his Majesty holdeth the Pope to be Antichrist, and to be the head of a false and hypocritical Church: 
Meditat. in Revel. 20. par. 2.  is he so shameless to imagine, that his Majesty thinketh a false and hypocritical Church to be our mother? it is clear then, that the King in acknowledging the Roman Church to be our mother, meaneth not the Popish Church, as it now standeth: but that sometime while it stood in the integrity, it was our mother Church: that is, a principal and chief church, where the patriarchal seat was of the Occidental parts: for these are his majesties own words, I acknowledge the Roman Church to be our mother Church, although defiled with some infirmities and corruptions, as the jews were, when they crucified Christ. The Church of Rome is no otherwise then our mother Church, than the Church of the jews was of our Saviour Christ and the Apostles. 3. Neither yet is it in the place given in instance called a foolish conceit to say, that the Roman Church is our mother, (which in the King's sense being admitted, yet as he blindly taketh it, will be denied) but that Rome should be the mother Church and nursery of all the world: the Accuser than himself is found to be a falsifier, and slanderer. 4. Yea, it is his own intemperate tongue, the taint whereof his Majesty can not escape: whereas he calleth divers points of doctrine true and sound positions, 2. b. p. 20. 
2. b. p. 20.  some of which are before set down, sland. 7. which his Majesty in his judgement condemneth: the King affirmeth, that all, which is necessary to salvation, is contained in the Scripture: 
R. Parks opposeth himself in diverspoints of doctrine to his majesties judgement.  that no man is able to keep the law, or any part thereof: that we are saved by believing, not by doing: that whatsoever is not of faith, is sin: that we can not think any thing of ourselves, and consequently that we are not apt of ourselves to believe: the contrary positions to all these, with others, this cavillous adversary calleth sound and true positions: as that the Scriptures of themselves are not complete to salvation: that it is not impossible in this life to be preserved from all sin, and so consequently to keep the law: that our works (and so not only faith and believing) are means to blot out sin: that natural works are acceptable to God, even such as are without faith: that man's will is apt to take or refuse any particular object: and consequently to believe. Then in this slanderous excepters opinion, the King holdeth unsound and untrue positions: the contrary whereof he calleth sound and true positions: and thus he thwarteth not only the doctrine of the Church in the articles of religion, as is before showed, 7. sland. but his majesties judgement also: see more of this, pref. to Antilog. p. 4.  
5. But the other objection is frivolous and childish, that the replier maketh him a Novice in the faith: affording his Highness only a lively feeling and inward touch thereof: 
Sense and feeling of religion the perfection thereof: against R. Parks ignorant position.  for, 1. he addeth (only) deceitfully of his own: the replier's words are these, as God hath endued his princely heart with a lively feeling, and inward touch of true religion. 2. he bewrayeth his carnal and gross ignorance, in making the lively sense and feeling of religion only to appertain to a Novice, which is the very perfection of true knowledge, and religion: for a lively sense presupposeth knowledge: one may have the knowledge and show of religion, and yet feel not the power thereof, as the Apostle saith, 
2. Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  having a form of religion, but have denied the power thereof: in which number (I fear me) this envious adversary is one. But there can not be a lively sense of religion, 
Philip. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without knowledge preceding: as S. Paul again saith, I pray that your love may abound, yet more and more in all knowledge and sense.  
11. Slaund. That the replier defendeth many things in that book that is contrary to the Gospel. 2. b. p. 50. 
2. b. p. 50.  you convince yourself to be no Protestant, in calling me an adversary to Protestants. p. 52. 
p. 52.  they have neither friend, nor faith left them. p. 53. 
p. 53.  that some of his friends deny the Pater noster. p. 76. 
p. 76.  if we must receive no article of the Creed, unless it be expounded according to your sense of the Scriptures, and your conceit of the Analogy of faith, we may in time have neither Creed, nor Christianity left us. 2. b. p. 180. 
2. b. p. 180.  that he followeth profane error in hatred of the truth. 3. b. p. 203. 
3. b. p. 203.   
Unless this shameless man were possessed with the spirit of lying and slander, he would never have laid unto the replier's charge, to defend things contrary to the Gospel, to be no Protestant, to have no faith, no Christianity, to hate the truth: whose books, if they had not more true divinity in one leaf, than his railing bundle in the whole pack, and the author more faith and Christianity in his serious meditations, than the other in his deepest studies, he would never set pen to paper again, nor look any man in the face hereafter. But I must here excuse myself with Tully, 
Philippic. 12.  Iniuriae dolor facit me praeter morem gloriosum: the sense of my wrong maketh me boast beside my wont.  
12. Slaund. Your seldom excursions abroad against the common adversary, can not excuse your often incursions at home against your brethren: 2. b. p. 58. 
2. b. p. 58.  what will not a slanderous tongue forge? The replier calleth God and men to witness for the clearing of him in this point: that he hath neither used often nor seldom incursions against his brethren; making any challenge by name to any of them. This whole Church can testify with him, that the most, if not 
a Synops. Tetrastylon. Catholicon. the Retect. the Antilog. Hexapla on Genesis.  all of his writings (certain explanations of Scripture only excepted) have been directed against the common adversary: of like truth is the marginal glance in the same place: that two petitions were exhibited to the King, the one with a 1000 hands, the other with 1500. whereas I have been certainly informed, and I do verily believe, that neither of them were subscribed with any hands at all. Of the same credit is the next objection, p. 60. 
2. b. p. 60.  that the replier with others do think themselves persecuted for the profession of the Gospel: whereas (leaving other men's complaints) he most heartily thanketh God for that sweet peace, which he hath enjoyed in his ministery, which by God's gracious assistance hath brought forth such fruits in the use of his pen, as he needeth not be ashamed of.  
13. Slaund. Your words do necessarily imply all the ancient fathers, and all sound writers since, together with all good Christians throughout the whole world, to be popish and superstitious men, etc. for all these do firmly hold the local descent of Christ's soul into hell. 2. b. p. 82. 
2. b. p. 82.  Contra. 1. The replier's words do imply no such thing, but the contrary: for these they are, They which hold not the local descent of Christ's soul to hell should not condemn the other as profane & superstitious that are so persuaded. Limbom. p. 5. is not then he ashamed to infer the contrary, that the replier's words imply they are popish? 2. The father's opinion touching the local descent of Christ's soul, is far different from his: and in these four substantial and material points: 1. in respect of the place, they hold he went not down 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 deliverance to the fathers there detained: 3. the end is also diverse: they hold he went to deliver: 4. in the effect they differ: for their opinion is, that hell was emptied at Christ's going down thither, and that returning from thence, he brought an innumerable company of captives with him: 
Bell. de Christ anim. l. 4. c. 14.  to this purpose Bellarmine allegeth above twenty Greek and Latin fathers beside councils. 3. And are all sound writers, and good Christians of his opinion? then 
a in Act 2. v. 27. institut. lib. 2. c. 16. sect 9 8.  Calvine, 
b in Math. c. 27.  Bucer, 
c in Act. 2. 27.  Beza, 
d Act. 2. v. 27.  Erasmus, Sarcerius, 
e in Eph. 4. 9  Marlorate, 
f in Eph. 4. 9  Gasper Megander, 
g in Symbol.  Oleviane, 
h Act. 2 sect. 11.  D. Fulke, D. Reynolds, 
i cont. Monach. Burdegal. p. 176.  Sadeel, 
k Medull. de Ignat. c. 3. p. 448  Scultetus, 
l super hunc articulum.  Vrsinus, Bucanus, with divers others, were in his blind opinion neither sound writers, nor good Christians, all which held the contrary.  
14. Slaund. That the replier was one of those that contradicted, what reverend 
m 2. b. p. 95.  B. Bilson taught concerning our redemption by the death of Christ: p. 95. that he holdeth that the article of Christ's descension 
n 2. b. p. 96.  is to be rejected out of the Creed as a new addition, lately foisted into the Creed. 2. b. p. 96. Contra. What will not now this malicious Accuser dare to say, objecting things as contrary to truth, as darkness is to light? he might as well say, that the replier holdeth, there is no Christ, nor God, as accuse him to deny the redemption of mankind by the death of Christ, and the article of the descension: his profane heart knew, that his dissembling lips, wandering hand, and erring pen, consented here to make a lie.  
15. Slaund. The fourth fault is horrible impiety, in that you hereby condemn the soul of the Prophet David, to the very place of the damned. 
3. b. p. 41.  Whereas, 1. the replier saith in very direct words, his, that is, David's soul was not at all in hell, Limbom. p. 24. how then is not the slanderer ashamed thus to object: 2. because the replier saith, the not being or leaving of the soul in hell, was as well performed in David as in Christ: Limbom. p. 24. hence he doth infer thus: David's soul was not left in hell, Ergo it was in hell: whereas it is clear, that the replier, by not leaving, understandeth the not being: so our Saviour saith to his Apostles, joh. 14. 18. I will not leave you comfortless: will he hereupon conclude, that they were comfortless, but not so left: 3. It is the accuser himself, that is guilty of this impiety, that David's soul was, if not in hell, 
David's soul affirmed by the adversary, to be almost in hell.  yet near unto hell: for in these words of David, if the Lord had not holpen me, my soul had wellnigh dwelled in silence, Psal. 94. 17. by silence, he understandeth 
* 2. b. p. 159.  hell: in his sentence then David's soul was almost in hell, and by the like collection it was there, though it dwelled not, or continued there.  
16. Slaund. The replier is charged with judaism, for that none but jews did ever apply this prophesy to any but to our Saviour Christ. 
3. b. p. 41.  Contra. 1. It is not judaism to apply the prophetical saying of David concerning Christ, in some sense, unto David, but to understand them only of David, and not at all of Christ: as, if his memory had served him, he might have turned back to 2. b. p. 136 
2. b. p. 136.  where he himself citeth Hierome upon the 71. Psalm. v. 20. Thou wilt take me from the depth of the earth: judaei hunc psalmum in solum Davidem convenire volunt, etc. the jews will have this psalm to agree unto David only: and 3. b. p. 47. 
3. b. p. 47.  he allegeth out of Mollerus, that D. Kimchi interpreteth the 16. Psal. of the Prophet David: and will not have these words meant of the resurrection of Christ. 2. If they savour of judaism, which apply the prophetical sayings concerning Messiah in the Psalms to David, then is Basil guilty that way, who upon these words in the 48. Psal. The Lord shall deliver my soul from the hand of hell, 
Basilan Psal. 48.  thus writeth: manifest vaticinatur Domini ad inferos descensum, qui cum aliis etiam ipsius animam redimat, ne remaneat ibi: he manifestly prophesieth of the Lords descension to hell, which with others should also redeem his soul that it remain not there: he applieth this text both concerning Christ's descension to hell, and David's deliverance from thence. So Augustine indifferently expoundeth those words, Psal. 86. v. 13. Thou hast delivered my soul from the lowest hell: 
Aug. in Psal 86.  either of Christ, or of some of his members. Ergo aut ipsius vox est hic, eruisti etc. wherefore it is either his voice (that is, Christ's) or our voice by Christ our Lord, which to that end came thither. 3. Then doth he himself judaize, who thus confesseth of that place, Psal. 68 18. He ascended up on high, and led captivity captive, 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 saviours resurrection: alluding (saith this obiecter) to the place of the Psalm, 
Psal. 68 18.  where it is literally spoken of King David himself, 
The slanderer taken in his own trap.  to whom God gave victory and triumph over all his enemies, but prophetically meant of Christ our Saviour, 
1. b. p. 57  of whom David was a type and figure. Thus it falleth out according to the saying of the wise man, 
Prov. 26. 27.  he that diggeth a pit, shall fall therein, and he that rolleth a stone, it shall return unto him: this accusation of judaism, which as a stone he cast at the replier, recoiling again, hath broken his own pate.  
17. Slander. According to your sense, all that will follow Christ, must suffer the death of the soul, 3. b. p. 63. 
3. b. p. 63.  You deliver for sound doctrine, that Christ suffered that death which was threatened to Adam. 3. b. p. 66. 
3. b. p. 66.  Your blasphemous paradox of the death of Christ's soul. 3. b. p. 83. 
3. b. p. 83.  Whereas the Replier doth directly affirm, that Christ died not the death of the soul, either by sin, or damnation. Synops. p. 977. which are the two kinds only of the proper dying of the soul. And, though a kind of death may after some sort be affirmed of Christ's soul, in respect of the great anguish and torment which he endured in his soul; yet he wisheth that kind of phrase, as being not used in Scripture, to be forborn and discontinued. Synops. p. 978. The Replier here then, is as far from blasphemy, as the Accuser is from honesty, in charging him with such an apparent untruth.  
18. Slander. That he doth call again out of hell, Arrius, Eunomius, Apollinaris, Lucianus, to join hands with you against Athanasius, Epiphanius, Fulgentius: that he doth justify so pestilent and blasphemous heretics, against so reverend, so learned, and holy fathers. 3. b. p. 74. 
3. b. p. 74.  You rejected Athanasius before for a misconstruer of Scripture, an establisher of error; yea little better than a blasphemer: even because he proved against the Arrians, that the word Spirit in this place of Peter, signifieth the human soul of Christ. 3. b. 125. 1. 
3. b. p. 125.   
Contra. 1. What an absurd collection is this? Athanasius, Epiphanius, did censure the Apollinarists out of this place of Peter, proving thence, that Christ had an human soul: you therefore refusing their interpretation and collection out of this place, condemn them, and justify those heretics. 2. Augustine and Ambrose do prove the eternity of Christ, and coexistence with his father, against the Arrians out of that place, joh. 8. 2. which they read thus according to the vulgar latin; the beginning, who spoke unto you: which reading, indeed by the authority of these Fathers, the Rhemists follow in their translation: whereas, the true reading according to the original is, Even the same thing which I said unto you from the beginning. Doth it follow, that they which refuse this their interpretation and application of this text against the Arrians, do therefore justify the Arrians against these godly Fathers? 3. The Replier no where ascribeth blasphemy unto Athanasius; the slanderer blasphemeth rather in so saying: error he is not free from, seeing he is cited by Bellarmine, 
De Christ. anim. lib. 4. c. 14.  to prove Christ's descent to Limbus patrum, which all Protestants hold to be an error, howsoever this Antagonist staggereth at it.  
19 Slander. That the flames and torments of hell fire are temporal: 
Synops. p. 1010. 1014.  and that eternal continuance in them, is not of the essence and nature of hell torments. 3. b. p. 77. 
3. b. p. 77.  If this (false fellow) had not hardened his face as the Adamant, he would not for shame have thus objected: for, the Replier in the first place quoted in the margin, speaketh only of the hell sorrows and torments, which Christ suffered in his soul, which were not eternal, because of the dignity of his person: for, these are the words concerning hell flames; First, in that they are not eternal in Christ, the dignity of his person obtained: for his temporal enduring of hell sorrow, was as effectual and meritorious, as if they had been perpetual. Here is no one word of the torments of hell in general. Again, in the other place these are the words: The inseparable adjuncts, and necessary members of hell, are these; 1. the Place, which is infernal: 2. the Time, which is perpetual: 3. darkness unspeakable. What fault can this quarrel-picker find with these words? what mean Logician knoweth not, that the continuance of time, is not of the essence of a thing, but a necessary adjacent or adjunct? Yea, these are his very own words in an other place; whose inseparable adjuncts (speaking of hell) are utter darkness, and endless pains. 1. b. p. 3. 
1. b. p. 3.  Is he not now a wise man, that reproveth another for speaking in his own words?  
20. Slander. By which wicked and intolerable speech, you send to hell, not only those, which were at that time through the world, but even Noah's own family also, which were together with him in the Ark. 3. b. p. 104. 
3. b. p. 104.  But more wicked and intolerable is this shameless creature, that dare thus open his mouth to revile: for, whereas the words which he quarreleth at, stand thus in the book; In so much, that the Lord upheld him in all his preaching, and profession, against all the (professors) of the old world, condemning them, 
Li●bomast. p. 41.  and saving him: but that his malice blinded him, he might have turned to the Errata in the beginning of the book, where he should have found, that professors by the Printer was here taken for profane persons. If he knew this escape to be so corrected, and yet would traduce the Replier, it bewrayeth malice: if he knew it not, it argueth his ignorance and rashness, that would make no further search.  
21. Slander. You place hell in the air. 3. b. p. 153. 
3. b. p. 153.  1. What shameful dealing is this, 
Synops. p. 1018.  thus without any conscience to detort and deprave the Repliers words? He in that place speaketh only of the place whither the deui●s are now cast down, which is into hell (as S. Peter saith) where God hath delivered them to chains of darkness; 
2. Pet. 2. 4.  whom yet S. Paul saith, to rule in the air, Eph. 2. 2. To reconcile these two Apostles, it must be confessed, that the air is the devils present hell: and so Augustine taketh it. Poenaliter hunc infernum, id est, 
De nature. bon. c. 32.  caligino sum aerem tanqua● carcerem acceperunt: They have received this infernal and dark air for their prison. That therefore, which is spoken secundum quid, in part, and after such a sort, he wresteth, as being spoken simpliciter, simply and absolutely: inferring thus; The devils present hell is in the air: ergo, there shall be no hell but in the air. 2 And concerning the site of hell, the Replier elsewhere deemeth not, but that it may be in the earth, 
Synops. p. 1056.  or where else it pleaseth God: and consisteth specially upon this position, That the place of hell causeth not the torment, but the wrath and curse of God: which, this caveller shall never be able to disprove.  
22. Slander. 
Hexap. 9 28. 15. 9 etc.  That he utterly condemneth allegories. 3. b. p. 166. 
3. b. p. 166.  Here this endless wrangler committeth the same fault which he fell into before, to press that as generally spoken against all allegories, which is intended only against such allegories, as are of men's devising, and have no warrant in Scripture: as the words thus stand in the first place there noted, I hold it not safe wading without a bottom, and therefore I omit these allegorical applications, as men's fancies. Is this utterly to condemn allegories? he that so doth, alloweth none, and so even the allegories used by S. Paul, Gal. 4. and in other places of Scripture, should also be excluded. Every man may see what paltry dealing this is, and such is his lewd vain throughout this whole Satirical discourse. Many other slanderous accusations are foisted in every where, which it were lost labour to examine. If I should altogether busy myself in raking in this filthy dunghill, I might be thought as vain and beastly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ●tercora colligit.  as this Coprologus himself: yet I will add one slander more.  
23. Slander. That the Replier calleth the blessed roots of the Christian faith, cursed roots. 2. b. p. 84. 
2. b. p. 84.  A vile slander: for the Replier only repeateth the Confutors' words, which are these; That he chargeth his brethren irreligiously and unchristianly to call the main grounds and principles of our faith into question. Saying further, To plant by writing, or water by speaking the cursed roots thereof. These are his own words in many syllables: now this word thereof, which he meaneth of Atheism, he with a cavillous spirit retorteth upon the Replier, as spoken of faith in the precedent sentence; which is apparently separated and suspended from the next clause, by these words interlaced in other characters (and saying) which this sly juggler concealeth, that his fraud appear not.  
I would he had grace to consider, how grievously he hath offended, in persecuting his brother with such uncharitable slanders, and had remembered that sentence of the Apostle, 
1. joh. 3. 15.  that he which hateth his brother is a manslayer: yea, as Cyprian saith, Multo malum levius & periculum minus est, cum membra gladio vulnerantur: facilior cura, ubi plaga perspicua, etc. zeli vulnera abstrusa sunt & occulta. Serm. de Livore. It is a lighter evil, and less danger, when the members are wounded with a sword: the cure is easier, where the wound is in sight; the wounds of envy are close and secret.  
Theocritus being demanded which were the most cruel beasts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made this answer; Truly in the hills, the Bears and Lions; but in Cities, sycophants and slanderers. The wise man hath expressed it better, 
Prou. 17. 12.  That a Bear might rather meet with a man, than a fool in his folly. But, because a word once spoken cannot be called in; the next way to make amends for this gross oversight, is to take heed of the like slip afterward: 
Prou. 3. 32.  and to follow the wise man's counsel; If thou hast been foolish in lifting thyself up, and if thou hast thought wickedly, lay thy hand upon thy mouth. Let him hear Cyprian again; Venena fellis evome, purgetur mens quam serpentinus livor infecerat, 
3. Imputation.  amaritudo omnis quae intus insiderat, 
Cyprian. de livore.  Christi dulcedine leniatur. Vomit up thy poisoned gall: let the mind be purged which serpentine envy hath infected: let all bitterness, which festered within, be allayed by the sweetness of Christ.    

The 3. imputation of untruths.  

The accusation.  
Next after his uncharitable slanders, followeth the imputation of untruths. In the front of Limbomastix he findeth no fewer than six untruths.  
1. He taketh exception to the title Limbomastix, which he would have to signify, a scourge of the hem or border of a garment: and so he chargeth the replier in his rude discourse (as he more rude himself 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 have been entitled Limbopatrum mastix, the word patrum should have been added to limit the general signification. 2. b. p. 2. 
2. b. p. 2.   
2. Vntr●th. That he forgeth a new matter never questioned in this Church, whether Christ descended into hell to deliver the patriarchs. ibid. p. 3. 
2. b. p. 3.   
3. Untruth. That the replier ac●useth his answer as inclining to that opinion (of Limbus patrum:) for what one word (saith he) through the whole book doth insinuate so much as any suspicion thereof? p. 5. 
2. b. p. 5.   
4. Untruth. The abuse and misapplication of Saint Paul's words, Phil. 3. 15. Let us, 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. 
2. b. p. 10.   
5. Untruth. You abuse that ancient and godly father S. Augustine in perverting his words. p. 12. 
2. b. p. 12.   
6. Untruth. That he maketh the ignorant believe that the defenders of this article of Christ's descension into hell, join hands with none but with Bellarmine and other Papist. 2. b. p. 33. 
2. b. p. 33.    

The justification.  
1. FIrst, if the replier had miss somewhat in the title and inscription of his book, had that been so great a fault, as to deserve to be counted an untruth? Cicero was more equal toward his deadly enemy Antony: who saith, 
Philippic. 10.  Te verbi inopia lapsum putarem: I would have thought, that you were overseen for want of a word. 2. What though Limbus originally signify the pearl, hem, or guard of a woman's garment: yet seeing the Romanists have appropriated that word, to signify that place which is in the brim and skirts of hell, where they imagine the fathers to have been, we must understand it according to the usual sense: as Hierome saith in the like: non possumus quae dicuntur, 
Hieron. de v●●te sacerdotal.  nisi consuetis vocibus intelligere: we can not understand what is said, but by the accustomed words. 3. That the replier scourgeth the doctrine and discipline of the Church (which is as the hem of Christ's garment) is a mere slander, as is before showed, sland. 6. but the replier is beholding to this forger of untruths, that he maketh him but a scourger of the hem of Christ's garment, which cometh not near the flesh and body: as the saying is, near is my shirt, but nearer is my skin▪ whereas he himself hath whipped the very members and parts of Christ's body, holding his brethren, because they descent from him about the local descent, no better than dissemblers, schismatics, yea heretics, and maintainers of blasphemous paradoxes: as hath been before declared, in the two former imputations of railing, and slanders: so that I may justly return upon him Augustine's words against the Donatists: Venit persecutor, & non fregit crura Christi, venit Donatus, & diripuit Ecclesiam Christi: integrum corpus Christi in cruse inter manus persecutorum est, & inter manus Christianorum, non est integrum corpus Ecclesiae: 
In Psalm. 33. 2.  The persecutor came and broke not the legs of Christ: Donatus came, and spoiled the Church of Christ: the body of Christ is whole amid the hands of the persecutors; but in the hands of Christians, the body of the Church is not whole.  
Secondly, though Limbomastix may seem a new name for the application, yet in respect of the manner of derivation and composition, it is not new: as the usual words, Homeromastix, Rhetoromastix, do show. Again, if Limbomastix be a new found name, what is his Symbolomastix, and Cleromastix, epist. dedid. p. 10. and that new term of discreeding, wherein he glorieth being used throughout his, not only rude, but raving and railing writing: whereof I may say, as Tully doth of a certain strange word in the Latin tongue, which Antony used: quod verbum in lingua (Anglicana) nullum est, id tu novum propter divinam tuam pietatem inducis: 
Latinae Cicero Phil. 13.  that word which is not at all in (the English) tongue, you take up new, because of your divine piety.  
Thirdly, whereas he would have it entitled rather, Limbopatrum mastix: 1. what need the word patrum be inserted, seeing use hath obtained among the Romanists (who are masters both of the word, and error therein implied) that Limbus, without any addition should signify that place and part of hell, where they imagined the fathers to be imprisoned: as his ringleader could have told him, after whose pipe he might have danced here, as well as in other places. 2. And if he would needs have form a word, 
Bellar. illuminavit sanctos patres, qui erant in limbo, etc. Durandus dicit eos fuisse in limbo. lib. 4. de Christi anim. c. 15.  to his own fashion, he that is so cunning in declining and inflecting of nouns (as his daily exercise with his grammar boys doth make him perfect) should rather have said, Limbopatrimastix, to avoid the concurrence of a double (m) euphoniae gratia, then Limbopatrummastix. 3. And why else doth he so must strive for this sesquipedale verbum, Limbopatrummastix, but to obtrude, as Hierome, saith, 
Hieron. ad Theodor.  magis portenta, quam nomina, monstrous terms, rather than names: simplices quosque terrens sono, ut quod non intelligant, plus mirentur: terrifying the simple, with strange sounds, that what they understand not, they may wonder at, as Hierome saith of Basilides.  
2. The question in deed concerning Limbus patrum, was never controverted among sound Protestants: and therefore while he falleth upon that rock (as is discovered in the preface) he bringeth his Protestant's faith into strong suspicion, as not holding a strait course by the direction of the true compass of evangelical truth: he wresteth here against the replier a sentence out of Augustine: as though he could have had nothing to say, unless he had imagined an adversary to rail upon. But the truth is, that if this brazen face, I would say, brasen-nose master of art, had left out his railing, slanders, untruths, errors, absurdities, and such like: he should neither have found what, nor against whom to have written. And Augustine shall be returned again upon himself, who may use his words in his own person: 
de nature. & great. lib. 1. c. 25.  Procliviores sumus quaerere potius, quid contra ea respondeamus, quae nostro obijciuntur errori, quam intendere, quam sunt salubria, ut carcamus errore: we are more ready to seek rather, what we may answer to those things, which are objected against our error, then to consider, how wholesome they are, that we may be without error.  
3 How untrue it is, that there is not one word through his whole book, that doth insinuate any suspicion of holding Limbus patrum, let the Preface be witness, wherein this Popes▪ livery is fitted so close to his back, as if he himself had of purpose put it out to making. Therefore, the title of Lambomastix misseth not an hairs breadth, (in that respect) of that mark which he aimeth at in his first book. Indeed, his leaves are fronted throughout with false and presumptuous inscriptions; the defence of 3. testimonies of scripture. For, what a vile slander is this, that any of those against whom he speaketh, and carpeth (according to his name) should deny any testimony of Scripture? and what presumption is it, to take upon him, & profess to be a defender of Scripture; whereas, both the truth, and whosoever professeth the truth, is by it defended: the Scripture should be driven to a great strait, if it needed his poor defence. Here therefore, Augustine's sentence fitteth him well; Haeretici ad defensionem possessionis suae, Christi titulos ponunt, sicut nonnulli faciunt in doma sua: ne domum suam invadat aliquis potens, ponit ibi titulos potentis, 
In Psal. 21.  titulos mendaces, ipse vult possessor esse domus, & frontem domus suae titulo alieno vult muniri. Heretics for the defence of their possession, do set up the titles of Christ, as many do in their house: lest some mighty man should invade his house, he setteth up the title of some great man, but a false title: he would be the owner of the house, but the front of his house he would have privileged by another man's title. We will pardon him the first name of heretics, though we might as justly return it upon him, as he sendeth it to us: but all the rest most kindly agreeth unto him. For, he under colour of defending certain testimonies of Scripture, obtrudeth his own private sense of scripture.  
4 First, some Fathers also understand that place of the perfection of knowledge; 
Orig. l. 10. in epist. ad Roman.  as Origen upon those words, Rom. 15. 14. filled with all knowledge, alluding unto this place, thus expoundeth the one by the other; Paulus, & si qui sunt tales, ad comparationem caeterorum perfecti dicuntur, etc. Paul, and if there be any such, are said to be perfect by way of comparison with others; ad illam summam scientiam, quae est in coelestibus ordinibus, etc. in respect of that high knowledge, which is in the heavenly orders, none among mortal men can be called perfect. Likewise, Augustine thus interpreteth the 13. verse, of the which, this other place dependeth: 
de diverse. ser. 13.  Ergo non arbitror meipsum apprehendisse, id est, qualis sit Deus: I do not think, that I have apprehended it, that is, what manner of one God is. 2 Yea Chrysostome himself, in the same place addeth these words, which are not truly alleged by the Carper: Et ne putent seipsos perfectos esse: that they should not think themselves to be perfect. Quisquis putat se totum esse assequntum, nihil habet: He that thinketh he hath attained the whole, hath nothing. And a little before he saith, Non dixit, Deus inducet, sed revelabit, ut res ista videatur magis esse ignorantiae: He said not, God will induce, but reveal, that all this matter may seem to be ignorance. Where then, there is opinion on the one side, and ignorance of the other; there the matter treated of, belongeth to knowledge, not to practise or perfection of life only. Chrysostoms' meaning than is, that the Apostle speaketh not, de dogmatibus of (speculative) doctrines, for that must be his meaning, unless he will make him contrary to himself; but of practised knowledge, which belongeth to the practice of life. That no man should think, that he hath any other perfection or righteousness, but only by faith in Christ; for, that is the principal argument handled in this place, as appear verse 9 And further, what Chrysostoms' meaning is, appeareth by his interpretation of the very like place, 1. Cor. 2. 6. We speak wisdom among those which are perfect: Sapientiam autem praedicationem, & salutis modum, hoc est, per crucem salutem, perfectos vero credentes appellat, etc. Wisdom he calleth preaching, and the manner of salvation; that is, by the cross, and believers he calleth the perfect. Here it is clear, that he understandeth not the perfection of life, but of faith. 3 There is no sense urged of the Apostles words, but only the sentence produced; and therefore this exception of the Apostles meaning is superfluous and impertinent. 4 Concerning that false charge of dissembling the Apostles words following, Nevertheless, whereunto we have attained, let us proceed by one rule, that we may be of one accord. First, if he dissembleth, which citing a place of Scripture, omitteth either the verse before going, or following; he will make S. Paul a dissembler, who useth every where, as chap. 3. to the Romans, and chap. 10. throughout those chapters, only to allege that part of the sentence, and testimony of Scripture, which was to his purpose, leaving the rest. Secondly, the replier also, even produceth this sentence afterward, where he had cause to use it, 
epi. d●d. p. 5. 2. b. p. 12.  and this the Caviller himself confesseth: how then was he not ashamed, to charge him herein with dissimulation?  
5 Neither is Augustine abused, or his words perverted; for, the replier writing in other characters, erraveris, and tibi, did insinuate that those words were otherwise in Augustine: and he followed rather his sense, than urged the sentence. Could he make no difference between a Rhetorical imitation of an author's sentence, and a logical allegation of his testimony? the one being used for illustration only, the other for probation: the one following the ●ense, the other tied to the words. As Hieroms allegeth Cicero to have done the like: Non converti ut interpres, sed ut Orator: I did not turn and translate him (meaning Demosthenes) as an interpreter; but as an Orator. And Hierome further addeth: 
Hieron. Pammac. de optimo genere interpret.  Non me ea annumerare lectori debere putavi, sed tanquam appendere: I thought I was not bound to deliver the words by number, but by weight.  
6 In the sixth untruth objected, he committeth two untruths: for neither doth the replier make mention of other defenders of the local descension, but of the immodest pamphleter only: neither saith he that he joineth hands only with Bellarmine: but that the places first urged by Bellarmine to that purpose, were seconded by him. But thus cunningly to cover his own wickedness, he would have the lap of an others garment cast upon him: and where his own credit serveth not, he would be maintained by other men's fame. And to make the replier more odious, and himself more popular: he seeketh to justify himself, by extending the accusation to others. So that saying of Hierome may very well be applied against him: 
Hierom. Ocean● tom. 3.  Indecens est unum tueri, ut plures accusare videaris, & qu●m ratione non possis, societate peccantium defendere: It is an unmeet thing, so to justify one, that you seem to accuse many: & whom with reason you cannot, to defend with number of offenders. This was an old trick of the perverse dogmatizers in times past, 
Ephesin. 2. in●ostum Cha●●e●nens.  as Dioscorus cried out in the 2. Ephesine Synod: Ego cum patribus eijcior: Ego defendo patrum dogmata: I am cast out with the fathers: I defend the opinion of the fathers.   

The Recrimination.  
Untruths boldly affirmed and falsely forged in the 
a Anapologist, that is, a defender without defence.  Anapologists Rejoinder.  
It may seem strange that a man should be so besotted with his own conceit, and blinded with envy, that he should object error and untruth to another, not knowing to tread one right foot himself: and to cavil at another's tripping, when he stumbleth and falleth down right. For any one untruth surmised by him, he shall be apaied ten for one. It may truly be said, if a diligent examination were had, that he hath not so many leaves in his book, as leasings; nor so many numbers, as errors: a dog trotteth not so fast, as his pen droppeth forgeries (as the common saying is:) for plainly to give him the lie, the replier will forbear, as this sophistical forger for want of manners doth more than once, being ten times more worthy the whetstone himself. Archidamus said of an old man of Chius, that being sent of an Embassage to the Lacedæmonians, had coloured his grey hairs, before he delivered his message: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: what truth is to be expected from this man, which carrieth about a lie not only in his heart, but in his head. And if this Chian coiner do so forge with his hand and pen, who can judge his heart to be clear. But I will now open this pedlars pack, and bring to view his sophisticate wares.  
1. Vntr. I do marvel to see an Article of our Creed in so ill credit with Christians: epist. dedicat. p. 9 
epi. ded. p. 9  he laboureth in what he may to discreede my Christian and necessary defence of this article of our Creed. pref. p. 5. 
pref. p. 5. 3. Untruths.  Here are three untruths couched together: for what Christian denieth any article of the Creed? his defence is neither Christian, being full of uncharitable railing, and slanders: nor yet necessary: as though both other learned men had not written better of that argument, and as if there were not many that could handle their pen with more wit and learning, if he had held his peace.  
2. Vntr. In the prophetical testimony of David you will needs have the word (soul) to signify the humanity of Christ, and here (that is, in this place of Peter) you will needs have it to signify the divinity. 1. b. p. 24. 
1. b. p. 24.  Whereas in that place of Peter, there is no mention made of the soul of Christ, but of the spirit.  
3. Vntr. Bellarmine most truly defendeth with me against you, etc. that Christ after his death descended in soul to those places of hell, where dolours and torments were; and where the souls of sinners wont to be tortured. 1. b. p. 35. where four untruths are wrapped up together. 
1. b. p. 35. 4. Untruths.  1. Bellarmine saith only, probabile est, etc. it was probable, that Christ descended to all the places of hell; whereas this fellow defendeth it to be an article of the Creed so to believe, and consequently of necessity: therefore his Ringleader and ghostly father therein agreeth not with him. 2. Those first are not Bellarmine's, but Augustine's words: dicit Augustinus, Christum descendisse, etc. Augustine saith, that Christ descended to those places of hell, etc. where dolours and torments were. 3. These torments Bellarmine understandeth to have been spoken of the purgatory pains, and not of the torments of hell: restat, ut loquatur de animabus quae adhuc luebant poenas purgatorias: it remaineth that he (Augustine) speaketh of the souls which suffered purgatory pains. in fin. capitis. 4. 
Bellar. lib. 4 de Christ. anim. c. 14.  The other words, ubi solebant peccatorum animae torqueri, where the souls of sinners were wont to be tortured, are not Bellarmine's but Fulgentius his words: see the place.  
4. Vntr. Howsoever you bestir yourselves first to kill and crucify the blessed soul of our Saviour upon the cross. 2. b. p. 35. 
2. b. p. 35.  A great slander, with untruth: the replier is far from that blasphemy, to say that the soul of Christ can be killed.  
5. Vntr. 
H. I.  Whose arguments are every where seconded, urged, and intruded by you: 2. b. p. 44. 
2. b. p. 44.  whom with a scurrilous term, he calleth one of his chiefest captains, and greatest masters: p. 51. 
p. 51.  and every where he calleth him, the replier's Patriarch, 3. b. p. 3. 
3. b. p. 3.  and in divers other places: whereas the replier professeth ex animo, that he knoweth not what arguments are urged by him (whom this forger noteth) as having not read his defence: 
Synops. p. 1049, 1050, 1051.  and beside, the replier did first else where write somewhat of this matter, and therefore he was rather seconded by the other, than did second him. And how absurd and inconsequent a speech it is, who seeth not, to nickname him a Patriarch, whom his cavilling spirit every where inveigheth against as an impugner of the reverend calling of Bishops.  
6. Vntr. 
2 Untruths.  That he verily believeth the replier to be one of those, which writ the unchristian letter to M. Hooker: p. 49. 
2. b. p. 49.  whereas the replier knoweth not to this day, who were the writers of that letter: which he that calleth unchristian, being for the manner modest, and for the points of doctrine there maintained sound, seemeth rather himself to have small Christianity. If his belief of Christ's soul descent into hell, be of no more certainty with him, than this his belief, (as it may be thought verily it is not with him, howsoever it is with others) his faith and belief is very weak.  
7. Vntr. 
2. Untruths.  The ancient fathers do interpret it of a mortal sin, not secretly but openly committed against others: 2. b. p. 67. 
2. b. p. 67.  he meaneth that place, Matth. 18. 15. If thy brother trespass against thee, etc. In this indefinite speech, he seemeth to mean all the ancient fathers, whereas he allegeth not one to prove this his assertion to be true. But in deed in this his bold speech, he bewrayeth his ignorance mixed with untruth: for the first he is to be borne withal: for his schoolmasters skill can not be supposed to be able to attain unto any great reading in the fathers. But his other fault is not to be excused: 
The blind Confuters ignorance in the fathers.  his ignorance in the fathers should have made him doubtful and scrupulous, not bold and presumptuous: but in him the proverb is verified, who so bold, as blind bayard: for here he hath with one breath uttered two untruths: first, that the ancient fathers do interpret this place of mortal sin: origen I hope (in his calendar) is one of the ancient fathers, yet he expoundeth the place of light and small offences: Qui in peccato levi correptus ter, 
Tractat. 6. in Matth.  etc. non se emendat, nos quidem sic eum debemus habere tanquam publicanum, etc. He that in a light sin being thrice reproved, etc. doth not amend himself, we must so hold him as a publican.  
Secondly, that the fathers do expound it of sins openly committed; and therefore to be openly and publicly censured, is an other untruth. For the author of the Homilies upon Matthew, fathered upon Chrysostom, writeth thus upon this place; 
Homil. 61. in 18. cap. Math.  Inter duos solummodo redargutionem fieri jubet, etc. He biddeth that the reprehension should be made between two alone, lest by the testimony of the multitude, etc. he should show himself more hard to be corrected. Likewise I suppose, that Augustine will be allowed for one of the Fathers, but he giveth this interpretation; 
Serm. 16. de verb. Dom. caus. 2. qu. 1. c. 19  Quid est (in te peccavit) tu scis, quia peccavit, quia enim secretum fuit, quando in te peccavit, secretum quaere cum corrigis, quod in te peccavit: What is this, hath sinned against thee? thou knowest that he hath sinned, because therefore it was secret, when he sinned against thee, seek him in secret, when thou dost correct that, which he hath sinned against thee. Now then, his own words may be returned upon his own head; 
2. b. p. 68  it was either great ignorance, or gross oversight in you, to say, the ancient Fathers do interpret it of mortal sin openly committed.  
8. Untruth. That the replier presseth Carlisle's very reasons, etc. and acknowledgeth him for a sound interpreter. p. 92. 
2. b. p. 92.  & that he borroweth divers things of him. p. 125. 
p. 125.  whereas the replier doth protest, that he never yet read, or so much as saw Carlisle's book: but what will not evil will imagine?  
9 Untruth. 
3. Untruths.  That Bellarmine agreeth with all antiquity, in taking the Hebrew and Greek words, sheol, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they signified only soul and hell. 2. b. p. 119. 
2. b. p. 119.  Here are three notable untruths; for neither antiquity, nor yet Bellarmine, nor any learned interpreter, ever took these two words sheol, and hades, to signify the soul and hell: for neither of them was ever taken by any to signify the soul. Secondly, not all the ancient interpreters took sheol, 
Cyprian. seu Ruff. in Symbolum.  translated infernus, only to signify hell; for Cyprian upon the Creed, which is also ascribed to Ruffinus, doth take it for the grave, in these words: Sciendum est, quod in Ecclesiae Romanae symbolo non habetur additum descendit ad infernos, etc. We must know, that in the Roman Church it is not found added in the Creed, he descended to hell, etc. Vis tamen verbi eadem videtur esse in eo, quod sepultus dicitur: but the same force of the word seemeth to be in that he is said to be buried. And Chrysostome also concurreth: Descendit ad infernum, ut ibi à miraculo non vacaret, etc. He descended to hell, that he should not there be without miracle; 
See more of Augustine's judgement. Imp. 11. Recrim.  for many of the bodies of the Saints rose with Christ, and died again, hom. 2. in Symbol. Here by infernus, hell, he seemeth to understand that place, from whence Christ raised the bodies of the dead, that came out of their graves; which is none other, but the place of burial, 
August. loc. 5.  and the grave. And Augustine expoundeth that place, Psalm. 88 3. My life draweth near to hell, by these words of Christ, My soul is heavy unto death. Thirdly, neither doth Bellarmine take the words sheol and nephesh, only to signify hell: for the first, he saith, 
Lib. 4. de Christ. aenim. c. 10.  Ordinariè accipitur, etc. it is taken ordinarily for the place of souls under the earth: & vel raro, vel nunquam pro sepulchro: or seldom, or never for the grave. He simply denieth not, but that it sometime signifieth the grave, though not ordinarily. For the other word, thus he saith; Nephesh est generalissim● vox, 
Bellar ibid. c. 12.  etc. Nephesh is a general word, and signifieth without any trope, as well the soul, as the living creature; yea the body. He may be ashamed therefore thus to bely his ringleader, and grand captain; with whom, he saith he is beholding to the replier for joining him, being a learned Papist. p. 119. 
2. b. p. 119.   
10. Untruth. That he doth fasten all the torments of hell upon the blessed soul of our Saviour. 2. b. p. 154. 
2. b. p. 154.  whereas the replier simply denieth against the false charge of Fevardentius, 
Synops. p. 1814.  That Christ suffered in his soul the whole pains of the damned in hell.  
11. Untruth. 
4. Untruths.  That you expound in the former testimony, soul, that is, body; hell, that is grave: and here, spirits, that is, men; dead, that is living. 3. b. p. 71. 
3. b. p. 71.  Here are four untruths fardelled up together. 1. Neither doth the Replier by soul understand body; but either the person, or life. 2. Neither by hell, the grave; but only showeth that the hebrew word sheol, which signifieth hell, is sometime taken for the grave. 3. Nor yet doth he expound spirits, that is men; but that they are called now spirits, with S. Peter, which sometime were men. 4. And they which are now dead, were sometime living.  
12. Untruth. Only Beza may seem to favour you, that is, 
2. b. p. 118.  in taking soul for life. 2. b. p. 118. What boldness is this, to set down such peremptory negatives, as though he had himself run over all writers, both new & old? What a great untruth is it to say, only Beza, when as Caluine directly affirmeth the same: 
In Act. 2. 27.  Neque enim anima tam spiritum immortalis essentiae significat, quam vitam ipsam: for the soul doth not so much signify the immortal essence of the spirit, as the life itself. Is Calvin in his base opinion no body?  
13. It turneth Christ's everliving soul into a dead body: 
3. Untruths.  it siteth hell in the superficies of the earth: maketh hell a place of corruption, and there burieth the blessed soul of our Saviour. 
2. b. p. 164.  2. b. p. 164. All these impieties and absurdities he chargeth the replier with for so understanding that place, Act. 2. 27. that Christ's life seemed to be raked up in the grave: for here he hath uttered three untruths: 1. the soul being taken for the life, turneth not the soul of Christ into the body, but maketh the life only to be as laid up in the grave: 2. they which take sheol here for the grave, which also signifieth hell, deny not, but that beside this sheol in the grave, there is an other also in hell: sheol taken for the grave is a place of corruption, not sheol when it signifieth hell: 4. he is the man, that burieth and shutteth up Christ's soul in hell, holding and affirming, that it was there three days.  
14. That Durand held an opinion contrary to all the rest of the Romanists, that Christ's soul descended not to hell in substance, 
2. b. p. 190.  but by certain effects: 
Thom. 3. p. q. 52. art. 2.  p. 190. whereas Thomas Aquinas held the same in effect: that Christ only descended per realem praesentiam, by his real presence to Limbus patrum: to all the other places of hell, per effectum, by effects: 
Bellar. de Chr. anim. c. 16.  and thus Bellarmine himself citeth him: take away that conceit of Limbus patrum, which to all Protestants is but a dream, and in the rest these two agree.  
15. Neither Protestant, 
2. b. p. 190.  nor yet Papist (of any account) will take your part: for the Papists, they are fitter mates for him: but divers Protestants of great account are in this question of the replier's judgement: as instance is given in twelve of them before, 13. slaund. therefore, it is great unshamefastness in this brabbler, to utter so unreasonable and improbable a speech.  
16. He calleth A. Humes his first instructor, 
1. b. p. 195.  p. 195. whereas he shall find that the party given in instance in his Rejoinder, 
Synops.  hath reference unto some of the replier's works, even in this argument.  
17. Vntr. In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used every where throughout the Bible, that is, is meant for the soul. 3. b. p. 57 
3. b. p. 57  A most audacious speech, and full of untruth: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirit, is as often taken for the divine spirit of God, as for the soul of man: as is evident in these places, joh. 4. 24. God is a spirit. Rom. 1. 4. declared mightily to be the son of God touching the spirit of sanctification. 1. Tim. 3. 16. justified in the spirit. 1. Tim. 4. 1. the spirit speaketh evidently: and many other such places might be produced: he showeth how shameless a man he is therefore, that dare vent forth such a great untruth, that this word spirit, every where is taken for the soul of man.  
18. He saith, that sixteen of the fathers cited by Bellarmine, make no mention of the delivery of the fathers, by Christ's descending to hell: 
3. b. p. 79.  3. b. p. 79. whereas there are five of that number wanting: for Bellarmine citeth in all 36. Councils and fathers, of the which 25. do either directly, or by necessary consequent affirm, that Christ descended to hell to deliver the souls of the fathers: so that to make up the full number, there remain only an eleven, which make mention only of Christ's descending to hell, and speak not of the delivery of the fathers, and these they are: Lateranens. Concil. Irenaeus, Clemens, Gregor. Nyssen. Chrysostome, Theodoret, Augustine, Leo, Fulgentius, Vigilius, Arator subdiaconus: all which notwithstanding, or most of them, if not in those places, produced by Bellarmine, yet else where in their works, do give testimony with the rest for Limbus patrum.  
19 Vntr. 
Synops. p. 1000  You flatly deny this distinction of the soul's death by sin or damnation, as insufficient: 3. b. p. 84. 
3. b. p. 84.  whereas the replier directly saith, we approve that sentence of Augustine, which maketh mention only of those two kinds of the death of the soul: speaking properly: though in a more general sense, the deep perplexity and terror of the soul, may be said to be a kind of death of the soul: where the replier further addeth in direct terms, I will forbear to use this phrase of Christ's dying in soul. ibid.  
20. Vntr. He calleth the replier's exposition of that place of S. Peter, new fancies, having the approbation of Augustine for the most part, and of Bede more fully: whereupon the replier inferreth, that this exposition is not newly devised. Limbom. p. 45.  
21. Vntr. The word descending, is never spoken of the grave: 3. b. p. 139. 
3. b. p. 139.  whereas David saith thus to Solomon concerning joab: thou shalt not suffer his hoar head to descend into the grave in peace: where the word iaradh is used, which signifieth to descend: and the other word sheol beside the consent of the interpreters, Pag. Mont. Tremell. Vatab. and the Chalde translator, and both our English translations, which all read or understand, the grave; the circumstance of the place giveth it so to be taken, because he speaketh of his grey hairs, which go not down to hell, but to the grave.  
22. He saith that all Latin interpreters turn sheol, infernum, 
3. b. p. 151.  hell: Psal. 139. 8. p. 151. 3. b. when as junius readeth, stratum ponerem in sepulchro, if I should make my bed in the grave: and so Vatablus, though he retain the word infernum, in the text ●yet in his annotations he understandeth it of sepulchrum the grave. another untruth it is, that all translators and interpreters are condemned of falsehood by Limbomastix: when as the replier saith only thus; neither do some of the best interpreters read hell, but the grave. ibid. 3. b. p. 151. in marg.    

Manifest truths denied.  
Unto these untruths unshamfastly affirmed, shall be added also divers truths as immodestly denied.  
1. That there is not one word through his whole book, which doth insinuate so much as any suspicion of Limbus patrum. 2. b. p. 5. 
2. b. p. 5.  How untrue this is, the Preface doth evidently show, wherein the imputation of this opinion is justified by twenty several places out of this hell-harrowers books.  
2. He saith, he censureth no man at all. 2. b. p. 87. 
2. b. p. 87.  How false this is, see before his bitter railings against Doct. Reynolds, and others.  
3. That Bellarmine findeth not fault with Beza for translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cadaver, in that place of Gen. 37. but in this place of the Acts, p. 123. 
2. b. p. 123.  Yet Bellarmine directly affirmeth, 
Bellar. lib. 4. de Christ. anim. c. 12. res. 4. 14. ad 1. ration.  animam nunquam accipi pro cadavere: that the soul is never taken for the carcase: and therefore consequently he findeth fault, whosoever shall any where take anima, for the carcase or flesh; and yet himself so taketh it, Gen. 37. 21. and therefore he is contrary to himself.  
4. To say▪ I confess the word sheol, Psal. 6. 4, 5. doth properly signify the grave, when I plainly confute it, is properly to bely me. 2. b. p. 127. 
2. b. p. 127.  Who ever heard such a forgetful and wilful man? for whereas he whom he confuteth, readeth that place thus; In hell, who shall praise thee? This cavillous and frivolous obiecter, showeth, it should be read rather thus; who shall give thee thanks in the pit? where the word in the hebrew is sheol. 
besheol.  And h● further addeth, by which last word, all our late interpreters, both Latin and English, do with one consent understand the grave, as being the ordinary sequel of temporal death, both of the good and bad; but yet can extend no further, then to their dead bodies only. 1. b. p. 12. 
1. b. p. 12.  Doth he not manifestly affirm, that sheol is here taken for the grave, and therefore findeth fault with his adversary, for there reading hell? If any than be here a liar (to return his own unmannerly term) he hath made a lie of himself.  
5. He denieth that more go to the grave then to hell. 2. b. p. 128. 
2. b. p. 128.  And yet all, both good and bad, go unto the grave, 
Sheol pro quo in scriptures nos fere (infernus) legimus, sepulchrum significat, quod nunquam saturatur. Bucer in Math. c. 27.  the place of corruption: where he objecteth, that many wicked men want the honour of burial, so do many of the godly also; yet they all have a place of rest in the earth, where there body corrupteth. Therefore, it is a marvel with what face he could deny a thing so apparent, that more go to the grave then to hell, 
See Pet. Marlinus in cap. 30.  seeing it is called in job, 
job.  the house appointed for all the living, cap. 30. v. 23.  
6. He denieth that he censureth any interpreter at all, or that he calleth them wranglers, which take sheol for the grave in the old testament; but saith, that the replier is rather an immodest wrangler in so saying. 2. b. p. 151. 
2. b. p. 151.  And yet these are his own words, Howsoever some curious linguists may wrangle with the hebrew word sheol in the old testament, etc. 1. b. p. 14. 
1. b. p. 14.  What now will this vain man be ashamed to deny?  
7. Because it (that is hades) is all one with Abyssus, which I confirm not by the words of S. Luke, as you untruly affirm, but by the words of Beza himself upon this place. 2. b. p. 155. 
2. b. p. 155.  Now let us see his own words in his former book, which are these; The truth whereof doth more evidently appear, 
Luk. 8. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in that the same Greek word is by the same Evangelist rendered in another place, by another Greek word, as Beza himself doth interpret it, etc. 1. b. p. 14. Is it not now apparent, that he first confirmeth that point by the words of Saint Luke, which he indeed further explaineth by the words of Beza: but first he citeth the Evangelist.  
8. No English translators turn (sheol, grave) in this place, but pit: Psal. 6. 5. 3. b. p. 26. 
3. b. p. 26.  whereas the Geneva translators read thus; in the grave who shall praise thee?  
9 To say that nothing is said in scripture to be quickened, which is not apt to die, contains both falsehood and impiety. 3. b. p. 90. 
3. b. p. 90.  But when this railing companion shall be able to produce any instance in scripture to the contrary; he shall be discharged of falsehood & impiety, for this matter: which till he can perform, they do cleave as a proper badge and cognisance to his sleeve, that it may be known what master he serveth: for he bringeth no place to any purpose, but that Ezech. 13. 18. where the prophet speaketh as well of kill souls, as preserving souls alive.  
10. It is false, when you say, that if I hold those disobedient spirits to have been in hell at the time of that preaching unto them, 
3. b. p. 119. 3.  but now are not; I agree with the Papists, that Christ descended to empty Limbus patrum, for they hold only the holy patriarchs and Prophets, etc. to have been in that place, to whom that sin of disobedience cannot be imputed. Who would deny this consequent but he? for if any were delivered out of hell, either they were the righteous there holden captive, or the damned: but of those there is no deliverance. He therefore so holding, must also with the Papists hold Limbus patrum, or maintain a more gross error, or heresy rather, that the damned in hell may be delivered thence. As for the reason taken from the sin of disobedience, his ringleader and grand master might have satisfied him therein; 
Bellar. lib 4. de Christ. anim. cap. 13.  that the Apostle speaketh of such incredulous persons, qui in fine vitae poenitentiam egerint, which repented in the end of their life.  
11. He denieth that Beda is any whit more pregnant for him then the rest. 3. b. p. 126. 
3. b. p. 126.  Concerning the exposition of that place, 1. Pet. 3. 19 whereas Beda in these three main points approveth that exposition. 1. by the spirit he understandeth not the soul of Christ, but his divine spirit. 2. by the preaching in the spirit, his being by his holy spirit in Noah, and other holy men: and by the incredulous, those which in the days of Noah lived carnally.  
12. And in these three very points, Augustine also concurreth with him: and yet he is not ashamed to say, that he is clearly against you. 3. b. p. 127. 
3. b. p. 127.  The exceptions which he taketh to avoid these clear expositions of these two fathers, are frivolous and impertinent. 1. That Beda speaketh of preaching by conversation, Saint Peter of a ministerial action of the word: but this is not the question, what manner of preaching it was; but by whom performed, whether by Christ, as man in his soul; or as God, by his divine spirit. 2. Beda speaketh of preaching before the flood: So also doth Saint Peter, or else he beggeth the thing in question; which is, when this preaching was. 3. Augustine understandeth not by prison, hell. p. 127. 
3. b. p. 127.  This is none of the three points, wherein we lay claim to Augustine. 4. He taketh flesh for the body only; So doth the replier here, howsoever he thinketh it may in other places be more largely taken. 5. Augustine readeth, which were in prison, not which are: This being granted, yet he in those three main points before alleged, confirmeth the replier's exposition. 6. Both Augustine and Beda, by the spirit here understand the holy Ghost. Ans. As though Christ also in his deity by nature is not a spirit; or as though the works of the Trinity are inseparable, but that which one doth, the other do also? All this cannot excuse him of unshamefast boldness, that dare deny the exposition of these two fathers to make for the replier.  
Thus the untruths which he objected to the replier, are repaid home upon himself, and in his own net are his feet caught: the fraud and craft whereby he subtly fought to undermine an other, hath supplanted himself: it had been good for him, if he had remembered that saying of Menander: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that no liar can any long time be hid. Did he think, that his untrue surmises and fraudulent accusations would never come to be examined? He objecteth often to the replier, that falsehood is grown into an habit with him: But whosoever will take the pains to lay together all his sophisticate stuff, 
4. Imputation.  and immodest leasings, can think no other but that he hath made a covenant with deceit and fraud: the saying is, use bringeth perfectness: and he hath used so much to speak untruly, that he is grown to such a faculty and dexterity therein, as that he can do little else: and while he maketh no conscience in devising tales, he sinneth still and stayeth not, because he seeth it not: according to that excellent saying of Cyprian, 
Serm. de Livore.  Dum peccatum existimatur leve & modicum, non timetur, dum non timetur, contemnitur, dum contemnitur, non facile vitatur, & fit coeca & occulta pernicies: while sin is thought but a light and slender thing, it is not feared, while it is not feared, it is contemned, while it is contemned, it is not shunned, and so the mischief is secret and hid.   

The fourth imputation of gross oversights.  

The accusation.  
1. That it be lawful for none to maintain or defend, those doctrines, wherein the Protestants of England consent with other reformed Churches. Here he crieth out: when he set down this petition, sure it is either he was much distracted, or not soberly minded. 2. b. p. 25. 
2. b. p. 25.   
2. Because the replier hath as it is printed, Augustine saith well to Hierome, whereas it was Hierome that so writ to Augustin in his 13. epist. he exclaimeth, you unlearnedly mistake. 2. b. p. 101. 
2. b. p. 101.   
3. Because his Linx eye findeth applicate printed for explicate. 3. b. p. 6. 
3. b. p. 6.   
4. Because Limbom. hath, if the Apostle had treated of Christ's descension, before his resurrection: is this such a foul error? whereas he should have said, if the Apostle had treated of Christ's resurrection, before his ascension: he proclaimeth gross oversight. p. 54. 
2. b. p. 54.   
5. Because Limbom. 
3. b. p. 89.  readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
6. Limbom. saith, The Lord upheld No in all his preaching and profession against all the professors of the old world, condemning them, and saving him: whereupon he crieth out: a wicked and intolerable speech. 3. b. p. 104. 
3. b. p. 104.   
7. amids the uncircumcised (not circumcised) as you falsely call them. p. 137. 
3. b. p. 137.   
8. Limbom. But there came an other descension between, which immediately went before his descending to death and the grave: whereupon this peevish prior would infer, that the replier bringeth in a third descension, which should immediately go before his descending to death and the grave. 3. b. p. 158. 
3. b. p. 158.    

The iustificatim, or satisfaction.  
1. THis curious overseer of others, might have considered, that this one monosyllable (but) should have been inserted, and so the words to be read thus: (but) those doctrines, wherein the Protestants, etc. And thinketh he, that so small a word, might not easily escape the compositor in the author's absence: who neither knew of the printing of that book, no● was present at it? seeing that in other of his works the like 'scapes have been made: sometimes by the adding of a word too much, sometime by leaving out: as 
a Hexapl. p. 8. l. 45.  were not, is put for were: 
b p. 65. l. 31.  for the, in stead of, for that the: 
c p. 283. l. 21.  had yet revealed, for, had not yet revealed. And as (but) is here omitted, so is it there superfluously added, as, 
d p. 193. l. 37.  but though, for though.  
2. The replier himself in an other place, 
In the Latin Epistle to the Archbish. of Canter. before the first Cent. in Synops. p. 4.  citing the very same words, saith, ut bene Hieronymus Augustino, as Hierome saith well to Augustine: therefore this partial Censurer, who otherwise is quick sighted enough to espy motes in the author's eye in Synopsis, might have compared that place with his censure: but his uncharitable partiality blinded him. The replier therefore is cleared from this oversight, whosoever's else it was. And whereas Hierome writ but 10. epistles to Augustine, and this is found in the sixth of them, he committeth a double oversight, saying it is in the 13.  
3. As though the replier himself hath not corrected that word among the errata before Limbom. showing that explicate should be read for applicate: he had small reason therefore to take this slender exception.  
4. He that taketh this transposing of the words, whether in the writer or the setter (an usual oversight in compositors) for so great a fault, might have remembered, that it is a grosser fault to mistake one word for another, especially of a contrary sense, as ascending for descending, as he doth in these words: there is no word of ascending joined with it, as in all places, where it signifieth hell. 3. b. p. 184. 
3. b. p. 184.  he should have said, no word of descending: for to ascend to hell was never read▪ And again, he might hal●e ●eene (if he had not been wilfully blind) that the replier in setting down the objection, placed the words in their right order: the transposing then of them afterward, by all likelihood was not his fault.  
5. The word corrected by the Caviller, was before so amended by the replier in the errata, which his wilful blindness would not suffer him to see.  
6. Likewise, professors in that place, should be read, profane persons, as the replier himself hath noted it among the errata to Limbom.  
7. The replier himself thus readeth in the one place not many lines before: they are gone down with the uncircumcised: and therefore this frivolous fault finder might have known, that the replier could read no otherwise in the other place: whose oversight so ever it was.  
8. Here this captious Controller picketh this quarrel for want of a small comma in parenthesis: for the words should be read thus: there came an other descension between, which went immediately before,) his descending to death and the grave: that is, namely his descending &c. so there must be a pause between, before, and descending, and then there is no place left for this cavil.   

The Recrimination.  
1. He saith, he will take the pains to perverse his pamphlet once again, pref. p. 5. 
Pref. p. 5.  he meaneth the replier's book: but this may be well taken for a willing or wilful escape: for in deed this spiteful spy fault, or rather make fault, doth nothing else but pervert, and, in his own term, perverse the replier's pamphlet: his pen did here hit righter than he was aware.  
2. There wanted no good will in you, but courage in a good cause: 
2. b. p. 44.  he would have said, bad cause: but his pen is overruled to write the truth against his own mind.  
3. Now to proceed to your militiaes, p. 57 
2. b. p. 57  he would have said militaries: so, 3. b. p. 150. 
3. b. p. 150.  here is a plain exposition (of ascending and descending) he would have said opposition.  
4. Touching the signification of the Hebrew & Greek words, sheol and hades, used by David, and Peter in this place, all religious divines and learned Doctors, etc. which for a thousand five hundred years together flourished in the Church of God, always taught, and the Christian world believed, that they signified only soul and hell. 2. b. p. 119. 
2. b. p. 119.  I pray you (Sir Controller) which of these two words in your Grammar learning signifieth soul? sheol, or hades?  
5. He citeth Synops. p. 1218. p. 124. 
2. b. p. 124.  in the margin, whereas that book hath in all but pages 1114. Will not any man think that he was well overseen here?  
6. David's perdiction. 2. b. p. 116. 
2. b. p. 116.  It may be he would have said David's prediction. So 3. b. p. 78. ancient Nathers, for fathers. 3. b. p. 60. 
3. b. p. 60.  in spirituae sancto for spiritu.  
7. As for the ancients, Irenaeus, Athanasius, etc. and for late interpreters, Calvin, Bullinger, etc. as the reader may see in my former book, it is also confirmed by the text itself, etc. 3. b. p. 72. 
3. b. p. 72.  I think no man living can make any sense or construction of this inconsequent speech.  
8. 3. b. p. 193. 
3. b. p. 193.  he saith, S. Chrysostome, and S. Augustine, are both here named by yourself among those, which agreed in that opinion: he should have said, agreed not: for the replier propoundeth it negatively: neither did all the fathers agree in judgement, that Christ descended into hell; to redeem, etc. and then Chrysostome and Augustine are produced, as not agreeing with the rest therein.  
9 So, 3. b. p. 184. 
3. b. p. 184.  he putteth acending for descending, as is noted before, justificat. 8. I omit many other literal 'scapes: as keek justice, for keep, and convertite, for convert, with such other slips usual in his book: which his trip should not have been spoken of, but that he is so quick sighted to note the least escapes in others. Let now the indifferent Reader judge what he hath gained by objecting gross oversights.  
Thus it falleth out according to that saying of Chrysostome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that dishonesty is easily taken, and every where entangled by itself. And I send him withal Hieromes posy: Suadeas homini, 
Hieron. Magno.  ne vescentium dentibus edentulus invideat, & oculos caprearum talpa contemnat: let not this toothless gentleman envy at the feeders teeth, nor the mole scorn the goats eyes: his moulish blindness was overseen to carp at them, which are sharper sighted than himself.    

The 5. imputation of ignorance.  

The accusation.  
1. Because the replier translateth those words of Augustine: apud inferos custodiae mancipari: to be kept in hell: this Reviler saith, every Grammarian knoweth to be false, and that the true translation is, to be kept in bondage, or held captive in hell: and further for this signification of the word, he allegeth Tully, Lucretius, and Plautus. 3. b. p. 3. 
3. b. p. 3.   
2. Because the replier translateth out of Hierom, 
5. Imputation.  caprearum oculos, goats eyes; he thus layeth about him: do you make no difference between capra and caprea, a Goat and a Roebuck? that you mistranslate. Hieroms words, every boy may see. 3. b. p. 99 
3. b. p. 99   
3. Thus this profound Grecian bestirreth him. p. 107. 
3. b. p. 107.  And for the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereon you ground your whole fancy, the meanest Grecian knoweth it is not an active, but a passive: and therefore most unlearnedly translated by you, preacheth.  
4. Again, he according to his great skill chanllengeth also the Replier, for writing false Hebrew, as cheber for keber, 
3. b. p. 136.  a grave.   

The justification.  
1. THough the replier hath not spent so much time in teaching of Grammar, as this perk Pedantius hath done; yet he knew what the proper signification of the verb mancipo was, before the other knew how to decline a noun, or coniugate a verb: for, though mancipo put absolutely, signify to deliver into bondage, or possession; yet the other word custodiae being put unto it, doth somewhat alter the signification: So that mancipari custodiae, signifieth to be committed or delivered up to keeping. And what is this else (Sir Grammarian) but in a shorter phrase, to be kept? And will he needs have it englished, kept in bondage? then it will follow upon Augustine's words (Shall we think any to be so impious, that dare say that the soul of our Saviour, etc. was three days held captive in hell) that Christ's soul was held captive in hell, though not three days. But I think he is not so absurd, as to grant, that it was there held captive at all. These three latin Authors are impertinently alleged: Lucretius, for the use of the word mancipium: Plautus, for the word manceps: and Tully, for the word mancipo: whereas he should have produced them concerning this phrase, mancipari custodiae.  
2. And every Grammar or dictionary boy could have told him, that caprea as well signifieth a wild 
a See Adrianus, junius, and Dictionar. Thomasij.  goat, as a Roebuck: Gesner saith, that caprae, eaedem & capreae, that the same are called by both names: which are wild goats, whom the Grecians of their seeing call (dorcas) they stay in the mountains, 
Gesn●r de capris syluestr.  and (though afar off) see those which are coming, etc. He also showeth out of Martial, that he taketh caprea for rupicapra, for the wild goat, or rock goat. 
Gesner de caprea.  And Gesner himself confesseth; that the (caprea) is de genere caprarum syluestrium, of the kind of wild goats. And he allegeth out of Aristotle, that the caprea is the smallest of all horned beasts: and therefore cometh nearer the nature of a goat, then of a buck.  
3. But our cracking Grecian goeth on to show his skill in the Greek tongue, as he hath done in the latin. Indeed he is a very mean Grecian, that knoweth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be of the mean voice, as of the passive, and so may be translated as well actively, preacheth; as passively, preached. And is it indeed unlearnedly translated preacheth? Then were the Septuagints unlearned, that so interpret the active in the Hebrew, tikra; for they were not so ignorant, as to express an active by a passive. Likewise, they in the same place interpret another active in the Hebrew, taronah, by a verb of the mean voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which both the Latin translator, Montanus, and Pagnine express by the active, praedicat, preacheth. All these also must go for unlearned translator in the blind judgement of this new Grammarian, who taketh upon him to teach Divines, when he seemeth scarce able to teach boys their Grammar.  
4. But his Hebrew rabbinical science, will help out his small intelligence in the Greek: forsooth a letter is mistaken, ch is put for coph: a great matter. But is he sure the author mistook it? I think not: for he might have found elsewhere, that this word is written with coph: 
Synops. p. 1050.  which corner he had sought before to find dust, but he saw not the bosom, that would have served to sweep it away.   

The Recrimination.  
1. As he challenged the replier (but beside his book) for the signification of the word caprea, 
2. b. p. 107.  what beast it should betoken; so he shall first be opposed with the like question: what kind of beast pardus is? a Leopard it is not, for that is called Leopardus, a Leopard, or Libbard. Then was this Etymologist overseen, in translating out of Origen, pardum cum haed●, the Leopard and the Kid. 
Gesner de Panthera.  Gesner showeth, that the Leopard is a divers beast from the Pardus, as he allegeth out of Isidorus, Ex adulterio Pardi & Le●nae, Leopardus nascitur▪ The Leopard is engendered by the adulterous commixtion of the Pard and the Lioness. The Leopard he thinketh to be the same, which the English men call the Cat a mountain. It is true that both our English translations do read Leopard in that place of Isay, chap. 11. v. 6. but in so translating, they express not the word pardus in the Latin; but the Hebrew word namer, which serveth both for Pardus and Leopardus. But we pardon him this small oversight, and will not insist upon it.  
2. But his Latin 'scapes are not so many, for it were a stark shame for a man to mis●e in his ordinary trade: it would pity a man to see how he 〈◊〉 in the Greek. 2. b. p. 178. 
2. b. p. 178.  He translateth, job. 38. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gates of hell: whereas both the interpreter of the Septuag. the Latin translator, with Vatablus and others, read the gates of death.  
3. 3. b. p. 82. 
3. b. p. 82.  Twice he setting down the replier's words, readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Limbomastix hath it. p. 32. 33. This error falling out twice within 10. lines, may argue ignorance rather in the penman, than oversight in the Printer.  
4. So in another place, he writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save alive. 1. b. p. 29. 
1. b. p. 29.  in the margin; and that his ignorance may appear, he still retaineth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. b. p. 86. 
3. b. p. 86.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for vivificare, to revive, or save: whereas, there is no such word at all in the Greek, 
The confuter detected to be no Grecian.  much less in that sense. For the Greek word which signifieth to save, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which maketh in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the other word, which beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future, which signifieth to live: and this for a taste of his greek.  
5. As unsavoury a relish hath his hebrew smattering: for in stead of the hebrew word carah to live, 
1. b. p. 30.  he writeth caia, with aleph in stead of he, there being no such hebrew word. And lest he might excuse it by oversight, he writeth the same word again after the same manner. 2. b. p. 159. 
2. b. p. 159.  and the third time so likewise. 3. b. p. 86. 
3. b. p. 86.   
6. The hebrew word keber, he according to his skill will have taken for hell, 
3. b. p. 28.  Psal. 88 10. whereas all interpreters, do there read and understand the grave: the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the vulgar latin, Vatabl. Montan. Pagnin. in sepulchro, in the grave. And so our English also.  
7. Further, in the very same place, that his hebrew profundity may sufficiently be testified to all men, he noteth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perdition, in the same verse: can any man tell what this word is? 
The Confuter discovered to have no skill in the hebrew.  the Hebrew word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abaddon: where he leaveth out the letter vaf with the vowel cholem. What a shame is it for a man so utterly ignorant in the languages, to take upon him to control others, being more blamable himself? By this view of his gross slips in Greek and Hebrew, I am induced to think that report to be true, which hath been given out by some that knew him in Oxford; that what ostentation soever he maketh now, he was thought to have no great skill either in Hebrew or Greek then.  
Now it falleth out upon him, according to that saying of a Greek Father, 
Gregor. Nysser.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nothing maketh a man so unshamefast (he would have translated impudent) as a bad conscience. 
6. Imputation.  So this talkative tasker of others, having a bad conscience, not caring what he said or objected to others, though never so untrue, is without measure bold and bragging. I may say of him, as Hierom of his adversary, that professed general skill in whatsoever: 
Apolog. 3. ad vers. Ruffin.  tu, fella publice posita, Hermagoram nobis, & Gorgiam exhibes Leontinum: you (your chair being set aloft) do offer yourself as another Hermagoras, and Gorgias; which took upon them to dispute of any matter propounded unto them. So this Crazy Craker would make himself a professed linguist in all the learned tongues, being nothing else then a wrangling verbalist.    

The 6. imputatons of errors.  

The accusation.  
1. That Christ hath two kingdoms belonging unto him, one as God, an other as God and man: and that his kingdom as he is God, is incommunicable to any. 2. b. p. 201. 
2. b. p. 201.   
2. That the Godhead is invisible, incomprehensible: ibid. He counteth these paradoxes, contrary to the holy scriptures, and wondereth how they could fall from the replier's pen.  
3. Augustine taketh the spirit, 1. Pet. 3. 19 not for the divine nature of Christ, but for the operation of the holy Ghost: which two you most erroneously confound, saith this error finder. 3. b. p. 127. 
3. b. p. 127.   
4. He calleth it a strange position, that the true joys of heaven are in this world. 2. b. p. 207. 
2. b. p. 207.    

The justification.  
1. THis Erring Censor, at the first erreth in misreporting the replier's words, which are these; that kingdom, whereof Christ promiseth to make the thief partaker, is not that kingdom, which belonged to him as God (for that is not communicable to any creature) but which is due to him, as Messiah. Limbomast. p. 18. It is not affirmed here, that Christ hath two kingdoms, but that it being one and the same kingdom, yet hath a divers respect, one as it belongeth to Christ as God, an other as he is the Messiah, both God and man.  
And that this divers relation and respect of the kingdom of Christ, is not contrary to the Scripture, (as this ignorant scripturian saith) but most consonant and agreeable to the same: it appeareth evidently by that divine testimony of S. Paul, 1. Cor. 15. 24. Then shall the end be when he hath delivered up the kingdom to God, even the father, when he hath put down all rule, and all authority and power: v. 25. for he must reign till he hath put all his enemies under his feet: v. 28. and when all things shall be subdued unto him, then shall the Son also himself be subject unto him, that did subdue all things under him, that God may be all in all.  
But because the deciding of this question, 
divers expositions brought of that place, 1. Cor. 15. 24. Then shall the Son himself be subject.  consisteth in the right understanding of this Scripture, I will deliver divers expositions thereof, and approve the best: I find eight several interpretations of these words: then shall the Son himself also be subject.  
1. The Sabellians, which denied the distinction of the three persons of the glorious Trinity, and the Marcionites joining with them, did thus understand it: Ista filii subiectio futura est; cum in patrem filius refundetur: this subjection of the son shall then be, when the son shall be resolved into the father: meaning that the person of the son, shall run into the person of the father. 
Ambr. l. 5. de fid. ●●.  But Ambrose confuteth this wicked opinion, by this reason: Tum omnia, quae filio subiecta erunt, in filium & patrem resolventur: Then all those things, which were subject to the son, shall also be resolved into the son and the father: as they say the son shall be resolved into the father: which were absurd to say: which was one of those gross errors, imputed to origen: that upon those words of S. Paul, that God may be all in all, groundeth this erroneous fancy: 
Hieron. ad Avitum.  universa creatura redigetur in eam substantiam, quae omnibus melior est, divinam scilicet: that every creature shall be brought to that substance, which is the best of all, that is, the divine.  
2. another exposition as bad as this, was, that the human nature of Christ should be converted into his divine, & penitus absorbendam à divinitate, and should be wholly swallowed up of his deity: 
Lib. 1. de Trin. c. 8. & 10.  so Augustine reporteth. But this heretical sense is overthrown by the Apostles direct words: for in that the son is said to be subject, it showeth, that there remaineth somewhat to be subject, otherwise there could be no subjection.  
3. Some refer it to the body of Christ the Church, and understand it of his faithful members, in whom there yet remaineth some sins and imperfections: which till they be subdued unto God, Christ in his members is not subdued: 
Orig. hom. 7. in Levit. c. 10.  so origen: donec ego non sum subditus patri, nec ipse dicitur patri esse subiectus: while I am not subdued to the father, neither is he said to be subject to the father.  
4. Others take it to be understood of unbelievers, not yet converted to the faith, which are not yet subject: so that pars membrorum eius non est subiecta fidei, part of his members is not subject to the faith: but in the end, when as they also acknowledge the kingdom of Christ, than Christ with his whole body, shall be subject unto God: so Hierome. 
Hieron. Amando. tom. 4.  But both these expositions are taken away by the Apostles words: for he is made subject unto the father, to whom he subdued all things, but to the son are all things subdued, therefore he speaketh of the subjection of the person of the son.  
5. Some take this subjection to be spoken of the person of Christ, that thereby is meant nothing else, but that the son had his beginning and was begotten of the father: so Theophylact and Oecumenius upon this place: and Ambrose to the same effect saith, 
Ambr. in 1. Cor. c. 11.  Deus caput Christi dicitur, quia ab eo genitus, that God is said to be Christ's head, because he was begotten of him. But there can be no subjection in the godhead: seeing the father and son are of the same nature in the Godhead; so one can not be said to be subject to an other.  
6. Others do understand this subjection, in respect of Christ's human nature, 
Ambr. l. 5. de fid. c. 7.  as Ambrose: fecundum humanae naturae assumptionem erit illa subiectio: according to the assumption of the human nature shall be that subjection. But then why should Christ be said to be subject now more, then in the days of his flesh: if it be answered, that it may appear, that the man Christ, even being glorified; is subject unto God: yet this doth not satisfy, for even now Christ is entered into his glory, and yet this time of the subjection of the son is not come.  
7. There remain then two expositions of Augustine's▪ the first is, that Christ is said to deliver up the kingdom to his father, 
qu. 63. lib. 83. quest.  non quod tunc incipiet, sed cognosci incipiet: not that than it beginneth to be, but beginneth to be acknowledged: now also the father reigneth, but then the kingdom of the father shall be made manifest. But neither doth this explanation fully satisfy: for neither now is the kingdom of Christ made manifest to all the world, but then shall appear unto all at his coming: if then the manifestation of the kingdom of the father, be the delivering of it up unto him; then also the manifestation of the kingdom of the son, in that day, should also be the delivering of it unto him: and so in effect, he should be said to deliver it up, when it is (in that sense) delivered to him.  
8. The last therefore and best exposition is: that the Apostle speaketh of surrendering up and resigning that kingdom of Christ unto his father, 
How the son shall be subject to his father.  which was given him, as he was manifested in the flesh, until all his enemies be subdued: 
Calvin. in 1. Cor. 15. v. 25.  as Calvine very well saith, Pater eum hac conditione ad dextram suam collocavit, etc. The father placed him upon this condition at his right hand, that he should not leave the government, which he had received, before his enemies were brought under. 
jun. annotat. in hunc locum.  Likewise, learned junius▪ Illud puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod filio imposuit pater, nam illud diumum, etc. He shall deliver up his Economical kingdom, which the father hath laid upon his son, not that divine and eternal (kingdom) common to the father, the son, and the holy Ghost: which was never laid down by any person of the Trinity, no not for a moment.  
This divers respect of the kingdom of Christ, 
Chrysost. in 1. Cor. 15.  Chrysostome long since touched, in these words: Regna Dei Scriptura duo novit, alterum adoptionis & familiaritatis, alterum creationis, etc. The Scripture acknowledgeth two kingdoms of Christ, the one of adoption and familiar (care,) the other of creation: he is therefore by the law of workmanship and creation the King, of jews, ethnics, Devils, and adversaries; but of the faithful, and such as willingly commit and subject themselves, by familiar care. This kingdom also is said to have a beginning: for of this it is spoken in the second Psalm, Ask of me, and I will give thee the nations for thine inheritance. And he himself said to his Disciples: all power is given unto me of my father: referring all as received of his father: not because he was not sufficient, but showing that he was the son, and not unbegotten: this (kingdom) therefore he will deliver, that is, restore.  
Here this learned father maketh two kingdoms of Christ (which are rather divers respects or relations of one and the same kingdom) Christ is king over all creatures, as God and creator: and he is king of his Church, as redeemer. This respective kingdom he shall render unto God.  
Augustine treadeth in the same steps: 
Augustin. ubi prius.  that as Christ ruleth the creatures, he shall reign for ever: ut autem militat, etc. 
See Augustine further hereof. Imp. 11. recrim. 7. August. 7.  but as he warreth against the devil, there shall be an end of his kingdom. And this is agreeable to the Apostle, He must reign till he hath put all his enemies under his feet. 
How Christ's kingdom shall have no end, & yet be delivered up.  This is that kingdom which was given unto Christ, as the Messiah. But it will be objected, that the kingdom of the Messiah shall be everlasting, as the angel said to Marie, Of his kingdom shall be no end, Luk. 1. 33. The answer is, that the kingdom of the Messiah, in respect of the glory and power thereof is everlasting, the humanity of Christ being by an everlasting & inseparable union joined to his godhead in one person: but in regard of the manner and execution it shall determine: 
in 1. Cor. 15. 28.  as Calvin excellently toucheth this point, Deum quidem agnoscimus rectorem, sed in fancy hominis Christi, etc. Now we acknowledge God to be the ruler, but in the face of the man Christ: but then Christ shall restore the kingdom which he received, that we may perfectly adhere unto God: neither by this means shall he abdicate his kingdom, but shall draw it after a manner from his humanity to his divinity. And again, than the vail being removed, we shall manifestly see God reigning in his Majesty. Neque amplius media erit Christi humanitas: neither shall Christ's humanity need to come between (or to be a mean) etc. His meaning is, that in the kingdom of God, when Christ hath brought us to his glory, there shall not then be such use of the mediation and intercession of Christ, for remission of sins, for the subduing of our enemies, and such like, 
August. ubi prius.  because then, as Augustine saith, fides cessabit, & pleno aspectu Deum intuebimur: faith shall cease, and we shall behold God with full sight. Now then, if this place of the Apostle be well weighed, where he speaketh of Christ's kingdom, which shall be delivered up unto God: a kingdom wherein he that gave it shall put down all things under him: a kingdom that is but until all his enemies be put under his feet: 
The Confuter ignorant in the principles of divinity.  a kingdom, the governor whereof, shall himself be subject to his father: no man can without blasphemy understand this of the everlasting kingdom of God, which he neither received of any, neither shall it have end, neither is he himself subject to any. It is therefore gross error, and foppish ignorance in this new fangled novice, to deny that the kingdom of Christ is to be respected one way, as it belongeth unto him as God; and another, as it is given him, as the Messiah.  
2. As grossly ignorant doth he show himself in deciphering of the next error: in that the replier holdeth the deity of God to be invisible and incomprehensible: which this deep divine in his new Theology counteth paradoxes. And hereupon insulting, he goeth on, flying from the point in question, 
The question discussed, whether the godhead be visible and comprehensible.  whether the deity shall be, or can be of the creature comprehended. He busieth himself to prove, that though not in this mortal and sinful life, yet in the next, we shall behold the glory of God. To this purpose he allegeth scriptures, that we shall see him as he is, 1. joh. 3. 2. of Fathers, as of Augustine, that the blessed Trinity can no ways be seen with human eyes, but with those eyes, etc. of Ambrose, that we shall then see with uncovered face the glory of God. 2. b. p. 203. 
2. b. p. 203.  He telleth us of certain heretics that held, that they which awake at the last day, shall not see God at all in his divine essence and nature. Of which opinion was one Abailardus, against whom Bernard writeth. p. 207. 
2. b. p. 207.  And thus he fighteth with his shadow, leaving the point in controversy, whether the Godhead may be comprehended.  
Briefly therefore to open this point, I find that there have been two principal opinions concerning the vision of God, and the one contrary to the other. It is noted as one of Origens' errors by Hierom, 
ad Avitum.  that he should think the Godhead of the father to be so invisible, as that it could not be comprehended of the son. As this opinion maketh the Godhead altogether invisible in one extreme; so some were so gross and carnal, as that they held, Verbi Dei naturam, non solum mutabilem, sed etiam visibilem: that the nature of the word of God, was not only mutable, 
August. lib. 2. de Trinit. cap. 8. & 9  but visible; as Augustine reporteth their opinion: unto these the heretics Anomoei came near, of the which sort, Eunomius was a principal, who held, se naturam Dei comprehendisse, that he comprehended the nature of God: 
Theoph. in 3. Ephes.  as Theophylact testifieth.  
Now out of this question of the Comprehending of the Deity, Christ, even as touching his human nature is to be excepted: of whom the divine nature, because of that hypostatical union, was fully seen and comprehended. Yea, Gennadius in his catalogue maketh mention of one Servus which writ against those who denied Christ when he lived here in the flesh, Deum carneis oculis vidisse, to have have seen God with the eyes of his flesh.  
Concerning then this point, a distinction is here to be received, touching the knowledge of the Godhead: there is cognitio simplex, & comprehensiva, a simple (that is absolute) and comprehensive knowledge: & cognitio pro modulo & apprehensiva, and a knowledge in a certain measure, and apprehensive (only.) This latter way God may be seen and known: 
August. lib. 1. de Trin c. 6.  But upon these two conditions, as Augustine well observeth, Humano visu nullo modo potest, etc. That first God can not be seen by any human sight, but with that whereby they that see, are no men, but beyond men. Secondly, nemo vidit per seipsum, etc. No man hath seen by himself, that is, by his flesh and blood, but by the revealing of the father, and enarration of the son. As the Evangelist saith, No man hath seen God at any time, the only begotten son hath declared him. Thus God may and hath been seen and known of the Saints in this life, as of Moses and Paul; but more fully in the next, when we shall see the sight of God as he is. 
August. lib. 12. de Genes. ad litter. c. 10.  But (as Augustine in another place) quantum eum capere creatura rationalis & ctualis potest) as much as a reasonable and intellectual creature is capable of.  
But touching the other kind of knowledge, though God be cognoscibilis ex gratia, 
Espens. ex Aquinat. in 1. Tim. 6.  to be known by grace, comprehensibilis tamen a nemine quam seipso, yet he is comprehended of none but himself. The reason is, because the deitle is infinite, the creature finite: so that which is of a finite nature, cannot comprehend that which is infinite. Augustine saith, si sanctis Angelis iam equales essemus, 
de Genes. ad Lit. lib. 4. c. 6.  non utique ita nota esset nobis divina essentia, sicut ipsa sibi: if we were equal to the Angels, the divine substance should not be so known to us, as it is to himself.  
But here cometh in this acquaint distinguisher with this gloss; God is not called incomprehensible, as if there were any thing of his, 
He speaketh contradictions.  which his Saints shall not see, but because they see him not so perfectly, as he is visible of himself. 2. b. p. 204. 
2. b. p. 204.  Wherein he speaketh contradictions; for if God cannot be seen of us, as he is of himself, than there is somewhat in the Godhead which we cannot see, which himself seeth. Then by grace apprehend him we may, but comprehend him we cannot: 
August. epist. 50. ad Elpidium.  Plenitudinem divinitatis nemo de coelestibus etiam virtutibus conspexit: The fullness of the divinity none of the celestial powers hath seen: but if there be nothing of his, which the Saints shall not see, than they should see his fullness.  
Now than it is evident, which of the twain holdeth a paradox: the replier, that saith the deity of Christ is incomprehensible, or the erroneous Reprehender, which inclineth to the contrary. He saith further, that the replier's peremptory words seem to incline to those Errors, or rather heresies, of certain Armenians, which denied that the Saints in the next world should see God at all in his divine essence. p. 207. 
2. b. p. 207.  But as the replier detesteth from his heart that erroneous opinion: so let this new-fangled Dogmatist take heed, lest in his comprehensive fancy, he apprehend not and lay hold of the heresy of the Anomaeans before spoken of, that affirmed, they comprehended the essence of God.  
3. As good success hath this trifler in the third pretended error: for first, he misconceiveth (himself would here have said, after his unmannerly phrase, belieth) Augustine, that he taketh not the word spirit, for the divine nature of Christ, but for the operation of the holy ghost: for Augustine's words are these: 
Epist. 99  saepe antea veniebat in spiritu ad quos volebat, he came often before (that is, his incarnation) in the spirit to whom he would: doth he speak, I pray you, of the operation of the spirit here, and not of the spirit himself: to confound the spirit, and the operation of the spirit, is both great error and ignorance. Again an other untruth is, that Augustine by the word spirit, taketh not the divine nature of Christ. If Augustine may be credited, he himself saith otherwise: Et ipse quidem filius in substantia deitatis spiritus est; & quid facit silius sine spiritu sancto vel sine patre, 
Epist. 99  cum inseperabilia sunt opera trinitatis? Both the Son himself is a spirit in the substance of the deity: and what doth the Son without the holy Ghost, or without the Father, seeing the works of the Trinity are inseparable? Doth it not now appear that Augustine indifferently taketh the spirit here, either for the divine nature of Christ; or for the holy Ghost? say also then that Augustine doth ignorantly confound them.  
Further, doth not the Scripture indifferently sometime ascribe the same work to Christ, sometime to the holy Ghost: as our Saviour saith, The spirit of my father speaketh in you, Math. 10. 20. which Mark nameth the holy Ghost, Mark. 13. 11. and S. Paul saith, Seeing ye seek experiment of Christ, that speaketh in me, 2. Cor. 13. 3. So the Apostle saith, that Christ offered himself, Hebr. 7. 17. and through the eternal spirit he offered himself: chap. 9 14. which Ambrose understandeth of the holy Ghost. 
Lib. 1. de spir. c. 8.  Say also that the Apostles ignorantly confound the divine nature of Christ, and the holy Ghost.  
But that it may fully appear, who is both the ignorant, and errant too, (to use his own words) what a dangerous and suspicious speech is this, taking the word spirit, for soul, I might have divided Christ, and his spirit, without all suspicion of ignorance, and his imputation of error: 3. b. p. 97. 
3. b. p. 97.  yea, 
The ignorant Confuter divideth Christ and his spirit.  and dare any presumptuous spirit divide that, which God hath inseparably united, the deity, and humanity, (to the which belongeth the soul 〈◊〉 spirit) in one person in Christ. Our Saviour said upon an other occasion, Let none put asunder that which God hath coupled together, Math. 19 6. which rule holdeth in general, that it is no less presumption, to divide the human soul from the person of Christ, which is hypostatically united for ever: I may here say with Hierome, 
Hieron. ad Damasum.  Nescio quid veneni in syllabis latet: I can not tell what poison lieth hid under these syllables. But to return his own words, it may be that these things have slipped from you, through heat of contention, rather than persuasion of heart: 2. b. p. 207. 
2. b. p. 207.  yet I say again with Hierome, Non bonae suspicionis est, cum in eodem sensu verba dissentiunt: it is no good suspicion, when in the sa●e sense the words do dissent. If he hold the hypostatical union of Christ's soul and body with his Godhead, why doth he in words divide them?  
4. Concerning the fourth position, which he calleth strange, the words of the replier are these: the joys of heaven may be truly, though not fully felt in this life: whosoever counteth this position strange, showeth himself indeed a strange fellow, and a stranger from such true feeling of heavenly joys. What thinketh he of those three, 
Sunops. p. 1013. Ambr. epist. 11.  Peter, Stephen, and Paul, whom Ambrose giveth in instance: Petrus in monte Domini aspiciens gloriam Christi: noluit descendere, Stephanus cum jesum vidit, lapidari non formidabat: Paulus raptus in Paradisum, usum proprij non sentiebat corporis: Peter in the mount of the Lord beholding the glory of Christ, would not descend: Stephen, when he saw jesus, feared not to be stoned: Paul, being rapt into Paradise did not perceive the use of his own body. Thinketh he, that they even in earth felt not the true joys of heaven, though not so fully as they enjoy it now? Yea this wrangler himself confesseth upon these words of Peter with our eyes we saw his majesty: 
2. Pet. 1. 16.  that they enjoyed the sight of his glorious majesty in this life. 
2. b. p. 205.  Could he then be so forgetful, as to call it a strange position, that the true joy 〈◊〉 heaven may be felt in this life: is it not a true heavenly joy to see the Majesty of God? how say you, (Sir Medler) speak out, is it not? your own mouth doth condemn you: 
Coelum (inquit Deus) mihi sedes est, anima ergo justi coelum est. in Psal. 121.  What if the replier had said with Augustine, that heaven may be in this life, in the soul of the righteous: or with Ambrose, that the spirit of grace maketh the regenerate heavenly and celestial: he would also have thought in his unheavenly blindness, 
Cum coelestem faciat gratia spiritualis, multo magis terrenum creavit, Ambr. l. 2. de spir. c. 9  that he had spoken strangely also: for where heaven is, and men are become heavenly, what should let them, but to have a feeling also of heavenly joys.   

The Recrimination.  
Now let us turn aside a little to take a view of his blind errors.  
1. He holdeth, that the original text of the Scriptures is corrupt, in these words; And say we must go to the originals: I will run with you to those fountains, whose pure waters if the foul feet, and unclean hands of some had not corrupted, etc. there could never be so many gross and filthy errors drawn and derived thence. 1. b. p. 26. 
1. b. p. 26.   
2. The Syriake together with the Greek he holdeth to be the original tongues of the new Testament: ibid. whereas there can be but one original tongue to the rest: if he grant the Greek be the true original, than the Syriake is not, which was translated out of the Greek. So in an other place he reproveth the replier for rejecting the Syriake, 
3. b. p. 57  as contrary to the original.  
3. He preferreth the Latin text before the original Greek. Act. 2. 24. reading, the sorrows of hell, for the sorrows of death, as the original Greek hath: saying, I see no cause, 
3. b. p. 30.  why I should not approve the old Latin text: 3. b. p. 30. so also, 
Bellar. lib. 2. de verb. Dei. c. 10.  2. b. p. 154. showing hereby of what house he cometh, and whose disciple he is, justifying the Latin translation against the original: of the which further, he thus unreverently writeth: As for that vulgar Greek now extant, whether it be the true Authentic original or no, is a question, because it is neither the most ancient, nor that which was most used in the Ancient Church: and beside that it is not free from corruption in divers places. 3. b. p. 14. 
3. b. p. 14.  What could be spoken more to the derogation of the authority of the Scriptures, 
The original Greek text of the new Testament disgraced.  than thus to abase that original, wherein the Apostles themselves did write. And in this profane, and (little better) then Popish assertion, he hath uttered three great untruths: that the Greek original, which we now have, is not the most ancient; that it was not most used in former times; that it is in some places corrupt: none of these slanders of the text, shall he ever be able to justify.  
4. He calleth the book of Ecclesiasticus, which the Church of England counteth among the Apocryphal books, 
Artic. 6.  the word of God: 2. b. p. 70. 
2. b. p. 70.  and in the next page before, he calleth it Scripture, I think it fit to join Scripture with Scripture, making mention of Ecclesiasticus. And that we may see, he is no changeling; in an other place having alleged a place out of Ecclesiasticus, he addeth, by which Scriptures it is plain. 2. b. p. 136. 
2. b. p. 136.  Such a divine as he is, such is his Scripture: how audacious is this fellow, that contrary to the judgement and determination of this Church, dare make Ecclesiasticus a book of Canonical Scripture?  
5. The question being demanded, why the soul may not be taken for his (that is Christ's) whole person, as well as holy is understood to be his flesh? answer is made, because cause it (that is, the soul) is no part at all of the whole person, while it remaineth separated from the body: for of these two the whole person consisteth, when they are joined together living, etc. 2. b. p. 162. 
2. b. p. 162.  Where, seeing the demand is made concerning Christ's soul, the answer containeth two manifest errors, or rather heresies: the one, that the soul separated from the body, 
The confuter entangleth himself by his own words, with an inclination to the heresies of the Apollinarists and Nestorians.  was no part of Christ's person: which savoureth strongly of the heresy of the Apollinarists, that made the man Christ without a soul: the other, that the soul and body joined together (that is, in Christ, for of him the question is proposed) make his whole person; which inclineth to the heresy of the Nestorians, that made two persons of Christ; one, as he was the son of God; the other, as he was the son of man: which was the heresy also of Theodorus, condemned in the 5. Synod. ca 12. I am right sorry, and it pitieth me for this poor man, that so windeth himself in his own words, as that he hath made a maze and labyrinth for himself, out of which he cannot get out. He, if he had met with the like advantage, would have cried out with open mouth (heresy, heresy) as he doth notwithstanding in divers places untruly object. 
Pref. to the 1. book. p. 5. and 2. b. 43.  But we forbear him that term, as having slipped here rather of ignorance, and as one, to use Hieroms words, 
Puritan heresy objected.  qui magis misericordia dignus, quam invidia: which had more need to be pitied, then envied.  
6. Alleging the corrupt translation of the Septuag. job. 38. 17. 
Dialog. 1. adver. Pelagian.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Did the porters of hell at the sight of thee shrink for fear, or rather were astonished? whereas the true reading according to the original is this: hast thou seen the gates of the shadow of death? he saith, they were here propheta● verius, quam interprete, Prophets more like than interpreters, and justifieth their faulty translation against the original. 2. b. p. 178. 
2. b. p. 178.   
7. He saith that jehovah is the essential name of God, or rather the very essence itself, because his name and nature are all one. 
2. b. p. 196.  2. b. p. 196. Who but this blind archer would shoot such blind bolts? if he had said jehovah signified the very essence of God, he had said well; but that it is the very essence of God, is an absurd speech: for then the essence of God may be seen and uttered, as this word jehovah can: then should it be lawful to adore this name wheresoever we see it painted or written, if it were the very essence of God.  
8. This is the guerdon laid up for God's children, 
2. b. p. 202.  to participate even with his Godhead, for to this end he took upon him our human nature, that we might be capable of his divine substance: 
2. Pet. 1. 4.  and to this end he allegeth Saint Peter, that by them we should be made partakers of the divine nature. What strange speeches are these? that we shall participate and be capable of the godhead and divine nature, as Christ was of our human? How much differeth he now from the Origenists error, that universa creatura redigetur in divinam naturam, that every creature shall be resolved into the divine nature; noted 
a 6. imputat. iustific. expos. 1.  before: or from the family of Love, that say they are godded with God. It is held to be a great error in Osiander, that man is justified by that justice, not which Christ had as man, but whereby he was essentially just as God: and this is well confuted by that Popish champion, 
Bellar. lib. 2. de justificat. c. 5.  both by scriptures and fathers: as Augustine expoundeth what this justice is; qua nos eius gratia justi sumus, etc. cum just vivimus, etc. non qua ipse justus est, aeterna sua & incommutabili justitia: whereby we are just through his grace, when we live justly, etc. not by his eternal and immutable justice, whereby he is just himself. This error, this wandering discourser cannot be free from, for if God's children shall participate with the godhead and divine substance, than also with the essential justice, which is inherent in that divine substance.  
As for that place of Peter, it serveth not to prove any such participation of the divine substance, unless he will say, that even in this life we are also capable of the godhead: for the Apostle speaketh of that conformity to the divine nature, which is in the Saints in this life; namely, in flying the corruptions of the world, as the next words show, which do serve to expound the former: so that (as a good interpreter saith) it is to be noted, that the name of nature here doth not signify the substance, 
Marlor. in hunc locum.  but the quality: yea, that great defender of the Pope-catholike faith (whom it may be he more respecteth, 
Bellar. ibid.  than our Ecclesiastical expositors) doth hit the right meaning of this place, expounding it by the like: 
Psal. 82. 6. and joh. 10. 32.  as, I said ye are gods, and ye all are children of the most high: and, behold (saith the Apostle) what love the father hath showed on us, 
1. joh. 3. 1.  that we should be called the sons of God: 
1. joh. 4. 7.  and, every one that liveth i● borne of God. This partaking then of the divine nature, is not in the communication of his substance, 
ut conformes deo reddam●r: id est, quasi deificari.  but our conformation in holiness and love: so that we are as it were deified, in being made conformable to God: as M. Caluine speaketh, and long before him Bernard used the same phrase, 
Lib de diligend. deo.  thus writing: Oportet nos in eundem affectum transire, ut quomodo Deus omnia propter seipsum esse voluit, sic & nos ipsos propter ipsum esse volumus: sic affici, deificari est. We must pass into the same affection with the creator, that as God would have all things for himself, so that we be willing to be ourselves for him: so to be affected, is as it were to be deified. This our deifying, is not in passing into the same identity of nature with God, but in imitating the divine quality: not in being transformed into the same condition of substance, but in being changed into the like affection. It was the wicked opinion of the Manichees, 
ex Marlor. in hunc locum.  that as we were made out of God's nature, so we should return to it again. Let this brainsick concluder take heed that he fall not down into this pit, standing so near the brink: saying, that we shall be partakers of the divine substance & Godhead: in which sense also if he understand the blissful fruition of the godhead, to be made partakers and capable of the divine nature and godhead, as it seemeth his meaning is: it is also an erroneous speech, and neither agreeable to the scripture, nor antiquity, as hath been showed: what that fruition of God shall be, 
In festivit. sanctor. serm. 4.  Bernard well showeth: tripliciter in aeterna illa beatitudine fruemur Deo, etc. we shall three ways enjoy God in that eternal blessedness, beholding him in the creatures, having him in ourselves, and knowing the very Trinity in itself.  
9 To descend, is a voluntary action, whereas to suffer torments, is a violent passion. 3. b. p. 201. 
3. b. p. 201.  In which unadvised speech, he must either confess, that Christ endured no torments for us upon the cross, contrary to the Prophet; he was wounded for our transgressions, and broken for our iniquities: or that he suffered them violently, and so not voluntarily, 
joh. 10. 18.  contrary to our saviours own words: No man taketh it (that is, my life) from me, but I lay it down of myself.  
10. He calleth certain points of doctrine (exemplified by the replier in another book, for strange and unsound positions) most true and sound positions. 2. b. p. 20. 
2. b. p. 20.  and yet afterward he confesseth, that the very first thereof, which is this, 
The ignorant confuter windeth himself by his own words into suspicion of arianism.  that Christ is not originally God, is the most damnable heresy of Arrius, ibid. p. 21. Thus he ignorantly maketh himself an Arrian; for thus may his own speeches be retorted against him: whosoever saith that Christ is not originally God, is an Arrian: this proposition is his own: but so holdeth this confused confuter, in calling it a true and sound position: this also is his own, for he calleth all those true and sound positions, there excepted against, whereof this is the first. Ergo: by his own confession he draweth himself into suspicion of arianism. Indeed, this (heresie-mouther) that hath often in his mouth, heresy, heretic, objecteth arianism, but very simply to the replier, because alleging the words of S. Paul of our Saviour, justified in the spirit, he by the spirit, understandeth his divine spirit and nature: as quickened, saith he, in your sense signifieth to be made alive, so must justified to be made just, which is rank arianism: 3. b. p. 60. 
3. b. p. 60.  poor silly fellow: and doth he know what arianism meaneth: for though the replier meddleth not here with the signification of the word justified, but allegeth this sentence, for the use of the word spirit: neither doth he take the word justified, in the active signification, as we are said to be justified: but passively, as when wisdom is said to be justified of her children, Math. 11. 19 that is, approved and declared to be just: yet if it be referred to Christ's humanity, it is no arianism to say, that he as man was justified, not from sin, which he had not, but preserved by the inhabitation of the spirit from all sin. If this be arianism? then is Chrysostome an Arrian, who delivereth these two expositions of this place: 
Chrysostom. in hunc locum.  Sive hoc intelligi potest, etc. whether this may be understood, because wisdom is justified of her children, or because he did none deceit, as the Prophet testifieth, saying: Who did no sin, neither was any guile found in his mouth: he understandeth this justification, of his preserving from sin. And what is it more, to say that Christ as man was justified, or that he was sanctified: but our Saviour saith of himself, whom the father sanctified, joh. 10. 36. if for Christ to be made just, be arianism; then also to be made holy? Then he seeth who is charged with arianism in his sense, which once to think, were horrible blasphemy. I therefore say unto him, 
Contra Peril. l. 2. c. 101.  concerning this imputation of arianism, Vides ne quomodo ista non sententia, sed vescia, non solum mani sonitu, sed in capite vestro crepuerit: See you not, how this, not sentence, but bladder, not only with a vain crack, but is broken upon your own head.  
11. He affirmeth, that the baptism of Infants, is not to be found in Scripture, by any (express) literal mention: 2. b. p. 170. 
2. b. p. 170.  for though he leave out that word express, yet he of whom he borroweth this opinion, 
The ignorant Confuter not sound, concerning the baptism of Infants.  useth that term: and he may put literal in his purse: his meaning is, that it is not expressly delivered in Scripture: for there he impugneth that conclusion, that nothing is to be admitted, that is not expressly delivered in Scripture. Now than that baptism is expressly grounded upon Scripture, and not upon tradition: which must follow upon the other, it is diversly evident. 
Mark 10. 14.  As because Christ commandeth little children, 
Eph. 5. 26.  not to be forbidden to come unto him: the Church is cleansed by the washing of water through the word: of which Church, infants are members: Christ commandeth to baptise all nations, 
Math. 28. 19  among the which children are counted. And seeing infants were circumcised, in stead whereof baptism succeed, 
Coloss. 2. 1●.  which the Apostle likeneth to circumcision: it is evident that the baptism of infants is founded upon Scripture: it is also the doctrine of our Church, 
Artic. 27.  that the baptism of infants is most agreeable with the institution of Christ: but where is the institution of Christ to be found, but in express Scripture: what shameless dealing then is this, to say that they which hold the contrary, namely that the baptism of infants is not expressly found in Scripture, do maintain the doctrine of the Church, when they directly impugn it. And this uncertain and wandering opinion, giveth occasion to the wicked heresy of the Anabaptists: that affirm the baptism of Infants to take beginning from the 
* Disput. cont. Anabap. sub Egidio Hun. art. 77.  Bishops of Rome, and not from the Apostles.  
12. He further among those things, which are not expressly delivered in Scripture, giveth in instance, our belief in the blessed Trinity: 2. b. p. 170. 
2. b. p. 170.  whereas the ancient Fathers of the Church, have principally out of the Scripture proved this Article concerning the Trinity: as origen urged that place in the 51. Psal. where mention is made of three spirits: 
Homil. 5. in jer.  principalis spiritus pater, etc. the principal spirit is the father, the right spirit the son, and the free spirit the holy Ghost. But more pregnant is that place which Ambrose selecteth; 
1▪ Cor. 13. 13.  the grace of our Lord jesus Christ, the love of God, and the communion of the holy Ghost, 
Ambr. in hunc locum.  be with you all: Trinitatis hic complexio est, & unitas potestatis: here is a conjunction of the Trinity, and the unity of power. Augustine doth conclude the Trinity from that heavenly vision in the baptism of our Saviour: Apparuit manifestissime Trinitas, 
Tract. 6. in joan.  etc. The Trinity appeared manifestly, the Father in the voice, the Son in man, the holy Ghost in the dove. But of all other those places are most full for the Trinity: Math. 28. 20. Baptizing them in the name of the Father, and the Son, and the holy Ghost: and that other, 1. joh. 5. 7. There are three which bear record in heaven, the Father, the Word, and the holy Ghost: who of any judgement reading these places, can deny for shame, but that the blessed Trinity, is expressly delivered in Scripture.  
13. The coeternity of the Son with the Father, is an other point objected, 
2. b. p. 107.  not expressly delivered in Scripture: which is evident by the words of the Evangelist, that the word was in the beginning with God. 
Tract. 71. in joann.  Augustine out of those words of our Saviour, I and my father are one: concludeth his equality with God: & so consequently his coeternity. Bernard inferreth it out of those words of the Prophet: 
Bernard. ser. 2. de nativit. Isa. 53. 8.  Who shall declare his generation. And further he thus saith, Commendant nobis sacrae literae Christum ex patre, in patre, cum patre, etc. quod dicitur ex patre, ineffabilis est nativitas, quod in patre, consubstantialis unitas, quod cum patre, equalitas maiestatis: 
〈◊〉 verb. Isa. serm. 5.  The sacred letters do commend unto us Christ of his father, in his father, with his father: that which is said of his father, is his ineffable nativity, in his father, his consubstantial unity, that with his father, the equality of his majesty.  
These fathers held, that these mysteries were not to be learned else where, then in the Scriptures, as most plainly therein expressed.  
14. The proceeding of the holy Ghost, he thinketh also not to be expressly delivered in Scripture: 2. b. p. 170. 
2. b. p. 170.  whereas notwithstanding, our Saviour saith directly, Whom I will send unto you from the father: 
joh. 15. 26.  and, whom the father will send in my name. 
joh. 14. 26.  Augustine would prove it out of those words in the Gospel, 
Mark. 5. 30.  virtue went out of him: for it is clear that the holy spirit is called virtue: but that other place is more evident, which Augustine urgeth also: 
August. tract. 99 in joann.  He shall not speak of himself: and, he shall receive of mine: 
joh. 16. 13▪ 14.  Audire illi scire est, scire ess●, à quo ergo illi essentia, ab eo scientia: to hear, is to him to know, to know, is to be: from whom his essence is, from him his science: seeing than he heareth and receiveth from the son, he also hath his essence and proceeding from the son.  
These holy mysteries of the Trinity, the coeternity of the Son with the Father, the proceeding of the holy Ghost, the fathers take to be expressly set down in Scripture, as Bernard, speaking of the mystery of the Trinity: Non potuit expressius commendari, 
Bern. serm 5. de verb. Isa.  etc. It could not be more expressly commended, than it is necessary to believe. To say therefore, 
The ignorant consuter giveth advantage unto the heretics the Sabellians, Arrians, Macedonians.  that these points of doctrine, are not expressly delivered, is to give way unto those wicked heretics, the Sabellians that denied the first, the Arrians the second, the Macedonians the third.  
Beside these errors, add as many more, which he calleth true and sound positions, being indeed unsound and corrupt doctrines, 
Pref. to Antilog. Eccles. triumph. p. 90. 91.  as is partly touched before: slaund. 10. and more at large else where: which I will not now repeat, because I am only to deal here with this froward spirit, leaving to provoke those of more modest carriage, though in some things otherwise minded.  
Now, what hath this blind obiecter of error gained to himself, but his own shame, who reckoneth that for error and falsity in others, which agreeth with truth and verity; and seeth not his own gross and erring ignorance. He with a curious eye observeth others slips, and tripping (nor that neither) while himself stumbleth, and falleth down flat: the Prophet saith, Woe unto them that speak good of evil, 
Isa. 5. 20.  and evil of good, which put darkness for light, and light for darkness: I pray God he be not of that number. Ambrose saith well, 
Lib. offic. 2. c. 17.  talis consiliarius sit, qui nihil nebulosum habeat: He that adviseth others, must not be (darkened) or overcast with clouds himself. 
Ad Nepotian.  And Hierom well admonisheth, Non confundant opera sermonem tuum: Let not thy works confound thy words. And this blind guide, while he noteth other men's wanderings, should not have gone himself out of the way: he telleth the replier most disdainfully, and withal untruly, that he hath never a good thought of his own. 2. b. p. 106. 
2. b. p. 106.  while his own heart is pestered with erroneous and malicious cogitations: and no marvel, for as josephus well saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a temperate heart is the haven of (good) meditations: while the heart therefore boileth with intemperate envy, the spring head being troubled, the waters issuing from thence cannot be clean: I wish he may have grace to see his errors, and to confess his ignorance. Tully hath a good saying, 
Philip. 12.  Cuiusuis est hominis errare, nullius nisi insipientis perseverare in errore: Any man may err, but none but unwise men continue in error. Let him not think it folly to reverse with judgement, what he hath written with error: It is a wise man's part rather to amend what is amiss, and to straighten that which is crooked, & to rectify by the line of truth, that which hath been set down against the rule of truth: and so again I commend unto him, that worthy sentence of Cicero, Optimus est portus poenitenti, 
Philip. 12.  mutati. consilij: the best haven to repentance, is to change the (heart and) purpose.    

The 7. imputation of Blasphemies.  

The accusation.  
1. The heaviness which Christ felt in his soul, was not through the horror of eternal death, 
Synops. 997. 1004. 1005.  as you and others do blaspheme, etc. 2. b. p. 193. 
2. b. p. 193.   
2. Why do you not exempt it (that is, the soul of Christ) from all kind of death whatsoever, but then your blasphemous hell torments, which you make a third kind of death of the soul, cannot stand. 2. b. p. 91. 
2. b. p. 91.   
3. Let the godly judge whether those your inward afflictions, reach not to the height of sin and damnation, and so consequently prove your doctrine in this point to be blasphemous, even by your own confession. 3. b. p. 67. 
3. b. p. 67.   
4. By this time, I trust every well disposed Reader doth see, how this your exposition of this prophesy of David, hardeneth the jews, encourageth Atheists, justifieth old damned Heretics, confirmeth Saducees and Epicures, which deny the immortality of the soul, etc. and finally openeth the way unto blasphemy, paganism, and all impiety. 3. b. p. 51. 
3. b. p. 51.    

The justification.  
1. HOw injuriously this belcher out of blasphemy dealeth with the replier, his own conscience, if it be not seared with an hot iron, knoweth; & there need no other judge: for the replier in as plain terms as he could utter it, denieth that there was in Christ any fear of eternal death, 
Synops. p. 997.  in these words: We willingly grant, that Christ feared not hell fire, nor everlasting destruction: these authorities press not us, but rather help our cause; for Christ neither feared temporal, nor everlasting death, as these father's witness, and the Apostle saith he feared, Heb. 5. 7. what then remaineth, but that he feared the cup of God's wrath mixed with death: 
Cyprian. serm. de passion's.  and as Cyprian saith, before cited, difficultatem extremi exitus, The difficulty or hardness of his last passage, that is, in respect of God's wrath tempered with it. And in the other place quoted, these are the words; 
Synops. p. 1004.  Though Christ neither felt, nor feared everlasting death, yet he both felt and feared his father's displeasure that causeth it. 
7. Imputation.  What impudency is this, 
Great unshamefastness in the confuter to charge the replier to affirm that which he denieth.  to use his own term (for I may call a spade a spade) to charge the replier to affirm that which he instantly denieth: let the charitable reader judge of him in the rest, as he findeth his faithful dealing here: when he quoteth any place out of the replier's books, not rehearsing the words, suspect the like fraud. This false charge then of blasphemy, returneth upon his own head, and by the law of retalian and equality, he should be censured as a blasphemer, for being a false witness therein against another.  
2. The replier freeth Christ's soul from all kind of death of the soul, which is either by sin, or damnation; though beside these, a kind of death may be affirmed to have been suffered by Christ in his soul, 
Synops. p. 978.  in respect of the inward afflictions and perplexity which he endured, wrestling even with the wrath of his father: yet he wisheth this phrase of speech to be forborn and discontinued; therefore he freeth the soul of Christ in effect, from all kind of death of the soul properly so called. Further, if it be blasphemous to say that Christ suffered some of the sorrows and torments even of hell in his soul, what thinketh he of that prophetical saying of David, Psal. 18. 3. The sorrows of hell have compassed me: and Act. 2. 24. he loosed the sorrows of hell: as the Latin interpreter readeth: doth he also say, that these are blasphemous speeches? nay doth it not come nearer blasphemy, to deny Christ to have suffered in his soul for our souls, 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 soul? then he most blasphemously must charge the Prophet David with blasphemy, 
Psal. 88 15.  who saith in the person of Christ, Thy terrors have I suffered from my youth: or as the Latin interpreter whom Augustine followeth, terrores tui conturbaverunt me, thy terrors have troubled me: For that divers sayings in this Psalm are prophetical, as that vers. 5. free among the dead. Augustine confesseth, who saith also of this whole Psalm, 
in Psal. 87.  Christi vocem, etc. Let us hear the voice of Christ singing in the prophesy. Further, when the Prophet saith, 
Isa. 53. 11.  he shall see of the travail of his soul: or, as the Latin interpreter, because his soul laboured: what other travails and labours of the soul were these, than the spiritual and internal? And is he not ashamed to say, that these inward afflictions are blasphemous, even by the replier's own confession, as reaching to sin and damnation: when as in direct words he freeth Christ's soul from all sin and damnation: but not from inward afflictions. Further, if all inward afflictions include sin and damnation, than he will fasten upon S. Paul's soul sin and damnation: who confesseth he had fightings without, and terrors within: and so was not void of inward and spiritual afflictions. This then is the issue, upon his own words, either to deny, that Christ suffered the inward afflictions and terrors of the soul, which to him is inglorious, in denying the most honourable part of his sufferings, or if he did, that he incurred either sin and damnation, which to think were blasphemous.  
4. If to understand by nephesh, the soul, that is, the life, in that prophesy of David, Psal. 16. do breed all those supposed inconveniences; then belike the Prophet David, in saying, 
Psal. 88 3.  My life draweth near to hell, gave way and occasion to Atheism, impiety, blasphemy: for, he there calleth it life, not soul: if those absurdities follow upon the construction of the one place, it can not be avoided in the other. Again, what an absurd consequent is it, that the immortality of the soul should fall to ground, and so the Sadduces and Epicures be confirmed, if it be not proved from this place? As though there be not many more places pregnant in Scripture, to prove the immortality of the soul? And as for justifying of old damned heretics, let him take heed, lest by casting Christ's soul into hell, the place of the damned, he make not a way for them himself: 
Treatise of Banisters errors.  for two heresies there were, one that Christ's soul descended into hell, there to suffer the pains and torments, 
August. haeres. 7●.  which the damned spirits abide: an other, that Christ by descending into hell, delivered all which were there in torment: to these heresies they come nearer, which affirm Christ's local descent in soul to hell, than they which deny it.  
Then to return his own words: by this time I trust, every well disposed Reader doth see, how this your objection of blasphemy reboundeth upon your own head, with shame enough: while he would set fire on an others tower, his own brains are pashed out with Abimelech: and his serpentine objections are devoured of a contrary serpent: His uncharitable charge, is discharged upon himself: it no more hurteth the replier, than the viper, that leapt upon Paul's hand: and as Diogenes wittily said of one, whom he heard to rail upon him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him also beat me being absent: so false calumniations shall no more fasten upon the innocent, then blows upon him that is absent. And as for these so improbable and unreasonable accusations of blasphemy, I may say with the Orator; 
●●cer. Phil. 14.  Opinor eum non tam fuisse sceleratum qui fingeret, nec tam furio sum qui crederet: I did think he had not been so lewd to imagine them, nor so without wit to believe them.   

The Recrimination.  
I am loath to set upon this (chafing Challenger) and to charge him in the same kind: It is no small matter to lay upon any the imputation of blasphemy; seeing the greatest sin in the world is called by this name. But seeing he which provoketh, is the beginner of the battle, and the defender doth but take the challenge, I hope the fault is the less, if I shall answer him in his own kind, and beat him with the weapon, which he hath chosen. It was a good excuse, which Tully useth in answering Salusts invective: 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 justly incensed against him, then me, because he began the quarrel.  
1. His presumptuous speeches, and some of them tending to blasphemy, in part are these: 2. b. p. 8. 
2. b. p. 8.  I will comfort myself with that saying of our Saviour: de bono opere lapidor, I am stoned for my good work: what presumption is this, to compare himself a sinful man, with the holy person of Christ; and his intemperate, slanderous, railing, and uncharitable writings, with Christ's most heavenly sermons and miracles?  
2. He confesseth that Christ loo●ed the sorrows of hell for himself: 2. b. p. 37. 
2. b. p. 37.  than it must follow, that he was in the sorrows of hell before he loosed them, whether he saith in soul he descended: (for the knot must first be tied, before it be loosed:) but this he himself in many places counteth a blasphemy to affirm: before blasph. 2. 3.  
3. The word (openly) proveth, that it was no triumph at all upon the cross: for that conquest upon the Cross, was openly an overthrow, and therefore no triumph. And again a little after: If Christ triumphed on the Cross, as you say he did, it was according to the proverb: triumphus ante victoriam, a triumph before victory. 2. b. p. 188. 
2. b. p. 188.  What a derogation is this to the triumphant and victorious cross of Christ, thus contrary to the Scriptures to say, that it was an overthrow, rather than a triumph: seeing the Apostle thus witnesseth, 
Hebr. 2. 15.  that he might destroy through death, him that had power over death, that is, the Devil. If the Devil were destroyed by the death of Christ, then was he conquered, and overthrown: how then did he not tremble to say, that the conquest upon the cross, was openly an overthrow: and did not our Saviour himself say upon the cross, It is finished: what else was finished, but the redemption of mankind, in delivering of mankind from the kingdom of Satan. And was his heart so profanely carried with the spirit of derision, 
The Confuter scoffeth at the triumph of Christ on the Crosse.  to scoff at Christ by that usual proverb, triumph before victory: this is a more heinous offence, than Ismaels' was to scoff at Isaak. He may remember, whom he scornfully calleth Ismaelites: 2. b. p. 18. 
2. b. p. 18.  Such an Ismaels' trick shall he not find in all their writings: it were better they were all set on a light fire, then that their pens should be stained with such impiety. God mollify his hard heart, that he may in time repent him of this so great iniquity.  
4. As the thief was partaker of Christ's humanity, in suffering with him on the crosse● so he was partaker with him in all his deity: 2. b. p. 199. 
2. b. p. 199.  to this end he took upon him our human nature, that we might be capable of his divine substance: p. 203. 
ibid. p. 203.  if we should not communicate with Christ in all his glory, etc. we should be no better than the wicked. 2. b. p. 205. 
ibid. p. 205.  What harsh stuff is this, and fit to be weighed in the balance of blasphemy, 
See before Recrimin. err. 9  that we shall be partakers of Christ's divine nature, as he was of our human: and so the Saints shall become Gods with Christ, as he was made man with us.  
5. Resurrection is attributed by Peter, as well to Christ's soul returning out of hell, as to his body rising out of the grave. 3. b. p. 38. 
3. b. p. 38.  What a strange paradox is this? In the Creed we are taught to believe the resurrection of the body, 
The Confuter hath devised a new kind of resurrection of the soul.  but the resurrection of the soul in the next world, was yet never heard of: neither hath Peter any such meaning: for that was raised of Christ, which rested in hope: but it was his flesh (not soul) that rested in hope, Act. 2. 26. that is raised, which before was sown by death: but the body only was so sown, not Christ's soul: both these propositions are S. Paul's: that which thou sowest is not quickened except it die, 1. Cor. 15. 36. so also is the resurrection of the dead: 24. it is sown a natural body, and is raised a spiritual body. v. 44. How far now is he from bringing death upon Christ's soul, (which could not be quickened in the resurrection, except it first died) which he himself counteth blasphemy.  
6. Is there not a most plain distinction between the holy Ghost, 
The confuter affirmeth a distinction between the holy Ghost and Christ, not in person only, but in the divine nature.  who foretold, and Christ, who endured these afflictions; and that not in person only (which is the point I stand upon) but in nature also, I mean his divine nature, etc. 3. b. p. 94. Doth he not here manifestly affirm, that there is a plain distinction between the holy Ghost and Christ, not in person only, 
2. b. p. 94.  but in his divine nature? was this doting divine well advised thus to write? What Macedonian heretic would have written more in disgrace of the holy Ghost, then to say he is distinguished from Christ, even in his divine nature?  
7. And as he dealeth with Christ himself, 
Error and arrogancy ascribed to Peter by the Confuter.  the like measure he offereth his servants, for thus irreverently he writeth of Peter: you think all men to be unclean & impure in comparison of yourselves, which was partly Peter's error, Act. 10. 2. b. p. 107. 
2. b. p. 107.  But doth he speak as he thinketh, had Peter such an opinion of himself, as to think all men unclean and impure beside: Peter only held as yet them of the uncircumcision to be unclean, not of any singularity of opinion, but because it was not yet revealed to him.  
8. Thus also he serveth the Prophet David, 
David almost in hell, in this profane Confuters opinion.  making him almost in hell: for that place, Psal. 94. 14. If the Lord had not holpen me, my soul had almost dwelled in silence. This place of silence, he ignorantly understandeth of hell. 2. b. p. 149. 
2. b. p. 149.  yet falsely printed 159. But David elsewhere declareth his hope, that he was sure never to go to hell: when I awake I shall be satisfied with thine image, Psal. 17. 15. This holy Prophet now is much beholding to this (pragmatical Novelist) in placing him almost in hell.  
9 The like censure he giveth of that holy man job, 
job also in hell in his profane conceit.  understanding those his word● the grave (or hell saith he) shall be mine house, and I shall make my bed in the dark, job. 17. 13. of hell: for the grave is never called the place of darkness. 3. b. p. 152. 
3. b. p. 152.  and herein he maketh job a figure of Christ's being in hell, p. 153. What injury doth this (unholy glossograph) offer to this holy man, who was most sure he should never go to hell, thus professing his faith; I am sure my Redeemer liveth, etc. job. 19 25.  
10. And to end where I began, with his hard usage, as toward the servants, so against the Lord and master himself: these words of Peter, quickened in the spirit, he applieth to Christ's soul in this sense; that he was not made alive in soul, but kept or preserved alive. 2. b. p. 85. 
2. b. p. 85.  and allegeth to this purpose other places, where the word is so taken: 
Nehem. 9 6.  as Nehemiah speaking of the heavens & earth, 
jam. 1. 21.  saith, thou preservest them: and Saint james saith, receive the word with meekness, etc. which is able to save their souls. Now then, if Christ's soul be said to be preserved alive in either of these senses, 
Christ's soul subject either to corruption or damnation, by this profane Confuters words: a most horrible blasphemy.  as in the first, than was it saved from death and mortality, and corruption, as the heavens and earth are; and so the soul of Christ should not be immortal of it own nature, but by special preservation: if he take it in another sense, to be saved as our souls are, which is from damnation, than it will follow, that Christ's soul was subject to damnation, as ours are without him, and so had need of salvation: which way soever he saith his soul was saved alive, he must needs incur most horrible blasphemy. Here I may now fitly apply Hieroms words uttered against helvidius: 
advers. Helvid.  Illud dico praeveniens, gloriae mihi fore tua maledicta, cum eodem, qu● Mariae detraxistiore, me laceres, & caninam facundiam servus domini pariter experiatur & matter: This I say aforehand, that your railing will be a glory unto me, when as you tore me with the same mouth, whereby you backbite Marie: that both the servant of the Lord, and his mother, may together have experience of your doggish eloquence. But I may say more, that the servant need not think much to be slandered, when as the Lord himself is blasphemed.  
I am sorry in my heart (God is my witness) that this man was so far carried in his uncharitable heat, as not only to break charity toward men, but to violate piety also toward God: and let him remember what the Apostle saith, 
Hebr. 10. 31.  It is a fearful thing to fall into the hands of the living God. 
in Epist. ad Roman.  Augustine hath a severe sentence, Si quis per invidiam opera divina blasphemat, quoniam bonis dei, hoc est, donis dei malitia sua resistit, in spiritum sanctum peccare, & propterea spem veniae non habere existimandus est: If any man through envy do blaspheme the works of God, because he by his malice resisteth the good things of God, that is, the gifts of God, he is to be thought to s●nne against the holy Ghost, and therefore to have no hope of forgiveness. Let him therefore take heed, lest while he goeth on, by envy miscalling the gifts of God in others, counting the defence of the truth blasphemy, he be not given over even to blaspheme the truth itself, and the Lord of truth, and so endanger his own soul: he knoweth what the end of blasphemers is: One may say unto him, 
Philip. 2.  as Tully did to Antony, miror te, quorum facta imitere, eorum exitus non perhorrescere: I marvel that you are not afraid of their end, whose doings you imitate: and let him in time recall his words, and be sorry for the slips of his pen; lest what he hath erred in word, he pay for in deed: and for the blots of his pen, feel the smart of punishment, according to that saying of Theophylact: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what we have offended in word, we shall suffer punishment for it in deed.    

The 8. imputation of arrogancy.  

The accusation.  
1. BEcause the replier sometime setteth down Synopsis in the margin, referring the Reader to that book for brevity sake; 
8. Imputation.  as treating how the article of the descension hath been omitted in divers ancient Creeds: he addeth, 
Synops. 1034.  as elsewhere is showed; he calleth it in solent vanity, which I should wonder at, but that I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. b. p. 175. 
2. b. p. 175.  and in another place, arrogant vanity.  
2. What arrogant presumption is this in a man of your profession, who should be an example of humility, thus imperiously, if not saucily, to check and control all the learned of former ages, as if none of them knew the original reading in this place, till you came this last day to teach them. 3. b. p. 114. 
3. b. p. 114.   
3. It doth not become inferior persons publicly to check and control their superiors for every private difference in opinion: such malapert sauciness I leave to you, and such other whose common practice it is. 3. b. p. 101. 
3. b. p. 101.   
4. Such is your ambitious humour, that all your geese must be swans, and every one a present for a prince; in so much that you pitifully complain unto the King's majesty of the small reward that you, etc. have received, etc. 2. b. p. 103. 
2. b. p. 103.    

The justification.  
1. ANd is it such insolent vanity for a writer, for brevity sake to have reference to some of his former books; then he himself must go for an insolent craker, that usually blotteth his margin, with making mention of his first worthy treatise: as 3. b. p. 54. p. 55 p. 42. and in many places beside. Doth he think also Augustine an insolent man therein, who often hath relation to other of his works? 
De baptism. l. 2. cap. 1.  Novi quomodo soleat contristare lectorem, etc. I know how it useth to grieve the Reader, when from the book which he hath in his hand, when he falleth into any hard question, he is sent to another, where he may find the solution thereof. As for his insolent terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he himself is both, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, a lover of strife and contention. And yet it were better to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the replier is not, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Confuter is. And for his objection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ad Rustic.  self love, Hieromes portraiture doth show his lively image: Quidam, qui sibi videntur scioli, pomparum ferculis similes prodeunt in publicum, ut caninam exerceant facundiam: Some, which seem unto themselves to know somewhat, do come forth in public, like messes of state, to exercise their doggish eloquence. There is no such sign of self love, as when one doth brave a bad cause with insolent words, and bendeth his tongue and pen wholly to the disgrace of others: for he which seeth his own faults, will have no leisure to pry into an others.  
2. The occasion, which this (braving bragger) taketh, thus to set up his bristles is, by reason of these words of the replier: how translators do interpret we are not so much to respect, as how the Original readeth: therefore because in the original Greek there is no word to express [were] we are not bound to retain it. Limbom. p. 38. Is this any imperiousness or sauciness to prefer the Original before all other translations? And have not Arias Montanus, who leaveth the verb out altogether, and Beza, who translateth it in the present tense, according to the native sense of the participle of the present tense, which is to be supplied, and the Geneva translators also, followed that reading, which the replier preferreth? And are these also for so doing, saucy and imperious, as (this saucy fellow) seemeth to infer: who is justly to be taxed for this malapertness, 
Philippic. 10.  with those words of the Orator: Cur eos, quos omnes venerari debemus, solus oppugnas: why dare you only impugn those, whom we ought all to reverence?  
3. But who is he that checketh superiors for every private difference in opinion? not the replier, who thus writeth, that there are most reverend learned men of both opinions. Limbom. p. 5. And how doth he check the judgement of superiors, in the exposition of that place of Peter, 
B. Bilson in his first book.  seeing a reverend Prelate of our Church (as this arrogant Controller himself confesseth) did incline to that opinion of Noah's time: 
3. b. p. 105.  how doth he check authority, that consenteth with men of authority? But he himself is the man, that controlleth superiors: who chargeth the great Bible set forth by the authority and consent of all the Bishops of the land, 
3. b. p. 49.  with maintenance of blasphemy: as shall afterward be more fully showed in the 
* Recrimin. 6.  Recrimination. Indeed this fawning flatterer seemeth every where to insinuate himself to authority, thinking under that pretence, to find passage for his errors: as I fear me some in these days, speak in defence of the place of Bishops, that hate the persons of Bishops. But in true love and reverence to that honourable calling, the replier thinketh great scorn to be compared with such a painted Parasite, (to return his own term.) He may be thought to be such a friend unto them, 
Dialog. 1. adv. Pelag.  as Hierome speaketh of: Pulchre adulator apud philosophos definitur, blandus inimicus: A flatterer is well defined among the Philosophers to be a fawning enemy. And as he speaketh of an other: Verba ei de alieno stomacho fluunt: 
Hieron. ad Theophyl.  His words are framed to please other men's humours: he speaketh not out of his own heart.  
4. As is the building, such are the props thereof: the accusation is here false, and the grounds thereof are untrue: for neither hath the replier dedicated all his books to the Prince, nor yet the third part of them: nor yet doth he in that place, which he misreciteth, complain of his small reward for his books, but layeth open the general complaint of students, and the common vilipending of books. And doth not he the same, complaining that books are in so small request with many, 
Pref. to the 1. book. p. 5.  that they esteem them no otherwise, than gentlewomen do their fancy flowers, which in the day time they carry in their heads, and in the night cast at their heels: doth he think himself also worthy to wear a goose feather for thus writing. But as for the replier's geese (for so he disdainfully calleth some of his books) they shall be able to compare with his supposed swans, which by the hissing may seem at the first to be swans birds, yet by the gaggling, show, they were but hatched in a goose nest: for he is like unto him, whom Hierom taxeth, Pisoniano vitio laborat, cum loqui nesciret tacere non potuit: he hath Piso his fault, he knoweth not how to speak, and yet he can not hold his peace. As the goose can not sing, and yet she will alway be gaggling. Erasmus spoke it modestly of himself, but it may be truly said of this intempestive writer: 
Ad Rustic.  Multi hoc morbo laborant, mei similes, qui cum scribere nesciant, tamen à scribendo temperare non possunt: many have my fault, who not knowing how to write, yet can not refrain from writing. When he hath cast all his cards, and taken his accounts, and seeth how little he hath gained by thus writing, he will beshrew himself, that he followed not Hieromes counsel: Ne ad scribendum cito prosilias, neque levi ducaris insania: Do not hastily fall to writing, and be not carried away with cockbraine fits.   

The Recrimination.  
But seeing he putteth the replier to it, to find out the arrogant spirit indeed, who can not better clear himself of this injurious imputation, then in returning it thither, where it shall find best entertainment: he shall be set forth in his own colours, and by his own words I will sound the depth of his high and haughty spirit.  
1. I will ascend by degrees, and give in the first place the least taste of his own proud humour, how disdainfully he carrieth himself toward the replier: he objecteth unto him, want of learning and judgement. 2. b. p. 46. 
2. b. p. 46.  you unlearnedly mistake. 2. b. p. 101. 
2. b. p. 101.  you impertinently and unlearnedly bring the example of Lazarus, etc. 2. b. p. 141. 
2. b. p. 141.  how unlearned and erroneous is it, to distinguish the person of Christ, and the Messias. 3. b. p. 7. 
3. b. p. 7.  And I pray you, who doth so? he is more unlearned, that so imagineth. Your examples are impertinently and ignorantly alleged. 3. b. p. 67. 
3. b. p. 67.  unlearnedly translated by you, preacheth. 3. b. p. 107. 
3. b. p. 107.  but himself wanteth learning herein, 
5. Imput. of ignorance, justificat. 3.  as is showed before. He taketh exception also to the replier's person and degree: If you know no difference, etc. you are ill worthy of those school degrees, which you have taken. 3. b. p. 161. 
3. b. p. 161.  And to his books: one he calleth a base pamphlet, 2. b. p. 19 
2. b. p. 19  I had for a good space cast it aside into a corner, being in truth the fittest place for it. pref. p. 4.  
Such ignorance and want of learning it had been enough for this (Paidomastix) to have objected to his schooleboyes. The replier, as he confesseth his knowledge not to be great, so he is sure, the others is less: it is a pitiful thing, as one said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when one that is not wise, 
Critias.  seemeth to be wise: and so it is, when one that is unlearned, doth arrogate to himself the name of learning. Tully spoke sharply to Antony, and yet but the truth: 
Philippic. 2.  Implicata inscitia impudentia est, si nescit, quod augurem, nec facit, quod pudentem decet: his encumbered inscience will prove but impudency, if he neither know, what becometh a divine, nor do what beseemeth a shamefast man. The replier's Antony may take this if he will, as spoken of himself.  
Concerning his person and degree, as the replier doth modestly acknowledge himself unmeet for the same, so he seeth no cause, why he may not be thought as worthy thereof, as this braving Pedantius, of his mastership: and he may say unto him in Tully's words, without any great boasting: Non video, nec in vita, nec in gratia, nec in rebus gestis, nec in hac mediocritate ingenij, quid despicere posset Antonius: I see not, neither in life, nor in grace, nor in exploits, nor in this mediocrity of wit, what Antony hath reason to despise.  
As for the replier's books, even the most vile and base of them (he doubteth not) but may compare with his most vainglorious writings: it had been good indeed for him, if Limbomastix had been laid aside, for then this Paidomastix had not shamed himself: and if a corner had been the fittest place for that, I think his will prove as a bundle of rotten sticks fit for the fire: there are some books, which though they avail not to virtue, yet otherwise do bring some profit with them for knowledge; as Seneca saith, 
Senec. lib. de studiis liberal.  ad alia multum conferunt, ad virtutem nihil: Some there are, which though they yield no profit, yet show art and cunning in the framing of them; which may be likened to the Spider's webs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ariston.  which are very artificial, but nothing profitable. But this schoolmasters scribbling, in truth is of neither sort, the Reader shall find it neither to edify for the matter, and much to offend in the manner: ut onerent 
* Seneca hath discentem. de tranquillit. lib. 1.  legentem magis, quam instruant: they will cumber the Reader rather, than any wise further him. But I will proceed, and show how by higher degrees his own arrogancy riseth still, till it come to the height.  
2. He chargeth Tremellius, that in his translation concerning the word sheol, he dealt neither so ingenuously, nor so religiously as he ought. 2. b. p. 130. 
2. b. p. 130.  His translation, of grave for hell, Psal. 6. he calleth false and foolish. 3. b. p. 25. 
3. b. p. 25.  Tremellius and junius reading, Psal. 139. 8. is called false and immodest. 3. b. p. 151. 
3. b. p. 151.   
3. Pagnine, Arias, and Tremellius translation, he calleth false; adding, that whose late error herein must not overrule the ancient truth. 2. b. p. 148. 
2. b. p. 148.   
4. Beza, beside that every where rejecting his interpretation, he calleth him in scorn, your interpreter. 2. b. p. 171. and 3. b. p. 111. he further chargeth him, by his interpretation to confirm the heresy of the Arrians. 3. b. p. 15. 
3. b. p. 15.   
5. It is no marvel that he thus hardly censureth the private translations of some particular men, when he spareth not to condemn the public translations of the Bible, 
The Confuters profane censure of the Geneva translation.  which are used among us: as first, beside his light regard of the Geneva translation, calling them in scorn, your Genevian translators. 2. b. p. 131. and 3. b. p. 27. he thus in most vile terms disgraceth them: For your Geneva Bibles, etc. it is to be wished, and I trust, God will work it in his majesties most religious heart, that either they may be purged from those manifold errors, which are both in the Text, and Margin, or else utterly prohibited. 3. b. p. 49. 
3. b. p. 49.   
6. Neither doth he thus deal only with the Geneva translation, but even the great English Bible also, authorised publicly to be read in the Church, cannot escape his virulent censure: as 2. b. p. 48. 
2. b. p. 48.  thus he saith, I cannot conceal a foul & intolerable corruption, which is lately crept into a late edition of our Church Bibles. And further thus peremptorily he proceedeth in condemning the said translation together with the notes: for that diverse of your Genevian notes, especially such as tend to the maintenance of that blasphemy of hell torments in Christ's soul, are foisted into the margin of the said 
a The great Bibles printed 1595, 1583, 1591.  Bibles, and some other before them: which you urge, as if they were the very word of God, making them the pestilent premises of your blasphemous conclusions. 3. b. p. 50. 
3. b. p. 50.  he meaneth the annotation, Luk. 22. 24. 
The Church Bibles charged by the Confuter with blasphemy.  he felt the horror of God's wrath, and judgement against sin. and another, Heb. 5. 8. being in perplexity, and fearing the horrors of death. Who can endure such presumption, to hear our authorised Bibles charged with maintenance of blasphemy, and pestilent premises of blasphemous conclusions.  
But he goeth on still in this his arrogant invective, and taketh not only exception to the marginal notes, as 2. Cor. 13. 7. (wherein, though some oversight might be committed by the Compositor in transposing some notes, he had no reason thus saucily to check and control the translation itself) but further saith, neither is the text it self free from error in translation: and here he noteth in the margin, 1. Co. 9 21. where all the exception he can take is to these words, 
The great English Bible defended against the cavillous objections of the confused Confutor.  when I am not without law, as pertaining to the law of God: whereas in the original, it is only, not being without law unto God: the Geneva translation readeth, as pertaining unto God: where who seeth not, that in the one translation, these words, as pertaining to the Law, and in the other, as pertaining, are no part of the text, but inserted by way of explanation, and should be written in other characters. But against that other place, Eph. 6. 12. I wonder with what honesty he can take exception, seeing it agreeth exactly with the original, better than the vulgar latin, which is such a peerless translation in his eye: We wrestle not against blood and flesh, saith the English, as it is in the original; against flesh and blood, saith the Latin: against Princes saith the Latin: against rules saith the English, not rulers, as some Bible's have: for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against rules or principalities, not princes or rulers.  
7. From finding fault with translations, he ascendeth to carp at the original, saying, whether the Greek now extant be the true authentic original or no, is the question: and he saith further, it is not free from corruptions in divers places. 3. b. p. 14. 
3. b. p. 14.   
8. He goeth on, and secretly taxeth the fathers; as first Augustine, for he counteth it a badge of presumptuous singularity, and pernicious novelty, to reject the general confession (he meaneth opinion, or exposition) of the fathers. 2. b. p. 131. 
2. p. p. 131.  And yet Augustine hath a special interpretation of that place of Peter, contrary to the current interpretation of most of the fathers of those times; applying it to the times of Noah.  
9 He meeteth also with Bernard, calling it absurd to apply descension to the grave. 2. b. p. 155. 
2. b. p. 155.  whereas Bernard maketh direct mention of three descensions of Christ, 
Serm. part. 18.  ad carnem, 
Limbom. p. 49.  ad crucem, ad mortem, to the flesh, to the cross, to death, which is to the grave: so that Bernard also must be content to wear his livery of absurdity.  
10. Among these fathers may be numbered the reverend Prelates of the Church; 
B. Bilson.  towards one of them yet living, a reverend writer, and public defender of religion, he thus vaunteth himself: That whereas he seemed in the first book to incline to that opinion in Noah's time (in the exposition of that place of Peter) he is not so misled with self-love and singularity, as you and others are (though every way far his inferior) but hath much altered his former judgement, moved as it may appear, upon those reasons laid down by me, and none but me, in the former book. 3. b. p. 101. 
3. b. p. 101.  wherein, how unmannerly he useth so reverend a man, 
B. Bilson put to school to learn of this ignorant Confuter.  who seeth not? first, saying by way of comparison, that he is not so misled with singularity, etc. as though he should be somewhat misled that way, but not so much as others: secondly, he thinketh he hath his schoolboys in hand, and would put that deep learned father to school, to learn his lesson of him: thirdly, his vanity appeareth, that he, and none but he, hath hit upon those reasons, which changed the Bishop's mind; whereas in truth, he hath borrowed the most of his reasons and testimonies from the other, as may appear by comparing their books together: fourthly, beside all this, it is untrue which he saith, for that reverend learned man is still of the same opinion, concerning that place of Peter; for these are his words: 
Survey p. 676.  I bind no man to my private exposition of the Scripture, but rather stand on those places, which have the full consent of all antiquity to pertain directly to this matter. And again, I thought not fit to press them, when Augustine had once resigned them.  
11. But no marvel if particular fathers be thus taxed, when he spareth not whole Churches; as 2. b. p. 180. 
2. b. p. 180.  in saying, The Oriental and Roman Church wanted this clause of Christ's descension into hell, showeth a defect in them, no fault in the Apostles Creed: But the truth is, there was neither fault in the one, nor defect in the other, in the omission of that article then. Thus he proudly maketh the whole Oriental and Roman Church defective, unless he will give Ruffinus the lie, 
Cyprian. vel Ruffin. in Symb.  or Cyprian (for under both their names that treatise goeth) who so affirmeth, that the article of the descension was not added of old, neither in the East, nor Roman Church.  
12. He bringeth a scandal upon the whole Church of England, affirming, that in the same there is dissension about substantial points of doctrine; for he misliketh and condemneth that defence of the replier against the objection of the Romanists, 
A slander upon the whole Church of England.  wherein he affirmeth, that in the Church of England there is no difference in any substantial point of faith: and concerning the descending into hell, given in instance by the Iudasite, whom he confuteth, he answereth, 
Antilog. p. 15.  that the difference is not concerning the truth or substance of the article, but the manner. This answer this (sly fellow) rejecteth, 
2. b. p. 89.  and would needs have protestants descent in substantial, points of faith: for (saith he) the right sense & meaning of the articles of faith, is of the substance: It is true that the substantial sense of an article is of the substance, but the sense, which concerneth the manner is not of the substance: as the sense or belief of the articles, that the world was created, that Christ was crucified, that the body shall rise again, are of the substance: but how the world was created, and in what form Christ was crucified, and how the resurrection shall be, belongeth to the manner; and is of curiosity rather to inquire, 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 every 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 unreverently and seditiously writing of the honourable assembly of the Parliament: speaking of Limbomastix he saith, published, as the only colourable mean, whereby to convey an appeal from his Majesty and the Clergy, unto the Parliament, in behalf of himself and others: than it followeth, whereby such their Agents might work, 
Epist. ded. p. 10.  as he well know were busiest in hindering the unity of the Church: 
A slander of the Parliament house.  epist. dedicat. p. 10. In the which words, beside divers untruths, as that the replier conveyeth an appeal from his Majesty, whereas there is no appeal at all: and it was not fit in the dedication to join his peerless Majesty with his subjects: beside, from the Clergy there is no appeal, the spiritual Lords being directly mentioned in the inscription of the dedicatory: neither doth the replier make any appeal for himself at all, having no agrievance (he thanketh God.) Beside these manifest untruths, he most saucily, and malapertly (which are his own terms) nay mutinously, maketh the honourable Senators of the Parliament house, busy bodies, & hinderers of the unity of the Church: which presumptuous speech, how that grave Senate will take, at such a light & base Cornercreepers hand, I refer to their godly grave wisdoms to consider.  
Thus in some particular and special instances, we have seen this vainglorious Thraso play his part upon the stage: he spareth neither new writers nor old, in his proud censures, neither few nor many, neither inferiors nor superiors, he giveth them all the check mate: I may here use Augustine's words, Cernis quam tibi perniciosum fit crimen obijcere talibus, 
Lib. ●. contra julian.  & quam mihi gloriosum sit quodlibet crimen audire cum talibus: you see how pernicious a thing it is to object a crime unto such, and how glorious unto me, to hear of a crime with such. This showeth nothing else but his own arrogant spirit, thus to censure better men than himself: he speaketh of one in his rude discourse, whose books (in his opinion) the replier should not be worthy to bear: but he himself hath trampled upon some with his fowl feet, whose shoes for learning and piety, 
9 Imputation.  he is not worthy to wipe. Aristotle is said thus to have taxed a proud young man: O young man, I would I were such an one, as thou seemest to thyself to be; but such an one as indeed thou art, I wish mine enemies were. Plutarch useth this handsome and fit similitude, The husbandmen do better accept, 
Lib. de profect. virtu. sentien.  and more willingly behold those ears which hang down their heads; those that stand upright they hold to be light and empty: so humility is a sign of worth; but haughtiness and arrogancy bewrayeth lightness and vanity. And so I end this place with that wise saying of Euagrius: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is an unworthy thing, that he which can perform little, should brag much. And as unseemly a thing is it for this ambitious humorist, so to set others at light, that is so empty himself.    

The 9 imputation of Contradictions.  

The accusation.  
1. In that the replier maketh this the question, that Christ descended not into hell to deliver the Patriarches: he saith, you wound yourself incurably. 2. b. p. 4. 
2. b. p. 4.  for the former, which every Aristotelean knoweth, must of necessity be granted, before you can dispute of the l●tter. 2. b. p. 3. 
2. b. p. 3.  and so in effect, he chargeth the replier to affirm that which he denieth, the descension to Limbus.  
2. That the replier doth in other places as earnestly maintain it (that is, 
Synops. p. 1017. 1018.  that Christ loosed the sorrows of hell for himself) as here you impugn it. 2. b. p. 37. 
2. b. p. 37.   
3. These words nephesh and sheol say you, do properly signify sometime (soul) and (hell) and do also properly sometime betoken (life) and (grave:) they cannot properly signify both, being two distinct things. 2. b. p. 121. 
2. b. p. 121.  in other places you contend, 
Synops. p. 999. 1005, 1006. etc.  that these words may in no wise be taken for (life) and (grave) but for (soul) and (hell) only: this is the certainty you keep.  
4. You affirm, that no figure is to be admitted in these words soul and hell, and yet you fall presently to figuring upon figuring. 
2. b. p. 141.  2. b. p. 141. Hitherto you have borne us in hand, that soul doth properly signify (life) and that no figure at all is to be admitted; and yet you here affirm, that it is so taken by the figure Metonymia; what gross contradiction is this? 
2. b. p. 144.   
5. Again, in another place you will needs have this word soul, not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole person. 
Synops. p. 1050.  2. b. p. 144. again you say, that soul is here taken for the whole person, whereas a little before you contend by examples of scripture, that in this place it signifieth life. 
2. b. p. 161.   
6. In these two examples alleged by you, you grant that the particles (not and neither) do show a difference of the clauses & diversity of matter, etc. because the greatness or littleness of a difference is but an accident, etc. and thus in wielding the weapon against me, you wound yourself with the blow: And yet after you have yielded thus much, you presently revoke it, compelled thereunto by the evidence of holy Scripture, and so convince yourself of falsehood, in condescending to a truth. 2. b. p. 163. 
2. b. p. 163.   
7. You contradict yourself palpably, in calling that Limbus patrum here, which you called before in se●ting down the question (hell:) whereas you yourself affirm in express words, that Limbus patrum is no part of hell. 2. b. p. 165. 
2. b. p. 165.   
8. Yourself in the next page affirm directly, 
Limbom. p. 43.  that after that (consummatum est) uttered by Christ upon the cross, his glory, victory, & triumph remained (unaccomplished:) wherein you do not only grossly contradict yourself in saying here, that Christ triumphed over death, hell, and the devil upon the cross, but also derogate from his blessed death and passion, etc. 2. b. p. 189. 
2. b. p. 189.  the same contradiction is again objected, 3. b. p. 156. 
2. b. p. 156.   
9 You affirm in an other place, 
Synops. p. 1052.  that the thief made request to Christ as man, and not as he was God, etc. now yourself dare not defend your former opinion, but say, that Christ spoke this, as he was the Messias: wherein, as you delight in contrariety, etc. 2. b. p. 195. 
2. b. p. 195.   
10. Herein you contradict yourself: for in the former ●ection you say, that Christ is with us in respect of his Godhead, but we with him, as he is our Messias. 3. b. p. 9 
3. b. p. 9   
11. You contradict yourself herein many ways, for before p. 9 you acknowledge this reading (of the sorrows of hell) to be the true reading, etc. how then can you say here, that Christ only suffered the sorrows of the first death? 3. b. p. 25. 
3. b. p. 25.   
12. The Reader may see how unlearnedly you condemn that for an error in Bellarmine (for saying, that Christ loosed the sorrows of hell for others, not for himself) which yourself defend for a truth. 
3. b. p. 36.   
13. We say not (saith the replier) that Christ's body felt sorrows (in the grave) but was under the sorrows or bands of death: and yet yourself (meaning the replier) in the former section, make it all one, to be under the sorrows of hell, and to suffer them. 
3. b. p. 36.   
14. Your (minor) or assumption containeth gross error, and contradiction, in that it implieth David's soul to have been sometime in hell, because it was not left in hell: 
3. b. p. 40.  it is your own reason, 
Synops. p. 1017.  and indeed most true.  
15. Your contradiction is, in that you say in your proposition, 
Synops. p. 1050.  that this prophesy (of David, Psal. 16.) was wholly performed in Christ. Again, in an other place you say, that this prophesy is so applied to Christ, as it must first be true in David▪ upon which supposition you infer thus: well then, first David's soul is in hell, and then it must be in the lowest hell, etc. 
3. b. p. 42.   
16. You say the whole is a peculiar prophesy of Christ, not partly of him, partly of David: and presently after, that this prophesy typically agreeth to David. 
3. b. p. 42.   
17. There is no more necessity here by flesh to understand the whole humanity of Christ his soul and body, then in that place of S. Paul, Rom. 1. 3. Christ was made of the seed of David according to the flesh, etc. if the soul should necessarily be comprehended under the name of flesh, it would follow, that Christ received his soul of the seed of David, and so anima should be ex traduce. 3. b. p. 61. 
3. b. p. 61.  And yet in an other place the replier speaking of the very same place, saith: 
Synops. p. 979. 980.  Here whole Christ is described unto us as God and man: the soul then of Christ is comprehended under the name of flesh, or else it is excluded, and so the Apostle should set before us an unperfect Christ. 3. b. p. 62. 
3. b. p. 62.   
18. You contradict yourself herein in justifying that for a verity (because the replier saith, to what purpose rather should Christ be thought to preach to the spirits in hell, then for their comfort?) which you condemn a little before for a most gross heresy: namely that by Christ's descending into hell, 
3. b. p. 77.  the incredulous persons believed.  
19 You grossly contradict yourself in an other place, where you affirm, that the doors opened, and gave way unto Christ, 
Synops. papism. p. 526.  when he entered: and yet you say here, that they were shut in the very instance of his entrance. 
3. b. p. 118.   
20. In every place you defend, that by prison in this place (of Peter) hell and the infernal place of darkness is to be understood, and do you now recant it, and bring us an other signification of sins and errors? 
3. b. p. 122.   
21. The replier saith, having cited that place of the Prophet David, Psal. 139. 15. (thou hast fushioned me in the lower parts of the earth) I trust they will not say, he was borne in hell. 3. b. p. 134. 
3. b. p. 134.  And yet in the first testimony, you (that is, the replier) bring S. Ambrose to prove, that by these very words of the Prophet David, we ought to understand Christ's descending to hell. 3. b. p. 140. 
3. b. p. 140.  see the same contradiction urged, 3. b. p. 183. 
3. b. p. 183.   
22. Bearing us in hand, that Bernard acknowledgeth no further descension of Christ, then to death, etc. and yet in an other place you are driven in the end utterly to forsake and reject him, (as one carried away with the error of his time) in thinking that Christ in his soul after death went locally down into hell. 
3. b. p. 149.   
22. In the former place you say, that Bernard goeth not beyond Christ's death, nor findeth any further degree of descension after that: and yet that he maketh here one degree, to be his descending to the grave: for I am sure, that you will not say he was buried, before he was dead. 
3. b. p. 160.  3. b. p. 160.  
23. Before in this place you will needs have the lower parts of the earth, to be meant of the cross, death, and grave: 3. b. p. 170. 
3. b. p. 170.  and yet here you say, that the parts of the earth are not compared with itself, but considered as parts of the world, 
3. b. p. 163.  in respect whereof, they may be called lower or lowest parts. 3. b. p. 163. And again: to descend to the lower parts of the earth, is to descend from hea●en to earth: and yet other where you defend, that (by descending into the lower parts of the earth) is meant Christ's descension to death and the grave: so that you do here notably contradict yourself, unless you make this world to be all one with death and the grave. 
3. b. p. 173.   
24. You told us before, that there is none of the ancient fathers, which speaketh of the descension of Christ's soul to hell, but addeth withal, that it was to this end, to deliver the souls of the fathers from thence: 
3. b. p. 193.  3. b. p. 193. and yet you say; neither did all the fathers agree in judgement, that Christ descended into hell, to redeem the souls of the fathers. p. 190. 
3. b. p. 190.  what truth can there be in your words, when you thus blow hot and cold with one breath. 
3. b. p. 193.   
25. You change me before to have misalledged (Calvin) for Christ's descension into hell in that place of Peter, whereas you allege him here yourself to the same purpose. 
3. b. p. 195.    

The justification.  
1. THis (Contradicter) hath found out a new kind of reasoning, never heard of before: that in a proposition, where two questions are included together, the second can not be denied, before the former be granted. As, the question being, whether Christ descended to (Limbus) to deliver the fathers: 
The Contradicters new Logic.  one (in his logic) can not deny, that he descended to that end, unless first he grant, that he descended to Limbus: by the same reason, he that saith, that an Idol must not be bowed unto to worship it, doth grant, that it may be bowed unto, but, not to that end: and he which holdeth, that the Scriptures must not be abused to enchantment, confesseth, they may be abused, but not to that end: or it is not lawful to swear falsely by the creatures, as the heaven, the earth, therefore it is lawful to swear by them, but not falsely: which indeed was the doctrine of the pharisees, Math. 5. 33. but our Saviour reacheth the contrary, that it is not lawful to swear at all by any creature. And what thinketh he of this proposition, It is not lawful to swear to the Pope, to assist him invading the land, before the King: doth it follow therefore, that it is lawful to swear to the Pope, so that it be not to that end?  
And may not this argument be returned upon himself: Christ descended not to (Limbus) to deliver the patriarchs: I think he will deny this proposition, than he must grant by his own consequent, that Christ descended to (Limbus.)  
Indeed in an affirmative proposition it holdeth: as it can not be confessed, that Christ descended to Limbus to deliver the patriarchs, but first it must be granted, that he descended to (Limbus) but in the negative it is not so.  
2. The replier in that place groundeth his argument upon the Latin text, that Christ loosed the sorrows of hell, showing that seeing he loosed the sorrows of hell for himself, they could not be the sorrows of the local hell: for he felt not the sorrows of hell after death: 
Synops. p. 1017.  and here he saith, he was never in the sorrows of hell after death: here is no contradiction at all. If he can find any place, where the replier affirmeth, that Christ loosed the sorrows of hell for himself after death, he will grant a contradiction: but to say, that Christ loosed not the sorrows of hell for himself after death, and yet that he loosed the sorrows of hell for himself, are not contradictory, but do imply, that he speaketh of other sorrows of hell, which Christ loosed, than those after death: seeing than he speaketh not of the same sorrows of hell, there is no contradiction, and that this Caviller knew right well.  
3. As though the same Hebrew word may not properly signify two distinct things, contained in one general sense: as gez, signifieth any thing that is cut, and therefore some translate a fleece, Psal. 72. 5. as the Latin, and Montanus: some, the mown grass, as Vatab. jun. because they both use to be cut. 
Bellar. lib. 4. de Christ anim. c. 12.  And concerning this word nephesh, his great Master confesseth, significat sine ullo tropo, tam animam, quam animal, immo etiam corpus: it signifieth without any trope, as well the soul, as the living creature, yea the body: these I hope are all distinct things: yea this (palterer) confesseth, that it is one of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that it signifieth all those three things given in instance by Bellarmine, lib. 2. p. 159. 160. 
lib. 2. p. 160.  But that the replier saith, these words, are taken for the soul and hell only, is a manifest untruth: 
Synops. 1005.  for in the place quoted, he confesseth in direct words, 
A great untruth.  that in some places, the soul is taken for life, but contendeth, that Isa. 53. 10. it is properly taken for the soul.  
4. The replier, when he saith these words do properly signify life, and the grave, speaketh of the Hebrew words, nephesh and sheol: when he saith, that the soul is here taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the life, he meaneth this word, Englished soul: like as anima in Latin indifferently signifieth, the soul, or life: therefore this is no contradiction to say, that the Hebrew nephesh, sometime signifieth life, without a figure: as, Levit. 17. 14. the nephesh, the life of all flesh is his blood: it were improper, to say, the soul of all flesh: and that the Englished and translated word soul, is not taken for life, without a figure: for this trifler confesseth, that the Hebrew word nephesh, is more general in signification, 
Bellarm. ibid.  then either the Latin word anima, or the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his Ringleader confesseth, of whom he borrowed it: and yet either of these are more large, and general, than the English word, soul.  
5. The replier in that place, doth not so much as use that term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Synops. 1050.  he both there, and in other places allegeth that, as a reasonable and fit exposition, to take soul for the person: but he rather preferreth the other sense, to take soul, for life: Limbom. p. 9 to bring two probable interpretations of a place, as indifferent to be received, and of the two to prefer the more likely, is no contradiction.  
6. To deny, that not, and neither, do not always show two distinct clauses, and that sometime, they argue no great difference or diversity, he that saith they are speeches contrary, showeth himself to be contrary to reason: unless he thinketh there is no difference, between a plain distinction, and a small diversity: hath he so much forgotten his Logic, that he knoweth not diversa to be defined, which descent only in some reason, and respect: and opposita to be such as differ, re & ratione, both in respect, and in deed and effect. And whereas the replier saith, be it admitted that these particles do infer a distinction in the sentence, etc. doth he revoke any thing? is he so blind, that he can not discern between a simple assertion, and that which proceedeth upon a supposal and conditional grant. But what new wine had intoxicated his brain, when he let these words fall from his pen, You presently revoke it, and convince yourself of falsehood, in condescending to a truth: 
The blind confuter counteth it falsehood to condescend to a truth.  I thought it had been simplicity rather, and integrity, to condescend to a truth, and not falsehood: if this be falsehood to condescend to a truth, than it is simplicity and plainness to contradict the truth. This may be the reason, that he is so adverse to the truth, it is one of his virtues: but such falsehood to yield to the truth, God send me, and let him take his plain dealing to himself: whosoever hath the blow, I am sure he hath the wound, and feeleth the smart too: as the Orator saith, Luculentam ipse plagam accepit, ut declarat cicatrix: 
Cic. Philipp. 7.  he hath received a sufficient veny, as the scar declareth.  
7. The replier in that place, 
Limbom. 43.  saith out of Augustine's judgement, that Abraham's bosom is no part of hell, he nameth not Limbus: it seemeth he himself hath a conceit that ways, in making Abraham's bosom, and Limbus all one. But for his own opinion, the replier thinketh that Limbus patrum, is neither part of hell, nor of any place else, no more than Purgatory is: yet he is not ignorant, but that his great Master, maketh it a member of hell. So then the question being propounded in the Romanists sense: to say sometime Christ descended not to hell, and otherwhile that he descended not to Limbus to deliver the fathers, is no contradiction.  
8. The replier's words are these: 
Limbom. p. 17.  his glory, victory, and triumph only remained: so that, he fraudulently putteth in (unaccomplished) of his own. The replier saith, that Christ triumphed over death, hell, and the devil upon the Cross: that is, the victory and triumph was then obtained: and yet his glory, victory, and triumph remained; that is, it was not yet manifested, and published: for this word triumph, though it properly signify, the public solemnity that followeth after the victory: as the Roman Captains had their honourable triumphs publicly solemnized in the City after their victorious return: in which sense he that so triumphed, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a triumphant man: 
Plutark.  yet in Scripture they are said to triumph, 
2. Cor. 2. 14.  that do overcome, as Paul saith; Thanks be to God, which always makes us to triumph in Christ: where the same word is used: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, triumpho.  and yet the glorious and proper triumph of the Saints, is in the kingdom of heaven. As Christ now triumpheth in his members, in prevailing, and overcoming: so he triumphed upon the Cross, in obtaining the victory. And if any derogate and detract from the blessed death and passion of Christ, it is this Contradicter and detractor: who a little before said, that Christ's conquest upon the Cross, was openly an overthrow, and therefore no triumph. And again, If he triumphed on the Cross, 
See before, Blasp. recrim. 3.  it was a triumph before the victory. 2. b. p. 188.  
9 And are these speeches, to make request to Christ, as man, and as the Messiah, contrary? is there in them any contrariety at all? are the manhood of Christ, and the person of the Messiah contrary? or when it is said as man, is he so absurd to think, that Christ is considered as man without his Godhead, and not as united with it in the person of the Messiah? or when, himself saith: that the thief made request to him as God, doth he mean, his Godhead without his humanity. And is S. Paul contrary to himself, when not in divers, but in one and the same place he joineth both together, there is one God and Mediator, between God and man, the man jesus Christ, that is, the Messiah? Doth not the replier in direct words expound himself: that these words must not be understood of the presence of Christ in heaven, in respect of his Godhead only, but of his whole person, as the Mediator? But it may be he took this exception, because he inclineth to his cousin germans opinion, that Christ exercised his mediatorship as man only, not as both God and man: 
Bellarm. lib. 5. de Christ. anim. c. 1.  and therefore noteth this as a contradiction and contrariety.  
10. It is not the former sect. which is the 16. but the 15. sect. where the replier saith, we are said to be with him as the Messiah: and doth he not say the self same thing here? for having rehearsed those words of our Saviour, joh. 17. I will that they which thou hast given me, be with me where I am: and then follow the other words, that they may behold my glory which thou hast given me: he addeth in very direct words, Doth he not here speak also of that glory, which was given him as the Messiah? How could then this humorous Contradicter so much as dream of any contradiction here: but it seemeth his wits went a woole-gathering, when he noted this; for in the next sentence before, in stead of confuting the replier's reasons, he repeateth and confirmeth them: for whereas the replier brought this as one: if Christ, saying (where I am) speak of his Godhead, his request was even then fulfilled, for his Apostles were with him then present as God. 
3. b. p. 5.  3. b. p. 5. This confused Confuter steppeth forth, 
The wise Confuter reasoneth against himself.  and saith; secondly, if they were with him as God, then was Christ's prayer unto his father in vain, to grant them that which they presently enjoyed. 3. b. p. 9 
3. b. p. 9  Is not this the very same reason urged before by the replier, to prove that Christ speaketh not of his Apostles being with him as God; for could he not see, how upon his words it may be assumed: but Christ's prayer unto his father was not in vain, therefore he prayeth not, they should be with him as God. And thus he hampereth himself, and woundeth his own cause.  
11. It is untrue, that either in that place, Limbom. p. 9 or in any other, the replier acknowledgeth sorrows of hell, Act. 2. 24. to be the true reading: he only thus saith, the hell that Christ went unto, he loosed the sorrows of, Act. 2. 24. which place he citeth, not for the name of hell, but for losing of the sorrows: because even in the Confuters opinion, that which is called hell, v. 27. is named death, v. 24. And the replier is so far in that place from justifying that reading of hell in the 24. verse, that he would convince by this reason, that hell is not meant, no not in the 27. verse, because it would then follow, that Christ loosed the sorrows of hell there, which had seized upon him. As untrue it is, that the replier in that place goeth about to prove, that Christ suffered the sorrows of hell (in his sense) but rather declineth it as an absurdity. 
Synops. p. 1017.  But in another place he inferreth that conclusion, grounding his argument upon the latin text, which the Romanists make their only authentic translation; and therefore it is a good text against them.  
12. To say that Christ loosed the sorrows of hell (the place of the damned) for himself, the replier counteth it absurd; and yet to say that the sorrows of death, which Saint Peter speaketh of, and Bellarmine readeth (hell) were not loosed for Christ, is contrary to the text, as there he showeth by divers reasons: hereupon no contradiction can be inferred, but this followeth, that the death which Saint Peter speaketh of, the sorrows whereof were loosed for Christ, cannot be understood of hell.  
13. That it is all one to say that the soul is under the sorrows of hell, and doth suffer them, being full of sense and feeling; and yet that it is not all one, for the body in the grave, to be under the sorrows and bands of death, and to feel or suffer them, because it is senseless, implieth no contradiction.  
14. Not to be left in a place (the word being taken properly for to be forsaken) implieth a being first in the place; 
Synops. p. 1017.  and in that sense the replier thus reasoned: Christ was not left or forsaken in hell: ergo, he was in hell: but in this other place, by not leaving, he understandeth not being: but the not being, or leaving of the soul in hell, etc. And so is the word sometime used, as joh. 14. 17. I will not leave you comfortless: that is, you shall not be comfortless: for otherwise, in the other sense of this word it might be inferred: Ergo, they were comfortless, but were not so left or remained. And so in a certain place Origen taketh the not leaving in hell, 
Tract. 35. in Math.  for the not being in hell: sine dubio neque nostras animas derelinquet in inferno, etc. without doubt (as he left not Christ's soul in hell) so shall he not leave our souls in hell, etc. and he which called him from hell after the third day, shall also call us in due time.  
15. 16. To say that this whole prophecy of David was only historically true of Christ; and yet typically agreed to David, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is no contradiction: hath he so forgotten his Logic principles, 
The Confuter hath forgotten his Logic.  as that he remembreth not that every contrarity and opposition must be secundum idem, & ad idem, in regard of the same part or place, and in one & the same respect? But where the replier inferreth, first David's soul is in hell, he reasoneth ex concessis, because the Romanists do hold that David's soul, with the rest of the fathers was in hell.  
17. It is evident by the reason here set down concerning the original of Christ's soul, which cannot be said to be ex traduce, to be derived by propagation, as the body is, without great inconvenience, and in a manner impossibility, that the replier reversed his former judgement, concerning the exposition of the word flesh, Rom. 1. 3. that howsoever in some other places it is taken for the whole nature of man, consisting of soul and body, yet it cannot be so taken there, for the former reason: And herein the replier followeth Augustine's judgement, 
Aug. lib. quest. 83. quest. 80.  who against the Apollinarists, that held Christ only to have taken human flesh, without a soul, grounding their error upon those words, joh. 1. The word was made flesh, abjecteth that place of Scripture, all flesh shall see the salvation of God, and the like, where flesh comprehendeth the whole nature of man: yet against Felicianus the Arrian, which asked the question, why the habit of the son of God might not animate Christ's flesh in stead of a soul, reasoneth after this manner; that if Christ took not also an human soul, one of those four must follow, it was either for that he thought the soul of man to be innocent, but that could not be, because sin is voluntary, and so incident properly to the soul: or that it belonged not unto him, which also is otherwise, seeing God is the creator of souls: or for that he could not heal the soul, them should he not be omnipotent: or because the soul was abject and vile; 
Cont. Felician. Arrian. lib. 1. c. 13.  but that is not so, as he addeth in the same place to this effect: that the flesh was not form by the breathing in of God, 
Carnem non inflatu Dei, sicut animam, sed de limo terrae constat esse plasmatam.  as the soul was, but of the slime of the earth. Here then is no contradiction, but a revocation, or qualification rather of his former opinion, concerning the interpretation of one word in one place, which the replier taketh to be no disgrace unto him, having altered his mind therein, before this caviller found it out; seeing he himself affirmeth the like (but untruly) of a Reverend Prelate of this land, 
3. b. p. 101.  that he retracted his judgement in a weightier matter, in the expounding of that difficult and obscure place of Saint Peter. This is the only place which he had any colour of reason to object.  
18. The replier affirmeth not out of his own opinion, that Christ preached in hell to the disobedient spirits, for their comfort; but he urgeth it as an inconvenience which followeth upon their interpretation, that say, that Christ went and preached in hell: and the same absurdity is pressed by Augustine epist. 99 what gross blindness than is this in him, not to discern when the replier delivereth his own judgement by way of position, and when he presseth the adversary, by way of objection?  
19 The doors were shut up in the very instant of Christ's entrance: that is, not only before, but at that very instant, when Christ began to enter: and yet the doors opened and gave way to Christ, when he entered: here is no contradiction; for first it is said, in the instant of his entrance, that is, he found them shut when he began to enter: than it is said, when he entered: that is, while he was going in: is it not evident that a difference of the instant time is here noted; one, wherein he found the doors shut, being to enter: the other succeeding, when the doors opened, as he entered: it is lost time that is spent with such a trifler.  
20. The replier still without altering of his judgement, understandeth by prison in that place of Peter (hell:) yet he produceth expositions of some of the fathers, which by prison understand, the bands of sins and errors, out of the which the prisoners were delivered; to show that herein, though not in every point they make for the replier, understanding the delivering of prisoners, of preaching to the living for their conversion, not to the dead, as the Confuter doth: Is there not here now great contradiction?  
21. The replier allegeth the testimony of Ambrose, that so expoundeth the lower parts of the earth, of hell, not to that end, but only to show, that he understandeth Christ's descension to hell, of the presence of his divine power there. 2. b. p. 12. Is it necessary when a testimony is produced to one end, that whatsoever is contained there beside, should be acknowledged: Then he himself cannot avoid it, but he must needs go for a maintainer of Limbus, for he bringeth in Ambrose, 3. b. p. 169. and Augustine, and Origen, p. 193. affirming the same; as appear by their testimonies, as he allegeth them: such measure as he meateth, shall be measured to him again.  
22. To affirm that Bernard in one place findeth no further descension of Christ, then unto death; and yet that in another, being carried away with the error of those times, he holdeth the descension of Christ's soul to hell, is no contradiction: neither would this (jangling sophister) have thought so, if he had remembered the laws of opposition and contradiction, whereof I touched two before; secundum idem, & ad idem: where, as he failed in the latter, (I affirming Dau. prophecy to be true of Christ one way, i. historically, & of David another, i. typically: and therefore it was without any contradiction:) so he faileth here in the other, because Bernard is said to affirm divers things, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same part and place.  
23. As though, when Bernard maketh the third degree of descending to be admortem, unto death, his descending to the grave be not there implied: for otherwise, he descended not from the cross to die, for he yielded up his spirit upon the cross. And this Bernard showeth, by the words following; nunquid amplius potuit? Behold how far he descended, could he do any more? but if he meant nothing else but his death upon the cross, excluding the grave, our Saviour Christ both might have done more, and did more for us, not only in dying, but in being buried for us.  
24. And doth not the descending of Christ to the cross and grave, include also, and imply his descending to the earth? unless you think that his cross and grave was not in the earth: thus much also the replier noted, foreseeing and preventing this objection; the other two expositions (that is, of Christ's descending to the earth, & then to the cross and grave) may well agree and stand together, and he that affirmeth the one, denieth not the other. Limbo. p. 52. These two than were two degrees of Christ's humiliation and descension, his taking upon him the form of a servant, and being obedient to the death of the cross, as S. Paul observeth, Philip. 2. 7, 8.  
25. The replier saith again, that there are none of the fathers which speak of Christ's descension to hell, but held it was to that end to deliver the fathers: and yet some of the fathers differ in judgement, for they hold that place where the fathers were, not to have been any part of hell, but Paradise; as Origen, Chrysostome, Augustine: is here now any contradiction? for they which hold the Patriarches to have been in Paradise, and not in hell, speak not of Christ's descension to hell, but to Paradise, to illuminate the fathers.  
26. What a strange fellow is this, to say that I allege Calvin myself, for the same purpose for which he alleged him; namely, to prove the local descension into hell: whereas I allege Calvin, Beza, and junius to the contrary. 3. b. p. 191. 
3. b. p. 191.  Limbom. p. 59 Thus hath this busy body troubled himself to spy faults, where he could find none. Such Seneca compareth to the restless Ants, 
Lib. 1. de tranquil. vitae.  quae in summum cacumen, deinde in imum aguntur: which creep up & down upon trees from the top to the bottom, and find no resting place. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Aristo in Plutarch, to the winds, which do uncover our garments, which of all other are most troublesome. 
Plutar. lib. de curios.  Such are they which hunt up and down to seek others disgrace, and to uncover their nakedness, not being able to hide their own uncomeliness: Augustine doth fitly resemble the envious man, 
O invide vermis mortifere, qui in hedera, jonae quotid ie nasceris: ad frat. in erem. ser. 18.  to the worm which did breed in jonas gourd; so still he gnaweth upon others credit, and fretteth at their well-doing▪ and where he cannot overcome with wrestling, seeketh to supplant by fraud: and as Augustine saith, Aliorum gloriam facit suam poenam, Maketh another's fame his own ●ane: as shall now appear in the returning of this accusation.   

The Recrimination.  
1. This Contradicter findeth fault with the replier, as though he should say, that eternal continnance in them, is not of the essence and nature of hell torments. Synops. p. 1014. 3. b. p. 77. 
3. b. p. 77.  whereas he only saith, the inseparable adjuncts, and necessary members of hell are these: 1. the place, which is infernal. 2. the time, which is perpetual. 3. the darkness, unspeakable: And he himself confesseth as much, whose (that is, of hell) inseparable adjuncts, are utter darkness, 
1. b. p. 3.  and endless pains.  
2. He saith it is judaism to apply the prophecy of David, Psalm 16. to any, but to our Saviour Christ. 3. b. p. 41. 
3. b. p. 41.  And yet he himself granteth, that the prophecy of the ascending of Christ, and leading captivity captive (which is as peculiar to the ascension of Christ, as the other concerneth his resurrection) is literally spoken of King David himself, etc. but prophetically meant of Christ our Saviour. 1. b. p. 57 
1. b. p. 57   
3. He saith that the Creed was made and composed by the Apostles themselves. 2. b. p. 182. 
2. b. p. 182.  but else where he saith, it was made either by the Apostles themselves, as the ancient fathers do think, or by Apostolic men, as all divines confess. 1. b. p. 5. 
1. b. p. 5.  If it were made by Apostolic men, than not by the Apostles, which he certainly affirmed before.  
4. Having recited that place, Psal. 6. 4, 5. O Lord deliver my soul, for 〈◊〉 death there is no remembrance of thee: who shall give thee thanks in the pit: which word, he whom he confuteth translateth hell: he thus inferreth; by the which last word all our late interpreters; both latin and English, do with one accord understand the grave, as being the ordinary sequel of temporal death. 1. b. p. 12. 
1. b. p. 12.  Here he understandeth in this place temporal death, whereof the grave is an ordinary sequel: and yet in the next page following, he affirmeth the contrary; wherefore (death) in that place cannot signify the separation and dissolution of the soul from the body, which is only temporal: but the divorcement and sequestration both of body & soul from God. 1. b. p. 13. 
1. b. p. 13.   
5. Neither can this word (grave) signify any other place, than the place of corruption, and mortality. 1. b. p. 12. 
1. b. p. 12.  And yet the word avad, Psal. 88 10. which the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin, in sepulchro, in the grave, he saith is meant of hell. 3. b. p. 28. 
3. b. p. 28.   
6. Who shall give thee thanks in the pit? Psal. 6. 5. by which last word, all our late interpreters do with one consent understand the grave, etc. which can signify no other place, than the place of corruption and mortality. 1. b. p. 12. 
1. b. p. 12.  And again, no English translators turn (sheol) grave, in this place, but pit, which most fitly and truly agreeth to hell. 3. b. p. 26. 
3. b. p. 26.  thus in the same place, the same word shall signify both the grave, and hell.  
7. He fond reproveth the replier, for running from the new Testament to the Old, and from the Greek to the Hebrew. 2. b. p. 120. 
2. b. p. 120.  you well perceived the Greek was utterly against you, and therefore cunningly, but cowardly you forsake it, and fly to the Hebrew. ibid. p. 121. 
2. b. p. 121  yet he himself doth the same: which to be so in this place, if you will grant the Hebrews to have had any skill in their own natural language, you must needs confess. 1. b. p. 16. 
1. b. p. 16.  Is it lawful for him to have recourse unto the Hebrew writers, and a fault in the other to run unto the Hebrew Scriptures?  
8. Now if you take exception (saith this Contradicter) against this reading, as mistranslated in all our Bibles, which I see not by what right you can do, being publicly authorized.) 1. b. p. 26. 
1. b. p. 26.  and 2. b. p. 130. 
2. b. p. 130.  he calleth it an authorized translation: yet he himself most scornfully rejecteth the great English Bible authorised publicly to be read, as hath been showed before, Imputat. 8. recriminat. 6.  
9 He findeth fault with the replier, for translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tell him his fault, as the Geneva translation, and great Bible readeth: 2. b. p. 67. 
2. b. p. 67.  & yet he himself translateth the same word, 
Ecclesiast. 19 10. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tell thy neighbour roundly of his fault. ibid. p. 71. 
2. b. p. 71.   
10. He saith, that faithful perseverance in piety, is the final possession of the land of promise▪ 2. b. p. 113. 
2. b. p. 113.  and yet else where he denieth, that the true joys of heaven may be in this world. 2. b. p. 207. 
2. b. p. 207.  for if a man by faithful perseverance, hath in this life a sure hope, and by hope possession of heaven, how hath he not some true sense of the joys thereof?  
11. That sheol was always taken to signify hell only: 2. b. p. 119. 
2. b. p. 119.  and yet else where he confesseth, that the same word, Psal. 6. 5. translated the pit, is taken for the grave the sequel of temporal death. 1. b. p. 12. 
1. b. p. 12.   
12. He readeth thus, Exod. 21. 23. He shall pay life for life, not soul for soul. 2. b. p. 14. the Hebrew word is (nephesh) which in an other place he saith, was always taken only to signify soul. 2. b. p. 119. 
2. b. p. 119.   
13. In that the replier saith, that the glory, victory, and triumph remained, (that is, the manifestation and accomplishment of it) after Christ had said, Consummatum est, it is finished: this Contradicter saith, you do greatly derogate from his blessed death and passion: for if he obtained not victory over those enemies upon the cross, then are they yet unconquered, and consequently man's redemption unperformed. 2. b. p. 189. 
2. b. p. 189.  And yet a little before he denieth, that Christ triumphed upon the cross: for that conquest (saith he) upon the cross, was openly an overthrow: and again, so that if Christ triumphed upon the cross (as you say he did) it was according to the proverb, a triumph before victory. ibid. p. 188. 
2. b. p. 188.  who could imagine, that he should have such a sihttle and crazy brain: as in the compass of ten lines to affirm and deny the same thing.  
14. It is the Obiecter, not I that so taketh it, that is, the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole person: and yet a little after, forgetting himself, he saith: I grant that the word soul, being joined with the body, may be taken for the whole person. 
2. b. p. 143.   
15. Whereas the replier understandeth those words of S. Peter, that Christ shall be the judge of the quick and the dead, 1. Pet. 4. 5. of those which are now dead, but shall be alive at the coming of Christ: he thus frivolously objecteth, that then we must correct an article of the Creed: and say, that Christ shall come to judge the quick, and not the dead. 3. b. p. 71. 
3. b. p. 71.  And yet afterward, within two lines he saith, as the dead shall be living then, so the living now, shall be then dead: where beside his absurdity and contradiction to Scripture, that the living now shall be dead at Christ's coming, whereas the Apostle saith, that the living shall not prevent them that sleep, 
1. Thess 4. 15, 16.  etc. and the dead in Christ shall rise first: he crosseth himself, in altering and changing the article after his own fancy: that Christ shall be judge of the dead and quick.  
16. He saith that these words of origen, do they not read, what is written of their hope, that perished in the flood, 1. Pet. 3. can not convince him of that most gross heresy recorded by Augustine: that some thought, by Christ's descending to hell, the incredulous persons believed, and all were delivered thence. 2. b. p. 76. 
2. b. p. 76.  And yet he himself chargeth origen in the next page following, with a more gross heresy; that he thought the very damned in the end should be saved themselves. ibid. p. 77. 
2. b. p. 77.   
17. He would confute the replier for defending, that the true joys of heaven may be perceived in this life. 2. b. p. 207. 
2. b. p. 207.  and yet he saith, that Paul being rapt into the third heaven, beheld the very essence of God. 2. b. p. 205. 
2. b. p. 205.  I hope than he saw the true joys of heaven: and S. Paul at that time, had not resigned this life.  
18. The Saints shall not see God so perfectly, as he is visible in himself. 2. b. p. 204. 
2. b. p. 204.  And yet afterward he saith: they shall see him in plain manner, and in perfect measure. ibid. p. 205. 
2. b. p. 205.  thus they shall see him perfectly, and yet not perfectly.  
19 None of his elect are with him, during their abode in this life; otherwise what meant S. Paul to say, I desire to be dissolved, and to be with Christ, if he were with him without dissolution, etc. 3. b. p. 4. 
3. b. p. 4.  yet in an other place, he misliketh that saying of the replier: that Christ is said to be with us in respect of his Godhead, etc. but we are said to be with him, as our Messiah: as S. Paul saith, I desire to be dissolved and be with Christ: he calleth this assertion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2. b. p. 198. 
2. b. p. 198.  and yet in the other place approveth the same himself.  
20. What shall the simple and unlearned do, when they hear those Bibles, which have been allowed by public authority of this Realm, and openly read in our Churches these 46. years, to be condemned by some Ministers and Preachers among us, for false, erroneous, and injurious to the word of God, etc. 3. b. p. 46. 
3. b. p. 46.  And yet he himself chargeth the same Bibles with errors in the text, and with blasphemy in some of the annotations. 3. b. p. 49. 
3. b. p. 49.   
21. He saith, that No was no preacher at all in any other sense, than all other godly men are, namely in doing the works of righteousness: 3. b. p. 109. 
3. b. p. 109.  and yet a little after it followeth: with this construction the Latin word praeco, used by all translators in that place, doth most fitly agree: which doth properly signify him, that maketh open proclamation of a thing, as an Herald or trumpeter: as Alexander called Homer the trumpeter or sounder out of Achilles' prows. ibid. p. 110. 
3. b. p. 110.  If Noah were in this sense a proclaimer of righteousness, as Homer was of Achilles' valour, it was not a mute and dumb, but a vocal proclaiming and preaching thereof: which he denied before.  
22. You will never prove, that there was any other descension but this: he meaneth the descension into hell, whereof he spoke immediately before. 3. b. p. 155. 
3. b. p. 115.  And yet afterward he confesseth two descensions: descensions of Christ in the new Testament are none mentioned, saving these two only. ibid. p. 157. 
3. b. p. 157.  he meaneth the descension from heaven to earth, and from thence to hell.  
23. Those words of the Prophet, (in thy presence is fullness of joy,) Psal. 16. 11. are not meant of the Godhead of Christ, but of the glory, which his manhood was to receive at his resurrection. 3. b. p. 165. 
3. b. p. 165.  here he confesseth, there was glory due unto Christ as God; and glory, which he received as man: but else where he denieth, that there was one kingdom (that is, glory) due unto Christ as God, an other, as he was the Messiah. 2. b. p. 201. 
2. b. p. 201.   
24. He saith, that there is a plain distinction between the holy Ghost, etc. and Christ, not in person only, etc. but in nature also, I mean his divine nature: 3. b. p. 95. but afterward, he better remembering himself, saith: I distinguish only the person of Christ from the holy Ghost ibid. p. 96. 
2. b. p. 96.   
25. He saith, man's perfect redemption was purchased by his precious death upon the cross. 3. b. p. 155. 
3. b. p. 155.  And yet in an other place, he thus writeth: our whole and entire freedom was wrought and effected by our Saviour Christ's descension into hell, and not only by his death and passion. 3. b. p. 143. 
3. b. p. 143.  how could there be a perfect redemption upon the cross, without a perfect freedom?  
26. You dissemble the Apostles words immediately following in the same place, let us proceed by one rule, etc. And yet within a few lines after, he confesseth thus: you speak I grant of this proceeding by one rule, etc. 2. b. p. 12. 
2. b. p. 12.  If the replier speaketh of it, how then doth he dissemble it?  
27. He denieth that Christ had a kingdom (that is, power, authority, glory) belonging to him as God, and an other, as he is God and man. 2. b. p. 201. And yet these words he hath in an other place: those words of the Prophet repeated by the Apostle (thou wilt show me the ways of life, etc.) are not meant, as you mistake them, of the Godhead of Christ, etc. but of that glory, which his manhood was to receive at his resurrection and ascesia●, 
3. b. p. 165.  He here manifestly affirmeth, that there was glory due to Christ as God, and an other glory due to his manhood. But by the way he himself grossly mistaketh the replier: for those words he referreth not to the Godhead, but to the soul of Christ: for these are his words: to say that Christ's soul did not enjoy his father's presence in heaven all the while it was absent from the body, is contrary to the Scriptures, (thou wilt show me the ways of life, etc.) 3. b. p. 162.  
Thus this impure imputation of contradictions is returned also upon the Contradicters own head. The Scribes and pharisees showed themselves more wise, who were ashamed to cast one stone at the adulterous woman, 
job. 8.  being guilty themselves. And this contentious brabbler should have been better advised, then to object difference and contradiction unto others, seeing he agreeth no better with himself. That was a wise saying of Theophr●●stus to a young man that blushed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be of good cheer (saith he) for virtue hath such a colour. If this bold outfacer of others, had first blushed at his own faults and oversights, it had been more commendation to him. 
Lib. 2. Offic. c. 8.  Ambrose saith well: An eum putabo idoneum, qui mihi det consilium, qui non dat sibi, & mihi eum vacare credam, qui non vacat sibi: shall I think him meet to give me counsel, that can not give himself, or that he can find leisure for me, that hath no leisure for himself: that is, to find his own faults. It had been good, if first he had viewed the ruins and droppings through of his own house, before he had surveyed an others. The contradictions which he hath dispersedly in his contentious plea obtruded, do rather show the humour of contention in the wrester, than the spirit of contradiction in the writer. Greater advantage a man can not lightly have against his adversary, than the replier in this vain accusation against his (Contradicter:) to whom in that behalf that saying of the Orator against Antony most fitly agreeth, as if it had been first spoken of him: 
Philippic. 2.  Tam eras excors, ut tota in oratione tecum ipse pugnares, ut non modo non cohaerentia inter se diceres, sed maxime disiuncta & contrariae, ut non tanta mecum, quanta tibi tecum esset cont●●ti●: were you so witless, that through your whole discourse, you were at odds with yourself: so that you did not only utter things not hanging together, but most different and contrary, that you were at greater strife with yourself, then with me?    

Imputat. 10. of the pretended falsification of his words.  

The accusation.  
1. He cutteth off those my words, (much less in heaven, where there is fullness of joy) which follow immediatley, and contain part of my reason, etc. 2. b. p. 37. 
2. b. p. 37.  and 3. b. p. 36. 
3. b. p. 36.   
2. You conceal my meaning, 
10. Imputation.  and corrupt my words: for it is the obiecter, not I, that so taketh it (namely, the soul for the whole person.) 2. b. p. 143. 
2. b. p. 143.   
3. You cut off all the first part of my sentence here enclosed, (it is a general axiom of Theology among all divines,) etc. thereby to cover your legerdemain, lest the Reader should see (to your shame) your contemptuous rejection of one common received axiom in divinity, etc. 2. b. p. 120. 
2. b. p. 120.   
4. You clip my words in the latter: and thus ancient, godly, and learned fathers have expounded it. 3. b. p. 6. 
3. b. p. 6.   
5. What dishonest dealing is this in you, first to corrupt my words, and then to affirm, that I make no opposition between Christ and David, save only in incorruption, resurrection, and ascension. 3. b. p. 41. 
3. b. p. 41.   
6. You clip my words, in leaving out the Antecedent, whereof this reading is a consequent, etc. 3. b. p. 58. 
3. b. p. 58.   
7. After your wont manner, you misreport my words, etc. for these my last words, (turning the human soul of Christ, first into his divinity, etc.) are not as I make them any part of that period, where I blame the objector for confounding the persons of the Trinity, but are referred to his contradicting of himself. 3. b. p. 96. 
3. b. p. 96.   
8. Where do I affirm, (that by the lowest parts of the earth, hell is always signified) but that it is your custom always to charge me falsely. 3. b. p. 140. 
3. b. p. 140.   
9 It is denied (say you) that Christ's descension in soul to hell, doth more set forth his love and favour, than his cross and passion: you are still forging one falsehood or an other against me: for where do I affirm any such thing? 3. b. p. 148. 
3. b. p. 148.   
10. My words are not in that place, as you report them. 3. b. p. 150. 
3. b. p. 150.   
11. You still detort and deprave my words, as if you had been hatched in the nest of the Harpies, etc. the indifferent Reader may see, that I do not attribute the victory to Christ's descension into hell, but to his blessed passion on the cross. 3. b. p. 154. 155. 
3. b. p. 154.   
12. Thirdly it is untrue, when you say, that I make but one degree of Christ's exaltation, for I speak only of his ascending into heaven. 3. b. p. 161. 
3. b. p. 161.   
13. Lastly, touching the Greek article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I do not precisely affirm, as you untruly make me, that it doth particularise, & distinquish the parts of the earth, etc. 3. b. p. 171. 
3. b. p. 171.   
14. You still misreport my words, and pervert my meaning, I speak in that place of the divers glosses, which those of your opinion make, of this descending of Christ, etc. 3. b. p. 175. 
3. b. p. 175.    

The justification.  
1. WHereas the replier urgeth these words of the (Confuter) S. Peter mentioneth sorrows which were loosed at Christ's resurrection, etc. thereby inferring that the Confuter in these words implieth Limbus patrum; because those sorrows (of hell) were not loosed for Christ, but for others: to what purpose should he allege that impertinent addition, much less in heaven, where there is fullness of joy? for the question is, for whom those sorrows were loosed: I think, he will not say, for any that were in heaven: there is then no injury done unto the Confuter, in the omitting of those words: the replier should have had more advantage in setting them down.  
2. The Obiector indeed first saith, that the soul by a synecdoche is taken for (me:) but the Confuter also hath these very words, the state of the question is not, whether the soul joined with the body, may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the whole man living (in which sense it can not be denied, but it is taken in divers places of Scripture.) 1. b. p. 7. The replier then corrupteth not his words, but the (Refuter) denieth his own words: and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is only used in that place by himself, not by the Obiector.  
3. The whole sentence is this, (it is a general axiom in Theology among divines) that the words of holy writ are always to be taken and understood, according to their native and proper signification, but only when there followeth some manifest and apparent absurdity: what fraud now or legerdemain is there in omitting of the first clause, which is but a flourish to the sentence, no substantial part thereof? The replier was not bound to rehearse all his idle words, but such as were material to the purpose. But the legerdemain that here is, is found only in the Confuter, who falsely chargeth the replier for rejecting of this axiom, whereas he admitteth it: and upon that ground proveth these two points; that the words (sheol and nephesh) do sometime properly signify, the (life, and grave) and if they did not, yet by reason of the absurdities and inconveniences ensuing, a figurative sense of those words should be acknowledged.  
4. To what purpose should the replier have added that clause, and thus ancient learned, etc. seeing the Refuter only nameth certain fathers in the margin upon this point, as Augustine, Euthimius, Damascen, but produceth not their testimony; for the huntsman looseth but his labour in tracing the hare, unless he find her sitting in her form, or can find her out by her sent: and as wearisome a thing it is to follow the fathers in the large field of their writings, the particular places being not noted.  
5. True it is, that the Confuter maketh a double Antithesis between Christ and David: a general between their persons, in these words, thou wilt not leave my soul in hell (as he readeth:) and a particular, in his incorruption, resurrection, and a scension: which last (the Refuter) calleth the true antithesis: The replier then had no reason to make mention of that general antithesis, 1. because he speaketh of the true antithesis: which the Refuter himself saith, doth consist in those three points before mentioned: and this he affirmeth, not only in his simple text, but in his frivolous marginal notes, that herein the true antithesis consisteth, between Christ and David, in his incorruption, resurrection, ascension. 2. Neither will his general antithesis help him, which he saith is not between the soul of Christ, and the soul of David, but between their persons. 1. b. p. 19 But the replier giveth an instance in the soul of David, that it neither was at all in hell, nor yet left there, as likewise Christ's was not; and therefore therein the antithesis was not.  
6. The whole place is this: (if by flesh you understand the humanity, and by spirit the divinity,) you must read the text thus: Christ was mortified in his humanity, etc. What needed here the needless repetition of this frivolous antecedent, seeing the very sum and substance of the objection is expressed? the replier laboured for brevity, to comprehend much in few words; not to speak much, and say little as the Refuter doth, who by loathsome prolixity wearieth the Reader, that he should not see his vanity.  
7. The Refuter chargeth the objector directly with two things together, ignorantly to contradict himself, and erroneously to confound the distinct persons of the Trinity: and both these he shufleth up together: and do not those words, you turn the soul of Christ first into his divinity, etc. in his collection, as well show a confounding of the persons, as contradiction? Therefore the replier summing the objection together, miss not an hairs breadth of the (Refuters) meaning, if he understood himself.  
8. And where doth the replier charge him so to say directly? his words are these: It is evident that the answerer more boldly then truly saith, that by these words (the lowest parts of the earth) hell is always signified: for unless he be able to prove that, he doth but trifle. Is it not evident by these words, that the replier chargeth the Refuter by a disjunctive speech, that either he must say so, or he doth but trifle?  
9 Neither doth the replier affirm that he saith so, but whereas the Confuter setteth forth the greatness of the love of the Prince, in not disdaining in his own person to go down into the prison, where the captives were: the replier denieth (as a consequent of this assertion) that the descension to hell should more have commended Christ love, than his death and passion: for if the comparison be not between Christ death, and descension, it is impertinent.  
10. To what end should the replier trouble himself and his Reader with setting down all his frivolous words: if there were any silver or gold in them, or matter of worth, they might be delivered by number, & weight: but being as they are, full of droffe, I thought it best to refine them, and not to take refuse and all. I appeal unto the indifferent Reader, if the very sense of his long periods be not exactly kept, though all his words are not given by tale. And he himself is the man, that misreporteth his own words: for whereas in the first book he said, here is a plain opposition of the personal motions of ascending and descending: now he saith (to mend the matter) here is a plain exposition, etc.  
11. These are the Refuters own words: The conquest was not obtained and effected by his coming down from heaven, nor yet by his incarnation, etc. but by his passion on the cross, and his descension to hell: wherein now are his words depraved? doth not likewise the replier, in propounding his objection, join both his cross, and passion, and his descending to hell together? But seeing he ascribeth Christ's victory jointly to both these, is he not ashamed to say, he doth not attribute this victory to Christ's descension to hell, but to his blessed death and passion? And doth he not elsewhere say, that our whole and entire freedom was wrought and effected by our Saviour Christ's descension into hell, and not only by his death and passion upon the cross. 3. b. p. 143. 
3. b. p. 143.  There is then no other Harpy here but himself, that scratcheth his face with his own nails: he need to fear no other talents but his own, to use the Orator's words; 
Philip p. 2.  Num expectas, dum te stimulis fodiam, haec te, si ullam partem habes sensus, lacerate, haec cruentat oratio: Do you look while I should gore you with pricks: if you have any part of sense, this (your own) speech doth tear and wound you.  
12. The very words of the Refuter are these: His ascending being but one exaltation, proveth invincibly, that this descending was but one humiliation. 1. b. p. 58. 
1. b. p. 58.  whence the replier inferreth, that he maketh but one degree of Christ's exaltation: The first is his own assertion, without any misreporting; the other is a collection upon his words, without any wresting: for in saying his ascending was but one exaltation, he saith in effect, that his exaltation was but one (namely his ascending) and so consequently there should be but one degree of his exaltation. And as by descending, he understandeth generally the coming down of Christ from heaven, unto the lowest point of his humiliation: and not for the local descension only to hell: as appeareth by that opinion which he confuteth, of them which understand Christ's descending into the lower parts of the earth, of his descending from heaven to earth: so by ascending in this opposition he must understand the whole return of Christ from the lowest point of his humiliation, unto heaven again: for that there were not many debasements in Christ's descension, is proved (saith he) by the contrary motion of ascending, which was but one exaltation, etc. who seeth not, by this inference, that as he denieth many debasements (i degrees) of Christ's humiliation, so he denieth many degrees in his exaltation.  
13. The Refuters words at large are these: The article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, added here to the words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is not always expressed in the Greek, but commonly when it is put (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to particularise some singular or special thing, seemeth here plainly to distinguish the parts of the earth in general, from those notorious infernal parts. 1. b. p. 58. Now the replier abridgeth the objection thus: the article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) added here doth particularise and distinguish, etc. Is here any untruth? seeing these are his own words, seemeth here plainly to distinguish: what great difference is there between distinguishing, and seeming plainly to distinguish: that term of affirming precisely, is his own, and not the replier's.  
14. The Refuters words are these: his ascending being but one exaltation, proveth invincibly, that this descending in like manner was but one humiliation. 
1. b. p. 58.  1. b. p. 58. The replier reporteth them thus: his ascension being but one exaltation, proveth that his descending likewise was but one humiliation: for ascending (he hath) ascension, for (in like manner) likewise: and leaveth out invincibly, the omitting whereof, if it make any thing at all, is against the replier. Is he not ashamed now to cry out, that his words are misreported?  
Now this false accuser of falsification, 
Prou. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what hath he gained, but the reproach of a false witness? the Scripture saith, that a faithful witness will not lie: if he had dealt faithfully, 
Hieron. ad Pammach. advers. joann. Hierosolym.  he would not have forged such an untrue & unjust accusation. Hierom well saith, Testimonium pro se, nec Catoni creditum: that, no not Cato was credited in his own testimony. And this refuter's accusation hath no other ground but his own surmise, 
AEsop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and bare word. He said well, that being asked what advantage came by a lie to him that made it, that they shall not be believed when they speak the truth. And I doubt not, but this fabler shall find the less credit with every judicious Reader, having so often failed in his accusations. There was an a uncient law among the Romans, that he which told a false testimony, 
Qui falsum testimonium dixerit, vinciatur apud eum, in quem dixerit. Senec. declam. lib. 5.  should be cast in bonds with him against whom he spoke it. And this reward shall this false witness have, that he himself, as bound and entangled with his own false accufation and slander, shall be delivered up to the party innocent and accused, as shall now appear in the returning upon his head his own suggestion.   

The Recrimination.  
1. This falsifier himself thus misreporteth the replier's words, and perverteth his meaning, that whereas he thus writeth; Some would have all purged, not the superfluous humours only, but some profitable parts, etc. And then a little after it followeth: But the better sort, desire neither with Herodicus nothing to be purged, nor with Heraclitus, all things to be evacuated and purged: but rather approve Hypocrates method, that what is evil may be purged, the rest to be comforted and strengthened. And afterward alleging that place of S. Paul, 1. Cor. 5. 7. concerning the old leaven and new lump: he addeth, we would not, the leaven, 
Preface to the antilogy.  lump of dough, and all to be cast out; but the lump to be renewed, the old sour leaven to be rejected. Now see how this (perverse mis-construer) playeth his part: But the better sort (he meaneth himself, and such other) think that there (be superfluous humours) which have need to be purged, that the (new sweet) lump (of their laical prosbyterie) hath need to be renewed, and the old sour leaven (of our Ecclesiastical policy) to be rejected. 2. b. p. 20. 
2. b. p. 20.  where beside the addition of all those words enclosed in the parenthesis, he chargeth the replier, against his own conscience, and contrary to the words of the replier, as being an enemy to the Ecclesiastical policy; who a little before, in the same place, maketh the calling of reverend pastors and Bishops in itself, one of the profitable parts of the church.  
2. Whereas the replier thus writeth, We rejoice to hear of your honours Christian consultation for the propagating of the gospel, in planting every where of good pastors, that the people may be brought from darkness of their ignorance, to the light of knowledge, that they be no longer children in understanding, and as babes and sucklings in religion. Epist. dedicat. to Limbom. He thus corrupteth his words: Our people of England (saith he) for want of good Pastors (such as himself) live in darkness and ignorance, are children in understanding, etc. 2. b. p. 21. 
2. b. p. 21.  making the replier to speak of the people of England in general, whereas he meaneth only such places, where good Pastors are wanting, and the word not preached, where the people cannot choose but be ignorant, and as children in understanding, as God he knoweth. But it seemeth, that this enemy to God's glory, & the people's salvation, could be contented, they should live in ignorance still.  
3. The replier readeth; But we do all hope, that this your honourable Session shall rather deserve to be so called: the Falsifier addeth, But we (the well-willers of Zion) do all hope, etc. 2. b. p. 24. 
2. b. p. 24.   
4. Thus also he maketh the replier to write: (that all Ministers that cannot preach, may be removed, and such Ministers provided in their rooms, (as heretofore for their zeal and diligence have been excluded) which have store of milk in their breasts, 
2. b. p. 24.  & which seek in peace, and in a good conscience to nourish the people of God (being like babes ready to star●e for want of such Nurses.) All these words enclosed, as the Reader seeth, are added by the Falsifier.  
5. The Falsifier thus forgeth: that he (i. the King) acknowledgeth the Roman Church to be our mother Church, it is (saith Limbomastix) a foolish conceit, and imagination. 2. b. p. 28. 
2. b. p. 28.  The replier thus writeth; a foolish conceit & imagination it is, that Rome should be the mother Church, and Nursery of all the world: where there is no reference at all to the King's Majesty, neither are the words as he repeateth them: for it is one thing to say the Roman Church is our mother Church, in respect of the antiquity of the place; 
See before Imput. 2.  because the Roman faith and religion (before it yet declined) did spread into these western parts: & another, that it should be our mother Church, as it now standeth corrupted in religion: it is one thing to say it is our mother Church, another, that is the mother Church, and nursery of all the world.  
6. The Confuter thus forgeth: doth it follow, because I say it ought to be translated, to the spirits which were, & not which are in prison, that therefore they were in hell, and are not, I deny your argument. 2. b. p. 39 
2. b. p. 39  whereas he leaveth out this other part of the replier's argument, or else he striveth about words.  
7. He imagineth the replier to say, that Christ loosed the sorrows of hell for others (detained in hell) and that to think otherwise is very absurd. 2. b. p. 42. 
2. b. p. 42.  whereas the replier so affirmeth, not out of his own judgement, but urgeth the Confuter with that inconvenience: and concerning the inference of absurdity, these are his words, and not as he repeateth them; I think he is not so absurd, as to think he loosed them for himself, who was never in the sorrows of hell after his death. 2. b. p. 36. 
2. b. p. 36.   
8. You affirm some Popish books to have been written by Protestants, 
2. b. p. 54.  whereas these are the replier's words, There are books abroad maintaining offensive doctrine, 
Preface to the Antilog. p. 9  too much declining to Popery.  
9 The replier saith, 
Antilog. p. 15.  Durand maintaineth contrary to the opinion of the rest: but he thus falsifieth the place; Durand maintaineth an opinion contrary to (all) the rest: where (all) is added, 
2. b. p. 190.  & the order of the words inverted.  
10. You grant, that these two particles (not) and (neither) do show a difference of the clauses, and a diversity of matter, 
2. b. p. 163.  whereas these are the words of the replier; here these two negatives (lo, lo,) are used, & yet there is no great difference in these two clauses, etc. nor they show no great diversity of matter: he setteth it down negatively, & the other repeateth his words affirmatively.  
11. His glory, 
2. b. p. 189.  victory, and triumph remained (unaccomplished:) this word (unaccomplished) is added of his own.  
12. That Christ hath 2. kingdoms belonging unto him, one as he is God, 
2. b. p. 201.  and another as he is God & man: but these are the replier's words, that kingdom whereof Christ promiseth to make the thief partaker, 
2. b. p. 194.  is not that kingdom which belongeth to him as God.  
13. The sorrows of hell or death, 
3. b. p. 33.  had fastened on Christ: but the replier hath, the sorrows, of death and the grave.  
14. You most grossly overreach yourself, so prophanly and unchristianly to censure the●, (i. the fathers) to prepare the way to a most gross heresies 
3. b. p. 76.  whereas these are the replier's words, rather this sense of the place, to interpret it of the descending of Christ to hell, where the disobedient persons and unbelievers were, giveth way, and openeth a most wide gap to a most gross heresy. 
3. b. p. 71.  He doth not simply charge the fathers, or any other, but speaketh only by way of comparison.  
15. Your books (saith the falsifier) should be in so base esteem of all hands, that many would not vouchsafe the reading of them, etc. nay that the labours of your sacred wit were only used to beautify walls: 
3. b. p. 103.  whereas the replier only hath, books were grown into such small request, etc. and the labours of sacred wits ●he speaketh not of his own books: for he (thanked be God) had no cause to complain of his own, which he doubteth not but will live in the memory of the world more years, than his shall months or days.  
16. The replier's words are these: this phrase is neither strange nor unusual to say, that Christ went in spirit, or the spirit of Christ went, seeing Noah went in the spirit of Christ: 
3. b. p. 103.  which the Confuter corrupteth thus: Christ went in spirit: that is, saith he, Noah went in the spirit of Christ: and yet he denieth, that he corrupteth the words: whereas he leaveth out this clause altogether: or the spirit of Christ went▪ which the replier insistent upon: making these in a manner all one; that Christ's spirit preached in Noah, and No preached in the spirit of Christ. 
3. b. p. 98.   
17. It followeth not (say you) Christ died not the death of the soul by sin or damnation, Ergo he can not be said to have died in soul▪ 
3. b. p. 84.  But the replier hath, can not be said (any ways) to have died in soul: which words (any ways) he clippeth off.  
18. He chargeth the replier to say, that many of the ancient fathers affirm, that Christ was crucified in his soul: 
3. b. p. 93.  where he clippeth off the replier's words which immediately follow, that he gave his soul a price of redemption for our soul. 
Synops. p. 1008.  So he saith not that many of the fathers affirm the first, wherein Ambrose only is produced: but both must be put together.  
19 The replier saith: this article of the present tense, being here to be supplied, and the sense not enforcing a change of time, 
3. b. p. 113.  doth rather give to be translated are, than were. The falsifier clippeth off all that clause: (and the sense not enforcing a change of time:) and repeateth the words thus: because you make a difference between the sense of a word (expressed,) and a word (supplied:) not making any mention, of the enforcing of the sense: and therefore all these 14. examples produced by him, wherein the necessity of the sense enforceth a participle of the time past, as Matth. 1. 36. 2. 25. 5. 40. They that (were) with him: and so in the rest, are impertinent: for the sense doth necessarily give, that it must be understood of the time past.  
20. The replier's words stand thus: doth he think, that these disobedient spirits were in hell, and are not? if he do not, 
3. b. p. 113.  he trifleth: for the word (were) will help him nothing. Now cometh this deceitful forger, and thus turneth the sentence: whosoever thinketh, that those disobedient spirits were in hell, 
3. b. p. 119.  but are not, is a trifler: whereas the replier saith the contrary: if he do not (think so) he is a trifler.  
21. He chargeth the replier thus to say: that the bodily death of Christ was not sufficient for man's salvation: yea, that his bodily sufferings made not properly to our redemption: 
3. b. p. 156.  and because his forgery should not appear, he confusedly shuffleth diverse places together in the margin, 
Synops. p. 979. 980. 1000 1003. 1046.  quoted out of Synopsis: in the which, no such words can be found. 
3. b. p. 980.  The replier saith: Christ's blood we confess, in God's omnipotency to have been sufficient to redeem us, though but one drop 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, than Christ's flesh is excluded, and beside his blood, there issued forth also water: all these were necessary parts of Christ's passion, p. 1003. We ascribe the redemption of our body and soul, equally to the sacrifice of his body and soul. Again, it is not affirmed, that the compassion of the soul with the body▪ did not properly belong to our redemption simply, but to that redemption, which was to be wrought by the soul. Who seeth not, how shameless this Caviller is, to charge the replier to affirm that, the contrary whereof he maintaineth?  
12. Yourself make three descents of Christ: to the cross, to hell, to the grave: and yet beside these, you make three more in an other place: 
3. b. p. 162.  whereas the replier's words are these, Bernard maketh the same degrees of Christ's descension, which we do, his descending to the flesh, to the cross, to the grave. 
3. b. p. 159.  He calleth them not three descents, but three degrees of his descension. Now may not his own words with better reason be returned upon his own head: If you know no difference between descension, and the degrees thereof, you are ill worthy of those school degrees, which you have taken. But concerning himself, howsoever he might go out master of Art in the crowd; for forgery, railing, untruths, falsifications, and such like, he may well be admitted to be a professor. Beside, the replier speaketh not in that place of descending to hell, but to the cross. Neither in that other place quoted, 
sect. 17.  doth the replier make three more descents: his words are these, We also confess, that Christ by his death overcame hell, and shaked the powers thereof, that he humbled himself to the ignominious death of the cross, and descended from thence to the grave, and there continued in the state of the dead till the third day: and whatsoever else may be comprehended in the article of Christ's descension. Here are not many descents affirmed, but divers senses and explications of one and the same descension delivered, all agreeable to the Scriptures.  
23. You imagine that Christ's soul was deprived of his father's presence, 
3. b. p. 165.  while it was in hell: but this is his own imagination: for the replier's words are these; to say that Christ's soul did not enjoy his father's presence in heaven, all the while it was absent from the body, is contrary to the Scripture: thou wilt show me the ways of life, etc. he speaketh not of the depriving of his father's presence in 〈◊〉 but of the enjoying thereof in heaven.  
24. You hold he descended into hell, 
Synops. p. 1018.  yea into all the torments, 
3. b. p. 175.  that hell could yield: whereas the replier affirmeth the contrary in that place: the whole punishment, is the whole kind of punishment, that is in body and soul, which Christ ought to have 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, sinfully.  
May not now this (Momus) justly beshrew his unblushing cheeks, and bold face, in accusing the replier, of falsifying and corrupting his words: seeing it is so ordinary a thing with himself, to falsify, pervert, and corrupt the replier's both sense, and sentences. He little remembered in this lewd course, the saying of our Saviour: whatsoever you would that men should do unto you, 
Matth. 7. 12.  even so do you to them. He would be loath himself to have his words thus clipped, and curtailed, chopped, and changed, which measure he hath meated with to the replier: who if he had somewhere failed in his sayings, the Confuter might well have spared him, being so unconscionable himself in his doings: and he might have used toward him, that saying of the Greek Poet: 
Sophocles in Aiace.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as you dare not praise my sayings, so neither can I commend your doings. If herein he would have been without blame, he should in repeating of the replier's words have observed the same rule, which Seneca prescribeth in citing of authors: tota inspicienda, tota tractanda sunt, 
11. Imputation.  per lineamenta sua i●genij opus nectitur, ex quo nihil subduci sine ruina potest: 
epistol. 23. lib. ●.  the whole must be looked into, the whole must be handled, the work of wit is tied together by lineaments, from the which nothing can be withdrawn, without the ruin of the whole. It was therefore an easy matter for this underminer, to ruinate the replier's whole building, in supplanting of it by parcels, and racking and dismembering one piece from an other. Wherein he may complain that he hath been dealt with, 
hom 25. in Luc.  as origen sometime was, who saith, Alij tractatus nostros calumniantes easentire nos criminantur, quae nunquam sensisse nos novimus: some do cavil with our treatises, and do blame us to think those things, which we know we never thought. And so playeth this (Catchpole) ascribing unto the replier such things as he holdeth not: and showeth himself to be of that number, whom Hierome complaineth of: non meritum stili, sed suum stomachum sequentes, not following the merit (and manner of the replier's) style, but his own (humour) and stomach.    

The 11. Imputation, of the forged falsification of Fathers.  

The Accusation. 1. origen pretended to be falsified.  
1. Whereas the replier saith, that one bond of faith in the diversity of some private opinions, may contain and keep us in peace: that same, unum fidei linteum, quod vidit Petrus quatuor Euangelijs alligatum: that sheet of faith, which Peter saw tied with the four Gospels in the corners: The Confuter crieth out: he applieth it not, (as you untruly report him) unto the diversity of opinions in matters of faith, 
2. b. p. 108.  etc.  
2. Who would translate, cum ligno crucis, in the tree of the cross. 
3. b. p. 185.   
3. He saith, he clippeth Origenes words, because the replier leaveth out (fere.) 
3. b. p. 178.   
4. So in an other testimony cited out of origen, he saith, 
3. b. p. 182.  that Origenes words are clipped.  
5. The Reader may see, what little care you have of credit or conscience, thus to abuse so ancient, and learned a father. 
3. b. p. 188.   
6. So an other place of origen (he saith) is abused in like manner. p. 188. 
3. b. p. 188.   

The justification.  
1. IT is well that this (false Accuser) confesseth Origenes sense only not to be followed, and so granteth his words to be rightly alleged. But he applieth it not (saith he) unto the diversity of opinions in one particular Church, etc. but that all people and nations whatsoever, without difference of place, or distinction of persons, should be gathered unto his Church. He would be asked, whence he hath this application: for origen only allegeth the prophesy of Isai, and the vision of Peter, without any special application in that place. And if nations that were at enmity and of divers religions, shall be contained in this sheet of faith, much more they which are of one faith, differing only in some private opinions. 
The unlearned Confuter himself clippeth origen.  But he is the man that clippeth and corrupteth origen: for beside that he translateth ill, as turning the passive into the active, quae alia nobis figura servanda est, what other figure should we observe, for, what other figure is to be observed of us: which I would not note, but that he is so captious in other places, to find fault with the replier in the like, to show his grammar learning: he also englisheth, simul ire ad pascua, to feed together: which signifieth, to go together to the pastures. He leaveth out also a whole clause, eorumque foetus simul paleis vesci, and their young shall eat straw together. 
3. b. p. 107.   
2. Had malice so blinded him, that the replier translating, in the tree of the cross, he could not consider, that it might be the Printers fault, to set cum ligno, for in ligno, especially seeing in the printed copies of origen, it is in ligno: as, in an other place he saith, principatus traducti & triumphati in ligno, the principalities were traduced, and triumphed upon in the tree. tract. 3. in Matth.  
2. Origenes words are these, inveniemus quia nunquam fere in sanctum quis locum descendisse legitur: we shall find, that never (almost) any is said to descend into an holy place: hereupon he taketh this exception, because this word fere, (almost) is omitted by the replier. A doughty exception sure. But is Origenes sense any thing changed by the omission of that word: nay, is not his sense made more full to the replier's purpose, by the supplying of that word: for is he so ignorant in his own grammar learning, that he knoweth not, that fere is sometime a word of universality: 
Memini in eum sermonem incidere, qui tum fere erat in ore. i. semper.  if he had consulted with Calepine, he could have told him, that fere is otherwhile taken for semper, for always, as he showeth out of Cicero. And that it is so taken here, it may be gathered by the sentence going before, observand●m est, etc. quomodo in singulis (quibusque locis) ascendere dicatur & descendere: it must be observed, how in (every) place, it is said to ascend, and descend: so then in the next sentence, (fere) almost, is taken in the same sense that (quibusque) every, is in the former.  
4. The place cited out of origen is this: si qui● mente & cogitation descendit in abyssum, etc. if any man in thought and mind descend to the deep, thinking Christ there only to be contained, as though it were all one, and alike to call him from the dead, etc. origen, he saith, is here abused, because he speaketh not of Christ's humanity, but of his divinity, 
3. b. p. 182.  his words also are clipped. First, the replier only allegeth origen in this place for the meaning of this phrase, to descend to the deep: which he showeth out of his own words, quasi simile sit revocare Christum à mortuis, ita subiungit, hoc est Christum reducere à mortuis: as though it were alike to call Christ from the dead, he adjoineth thus, that is, to bring Christ again from the dead. He evidently showeth, that to descend into the deep, and to bring Christ from the dead, is in a manner all one: whether he speak of the divinity or humanity of Christ, concerneth not the use of the phrase. Secondly, the Replier leaveth out the latter clause, ita subiungit, etc. partly, because the same in effect was said in the former words, partly, supplying it by an etc. for brevity sake: which clause being added, maketh the replier's collection more strong, and full, and therefore it was not omitted of any fraud, 
The Confuter himself proved a corrupter of origen.  Thirdly, he himself is the man, that corrupteth origen: for whereas origen thus rehearseth the Apostle, therefore the justines, which is of faith, saith thus: say not in thine heart, who shall ascend into heaven: he turneth it, say not in thine heart, who shall descend into the deep: & thus corrupteth both the Apostle, & Orig. that, citeth him.  
5. origen is alleged by the replier, to understand Christ's descension sometime of his coming down from heaven to the lower parts, in these words: Paulus quoniam descensionis Christi mysterium praedicat, etc. Paul because he preacheth the mystery of Christ's descension into hell, he named the deep, as of one coming from the higher to the lower parts, etc. Could any thing be spoken more plainly? what unshamefast dealing then is this, or what meaneth this bold faced fellow to say, that origen speaketh not a word of any of the former fictions (he meaneth belike, the mystery of Christ's descension, whereof the replier entreateth) but only of the length, breadth, and height of Noah's Ark: And that by the higher parts, he understandeth the heavenly, by the lower, the earthly, (which is an other thing, that he cavilleth at) it is evident by the words following in the next sentence: de terrenis & humilibus ad coelestia & excelsa conscenditur: from terrene and low things, it is ascended to heavenly, and high. He himself also clippeth Origen here: for whereas Origen thus reciteth the Apostle, ut sciat is, quae sit longitudo, & latitudo, etc. that ye may know, what is the length, breadth, height, and depth; he leaveth out (breadth.) 
3. b. p. 188.   
6. In the sixth place cited out of Origen, the replier abridging his testimony in those places, for the which he is not alleged, leaveth out in divers clauses, in coelum, de coelo, in coelo, into heaven, from heaven, in heaven; and not only these words, but a whole sentence is omitted: qui non rapinam arbitratus, etc. which thought it no robbery to be equal to God, but made himself of no reputation, taking the shape of a servant: that he might hasten to that part of the sentence which is urged; our Lord descended not only to take care of us, but to bear our infirmities. If he can show any word of moment for that purpose, wherefore Origen is produced, to be omitted, let him cry out, that Origen is abused. And doth not Origen himself abridge his own words, when in the next sentence he saith, cum descendit, when he descendit, 
The Confuter clippeth Origen.  omitting, de eoelo, from heaven. And how chanceth it, that he could not see his own fault; cutting off this whole clause, astiterunt (inquit) tres viri super eum: three men (saith he) stood by him: which follow immediately after those words, 
3. b. p. 188.  as we have declared before. It is a fond part of him to spy a mote in another man's eye, when he seeth not a beam in his own: to complain of curtalling of words, when he clippeth off a whole sentence.    

2. Other Greek Fathers pretended to be falsified, Athanasius, Cyrillus, Chrysostome.  
The accusation.  
1. That Athanasius words are not truly alleged, & that the replier goeth about to make him contrary to himself. 
3. b. p. 125.   
2. For S. Cyril (saith the Confuter) I find no such thing in the place quoted by you, but those words in the 49. chap. v. 9 after, being in effect the same with the other, he most plainly expoundeth of Christ's local descension to hell. 
3. b. p. 123.   
3. Chrysostome in the same place saith plainly, that both Dives and Lazarus were apud inferos, 
3. b. p. 124.  in hell.  

2. The justification.  
1. Athanasius words truly alleged are these: 
Athanas. epist. ad Epictet. apud Epiphan. heres. 77.  nunc vero ipsum quidem verbum ivit ad praedicandum, corpus autem syndone involutum deposuit joseph: now the word itself went to preach, but his body wrapped up in a linen cloth, joseph laid up, etc. Is he not ashamed to deny that Athanasius said the divine nature went and preached? for was not the word his divine nature. Nay, doth not he falsely allege Athanasius, that having cited an impertinent sentence out of him ten lines long, 
The Confuter mangleth Athanasius.  breaketh off at these words, nune vero ipsum verbum, etc. for the which he was produced, and passeth them over in silence, as though no such words were there to be found?  
2. These are the very words of Cyril, upon the 49. cha. of Isay, v. 9 His qui in vinculis & catenis suorum peccatorum constrictierant, etc. to those which were tied in the bands and chains of their sins, he cried out, come forth, which were converfant in the darkness, and the mist of their mind, etc. those he bid to be lightened, and to come to the light, and to open the eyes of their mind, etc. Seeing he confesseth these words, Isay, 49. v. 9 to be in effect the same with the other, Isay, 42. v. 7. how was he blinded that he could not trace out Cyril there? 
The Confuters ignorance in the fathers.  but this his ignorance in the Fathers, showeth that he gathered up other men's scrape, and trusted not to his own reading. And whereas he citeth another place out of Cyril, 
De rect. sid. ad Theodos.  to show the meaning of the prophet Isay; there, though some allusion and reference be made to that place of that Prophet, yet is it not quoted by name, not of purpose interpreted. But what did he mean himself, in reciting of that sentence, to leave out this whole clause? 
Cyrillus curtailed.  quiddam etiam divinus Paulus dixisse videtur, etc. and divine Paul also seemeth to have said somewhat of the word of God, and his soul, according to the union of dispensation: which whole clause, omitted by him, followeth immediately after these words: and this Peter also declareth, etc.  
3. Concerning Chrysostome, they are his words; Paradisus pauperis, sinus Abrah●, Abraham's bosom was the poor man's Paradise: whence the replier inferreth, that in his opinion Christ went not to hell, but to Paradise: what Chrysostome saith beside in that homily, is not the question, but whether he hath these words which if he have, what impudent and brazen face dealing is this, to cry out here of illiterate and irreligious dealing? true it is, that he saith that Abraham was (apud inferos) because Christ was not yet risen, that should bring him to Paradise: Seeing then Chrysostome saith in the same sermon, that both Abraham's bosom was Paradise, and that he was not yet in Paradise himself, it is clear, that he taketh Paradise in a double sense, and maketh two kinds of Paradise, one in inferno, beneath, or below; another, in heaven above: in inferno, cannot signify hell, for he putteth these two together, quicunque in inferno est, & in regno coelorum est, etc. He which is in the infernal, or inferior place, and in the kingdom of heaven, I cannot tell, whether he can have pity: where Paradise is, and the kingdom of heaven is, there is not hell. Therefore when he saith, that Abraham's bosom was the infernal or inferior Paradise, and yet he himself not in the superior or heavenly Paradise, he meaneth nothing but this, that by the resurrection of Christ, there was an accession of joy, and of greater bliss & glory to the holy Patriarches departed: for he also saith, Omnes in illius sinum ire festinemus, Let us all make haste to go into his bosom: the faithful that now depart, do not presently enter into the fullness of that joy, which they shall have in the resurrection; but they go also to Abraham's bosom, unto a place of heavenly joy and rest, where they expect the consummation and perfection of their glory at the resurrection of their bodies. There is another place in that homily, which this (blind busy-body) would not see: Abraham nec dum erat in Paradise, quia nec dum Christus intraverat cum latrone: Abraham was not yet in Paradise, because Christ was not yet entered with the these: But Christ as God entered not into Paradise, being never out of Paradise: therefore his meaning is, that Christ entered in his soul into Paradise, and the these with him.    

3. Ambrose pretended to be falsified.  
The accusation.  
1. Saint Ambrose is no less injuriously handled by you. 
3. b. p. 20.   
2. The other place you corrupt shamefully, etc. S. Ambrose speaketh of no such matter, 
3. b. p. 20. 21.  as you would make your Reader believe.  
3. Another place maketh as clearly against you, as nothing more. 
3. b. p. 22.   

The iustisication.  
1. Ambrose is produced, who expoundeth Christ's descending into hell, of the presence of his divine power: Abyssum opinione si penetres, etc. If thou in thought wilt search into the deep, you shall see also jesus work there: these are the very words of Ambrose: here is no mention (saith this dreaming Confuter) of Christ's personal descension into hell, but of the powerful operation of his godhead. As though the replier to that end alleged not Ambrose, that he expoundeth the descension of the presence of his divine power; for he said immediately before, descend verbo in infernum: descend not (in the word, as he drawleth it out) but with the word into hell: for to say (in the word) hath no sense. And what calleth he a personal descension? he would have said local, for I hope he will not appropriate Christ's person to his human nature: when our Saviour saith, 
joh. 3. 15.  No man hath ascended up to heaven, but he that descended from heaven, etc. Doth he not speak of his personal descension, and the powerful operation of his Godhead together: how then without any learning or judgement, doth he here distinguish them? And if Ambrose be injuriously handled by any, it is by himself, that leaveth out this whole sentence: etenim si ascenderis in coelum, 
Ambrose ●●talled.  etc. for if you ascend into heaven, jesus is there: if you descend into the deep, he is present: which sentence followeth immediately after these words, Descend with the word into hell, jesus is there.  
2. In the second place, he saith Ambrose words are clipped, and corrupted: because whereas Ambrose delivereth two senses of those words, Psal. 139. 15. My substance was in the lower parts of the earth: the one of the being of his soul there, to set at liberty the souls of the deceased: the other of the presence of his divine substance, the first is omitted. But, 1. the question is not here, whether Ambrose held the local descension of Christ's soul to hell, but whether he sometime understand not the being of Christ there, of the presence of his divine power: which is so evident, that this wilful gaine-sayer confesseth it: to what end then should the replier allege that part, which was impertinent: 2. if the first part of the sentence be added, it maketh not for his opinion, unless he say with Ambrose, that Christ wrought in hell, to set at liberty the souls of the deceased. 3. this sentence was not fraudently cut off, 
Ambrose clipped by the Confuter.  but supplied by an, etc. 4. But what if he himself prove the clipper: for he skippeth over this whole sentence, denique ad divinam substantiam, etc. and that the divine substance is here understood, the words following declare; thine eyes saw mine unwrought substance, that is, the unmade and uncreated word.    

4. Hierome pretended to be falsified.  
The Accusation.  
1. The like dealing you use with S. Hierome misqueting the place, and misapplying the words: for it is not in his Epistle to Fabiola, the argument whereof is de vest sacerdotali, as you note being the 128. but in his epistle unto Marcelia being the 130. 
lib. 2. p. 72.   
2. Whereas the replier allegeth Hierome, who understandeth by prison spoken of in Esai, 42. 7. the bands of sins and errors: the Confuter, to make the Reader believe, that there is no such thing in Hierome, supposeth an other place out of him, where he should say, that Christ descended to hell, 
3. b. p. 122.  where the rich man was.  
3. Valerius also being cited, whose epistle to Ruffinus is found among the works of Hierome: he saith, the author, whence he had them, (for I can not find it) hath not the words, as he reported them: but thus, reprobata est fatu● vex tanquam anseris inter olores. 
2. b. p. 27.   

The justification.  
1. That saying of Hierome, being alleged rather for exornation, and accommodation only to the present purpose, then produced for any praise or confirmation, required not such an exact quotation of the place: the saying is this: other matters, which you desire to know, let us confer of together in presence, that if we be ignorant of any thing, where is neither witness nor judge, it may die in a faithful ●are: what if the place had not been quoted at all, the matter had not been great: this allegation being as of a sentence, not of a testimony: as he to the same purpose citing a sentence of Augustine, useth no other quotation but this, 
3. b. p. 89.  as Augustine saith some where. Neither is the mistaking of the place such, as he proclaimeth: for the epistle to Marcellus is of the same argument with the other to Fabiola: treating also de vest sacerdotals, namely of the Ephod.  
2. First, Hierome upon those words of the Prophet, Isai 42. 7. That thou mayst bring out the prisoners from the prison: thus writeth, funibus peccatorum unusquisque constringitur, etc. Every one is tied with the cords of their sins: and those which sit in darkness, he interpreteth, qui in error is nocte & caligine versabantur: which were conversant in the night and darkness of error: the very like interpretaion, and in the same words he giveth, of the like place, Isa. 49. 9 all which is deceitfully concealed by this Cavillous wrangler. Secondly, who told him, that Hierom hath such a saying upon the 14. chap. of Isai: some other men's notes deceived him, for there I find it not. And if he will have Hierome to write, that Dominus descendit ad infernum (locum suppliciorum & cruciatunm) in quo videtur Dives purpuratus, ut vinctos de carcere dimitteret: that our Lord descended to hell, a place of punishment, and torment, where the rich man clothed in purple was seen, to dismiss the prisoners out of prison: 
A great error laid upon Hierome by the Confuter.  then is a great error laid upon Hierome, that some were delivered out of hell, where the rich glutton was tormented: contrary to the Scripture itself, They which would go from hence to you, can not, neither can they come from thence to us. Luk. 16. 26.  
3. This Trifler showeth his great learning, and deep reading, 
The Confuters ignorance in the fathers.  that could not find out Valerius epistle to Ruffinus in the 4. tome of Hieromes works, whence the replier taketh that sentence: and that it may appear in deed, who is the liker that gaggling cheat, he will take upon him to guess at the author's words, though he know them not. Now that his ignorance may fully be displayed, Valerius words are these: reprobata est fatui vex anseris: the gaggling of the foolish goose is contemned: and a little after follow the other words, ea tamen Senatores docuit urbem servare ab incendie: yet the goose taught the Senators to save the city from the fire: but those words coming between, according to the saying, a goose among swans. which should have been enclosed in a parenthesis, are inserted by the replier, not borrowed from the author. Now, because this (gaggling mate) sporteth himself, in retorting that byword upon the replier, 
The Railers immodest term of goose, returned home to the full.  anser inter olores, a goose among swans, and so after his unmannerly fashion, thinking he hath his schoolboys in hand, calleth him in plain teannes, a goose: this his addle goose egg, which he hath brooded, shall be broken upon his own face. Though with Valerius the replier thinketh not scorn, in comparison of Ruffinus, and such grave and wise men, as he writeth unto, to be counted, (tanquam anser inter olores) yet it becometh not such an anser, so to gaggle at him, that would be ashamed, if he were not worthy to go for an olor, among such anseres. But the replier is contented for this time, to go for an anser inter olores: as the Poet saith, 
Virgilius.  digna sed argutos inter strepere anser olores; though a goose, yet meet to make a noise among swans: and the Railer shall be a counterfeit swan: but I fear me such an one, as Valerius speaketh of: forsan cum Senatoribus intellig●s, quod tibi organizent olores interitum, & anser salutem strepat: it may be you shall perceive with the Roman Senators, that the swans sing your bane, and the goose gagleth health: for the property of the swan is, to sing before her death, as the Poet elegantly saith, 
Oridius.  cantator cygnus funcris ipse sui: the swan doth celebrate her own funeral. So, beside that this glozing flatterer, which with the false Prophets, would sow pillows under all armholes, 
●●ech. 17. 13.  and sing a song of security: he hath in his gaggling pamphlet in this one property imitated the swan, to sing out his own shame and confusion; in all others parts bewraying his anserine folly: for as he saith, 
Philemon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: if one should gather 30. thousand foxes together, he shall find the same nature and disposition in them all: so one goose differeth not from another in gaggling and creaking.    

5. Augustine pretended to to be falsified.  
The accusation.  
1. Augustine much misused & corrupted: for he saith, si quid aliter sapio, 
2. b. p. 13.  etc. Limbom. readeth si quid erraveris.  
2. The place of Augustine misquoted, the third book for the second: some of his words are cut off, some mistranslated. 
2. b. p. 166.   
3. To translate (trophaeum) a devise or policy, is but your own politic device: ithe cross of Christ is rather called trophaeum, because it was the ensign and monument of his victory. 
2. b. p. 189.   
4. S. Augustine's words falsely translated, and corrupted, for triduo illo corporeae mortis, is not three days by his bodily death: 
3. b. p. 2.  but the three days of his bodily death.  
5. You corrupt Augustine's words, turning blasphemy, into error. 
3. b. p. 74.   
6. These words of Augustine, which are the two ways, whereby the soul can be said to die; you cut off. 
3. b. p. 84.   
7. S. Augustine's words you allege corruptly, by leaving out half of the sentence. 
3. b. p. 91.   
8. His other words to the same purpose, whereof, as your manner is, 
3. b. p. 115.  you take but a piece, are these, etc.  
9 S. Augustine's words untruly alleged, for you leave out the word (fort.) 
3. b. p. 128.   
10. S. Augustine clearly against (Limbom.) in the place alleged by him. 
3. b. p. 189.   
11. And because the replier saith, Why may we not as well expound Christ's descending into hell with Ambrose, 
3. b. p. 20.  of the presence of his divine power, as with Augustine his ascending up to heaven? The disgraceful Confuter thus insulteth; Where doth Augustine expound Christ's ascending up to heaven, of his divine power? dare you upon your own bare word, without any proof or show of reason, so contumeliously traduce so holy a man, as an overthrower of an article of our Creed? for you quote no place, neither will any Christian man believe, that ever he dreamt of any such exposition.  

The justification.  
1. For further and full satisfaction herein, I refer the Reader to the 3. Imputation of untruths. justificat. 5.  
2. The misquoting of the figure of 3. for the figure of 2. is no such oversight, which might escape the Printer, as well as the Author; seeing there is as well the 3. as 2. book de doctrine. 
A gross oversight in the Confuter.  Christian. But that is a more gross oversight in this blind Confuter, in quoting the 28. homily of Origen upon josua, 
3. b. p. 19  whereas he wrote but 26. in all: those words omitted, (spem atque charitatem, etc. hope and charity, which we handled in the former book) were impertinent to the matter in hand, and therefore it was not necessary to allege them: for the translation, the replier englisheth, in iis, quae apart posita sunt, etc. in those places, etc. the Confuter englisheth, among those things, which are plainly set down in Scripture, all those things which contain faith and manners are found. Now I pray you (Sir Grammarian) is not in iis, better translated, in those, then among those: retaining then the proper signification of the preposition? whether is better supplied, in those places, or in those things? for to say in those things, all those things are found, etc. beside the vain tautology, it includeth absurdity, that the same things should be both the continent, and the things contained: wherefore his meaning is, that matters concerning faith and manners, are handled in the plain and perspicuous places of Scripture.  
3. Augustine's words are these, trophaeo suo diabolus victus est, The devil was overcome by his own devise: the word is not referred to Christ; for than he would have said, 
The Confuter hath forgotten his Grammar rule.  trophaeo eius, not suo: hath he, professing himself a Grammarian, forgotten his Grammar rule▪ ●●ui & suus reciproca sunt? And in another place Augustine showeth more plainly, that he referreth this word to the devil: diabolus trophaeo suo victus est, 
Serm. 174. de Tempor.  exultavit, quando mortuus est Christus: The devil was overcome by his own policy, he rejoiced, when Christ died, etc. and was overcome by Christ's death: He calleth the death and cross of Christ, the devils trophaeum, because he supposed to have vanquished Christ by putting him to death: if now trophaeum be taken in the usual sense, for a monument or ensign of victory obtained, as he would have it, his translation will contain blasphemy; that the cross of Christ was the monument of the devils victory: therefore how could it be more fitly translated, than devise; or policy? the devil supposed, or intended to set up Christ's cross, as a triumphant pillar, but he was overwrought in his own devise.  
4. The words of Augustine, triduo illo corporeae mortis apud inferos custodiae mancipari: the replier translateth thus; to be kept in hell three days by his bodily death: the Confuter thus; to be kept in bondage in hell the three days of his bodily death. Who seeth not, that the sentence having no distinction coming between, will bear both these translations? if corporeae mortis, be joined with triduo illo, the latter, if it be put to custodiae, the former: but it is an harsh speech, that Christ's soul should be said to be kept in bondage three days in hell, for it was not there in bondage at all; but in the grave his body might be said to be in bondage, during that time, because it was under the bands of death, which Christ loosed, as Saint Peter saith, Act. 2. 24. And David saith in the person of Christ, The sorrows, or chords of the grave (for the word cheblee signifieth both) took hold upon me: therefore the former reading yieldeth the safer sense. See more hereof, 5. imput. justificat. 1.  
5. The replier there citeth no testimony out of Augustine, but only conformeth and applieth his sentence, with the qualifying of one word, to his purpose: This captious controller taketh greater liberty himself, in the next page following; for citing a place out of Augustine, to make it serve his turn, he inserteth these names, Arrius, Eunomius, Apollinaris, and Athanasius, Epiphanius, Fulgentius, making Augustine to bring them in, whereas Fulgentius was after Augustine's time: what reason had he to find fault with another for straining a gnat, whereas himself swalloweth a Camel?  
6. The addition of that clause was not necessary, and therefore the replier for brevities sake omitted it: he useth not with long and impertinent periods to weary his Reader, as this palfrey-man posteth often out of the way, till he hath lost both it, and himself. That which is alleged out of Augustine sufficeth to show his judgement, that the soul cannot be said to be quickened, because it cannot die: but what reason had he to translate, quibus duabus de causis, etc. which are the two ways: he that translateth causae, ways, showeth that he was never well weighed himself.  
7. The point there handled is, how Christ is said to be quickened in the spirit: therefore the replier omitteth the former part of the sentence; Mortificatus carne, etc. He is said to be mortified in the flesh, because he died in the flesh only: for the question is not, how he was put to death in the flesh: and then he beginneth the sentence, at vivificatus spiritu, but he was quickened in the spirit, etc. But whereas the replier here by flesh, understandeth Christ's human nature: how can this sophisticating Sophister infer, that he meaneth his soul and body: for is there no difference between his human nature, and his whole human nature? as is your logic, such are your conclusions.  
8. What an absurd fellow is this, that will not allow a sentence to be taken out of a Father, but one must hale in that which goeth before, and cometh after, being not to the purpose pertinent: the question being about the variety of copies; Augustine giveth two rules, that the more must be preferred before the fewer, the Elder before the nower▪ and thus much was sufficient to be cited out of that place. But what meaneth himself to corrupt Augustine by a false translation? whose words rightly translated are these: hoc modo quaerunt, etc. by this means they search, which would find out in the holy Scriptures, confirmed with so great authority, what moveth them: he translateth thus; this course they take, who doubt of any thing in holy Scriptures, 
3. b. p. 117.  confirmed with so great authority.  
9 As before he quarreled about the omission of (fere) in a place of Origen, loc. 3. so now for leaving out (fort.) It seemeth he wanted matter, when thus he hunteth after words. He is a furious man, that will begin a fray upon a word; and it is a quick fire, that will flame out strait upon a spark: 
Hieron. Pammach.  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 another's lines, not sometime to miss: he would not have stumbled at a straw▪ But fort is a particle of doubting and ●●certaintie▪ saith he, & showeth he did not resolutely pronounce, etc. And will you speak this of your Grammar skill, that (fort) is always used as a particle of doubting? 
joan. Godscalcus observat. ling. latinae.  I much doubt of that: for sometime, if you will give credit to a good Latinist, it is used for exornation: sometimes it is a word of attention, & deep consideration: as jonathan saith, si forte, if perhaps the Lord will work with us, 1. Sam. 14. 6. he doubted not of it, but with an earnest desire and attention waited upon God. And so is it here used by Augustine, as a note of more deep consideration: so that the omission of it, doth most disadvantage the replier.  
10. And how prove you, that Augustine is against the replier in the place alleged? his words are these: Haec terrena vita, etc. This earthly life, where flesh and blood is, if it be compared to that, is the lower part, or hell, etc. Augustine is alleged, to show that the earth is called the lower part in respect of heaven: let him show now, how Augustine maketh against him in this very place: forsooth, because he maketh mention afterward of Christ's descension to hell: as though the replier were ignorant of that; for doth he not directly confess, that Augustine in the words following seemeth to incline to the opinion of Christ's descension to deliver the Patriarches. 3. b. p. 186. But this Trifler was to give instance of this place here alleged, therefore 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 foot.  
11. 1. As the godhead in Scripture is said to descend, john 3. 13. None hath ascended into heaven, but he that descended, etc. So God is said to ascend, Gen. 17. 22. God ascended up to Abraham: where the same word ghalah is used, which is applied to Christ's ascension, Psal. 68 18. 2. And so Augustine expoundeth that place also, john 3. 13. of Christ's ascension and descension according to his godhead: for these are his words in the same epistle, 57 which is cited by the Confuter upon that place, none hath ascended, etc. secundum hominem; etc. According to man he was in earth, not in heaven, where he now is, when he said (none hath ascended, etc.) although according to that, he was the son of God, he was yet on the earth, and was not ascended into heaven. Here he understandeth Christ's ascension and descension, as he was God. 3. Neither is this to deny his ascension, as he was man, and so to overthrow an article of the Creed, for than he hath made a good argument against himself; that because Christ is there said to descend from heaven in his deity, therefore it followeth, he descended not in his humanity. 4. Nay then he himself overthroweth an article of the Creed, that confesseth the ascension and descension there spoken of, to be divers from that mentioned by S. Paul, Ephes. 4. 9 and to be meant of the deity of Christ. 3. b. p. 172. 173. Now sir, to return your own words, though it belongeth not to a Christian man's belief, what Augustine writ or thought to or fro: yet I hold him no reasonable man, that hearing Augustine's own words, will not think he spoke 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 believe it: and so in effect, he proveth himself no good Christian, if he deny that Christ is said in Scripture to ascend, as he is God.    

6. Other Authors pretended to be falsified.  
The accusation.  
1. These nine words (of Bernard's sentence) are left out by you; 
2. b. p. 198.  and so we shall always be with the Lord.  
2. Bellarmine (he unmannerly saith) you have belied now the second time; 
2. b. p. 190.  for leaving out this clause, for the enlightening of the Fathers with the vision of God. 
2. b. p. 196.   

The justification.  
1. Bernard is produced by the replier to show the difference of Christ's being with us, and of our being with Christ: the sentence is this; Christ is with us at all times to the end of the world: but when shall we be with him? when we shall be taken up, and meet Christ in the air: thus far Bernard is alleged; then follow those words, which he crieth out are omitted, and so we shall always be with the Lord. And why might not these words be spared, seeing sufficient was alleged before for proof of that difference? and if these words be supplied, they make more fully to the replier's purpose, and therefore this exception of omission is frivolous. But it is strange, that he date object this, seeing in the same recital of Bernard, he cutteth off a long period himself: for after those words, who could persist in it without him, followeth this sentence: omne gaudium existimemus, 
The pitiful Confuter taketh himself by the nose.  etc. let us count it all joy, when we fall into divers tribulations my brethren, not only because we must through many tribulations enter into the kingdom of God, but because the Lord is near unto those that are of a troubled heart: one faith, etc. then follow the next words, If I shall walk, etc. All these lines are left out by this pitiful Confuter, p. 198. who doth most of all confute himself. A shame it is for a man to ●ee so senseless, to reprove another for omitting a few words, and those not necessary, himself skipping over divers lines.  
2. I see it goeth near to him, that his grand master is touched, that he so bestirreth him, in giving the lie, after his rude manner. But it shall presently appear, that none here hath told a lie but himself: So that according to the law of Honorius, 
Poena calumniae similitudo supplicij. Cod. lib. 9 tit. 46. leg 10.  the penalty of slander, is the equality of punishment: the brand of lying, which he would have set upon an other, shall be printed on his own face. Bellarmine's sentence is thus cited: Licet non esset necessaria animae Christi praesentia, etc. Although the presence of Christ's soul were not necessary in hell, yet it was of congrurtie that it should be present: three exceptions now he taketh to this allegation: 1. that, in hell is added, being not in Bellarmine. 2. that this clause is omit, which followeth after (animae Christi) ut patres divina visione illustrarentur, that the fathers should be enlightened, with the vision of God: for he addeth immediately, Christ descended not to hell, for the beatification of the father's only, but for other causes. 3. the necessary presence of Christ's soul in hell in substance, 
2. b. p. 190.  he affirmed a little before.  
Contra. 1. These words (in hell) being only in the translation, and not in the latin sentence, do free the replier from all suspicion of corruption: and they are added in the English only by way of explanation: and Bellarmine so expoundeth himself afterward, as his disciple also reporteth him, that Christ descended not to hell only for the beatification, etc. 2. Seeing the replier shutteth up the first clause of the sentence, ending at animae Christi, with an etc. 3. b. p. 191. it showeth, that there was no fraud intended: neither was the rehearsal of that clause necessary, seeing as much is said immediately before, that Christ needed not (by the sentence of Durand) to descend to hell to deliver the patriarchs: where upon Bellarmine is produced to confess as much, that though it was not necessary for Christ to descend (namely for that end, for that is the point in question) yet it was of congruity. And what though he make other ends of Christ's descension? it is sufficient, that he maketh not that end of necessity, which only is in question, to deliver the fathers. 3. Bellarmine indeed saith before, that Durand was in error, for not holding the substantial presence of Christ's soul necessary in hell: but there he addeth not the end, for the enlightening or delivering of the fathers: therefore both may stand together, that Bellarmine held Christ's presence necessary in hell: and yet not for that special end, necessary. But, if Bellarmine should say and unsay the same thing, which is no rare thing with him: what is that to the replier: let him, whose darling he seemeth to be, look to salve his master's credit.  
Thus hath this (Calumnious adversary) opened his wide throat, and uttered his S●●●●ors voice, in accusing the replier of falsification: whereas he is not able to fasten one line corrupted or falsified by him. If sometimes for brevities sake, he abridge a sentence, leaving out yet nothing material, and omitting what is impertinent, it is no falsification: that is a sound rule of Gelasius, Non mentitur, 
Caus. 22. qu. 2. c. 5.  qui animum fallendi non habuit, he lieth not, that had no intent to deceive. It is no small injury, for one against his conscience, 
Cod. lib. 9 tit. 36. leg. 1. Si quis famosum libellum. Valentin.  with a cavillous spirit, to accuse an other to be a falsifier. The Civil law is, that he which findeth a famous libel of an other, and publisheth it, should be punished, as if he were the author: Now this unconscionable Slanderer, is found both the author, and publisher too, of this infamous libel and accusation. If he escape human censure, let him take heed he incur not the divine displeasure. As for the replier he regardeth no more such choleric invectives, than David did Shemeies' throwing of stones, and casting dust in the air: a good conscience as a brazen wall shall stand against all such pullet's of envy: and as Alexander said of Darius great 〈◊〉, wherein there were many thousands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one slaughter man is not afraid of many sheep: So the edge of truth shall be able to cut down, all such false accusations, that the defender thereof shall not need to be afraid of them.    

The recrimination.  

1. origen falsified and corrupted by the Confuter.  
1. Beside those places of origen, wherein the replier is falsely charged with corrupting them, but they are retorted upon the Confuter himself, as namely the 1. 4. and 6. places before objected: He doth diversly pervert, and falsify this learned father in other places by himself produced: as 3. b. p. 169. 
3. b. p. 169.  he three ways abuseth a sentence of Origenes: 1. in misnaming the place, from whence he borroweth it: citing homil. 35. i● Math. whereas it is not an homily, but a 〈◊〉 upon Matthew, containing above 20. leaves in folio, which could not be uttered in one homily or sermon. 2. He clippeth off a great part of the sentence, which he beginneth thus: be that called Christ from hell, etc. leaving all out, that goeth before: Quod si vi● audire, quid profuit Christo, etc. If you will hear, what it profited Christ to have or ●ed out with a great voice, 
origen curtailed by the confuter.  and so to have given up his spirit, that is, to have commended his spirit into the hands of the Lord, and so to have given it up, or to have leaned his head upon his father's bosom, and so to have delivered his spirit, hear what the Prophet saith; for this therefore, he shall not leave his soul in hell, nor suffer him to see corruption: if therefore we can so behave ourselves, that we can commend our spirit into the hands of the Lord; or lean our head upon the Lord's bosom, and so deliver our spirit: without doubt, neither shall he leave our souls in hell, nor suffer us for ever to remain in corruption. All this is quite cut off, because he save what a pregnant place this was against the local descent: seeing that origen affirmeth, that ●he souls of Christ's members, that commend their spirits into the hands of God, shall after the same manner, not be left in hell, as Christ's soul was not left. But the souls of the faithful come not into hell at all. 3. Beside, that, which he rehearseth out of origen, is very corruptly translated: 
origen corrupted.  he that called Christ from hell after the third day; recalled us also in due time: and he that gave to him, that his flesh should not see 〈…〉 hath, also given to us: whereas Origenes words are, nos revocabit, shall recall us in due time, & nobis dona●is, and shall all give to us: what greater forgery could be 〈◊〉? what shameless dealing is this?  
2. Again, whereas origen is produced by the replier, to show his different judgement from other of the fathers, concerning Limbus patrum, making Abraham's bosom to be, where were Angelorum ch●r●, etc. the company of Angels, the kingdom of Christ: he to confront this testimony of Origen, allegeth another place in this manner: the only begotten son (of God) descended into hell for the salvation of the world, and thence brought back again, the first man (Adam:) for that which he said to the thief, to day thou shall be with me in Paradise, you must understand to be spoken, not to him only, but to all the Saints, for whom he descended to hell. 
3. b. p. 194.  Here divers faults are committed: 1. The words enclosed in the parenthesis, he addeth of his own. 2. Protoplostum he translateth the first man, which signifieth, the first made (man:) intellige, which is understand thou, he englisheth you must understand. 3. Beside, this testimony maketh flatly against the Confuter, who holdeth Christ's soul to have been three days in hell; 
3. b. p. 165.  whereas Origen thinketh, that not only the thief, but all the other Saints went into heaven the same day of his passion: but they returned not without Christ: Christ's soul than 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 origen differed in opinion from the rest, concerning (Limbus patrum) for upon those words of the Lord to jakob, revocabo te inde in finem, etc. I will bring thee back again in the end: he writeth thus, velut si diceret, etc. 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, unto future happiness, unto the perfection of life eternal, unto the crown of righteousness, which the Lord shall render in the end of the world to all that love him. The place, whether jakob was called out of the world, was a place of happiness, the perfection of life eternal, etc. therefore not a prison, dungeon, place of darkness, or hell: as Limbus patrum was of some of the fathers imagined to be.  
3. origen is cited by this confused Confuter, 
3. b. p. 19  where he committeth divers foul oversights: 1. he nameth the 18. homily upon josuah: but in that homily, the sentence which he allegeth, is not to be found: nor yet in the homily upon the 18. chap. for he might mistake the number of the homily for the chapter. 2. Beside, to mend the matter with: in the margin, he setteth the 28. homily upon josuah, whereas there are but 26. in all upon that book. 3. The place is altogether impertinent to his purpose: for the question being of the meaning of those words of our Saviour, joh. 17. Father, I will that where I am, these also may be with me: whether Christ speak of himself as the Messiah, or in respect of his Godhead only: he bringeth in these words of origen, Blessed is he, who showeth himself such an one, etc. that of our Saviour he may receive the portion of the heavenly mansion in the world to come, 
The Confuters ignorance in Origens' works.  of which our Lord jesus himself speaketh, (father, I will, etc. In which words it is evident, that origen speaketh of Christ, as the Saviour and Messiah. 4. And to show his great skill in reading of this father's works: he citeth the 12. homily upon Matthew, 3. b. p. 35. 
3. b. p. 35.  and the 35. homily upon Matth. p. 57 whereas they are the tractates or commentaries upon Matthew, not homilies: which were his sermons to the people, or multitude, whereof they have their name.  
5. another place of origen he diversly abuseth: 
3. b. p. 165.  1. by clipping of many words: as where origen allegeth the text, to sacrifice unto the Lord our God, he saith, to do sacrifice unto God: Again, those words of origen: Pharaoh would not permit them to come unto the place of signs: that is, mysteries: he omitteth altogether. 2. He translateth corruptly: for those words, resuscitabit nos Deus, etc. God shall raise us after two days, he englisheth, God shall visit us after two days. 3. He saith very boldly, that these words of origen, (the first day to us, is the passion of our Saviour, 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 us. A very senseless and unlearned answer: for whereas the Prophet saith, unto us a child is horn: he might as well infer, that he doth not appropriate it to Christ's nativity, because it is applied to us. As though all Christ's actions, his birth, passion, resurrection, and the rest, were not for us. 4. Whereas he holdeth Origenes opinion to be, that Christ's soul was three days in hell, and citeth him to that end, p. 169. 
3. b. p. 169.  the contrary is showed before, loc. 2. that origen held, that all the fathers, together with the thief, entered into heaven the same day of Christ's passion: whence it will follow, that Christ's soul also entered together with theirs. And in this place it is evident, that in his opinion the soul of Christ descended not till the second day.  
6. Whereas the replier citeth a place of origen, wherein comparing Christ to a victorious captain, that divideth the principal spoils among his soldiers of best desert, he saith, that he likewise, unto those, which have laboured most, sibi similes decernit honores, doth give honours like to his own, 
3. b. p. 10.  such as he conferred upon his disciples: when he said, Father I will, that where I am, they may be with me: And proveth hereby, that these honours like unto Christ's, are not those which are due to his godhead, which are not communicable unto any, but such, as he received as Messiah. This vain and trifling Confuter first quarreling, because the replier abridged this sentence, keeping the sense, then denieth that he hath any such meaning; but that these words make directly against the replier: whereas Christ being compared to a victorious and triumphant captain dividing spoils, must be understood as the Messiah, as he ascended into heaven, and led captivity captive: which he did, not as God only, but as the Messiah and captain of the Church. These honours were due unto him in deed as God, for who denieth that? (upon which false supposal he groundeth all the force of his reason) but not as God only, but as God and man, the blessed Saviour and Messiah.   

2. Ignatius, Thaddaeus, and Tertullian falsified.  
1. Thaddaeus, as he is cited by Bellarmine, from whom he borrowed it, (for why should not the scholar be bold with the master) hath this sentence: Christus descendit ad inferos, & disrupit maceriem, etc. Christ descended into hell, and broke down the partition wall, which no man had ever broken down in the world: (who descended alone, but ascended with a great multitude) this last enclosed clause he cutteth off, 
3. b. p. 143.  lest he should too openly have discovered his opinion touching Limbus patrum.  
2. He bringeth in Ignatius saying the same thing with Thaddaeus: 
3. b. p. 143.  for he ascribeth to them both the same testimony. 
Bellar. lib. 4. de Christ. anim. c. 14.  But herein he left his first instructor, who produceth two other testimonies of Ignatius: the latter whereof is this, Descendit ad infernum solus, regressus autem cum multitudine: he descended into hell alone, but returned with a great multitude. But he omitteth this testimony also, to avoid the former inconvenience.  
3. Tertullian is notably abused by him: 
3. b. p. 143. lib. de anim. c. 55.  1. for his assertion in the same place is this: that Christ descended to the lower parts of the earth: ut illic Patriarchas & Prophetas compotes sui faceret: that there he should make the patriarchs and Prophets partakers of himself: this he concealeth. 2. The sentence by him alleged, is not Tertullians' assertion out of his own judgement, but an objection: Sed in hoc (inquiunt) etc. but he descended (they will say) for this, that we should no go thither: for he taketh away this objection: and thus confuteth them, satis superb non putant, 
Tertullian grossly abused.  etc. they proudly think that the souls of the faithful are not fit or meet for hell, the servants taking upon them more than the Lord, and the scholars than the master: and concludeth the souls of the dead, apud inferos sequestari in diem judicij: to be sequestered in hell until the day of judgement: and a little before: nulli patet coelum, etc. heaven is not open to any, as long as the earth is preserved, transactione mundi reserabuntur regna coelorum, etc. the kingdom of heaven shall be unlocked in the transaction (and passing away) of the world: what gross ignorance than is this, to ascribe unto Tertullian that opinion, which he confuteth, though (I confess) he falleth into a worse error himself. But this excuseth not his deceitful legerdemain. These fathers for antiquity, should have been placed before origen: but he is ranged in the forefront, because divers testimonies of his are corrupted by the Confuter.   

3. Chrysostome falsified.  
1. Thus Chrysostome is alleged: Christ descended into the lower parts of the earth (that is, 
in 4. c. ad Eph. 3. b. p. 143.  to hell, as himself doth interpret it) for our souls: whereas Chrysostome doth in the same place far otherwise interpret it: for he expoundeth it by that place, Philip. 2. he humbled himself, and became obedient to the death of the cross: quemadmedum illic de animi modestia, 
Chrysostome wrested contrary to his own mind.  etc. as there giving admonition concerning modesty, and humility of mind, he bringeth in Christ; so in this place, because he descended into the lower parts of the earth: yea further he thus expoundeth in direct words: inferiores terrae partes mortem dicit, etc. he calleth the lower parts of the earth, death; and that according to the suspicion and opinion of men, as jakob also saith, you shall bring mine old age with sorrow to (hell) or the lower parts: 
ad inferos.  and again in the Psalm, I shall be like to those that go down to the pit, that is, to them that die. What an unsavoury fellow now is this? that dare so falsely charge Chrysostome, making him to understand that of hell, which he interpreteth of death: which in the opinion of men seemeth to be as it were hell?  
2. In another place these words of Chrysostome, Ista pro vobis ferens, Suffering these things for you; he translateth, Suffering these things for Christ's sake: whereas Chrysostome saith, Sed qui moritur indies? study, voluntate, & quod promptus ad eam rem sit: How doth he die daily? in study and willingness, & because he is ready for that thing: he turneth the words thus; Animi promptitudine, quia esset ad mortem subeundam semper paratior: 
3. b. p. 64.  In promptness of mind, and for that he was every day more and more ready to suffer death for Christ's sake.   

4. Hierome falsified.  
1. Hierome handling that place, Math. 18. 15. is alleged thus; Praecipit. Dominus peccantes in os argui debere: translated thus; Our Lord commandeth that we should reprove offenders to their face, 
2. b. p. 67.  or openly: clean contrary to Saint Hieroms words that follow: 
Hierom shamefully perverted.  Secreto, vel adhibito teste: Secretly, or taking a witness, which words he fraudulently omitteth: Hierome expoundeth in os, to the face, secretly, or before a witness, he perverting his sense saith, openly.  
2. Saint Hierome also is cited upon Psalm 70. verse 20. expounding it of Christ's local descension to hell: 
Hierom clipped.  where the words of Hierom are omitted, which immediately follow upon these words, thou hast increased mine honour: 
2. b. p. 136.  cum high, qui in inferno tenebantur, mecum redierant: when they, which were held in hell, returned with me: which sentence he concealed, for unless he also maintain Limbus patrum, it maketh nothing for him.  
3. The replier is charged with many faults, in translating Hieroms sentence: Non tam stultus sum, ut diversitate explanationum tuarum, me ladi putem, quia nec tu laederis, si nos contraria senserimus: I am not so unwise, as to think myself hurt by your explanations, 
The Confuter cavilleth about the turning of nec into non.  because neither are you prejudiced, etc. because he changeth nec into non: a great matter, and beseeming the gravity of such an objector: whereas, the replier readeth non, to make a perfect sentence. Again, there is left out in the translation diversitate, with the diversity: but seeing it is not omitted in the latin sentence, there can be no fraud, and in the English it is implied; for he could not be hurt or prejudiced, but by different and divers explanations. A third fault he findeth, because the replier englisheth laedi, to be hurt and prejudiced: whereas he translateth it wronged and injuried, which is further off from the signification of the word, than the other.  
But this (coining Confuter) himself committeth many and great faults in the recital of this sentence. 1. He saith he findeth it in the 13. 
Hierom clipped and corrupted and falsely quoted.  Epistle of Saint Hierome to Saint Augustine: whereas Hierome did not write so many Epistles to Augustine, but ten only, or thereabout, which are extant in the first and second Tomes of Hieroms works: and this sentence which he allegeth, is found in the 6. of them. 2. These words, in Scripturarum disputatione versemur, he translateth, we may reason of the Scriptures: the english whereof is this; that we may be conversant in the disputation of the Scriptures. 3. Nostrum emendemus errorem, he translateth, and so either correct your error: which should be thus englished; let us amend our error. 4. After those words, that is a childish boasting, he leaveth out this whole sentence, quod olim adolescentuli facere consueverant: which young men in time past were accustomed to do. 
3. b. p. 101.    

5. Ambrose corrupted.  
1. This Grammarian instructor, that professeth to teach boys to construe, himself maketh a pitiful construction of Ambrose, 2. b. p. 59 
2. b. p. 59  these words, Angelo non placuit ancillae insolentia: 
Lib. 1. de Abraham. c. 4.  The insolency of the handmaid pleased not the Angel: he translateteth; The Angel was not pleased to see the insolency and pride of the handmaid: revertere ad Dominam tuam, 
Ambrose corruptly translated.  Return to thy Lady: he englisheth; turn again to thy Lady and Mistress. Verberantis savitiam, the cruelty of the cannoneer: he englisheth, the cruelty of Sara beating her. Fugientis discessionem, the departure of the flyer or runner away he rendereth, Hagars' departure in running away: adding Sara and Hagar of his own. Humiliare, be thou humbled: he englisheth, humble thyself.  
2. In another sentence taken from Ambrose, 
3. b. p. 22.  he leaveth out these words: 
Ambr. lib. de incarnate. Dom. sacram. c. 5.  In inferno positis vitae lumen fundebat eternae: To those which were in hell, he powered the light of eternal life. Which clause if he had added, he saw that Ambrose would make little for him, unless he held the local descent of Christ's soul to hell, for the enlightening and deliverance 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 evidently pronounced in the Psalms, where he saith, Thou broughtest me to the dust of death: 
Ruffin. in Symbolum.  and again, what profit is in my blood, while I descend into corruption: and again, I descended into the mire of the deep, where no substance is (that is, ground or bottom:) yea and john saith, art thou he, which art to come (without doubt into hell) or look me for another? All this is fraudulently left out: and then follow the next words, 
Ruffinus mangled.  which he culleth out: Our Lord also himself speaketh, 
2. b. p. 179.  etc. But this deceitful juggler, that playeth fast and loose with the Fathers, well perceived, 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 understand death and the grave: as to the same purpose he said before, that vis eadem verbi videtur esse, etc. 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 marvel also, how his (mastership) could take no knowledge of another place in Ruffinus, not far from that, which he thus hacketh and pareth: where he saith, that Crux Christi trumphus est, etc. that Christ's cross was a triumph, and a famous (trophaeum) monument: and further, he showeth how he triumphed over all things upon the cross, both celestial, terrestrial, and infernal: unto the first, applying the uppermost part of the cross; to the next, that part where his hands were stretched out; and for the third he saith, ea vero part, quae sub terram submergitur, inferna sibiregna subiecit: but by that part, which was hid under the earth, he brought under to himself the infernal kingdoms.  
This clear testimony of Christ's triumph upon the cross, and his victory over hell, crosseth that impious and profane opinion of this drowsy and dreaming divine; that the conquest upon the cross, 
A blasphemous scoff uttered of the triumphant cross of Christ.  was openly an overthrow, and therefore no triumph: and again, if Christ triumphed in the cross, as you say he did, it was according to the proverb, triumphus ante victoriam (triumph before the victory:) 1. b. p. 188.   

7. Augustine falsified.  
1. Thus Augustine is alleged: 
2. b. p. 165.  This custom (of baptizing infants) I believe, 
Lib. 2. contr. Donatist. c. 7.  as coming from the tradition of the Apostles, etc. whereas the question with the Donatists, was not concerning the baptizing of infants, 
Augustine's sense corrupted.  but the rebaptizing of those, which were baptised by heretics: as it may appear by the words going before; Nolite obijcere nobis authoritatem Cypriani ad baptismi repetitionem, etc. Do not object to us the authority of Cyprian, for the repeating of baptism, etc. That question of Baptism was not yet thoroughly handled, but yet the Church kept this wholesome custom; in the schismatics and heretics, corrigere quod pravum est, non iterare quod datum est: to correct what was amiss, not to iterate what was given: then follow those words, which said custom, etc. (as many things are not found in their writings, nor in the latter Counsels) etc. all this enclosed, is omitted.  
2. Augustine is thus brought in: 
de unitat. Eccles. c. 19  that custom of the Church, which was opposed against Cyprian, etc. whereas the name of Cyprian is not to be found in the 18. 19 20. chapters of that book. 
2. b. p. 167.   
3. Again the same place is quoted, where Augustine should write thus: 
2. b. p. 167.  Cum hoc nusquam legatur, etc. when as this is read no where, we must believe the testimony of the Church, which Christ hath testified to be true: these words are not extant in that place, 
Augustine untruly alleged.  in that form, but after this manner: Nunc vero cum in Scriptures non inveniamus, etc. now seeing we find not in the Scripture, that any have come to the Church from heretics, etc. and afterward: perhibet Christus testimonium Ecclesiae suae, etc. Christ doth give testimony to his Church.  
4. Augustine is cited, serm. (he should have said) hom, 2. in vigil. pasch. tom. 10. in these words: si sepultus fuisset in terra, etc. If Christ had been buried in the earth, they might have said, they had digged up the earth, and stolen him away, to prove a difference between Christ's tomb, and the earth: 
3. b. p. 164.  yet in that homily no such sentence is to be found: 
Augustine ignorantly cited.  but rather the contrary: quid illi tumulus in terris, cuius sedes manebat in coelis? why should he have a tomb in the earth, whose seat remained in heaven: here he affirmeth Christ's tomb to have been in the earth. This gross oversight showeth, how well (this pettifogger in divinity) is seen in the reading of Augustine.  
5. That place of August. c. 15. cont. Felician. lib. 3. p. 2. 
lib. 3. p. 2.  he divers ways corrupteth: 1. he addeth general resurrection: nullus ignorat, he translateth, every man knoweth: which signifieth, no man is ignorant: cuius corpus, etc. saith Augustine, whose body common death had enclosed for the future resurrection: he readeth, whose body death had shut up (in the grave) until the future resurrection of all flesh.  
Beside, he bewrayeth his ignorance, in mistaking the sense and scope of Augustine in that place: 1. he saith that Augustine's whole discourse, is to prove that Christ deserved not hell fire: whereas the very point of the question is, that though Christ died in body, yet his soul perished not: ut vita perderet vitam, that our life, should lose life: c. 4. in init. by occasion of which question he falleth also into that other point, concerning the death of Christ's soul. 2. He saith, that Augustine taketh this for granted, that the promise made to the thief, was the voice of Christ's Godhead: whereas Augustine only propoundeth it by way of objection: sed dicet aliquis, etc. but some one will say: 
Augustine's meaning mistaken.  we believe this was the voice of the deity, not of the soul of Christ, etc. and afterward he rather reasoneth against that objection, then yieldeth to it: & quid in eo cui promittebat, accipimus etc. and what do we take in him, to whom the promise was made: and so he frameth his argument, from the soul of the thief to the soul of Christ: reasoning from the less to the greater. 3. He denieth that any such collection can be made out of Augustine, that if the soul of the thief went to Paradise, Christ much more: but that this is Augustine's meaning rather, that because the thieves soul was presently made blessed, etc. in Paradise, and so freed from the fear of death, and hell, much more was the soul of Christ exempted. Contra. Augustine's words are these: If the soul of the thief was straightway (the bodie●beeing dead) called to Paradise: shall we think any to be so impious, to think that the soul of our Saviour was three days kept in hell? etc. here is no mention of the fear of death or hell, but of calling the soul to Paradise: his words are plain, that Christ's soul could not be in hell all those three days, that his body was in the grave: nay it can not be proved out of this treatise of Augustine, that Christ's soul was in hell: for it is evident, that he taketh (inferi) for the place of the dead: As c. 14. he saith, erat uno eodemque tempore totus in inferno, totus in coelo, illic patiens iniuriam carnis, etc. he was at one and the same time, whole in (hell) or below, whole in heaven: there suffering the injury of his flesh, here not leaving the glory of his deity. Again, c. 17. iacebat quantum ad corpus, etc. he lay touching his body dead in the grave, raising the dead in hell, or in the low parts: but Christ's flesh was in the grave, not in hell, and from the grave, not from hell he raised the dead.  
6. another place of Augustine is corruptly alleged: epist. 57 ad Dardan. lib. 3. p. 14. 
lib. 3. p. 14.  first, he inverteth the order of the words: for that sentence, beginning as it might rightly be said, and ending, because he is always every where, etc. is at least 40. lines after that sentence, if this (to day thou shalt, etc.) which he confusedly placeth immediately after, as though it were all one sentence. Again, in the next sentence, beginning, if this (to day thou shalt, etc.) and ending, human soul: he clippeth off at the least 20. lines, and leapeth them all over, to those words, but the sense is much more ready, etc. which he joineth as immediately following, being 20. lines after: thirdly, he fraudulently omitteth many sentences, which come between, making directly against his opinion of Christ's descent to hell: 1. Augustine saith, unde quaeri solet, etc. whence it useth to be questioned, 
Augustine clipped by the Confuter, because he directly maketh against him.  if the infernal places are understood only to be penal, how can we believe godly, that the soul of Christ was in hell: but it is well answered, that therefore he descended, to succour, whom he could. Here Augustine maketh no other end of Christ's descending into the penal place of hell, but to give succour and relief. 2. If both the region, of those which were in grief, and those which were at rest, etc. is to be believed to have been in hell, who dare say that Christ went only to the penal places of hell, and not to have been with them which were at rest in Abraham's bosom: where if he were, that was the Paradise, which he vouchsafed to promise the thief: here he resolveth, that the soul of Christ went to the Paradise promised to the thief.  
7. So Augustine is erroneously cited: for twice he quoteth tract. 91. in joh. 17. 3. b. p. 8. and 16. whereas the place is taken out of the 111. tract. in joh. 17. Beside, he would make the Reader believe, that Augustine expoundeth this glory, 
3. b. p. 8.  which Christ speaketh of, joh. 17. only of the glory of his Godhead: 
3. b. p. 16.  and that other speech, (where I am, etc.) to be understood of the presence of his Godhead. Cont. In the very same tractat. 111. Augustine thus expoundeth those words, I will, that where I am, they may be with me: Quantum attinet ad creaturam, etc. Concerning that creature, wherein he was made of the seed of David after the flesh, he was not yet himself, where he was to be: but in that sense he might say, where I am, as we might understand, that he should quickly ascend into heaven: that he said he was there already, where he was presently to be. In the same tractate, he also thus expoundeth the glory: etiamsi eam dici hoc loco intelligamus, etc. Though we understand that glory to be here spoken of, not which the father gave unto his son being equal in begetting him: but which he gave unto him being made the son of man after the death of the cross: he understandeth it as well of the glory given unto him as man, as that due unto him as God.  
But more evidently Augustine showeth his mind touching these points, in the former tractates upon this chapter:  
As, tract. 104. Haec est glorificatio, etc. This is the glorifying of our Lord jesus Christ, which took beginning from his resurrection.  
Tract. 105. That the son was glorified of the father, according to the form of a servant, whom the father raised up being dead, 
Augustine maketh directly against the Confuter.  and placed at his right hand, the thing itself showeth, and no Christian doubteth. And if the Confuter doubt hereof, in Augustins opinion he is no Christian.  
And upon those words, Glorify me with the glory, etc. which I had, etc. he writeth thus, sicut tunc praedestinatione, etc. as then in predestination, so now in perfection, do in the world, what was with thee before the world, do in time, that which thou appointedst before all time. Thus Augustine apparently understandeth the glory which was given unto Christ, as man.  
And how Christ our blessed Saviour prayed unto his Father, he thus also showeth; tract. 104. Poterat Dominus noster, etc. Our Lord the only begotten, and coeternal to the father, might in the form, and by the form of a servant if it had been needful, have prayed in silence: but he would so exhibit himself to his father a prayer for us; as that he remembreth himself to be our teacher. And again, in another place, Oravit Dominus non secundum formam Dei, etc. 
in Psal. 87.  Our Lord prayed, not according to the form of God, but according to the form of a servant, according to the which he suffered. For if he will still stand unto it, that Christ as God prayed unto his father, and not as man, he will make Christ a Priest, as he is God, and so inferior unto his father, as God, and so fall apparently into arianism, from the which he cannot shift himself, with all the ●●eights that a subtle head, and froward wit can afford him.  
8. He would wrest a sentence of Augustine, 
Epist. 99  to show, that he thought Abraham's bosom to be in hell: 
3. b. p. 194.  producing this place; if the holy Scripture had said, that Christ after his death came into that bosom of Abraham, not mentioning hell, and the sorrows thereof, I marvel if any durst have said, that he descended to hell, etc. It is a strange thing, that a man should so cast off all modesty, as so apparently to fasten upon Augustine an opinion contrary to his own words: 
The Confuter citeth Augustine, contrary to his own words.  for a little before he said; ne ips●s quidem inferos, etc. I cannot find hell in any place of the Scripture to be called for good: and immediately after he inferreth, that the bosom of Abraham, that is, the habitation of quiet rest, is not to be believed, to be a part of hell: yea and in these words, which he ignorantly presseth, as much may be gathered: for in saying, that unless mention were made in Scripture of hell, and the sorrows thereof, but only of Christ's going to Abraham's bosom, no man durst have said, that Christ descended to hell: he insinuateth that Abraham's bosom was not hell, for then any durst have so said, without any further mention of hell. Thus he confoundeth himself with his own testimony.  
9 He citeth a place out of Augustine, to prove that unity is a note of the Church, quoting lib. 2. cont. litter. Petilian. c. 54. 
Lib. 2. p. 108. but printed 112. Augustine misquoted.  Dissentio & divisio facit haereticos, etc. Dissension and division maketh heretics, but peace and unity maketh catholics. But in that place, no such sentence at all is to be found; which showeth, what vain ostentation he maketh of his reading in the Fathers, being utterly ignorant in them. The place which he aimeth at, is the 96. not the 54. chapter of that book, which he corruptly allegeth: for Augustine saith, Dissentio quip (vos) & divisio facit haereticos, etc. Dissension and division maketh (you) heretics, peace and unity maketh Catholics. But he leaveth out (you) wherein the force of Augustine's speech lieth. His meaning is, that not the diversity of faith, or dissenting in religion; but division only and separation from the Catholic Church, made them, namely the Donatists, heretics: for the Donatists confessed of themselves, and Augustine denied it not; 
Cont. chich. lib. 2. cap. 7.  nobis vobisque una est religio, etc. You and we have the same religion, the same sacraments, nothing divers in Christian observation. Other heretics were discerned then by their heretical opinions; the Donatists by their schismatical separation. Again, Augustine meaneth not, that unity simply is a note of the Church; but unity with the Church of God: for the Pagans had unity among themselves: As Augustine in another place saith, 
Tom. 9 de utilitat. i●iun.  Non proferant nobis, quasi concordiam suam, hostem quip, quem nos patimur, illi non patiuntur: Let them not object unto us, as it were their concord, for they suffer not that enemy, whom we suffer. Therefore he two ways abuseth Augustine's sentence, both in clipping his words, & perverting his sense, in making unity and dissension in the Church, the cognisances, and causes distinctive, etc. whereas Augustine speaketh not of unity and dissension in the Church, and among themselves; but of unity with the Church, and of dissension & separation from the Church. Wherefore this sentence was impertinently alleged against the replier, who thus saith, That one bond of faith in the diversity of some private opinions, may contain and keep us in peace. There may be some diversity in opinion in the Church, and yet neither faith perverted, nor peace violated.  
10. Augustine is brought in thus writing; 
3. b. p. 16.  tract. 12. in 3. joann. Behold, Christ was here, and he was in heaven, for so he came thence, 
Augustine very corruptly alleged.  that he departed not thence, and so returned thither, that he left us not here: and what marvel you? this God doth: for man according to the body both is in a place, and goeth out of a place, but God filleth all places, and is whole every where: yet Christ was at that time, according to his visible flesh in earth. But Augustine's words in that place are these, writing upon this text: No man hath ascended into heaven, but he that descended, etc. Ecce hic erat, & in coelo erat, etc. Behold, he was here, and he was in heaven: he was here in his flesh, and in heaven in his divinity; yea every where in his divinity: borne of (his) mother, and not departing from (his) father, etc. And ●ome few lines after, he saith, mirari●, etc. Do you marvel that he was in heaven also: he made his disciples such: hear the Apostle saying, our conversation is in heaven: if Paul the Apostle being man, did walk in his flesh in the earth, & yet was conversant in heaven; could not the God of heaven and earth, be both in heaven and earth? The judicious Reader may see, what small affinity and agreement there is between these two sentences: and although Augustine's testimony had been truly alleged, yet had it not been to the purpose: for the question is not of the meaning of these words of our Saviour, john 3. 13. The son of man, which is in heaven: but of those, john 17. 24. I will that they, etc. be with me, where I am. Other places cited out of Augustine, and other Fathers, are handled with the like unclean fists; but these given in instance, do sufficiently bewray his cunning counterfeiting of antiquity: and the like fidelity he showeth, in producing the new writers, as now shall be seen.   

8. Caluinee falsified.  
1. In alleging Calvin, 
Lib. 2. p. 183.  lib. 2. Institut. c. 16. ser. 8. these corruptions are committed. 1. He clippeth off divers sentences: for after these words, There is no small force to the effect of our redemption, this sentence followeth; Quanquam enim ex veterum scriptis, etc. For although it appear out of the writings of the ancient, that this particle was not of old so much used in the Church, yet in handling the sum of doctrine, place of necessity must be given unto it: them follow the words next obtruded by him: It containeth a profitable mystery, etc. then, in the last part of the sentence, There is none of the ancient Fathers, which doth not in his writings make mention of Christ's descension into hell: He quite cutteth off the words following, tametsi interpretatione diversa: although in a divers (sense) and interpretation: the which words do evidently show, that Calvin receiving the article of the descension, yet insisteth upon the right interpretation. 2. He also perverteth the order of Calvins' words: for that clause, This certain, is out of all question, etc. he putteth last, whereas in Calvin it goeth before the precedent part, this clause hath so great force, etc. 3. He allegeth Calvin for the local descent, contrary to Calvin's judgement, who understandeth it of the spiritual agony and perplexity of Christ's soul. ibid. sect. 10.  
2. Calvin also is cited, 
3. b. p. 292.  2. lib. Institut. c. 16. sect. 9 as though he should hold, that the faithful of the old Testament were in that prison mentioned by Saint Peter, that is in hell, etc. where they carefully expected the promised redemption: where divers untruths are uttered. 1. Caluine saith, Concludere in carcere mortuorum animas, puerile est: To shut up the souls of the dead in prison, is a childish thing. He denieth then, that they were in prison. 2. He speaketh not of redemption, which they expected; but saith, that piae animae eius visitationis, quam solicit expectaverant, praesenti aspectu sunt potitae: The godly souls did enjoy the sight of that visitation, which they carefully expected. His meaning is, that even the godly souls departed had a sense of Christ's death, and were affected with a lightsome joy, the time of visitation being now exhibited unto the Church, which they, while they lived, in faith believed, and in hope expected. 3. Yet is he not ashamed to allege Calvin, as a maintainer of the local descension; and not content therewith, he addeth one untruth unto another, that the replier himself saith, that Calvin holdeth Christ's descension into hell even in that place of Peter: 
3. b. p. 79.  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 indeed Calvin's opinion is, Vim mortis Christi, usque ad mortuos penetrasse: that the force of Christ's death did pierce unto the dead: that the power and effect of his death, not the presence of his soul was there.   

9 Beza falsified.  
1. Beza is here divers ways wronged. 
2. b. p. 68  1. His words are falsely translated: de privatis iniurijs, of private wrongs, he englisheth, of private offences: a private wrong (that is) done to a private person, may yet be committed publicly, 
Beza in Math. 18. v. 15.  but so cannot a private offence. 2. He curtalleth the sentence, repeating only the first clause, they are deceived, who think that Christ in this place speaketh of private offences: all the rest that followeth is omitted; quum Christus, etc. seeing Christ intendeth nothing else in these words, then to distinguish secret sins, from manifest: therefore he is said to sin against one, not only which hurteth him privately, but which with his privity only, sinneth against God, or any other. 3. By this sentence it appeareth his meaning is, that Christ speaketh of secret sins, whether committed against God, or any private man. What immodest dealing then is this, to allege Beza, as expounding this place, not of sins secretly, but openly done?  
2. Beza thus expoundeth, in te, id est, te tantum conscio, against thee, 
2. b. p. 69.  thou only knowing of it: but he thus corrupteth that place; against another, thou knowing of it: where he addeth these words, against another, and leaveth out only: for the secret trespasser may as well sin me against him, whom he offendeth, as against another; as appear in the former testimony.  
3. I omit certain places out of Beza, 
2. b. p. 107.  clipped by him: as in that testimony cited upon Act. 5. 17. Beza his words are, qui à (recepta) sana doctrina, etc. and, Dei (&) Ecclesiae, (ipsius:) where these words enclosed, are omitted by the Confuter. So, 
2. b. p. 171.  upon john, 15. 26. he leaveth out more than four lines in the mids of the sentence: but because the sense is not much hindered by these omissions, I will not take that advantage, which he is ready to catch at upon every occasion.  
He further abuseth Beza, 
3. b. p. 69.  in depraving his words, and detorting his sense, as though he should think it a forced and violent thing, by spirits to understand living men, 1. Pet. 3. 19 whereas he meaneth only, that men yet living cannot be called spirits: but those which are now spirits, may by a certain figure, called prolepsis, be understood to have been sometime living men: as Peter calleth them spirits, in respect of that time present, wherein he wrote, not of that, whereof he writeth. This then is a mere cavil, à dicto secundum quid, ad dictum simpliciter: because Beza in some sense counteth it a co-act thing to understand by spirits, living men, that simply and absolutely he denieth it.  
4. Beza is imagined to understand that place, 
3. b. p. 92.  2. Cor. 13. 4. crucified concerning his infirmity, not of the natural substance of Christ's flesh and humanity, but of the quality only thereof: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qualitatem declarat: infirmity declareth the quality of the substance: where he leaveth out the former part of the sentence: where Beza directly applieth it, ad infirmam formam servi, to the weak form of a servant, (that is, to the human nature) which Christ took: and saith further, idem hoc declarat, etc. this showeth the same thing, which (according to the flesh) 1. Rom. 3. So Beza his meaning is, that though infirmity in the native use of the word, signifieth the quality only; yet thereby in this place, the very substance of the human nature is insinuated.   

10. The Geneva translators abused.  
This unconscionable Confuter, 
3. b. p. 192.  would fasten upon them, to hold Limbus patrum, and to favour the opinion of the Fathers; that the Patriarches went not to heaven, but were delivered by the descension of Christ: and to this end he bringeth in that annotation, Hebr. 9 8. which is thus set down whole in that place: (So long as the high Priest offered once a year for his own sins, and for the peoples) & also while this earthly tabernacle stood, the way to the heavenly Tabernacle, which is made open by Christ's blood, could not be entered into. Here first, all the first words enclosed, are cut off: secondly, he forgeth a sense, contrary to their own judgement: for that those godly learned men, that penned those annotations, did believe all the holy Fathers of the old Testament, to be in heaven, appeareth by that their interpretation of Abraham's bosom, Luke 16. 22. whereby is signified (say they) the most blessed life, which they that die in the faith of Abraham, shall enjoy after this world. Therefore they could not be so forgetful, or contrary to themselves, in that other place so to conceive, as though the way in the old Testament was not opened for the Fathers to enter into heaven, before the coming of Christ: wherefore they either speak comparatively, that the way was not so opened, and made plain before the coming of Christ, as since; as they give the like sense of those words, Heb. 11. 39 They received not the promise: they had no such clear light (say they) of Christ as we have: Or else 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 jesus we may be bold to enter into the holy place: we by Christ (say they) have that liberty, which the ancient Fathers could not have by the law.  
Thus this Surmisers supposed falsifications are returned upon his own head, and he himself is found to be the clipper and depraver, and corrupter of the Father's testimonies: few whereof are recited by him, which he doth not mangle and wrest at his pleasure. These places out of the old and new writers (about thirty in all) given before in instance, are an evident proof hereof: the like might have been showed in the rest, but that it is not worth the labour, to spend time, to hunt after so mean a game, and to have such a silly bird in chase; which hath (according to the saying) defiled the own nest.  
When he first entered into this challenge, and adventured to lay load upon the replier, with this cavillous charge of falsifications: he should first have himself considered, whether one might not rub upon his own galled back. And he herein playeth an evil fencers' part, that lieth open himself, where he thought to give an other a veny. That wise sentence should have come into his head: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Moschionis.  wherein thou purposest to smite an other, therein expect a greater blow thyself. It is an evident argument either of a bad cause or weak defence, that is bolstered out with such indirect means. The truth (as the proverb is) will not seek corners: nor yet will the verity be defended with a lie, nor simplicity by falsifications and forgery. In the sixth Synod 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 Catholics said, Non congruit orthodoxis ita circumtruncatas patrum sententias deflorare, etc. It is not agreeable to the orthodoxal (men) so to deflower, (and deface) the gelded sentences of the fathers: this is more proper for heretics. If he would therefore have been taken for an orthodoxal and evangelical writer (as I wish with my heart, he may hereafter prove, and that the amendment of his heart may reform the error of his pen) then should he not have trodden in the pathway of Heretics, 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 julian concerning Chrysostome, whom he corruptly alleged: 
lib. 1. cont. julian. c. 1.  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 have found it: or if you read it, I marvel 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. 
12. Imputation.   

The accusation.  
1. Because Ecclesiastic. 19 10. the replier leaveth out these words, 
2. b. p. 70.  & confidens esto, and be sure.  
2. In the place, Gen. 37. 31. these words are omitted: Reuben moreover said unto them. 
2. b. p. 123.   
3. In that place, Act. 2. v. 31. you falsify the Syrian Translators words in mistranslating them: the Latin Translator you abuse in like manner. 
2. b. p. 160.   
4. These words, (which had seized upon him) are not in that place, 
2. b. p. 139.  Act. 2. 24. as you pretend them.  
5. You falsify the word of God itself: for in that place of Exodus c. 22. 23. the word (nephesh) is and aught to be translated (life,) 
2. b. p. 143.  not (soul.)  
6. For, the souls that went down with jaakob into Egypt; you make the Scripture to say, their souls went down into Egypt. 
2. b. p. 144.   
7. The place to the Coloss. 2. 15. (triumphing over them in the same) is falsely translated: our authorized translator readeth (in himself.) 
2. b. p. 186.   
8. So, Psal. 88 10, 11. is mangled, and corrupted: patching two distinct verses in one: see afterward, recriminat. 6. 
3. b. p. 26.   
9 You falsify the Scripture itself, in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hold fast, Mark. 7. 8. whereas our Church Bibles read, (ye observe the traditions.) 3. b. p. 31. 
3. b. p. 31.   
10. Limbom. inverteth the text, Act. 2. 31. to serve his turn. 3. b. p. 37. 
3. b. p. 37.   
11. You commit a double fault in your translation of S. Peter's words: the one in confounding hell with the grave, which is heathenish; the other in burying the soul of Christ in it, which is impious. 
3. b. p. 38.   
12. You falsify the prophesy, in leaving out the words (in hell,) wherein the main of the controversy consisteth. Act. 2. 31. 
3. b. p. 42.   
13. This is your dallying with the word of God in this place: where having translated it, (thou wilt not leave my soul in hell) you interpret it clean contrary, (thou wilt not leave my life in grave.) 3. b. p. 44. 
3. b. p. 44.   
14. You cut off the words (of sanctification) which are annexed to the word spirit, 
3. b. p. 57  etc.  
15. The word (by) is violently intruded by you, 1. Pet. 3. 19 
3. b. p. 59  (by which spirit.)  
16. The words are not, as you cite them, 1. Pet. 2. 18. he hath suffered for our sins: but (Christ hath also suffered for us.) 
3. b. p. 63.   
17. Where Peter saith it was Christ that preached, you say it was Noah, 
3. b. p. 70.  and so make him a liar.  
18. When you say, you know no end of Christ's preaching to the disobedient in hell, but for their comfort and deliverance, you contradict the Scriptures, which teach, that the ministery of the word consisteth as well in denouncing retention in sin to the obstinate, as in pronouncing remission of sins to the penitent. 
3. b. p. 77.   
19 Those words (that speaketh in you) though they be added in S. Matthew, are not here expressed by S. Mark. 3. b. p. 104. 
3. b. p. 104.   
20. The words of the Evangelist are not as you report them, (when the doors shut up,) but when the doors were shut. 
3. b. p. 118.   
21. Neither is the text, (no man ascendeth,) but (no man hath ascended.) 
3. b. p. 172.   
22. Psal. 139. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
3. b. p. 183.  is ignorantly left out by you.  
23. Because the replier allegeth those words of S. Paul, 1. Cor. 15. 31. I die daily, understanding them, of inward afflictions: the Confuter taketh a double exception, both, that some of the words are omitted: As by our rejoicing, which I have in Christ jesus our Lord: and that the Scripture is misinterpreted: which Chrysostome expoundeth of the readiness and prompts of mind, that he was every day more and more ready to suffer death, etc. 3. b. p. 64. 
3. b. p. 64.  And therefore he crieth out, that dishonour is offered to the Apostle, and contumely to the spirit of God, to say, that Paul died the death of the soul: whereas chose, that which you call (inward afflictions) was through inward joy, and consolation in the holy Ghost, etc. p. 65.   

The justification.  
1. THe whole sentence is this: if thou hast heard a word, let it die with thee, and (be sure) it will not burst thee: the replier abridging this sentence, keeping the sense, did not take himself tied to repeat every word, seeing he bringeth it not in as a testimony, specially out of Scripture, but hath reference unto it by way of allusion, quoting no place. But it is a greater fault in him, to add unto the text: if thou hast a word (against thy neighbour,) which words enclosed, though retained in the English translation, yet are not in the original. Beside, he himself clippeth off many words: citing the beginning only of the 13. and 17. v. reprove thy friend, reprove thy neighbour, leaving out all the rest. 2. b. p. 71. in marg.  
2. Those words, moreover Reuben said, were not material, or pertinent to the replier's purpose, and therefore he omitted them.  
3. The Syrian Translator: I mean he which translated the Syrian text, readeth thus; quod non sit derelictus in sepulchro, that he was not left in grave: is here any mistranslation? And the Latin translator is not alleged for the word infernus, but because in stead of his soul, as it is in the original, he readeth, neque derelictus est, he was not left: the replier then is here no Corrupter, but the Confuter is a Trifler.  
4. These words, which had seized of him, the replier allegeth not as the words of the text: but only these, he loosed the sorrows, Act. 2. 24. Here than he is charged with a plain untruth.  
5. Then the Latin interpreter, Montanus, Pagnine, Vatablus: all these falsify the word of God, which translate there, not vitam, life, but animam, soul: and the Septuag. also, which read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall give soul for soul.  
6. The Replyers words are these: as in like sense it is said, 
Synops. p. 105●.  Gen. 46. 26. the souls that went with jakob into Egypt: is he not ashamed therefore so notoriously to charge him with an untruth. But he himself corrupteth the text in that place, reading the souls, that went down, etc. whereas the word is, habiah, which signifieth only coming or going.  
7. Beza so readeth, following Origenes reading, hom. 4. in Exod. hom. 17. in Numer. and hom. 9 in josua.  
8. Call you this patching, to put two verses of Scripture together? what think you of S. Paul, which doth the same, Rom. 3. 10, 11. joining together, a part of the 1. and a part of the 2. v. Psal. 14. as the Reader may see by comparing the places together: you had best count him a patcher of Scripture.  
9 Say also that the Latin translator, and Beza, which in that place readeth, tenetis, you hold: and the Syrian interpreter, retinetis, you hold fast: Montanus, that readeth, prehenditis, you lay hold, etc. that all these do falsify Scripture: and is he indeed so ignorant, as he maketh himself, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify to hold fast: how else will he interpret that place, Heb. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us hold fast the profession: as both our English translations read.  
10. The replier inverteth not the text, but the Confuter perverteth his words: for he allegeth the text right, Act. 2. 31. He spoke of the resurrection of Christ, that his soul should not be left (in hell) or the grave: whereupon the replier reasoneth thus; the Prophet speaketh here of Christ's resurrection, but the descending of Christ's soul to hell, belongeth not to his resurrection, but the not leaving of his soul in grave implieth the resurrection: Ergo: unto this, the pitiful Confuter maketh this answer: your reason should have been this; David spoke of the resurrection of Christ, etc. but not leaving of Christ's soul in hell, doth no way belong to his resurrection, etc. therefore, etc. here the minor is apparently false, 
The idle Confuter as slender a Logician.  etc. Contra. This poor Logician is much to be pitied: 1. doth he not see, that the conclusion of his argument must be this: therefore David speaketh not of the not leaving, etc. which is clean contrary to the text. 2. If he in deed might make the replier's argument for him, he would make him as senseless and absurd as himself. 3. He grossly mistaketh the replier's argument: which was this, the descending of Christ's soul to hell belongeth not to his resurrection, but the not leaving of his soul belongeth: ergo the not leaving, etc. proveth not the descension. This argument though he invert and pervert at his pleasure, he is not able to evert with all the skill he hath.  
11. The replier confoundeth not hell and the grave, (which is more heathenish in him so to imagine, then in the other so to write) but joineth together two usual acceptions of the word sheol, neither doth he bury his soul, but his life thereby signified in the grave. And yet to take infernum for the temporal death, and grave, is neither heathenish nor absurd: unless you will count Augustine heathenish, who expoundeth that place, Psalm. 88 3. My life draweth near to hell, by those words of our Saviour, My soul is heavy unto death: 
August in Psal. 87.  Quod enim aijt, tristis est anima, etc. For that he saith my soul is heavy unto death, this is the same that is said, my soul is filled with evil: and that which followeth, unto death, the same is said, my life draweth near to hell, etc.  
12. These words (in hell) are not expressed, because the replier groundeth no argument upon them: but only by setting down the first words, hath reference to the whole prophesy there contained: for in other places, where there was cause, he omitteth them not, as Limbom. p. 74.  
13. Though the Hebrew word sheol, is indifferently taken sometime for hell, sometime for the grave: yet in this place, Act. 2. 27. the replier contendeth throughout that whole discourse, that it signifieth the grave: and therefore to say, he translateth it hell, is according to his usual manner, to fitten and forge of him.  
14. The replier citeth not the words of the text, Rom. 1. 3. but only showeth, that there is an opposition between the flesh and the spirit: and therefore there was no cause to add those words (of sanctification) no more than other words of the text.  
15. As though it be not an usual phrase in Scripture, to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in spiritu; when it must be understood, by or through the spirit: as Eph. 2. 22. In whom ye also are built together, to be the habitation of God (by the spirit:) so road, not Beza only, but Vatablus, the Syrian interpreter, the Geneva, and the authorized English translation: let him accuse these also of violent intrusion.  
16. But the Apostle also saith in an other place, that Christ once suffered for sins, 1. Pet. 3. 18. the figure 2. might easily be mistaken for 3.  
17. Christ by Noah preached: the one as the author, the other as the Minister: so both may well stand together, S. Peter's text that speaketh of Christ, and the interpretation, that applieth it to Noah. If any make the Apostle a liar, it is himself that corrupteth his sense by a false interpretation: and maketh him to speak that, which he never intended.  
18. Though the preaching of the word unto unbelievers is through the hardness of their heart, the savour of death unto death: yet the principal and only end in respect of God, is the comfort and conversion of men: the hardening of the heart is effected accidentally by the word, and is not the proper end thereof. This is evident by that prophesy of Isai of Christ; 
Isa. 61. 1.  The spirit of God is upon me, etc. he hath sent me to preach good tidings to the poor. 
Epist. 99  And this is Augustine's reason, that if there be preaching in hell, some may be converted and believe in hell: to say therefore, to what purpose should Christ be thought to preach to the spirits in hell, etc. then for their comfort and deliverance, is no contradicting of the Scriptures, but a manifesting of his ignorance, that knoweth it not.  
19 And is it not sufficient if one Evangelist have those words? and is it not lawful, what is wanting in one, to supply out of an other? But it can have no excuse, to clip the Evangelists words as he doth: whatsoever is given unto you at the same time, that speak, saith Saint Mark: but he citeth the place thus: that which shall be given you, 
3. b. p. 105.  that speak.  
20. And is he so captious, that he could not, or would not see, that the omission of this word (were,) was a mere oversight in the setter, and therefore the replier hath amended it among the Errata before Limbomastix. And this (poore-blinde pryer) might have observed the like escape in his own blotted lines: where he thus writeth; where the souls of sinners wont to be tortured, for, were wont, 
2. b. p. 35.  etc.  
21. This is a small exception to the Geneva translation, to take the present tense for the preterperfect: especially, seeing the Apostle so readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascending, Eph. 4. 8. and the same tense with the Hebrews, serveth both for the present, and time past: as Psal. 68 19 from whence S. Paul borroweth that testimony.  
22. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are englished in the translation: but the words in Greek it was not pertinent to repeat; because all the force lieth in the other words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
23. 1. The replier citing those words of the Apostle, to prove the inward afflictions, had no cause to repeat the rest, which speak of his glorying and rejoicing in Christ: but only so much, as was to the purpose. 2. He refuseth not Chrysostoms' exposition, though by 
a See before Imput. 11. Recrim. 3. Chrysost.  him much misalleadged; neither doth it make against him: for that inward resolution and preparation of the mind, daily being in expectation of death, was it not an inward affliction and temptation? to suffer death, I hope he will not deny to be an affliction: then the daily expectation of death, being inward, must be an inward affliction. 3. Neither are those words cited, to prove that Saint Paul died the death of the soul, but for the similitude of the phrase. He might elsewhere have further seen the replier's meaning, 
Synops. p. 978.  expressed in this manner: As the body is not said only to die, when the soul departeth from it, but when it is pressed with deep and dangerous afflictions, which threaten death: as Paul saith, I die daily: so the soul may be said after a sort to die, not only when it is finally separated from God, but perplexed with the horror and feeling of Gods, wrath. 4. It followeth not, because Paul had inward joy and consolation, therefore he had not inward afflictions: for speaking of terrors within, 
2. Cor. 7. 6.  he addeth, God which comforted the abject, comforted us, etc. His inward afflictions, and terrors, were tempered with inward joy and comfort also: here is neither dishonour done to Paul, nor contumely to the spirit, unless it be by his contumelious and slanderous mouth.  
Such are this Cavillers exceptions, to the replier's allegations of Scripture, as we have seen; wherein I doubt not, but that he hath rather showed himself a wrangler, than the other a corrupter: for although in the citing of other foreign testimonies, greater liberty may be used; as Hierom saith he did in interpreting of Greek Authors, 
Hierom. Pammach. de optim gener. interpretand.  Non verbum de verbo, sed sensum exprimere de sensu: not to express every word, but the sense by the sense: yet in alleging Scripture, we must hold us to the very words: where, as he again saith, Verberum or do & mysterium est: there both order and mystery is in the words. But had he been sincere himself in alleging of Scripture, he would not have been so suspicious of another; according to that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A wit free from evil, is slowest to suspect evil. Now than it followeth to show, what a pregnant wit, and ready facility he himself hath in corrupting of Scripture.   

The Recrimination.  
1. That place, 
2. b. p. 56.  2. Timoth. 2. 5. he citeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: no man is crowned, unless he strive lawfully: whereas these are the Apostles words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If any man strive, he is not crowned, except he strive lawfully: where for any man, he putteth no man.  
2. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
2. b. p. 83.  perils among false brethren: he readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false brotherhood: beside, he quoteth 2. Cor. 12. 26. for 11. 26.  
3. He thus unreverently speaketh of the Scripture: 
2. b. p. 158.  which shows your state wholly dependeth upon shifting; first from the new Testament to the old, from the old to the new, and from the new to the old again: thus he profanely calleth the comparing of the new Testament with the old, shifting.  
4. He corrupteth the sense of the Apostle, 
2. b. p. 202.  understanding his words, 
2. Pet. 1. 4.  of being partakers of the divine nature, of participating with his godhead: which is only meant of a similitude and likeness unto God, not in substance, but in quality, in flying the corruption of the world, as the words following show: which thing was well expressed by justinus Philosophus, that the end which a Philosopher propoundeth to himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is to be like unto God, as near as may be.  
5. Christ saith, Where I am, there shall also my servant be, john. 12. 26. he thus addeth unto it; where I am (now) there shall my servant be (hereafter.) 
3. b. p. 3.   
6. I go to prepare a place for you, (and though I go to prepare a place for you) I will come again, john 14. 2. 3. all this enclosed he leaveth out; 
3. b. p. 4.  and here he joineth himself two verses together, which he before called patching: Accusat. 8.  
7. Ye shall lie down in sorrow, Isay, 50. 11. he readeth, ye shall sleep in affliction and sorrow. 
3. b. p. 138.   
8. Saint Peter saith thus, searching, when, or what time the spirit, which testified before of Christ, which was in them, should declare the sufferings (which should come) unto Christ, etc. 1. Pet. 1. 11. he clippeth the text, saying, the spirit prophesied before of the afflictions of Christ. 
3. b. p. 93.   
9 For, wisdom calleth or preacheth in the high ways, Prou. 1. 21. he readeth, wisdom is preached, etc. see before Imput. 5. Ac. 3. 
3. b. p. 107.   
10. This jesus hath God raised up, whereof we are all witnesses, Act. 2. 32. he corruptly addeth to the text, this is that jesus, whom God hath raised up (from death, and hell) whereof we are all witnesses. 
3. b. p. 180.   
11. He quoteth for that place before recited, Act. 1. 9 where there is no such thing. 
3. b. p. 180.   
12. Lest I sleep in death, Psal. 13. 4. jest at (any time) I sleep in death, 
3. b. p. 138.  saith he: where he addeth, at any time.  
13. Thou art Lord alone, thou hast made heaven, and the heaven of heavens, Nehem. 9 6. but he readeth, Thou Lord, 
3. b. p. 86.  hast made heaven, and the heaven of heavens.  
14. Again, in the same place, thou preservest them all, and the host of heaven worshippeth thee: 
3. b. p. 86.  but he addeth, thou preservest them all (in their being,) and he leaveth out that which followeth.  
15. He profanely scoffeth at Scripture; whereas that place of Peter is alleged, No the preacher of justice: he scoffingly inferreth, No is no sooner form a Carpenter, but he is presently a reformed preacher. 
3. b. p. 108.   
16. Whereas Saint Peter saith, No the eight, a preacher of righteousness, 2. Pet. 2. 5. he clippeth the words, No the preacher of justice. 
3. b. p. 108.  ibid.  
17. He shall not preserve the ungodly, job. 36. 5. but he readeth thus, thou wilt not preserve: changing the tense. 3. b. p. 86. 
3. b. p. 86.   
18. Saint james thus writeth, to receive with meekness, the word, that is graffed in you, which is able to save your souls: jam. 1. 21. he audaciously changeth the person, reading thus; to receive with meekness, the word engrafted in them, 
3. b. p. 87.  which is able to save their souls.  
19 Again the same Apostle: Let him know, that he which hath converted a sinner, from the error of his way, shall save a soul, etc. jam. 5. 20. but he thus mangleth this place, He that converteth a sinner, from the way wherein he erreth, shall save his soul, etc. In this one place, he clippeth off the first clause, Let him know: he changeth the tense, converteth, for hath converted: and addeth these words, (wherein) and (his.) 
3. b. p. 88   
20. Our saviours words are, when they lead you, and deliver you up, take ye no thought afore, neither premeditate what ye shall say, but whatsoever shall be given unto you, etc. Mark. 13. 11. he thus boldly corrupteth the text, 
Fowl corrupting of Scripture.  when ye shall be lead, & delivered up into their hands, take no thought what to speak, but that which shall be given, etc. 3. b. p. 104. 
3. b. p. 104.  where he both changeth the active for the passive: for they shall lead, and deliver: he readeth, shall be lead and delivered: he addeth (into their hands) and clippeth away (neither premeditate.)  
21. reproving the Obiecter, for leaving out the word mourning, in citing that place, Gen. 35. 37. he himself committeth the very same fault: the text truly alleged (saith he) is this, I will go down, etc. to my son mourning: 
1. b. p. 12.  where he leaveth out, into the grave.  
22. Exod. 1. 22. the text is, Pharaoh charged all his people: he readeth, all the people: leaving out (his.) 1. b. p. 30. 
1. b. p. 30.   
23. Esech. 13. 19 the text is, will ye pellute me among my people (for handfuls of barley, 
1. b. p. 30.  and pe●ces of bread?) etc. where he leaveth out all the last enclosed clause.  
24. Esech. 18. 27. the text is, when the wicked turneth away from his wickedness (which he hath 〈◊〉) and doth that which is lawful and right: he in alleging this Scripture, leaveth out (which he hath committed.) ibid.  
25. Numb. 22. 33. the Angel saith thus, And the Ass saw me, and turned from me now three times or else if she had not (turned from me) surely I had 〈…〉, etc. he clippeth the text thus; There 〈…〉 turned from me now the third time, and if she had not, I had surely slain thee, etc. where these words enclosed (turned from me) in the second place, 
1. b. p. 30.  are omitted: and he putteth the (third time) for (three times.) ibid.  
26. Beside, all these places are falsely quoted: as Esech. 13. 18. for 19 Esech. 18. 72. for 27. Psal 41. 12. for 41. 2. Numb. 22. 32. for 33.  
Now concerning this unfaithful and fraudulent handling of Scripture, I will not give such an harsh sentence, as Ambrose doth upon some: 
Epistol. 4.  Qui Scripture 〈◊〉 fidem destr●●t, destruitur ipse: he that destroyeth the faith of Scripture shall be destroyed himself: as it is said, he that removeth an hedge, a serpent shall 〈◊〉 him. or as he ●●●●ureth them that had razed out certain words of Scripture: 
Lib. 3. de spirit▪ cap. 11.  Illa litura de libro vitae nomina vestra delet: that blot doth blot your names out of the book of life. But yet that saying of Epiphanius may be applied unto him non it a interpretantur ut scripta sunt, sed id volunt significare, quod ipsi sentiunt: they do not so interpret (Scripture) as it is written, but they will have it to signify, as they imagine: Of this number is the Confuter, who by this time may perceive his own fault, which he hath not healed, by supposing another to be like faulty with himself: for it is a good saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that no man healeth one evil by another: neither is one man's fault redressed by another's.  
But it is now high time to leave weeding another's ground; time is better spent in setting of good plants, then in weeding of thistles: 
Prou. 24. 31.  I passed (saith the wise man) by the field of the slothful, and by the vineyard of the man destitute of understanding, and l●e, it was all grown over with thorns, etc. I looked upon it, and received instruction. And this instruction may we receive, by viewing this thorny field, wherein this simple workman hath solaced himself, that such bad tillage showeth the husbandman not to be very good: It is odious and a thankless office, still to be scoring out men's faults; therefore I say with Tully, against Sallust. finem dicendi faciam, saepius enim vidi gravius eos offendere animos aeuditorum, qui aliena vitia apertè dixerunt, quam eos, qui crimen commiserunt: mihi ratio habenda est, non quid (salustius) merito debeat audire, sed ut ea dicam, si qua ego honest effari possum: I will make an end of speaking, for I have often seen, those more grievously to offend the hearer's minds, which openly told of others faults, than they which committed them: therefore I must have regard, not what he is worthy to hear, but what I may with credit speak. Diogenes being reproved for going into an unclean place, made answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that the sun doth enter likewise into such, but is not defiled. But I dare not say so: I fear rather, lest by raking long in a stinking puddle, some evil savour should remain. Hitherto I thought it needful to shape a wrangler an answer, that he might know himself, and reform his error; not to that end, as Sallust said to Tully, Si quam volupatem maledie endo caepisti, eam male audiendo amittas: that if you have taken any delight in speaking evil, you may lose it again in hearing evil: for my care hath been, not, in reproving him, to commit that myself, which I note in him worthy of reproof, his own terms I might return, and quick and tart speech differeth from railing: but I wish unto him the like sober mind that Gennadius noteth to have been in one Severus, 
Gennad. catol. script.  who being seduced by the Pelagians, Agnoscens loquacitatis culpam, silentium usque ad mortem tenuit, ut quod loquendo contraxerat, tacendo penitus emendaret: did acknowledge his talkative fault, and held his peace till he died; that what he had committed in speaking, he might amend in keeping silence. But if he finding himself nettled shall begin to stir, and being rubbed on the galled back, fling out his heels again, I will rather choose, by silence to set him up as a tired hackney, in his own dirty stable; then to play the jade, in kicking at him▪ I have lost too much time already, from other more profitable studies, though I spend no more so: yet if he mind still to brabble, and contend about words; 
1. Cor. 11. 16.  I say with the Apostle, If any man list to be contentious, we have no such custom, nor the Churches of God. He shall play his prizes alone for me, and move laughter upon his stage of vanity; for if the replier should set his foot to his, and take up the gauntles upon every raw fencer's challenge; it might be said of them both, as Demonactes Cynicus of two wrangling disputers: Alter ●ulget hircum, alter supponit cribrum: the one milks an he goat, the other putteth under a siue. The truth needeth no defence, and as our blessed Saviour best answered Pilate with silence, so he knoweth how to grace the truth in his members, that love the truth, even when they hold their peace: 
Ambr. serm. 49.  and so I say with Ambr. Ambiat defendi, qui metuit super ar●: let him seek defence, which is afraid to be overcome: Melior est causa, quae non defenditur, & probatur: the cause is so much the better, which is not defended, and yet approved. And so to conclude, if he be disposed yet to busy himself further, 
Epist. Epiph. ad Synod. Constantin. 5. act. 1.  I send him that sentence of Epiphanius for a posy, This is naturally grafted in such as are given to error, ut contra eos pugnent, qui ipsos redarguunt: to fight against those which do reprove them.    
FINIS.  
Soli Deo honos & gloria.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let God be true, and every man a liar: Rom. 3. 4.  

A TABLE OF THE Principal places of the adversaries Apology confuted and answered.  
The first figure showeth the page of the Apology: the rest the pages of the confutation.  

The second Book which is the first of the Apology.  
Pag. 2. p. 13. 28. p. 39 pref. p. 4. 134. p. 83. p. 190. p. 3. pref. p. 6. p. 28. 29 p. 40. pref. p. 5. p. 12. p. 84. p. 27. p. 4. p. 99 p. 42. p. 132. p. 85. p. 86. p. 5. p. 28. p. 44. p. 44. p. 37. 51. p. 87. p. 44. p. 7. p. 14. p. 46. p. 91. p. 89. p. 97. p. 8. p. 15. 83. p. 48. p. 94. p. 90. p. 15. p. 10. p. 28. p. 49. p. 37. p. 91. p. 15. 79. p. 12. p. 28. 34. 121. p. 50. p. 19 p. 92. p. 15. 39 p. 13. p. 149. p. 51. p. 37. 79. p. 94. p. 85. p. 18. p. 84. p. 52. p. 19 p. 96. p. 120. p. 19 p. 16. 92. p. 53. p. 19 p. 97. p. 67. p. 20. p. 17. 73. 130. p. 56. p. 190. p. 102. p. 48. 91. 166 p. 21. p. 131. p. 57 p. 51. p. 103. p. 88 p. 23. p. 16. p. 58. p. 19 p. 107. p. 55. 76. 85. p. 24. p. 131. p. 59 p. 166. p. 108. p. 137. p. 25. p. 48. p. 60. p. 20. p. 110. p. 13. p. 27. p. 146. p. 67. p. 38. 79. 117. p. 113. p. 117. p. 28. p. 131. 165. p. 116. p. 51. p. 29. p. 13. 14. 16. p. 68 p. 16. 39 p. 118. p. 40. p. 33. p. 29. p. 70. p. 69. 182. p. 119. p. 39 40. 51. p. 35. p. 37. 188. p. 72. p. 146. 117. 118. p. 36. p. 12. 122. 132 p. 76. p. 19 119. p. 120. p. 117. 123. p. 37. pref. p. 3. 83. p. 77. p. 119. p. 121. p. 99 177. 99 122. p. 82. p. 14. p. 122. p. 146. p. 123. p. 44. 182. p. 156. p. 101. p. 186. p. 182. p. 124. p. 51. p. 158. p. 190. p. 188. p. 83. 118. p. 125. p. 39 p. 159. p. 22. 56. p. 189. p. 101. 118. p. 127. p. 44. p. 160. p. 182. 132. 149. p. 128. p. 45. p. 161. p. 100 p. 190. p. 41. 132. 153 p. 130. p. 93. 117. p. 162. p. 70. p. 193. p. 79. p. 131. p. 95. p. 163. p. 100 132. p. 194. p. 132. p. 136. p. 22. 69. 165. p. 164. p. 41. 169. p. 195. p. 42. 101. p. 139. p. 182. p. 165. p. 168. p. 196. p. 70. 153. p. 141. p. 91. 100 p. 166. p. 10. 149. p. 198. p. 119. 153. p. 143. pr. p. 6. 118. p. 167. p. 169. p. 199. p. 84. 123. 182. p. 170. p. 75. 76. p. 201. p. 57 120. 132 p. 144. p. 100 182. p. 175. p. 88 p. 202. p. 70. 190. p. 148. p. 93. p. 178. p. 55. 70. p. 203. p. 63. 84. p. 149. p. 85. p. 179. p. 167. p. 204. p. 65. 119. p. 151. p. 45. p. 180. p. 19 96. p. 205. p. 68 84. 119 p. 154. p. 40. p. 182. p. 116. p. 207. p. 57 63. 65. p. 155. p. 45. 95. p. 183. p. 176. 67. 117. 119.   

The third Book, which beginneth where the Pages are not figured.  
Pag. 2. p. 149. 167. p. 47. p. 22. p. 3. p. 37. 52. 191. p. 25. p. 93. 101. p. 49. p. 90. 94. 120. p. 4. p. 119. 191. p. 26. p. 45. 116. 182 p. 50. p. 94. p. 5. pref. p. 7. 109. p. 28. p. 56. 116. p. 56. p. 123. p. 6. p. 84. 123. p. 30. p. 69. p. 57 p. 42. 68 183. p. 7. p. 92. p. 31. p. 182. p. 59 p. 183. p. 8. p. 172. p. 33. p. 133. p. 60. p. 51. 73. p. 9 p. 101. 109. p. 35. p. 161. p. 61. p. 102. p. 10. p. 161. p. 37. p. 182. p. 62. p. 102. p. 14. p. 68 95. p. 38. p. 84. 182. p. 63. p. 23. 183. p. 15. p. 93. p. 40. p. 101. p. 64. p. 165. 184. p. 16. p. 172. 175. p. 41. p. 21. 22. 115. p. 66. p. 23. p. 19 p. 150. 160. 123. p. 67. p. 92. p. 20. p. 144. 149. p. 42. p. 101. 102. 183 p. 68 p. 177. p. 21. p. 144. p. 44. p. 183. p. 69. p. 178. p. 22. pref. p. 8. 144. p. 46. p. 120. p. 70. p. 183. p. 71. p. 40. 118. 133 p. 122. pref. p. 8. 102 p. 170. p. 103. p. 72. pref. p. 8. 51. p. 123. pref. p. 8. 141 p. 171. p. 124. 178. p. 74. p. 23. 149. p. 124. p. 142. p. 172. p. 183. p. 76. p. 113. p. 125. p. 24. 141. p. 173. p. 103. p. 77. p. 24. 102. 115 p. 126. p. 46. p. 175. p. 124. 136. p. 79. pref. p. 8. 42. p. 127. p. 47. 57 p. 178. p. 138. 177. p. 128. p. 149. p. 179. p. 13. p. 82. p. 55. p. 134. p. 102. p. 180. p. 191. p. 83. p. 23. p. 136. p. 53. p. 182. p. 138. 139. p. 84. p. 43. 133. 149 p. 137. p. 49. p. 183. p. 102. 183. p. 86. p. 56. 191. 192 p. 138. p. 191. 192. p. 184. p. 50. 52. p. 87. p. 192. p. 139. p. 43. p. 185. p. 138. p. 88 p. 192. p. 140. p. 102. 123. p. 188. p. 138. 141. p. 89. p. 48. p. 142. pref. p. 8. p. 189. p. 149. p. 90. p. 46. p. 143. p. 121. 127. p. 191. p. 115. p. 91. p. 149. 162. 164. p. 192. p. 177. 179. p. 92. p. 179. p. 148. p. 123. p. 193. p. 52. 103. p. 93. p. 134. 191. p. 149. p. 103. p. 194. p. 160. 173. p. 96. p. 123. p. 150. p. 51. 123. p. 195. p. 103. p. 98. p. 133. 134. p. 151. p. 43. 93. p. 198. p. 13. p. 99 p. 53. p. 152. p. 86. p. 201. p. 73. p. 101. p. 88 96. 112 p. 153. p. 25. p. 203. p. 19 p. 103. p. 133. p. 154. p. 124. p. 207. p. 57 p. 104. p. 25. 49. p. 155. p. 121.  183. 192. p. 156. p. 134. Out of the Epistle. p. 105. p. 90. 188. p. 157. p. 120.  p. 107. p. 53. 178. 191 p. 158. p. 49. p. 5. p. 34. p. 108. p. 191. 192. p. 159. p. 135. p. 6. p. 13. p. 109. p. 120. p. 160. p. 103. p. 9 p. 36. p. 110. p. 120. p. 161. p. 92. 124. p. 10. p. 12. 13. p. 113. p. 134. p. 162. p. 135.  p. 114. p. 88 p. 163. p. 103. Out of the Preface. p. 115. p. 120. 149. p. 165. p. 120. 121.  p. 117. p. 153. 136. 160. 161. p. 2. p. 13. p. 118. p. 102. 183. p. 166. p. 26. p. 5. p. 15. 36. p. 119. p. 46. 134. p. 169. p. 158. 161.   
FINIS.