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Text snippets containing the quad

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

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

at that time thorough the world but euen Noahs owne familie also which were together with him in the Arke 3. b. p. 104. But more wicked and intolerable is this shamelesse creature that dare thus open his mouth to reuile for whereas the words which he quarrelleth at stand thus in the booke In so much that the Lord vpheld him in all his preaching and profession against all the professors of the old world condemning them and sauing him but that his malice blinded him he might haue turned to the Errata in the beginning of the booke where he should haue found that professors by the Printer was here taken for prophane persons If hee knew this escape to bee so corrected and yet would traduce the Replier it bewraieth malice if hee knew it not it argueth his ignorance and rashnesse that would make no further search 21. Slaunder You place hell in the aire 3. b. p. 153. 1. What shamefull dealing is this thus without any conscience to detort and depraue the Repliers words He in that place speaketh onely of the place whither the deui●s are now cast downe which is into hell as S. Peter saith where God hath deliuered them to chaines of darkenesse whom yet S. Paul saith to rule in the aire Eph. 2. 2. To reconcile these two Apostles it must be confessed that the aire is the diuels present hell and so Augustine taketh it Poenaliter hunc infernum id est caligino sum aerem tanqua● carcerem acceperunt They haue receiued this infernall and darke aire for their prison That therefore which is spoken secundum quid in part and after such a sort he wresteth as beeing spoken simpliciter simply and absolutely inferring thus The diuels present hell is in the aire ergo there shall be no hell but in the aire 2 And concerning the site of hell the Replier else-where deemeth not but that it may be in the earth or where else it pleaseth God and consisteth specially vpon this position That the place of hell causeth not the torment but the wrath and curse of God which this caueller shall neuer be able to disprooue 22. Slaunder That he vtterly condemneth allegories 3. b. p. 166. Here this endlesse wrangler committeth the same fault which hee fell into before to presse that as generally spoken against all allegories which is intended only against such allegories as are of mens deuising and haue no warrant in Scripture as the words thus stand in the first place there noted I hold it not safe wading without a bottome and therefore I omit these allegorical applications as mens fansies Is this vtterly to condemne allegories he that so doeth alloweth none and so euen the allegories vsed by S. Paul Gal. 4. and in other places of Scripture should also be excluded Euery man may see what paltrie dealing this is and such is his lewd vaine throughout this whole Satyricall discourse Many other slaunderous accusations are foisted in euery where which it were lost labour to examine If I should altogether busie my selfe in raking in this filthy dunghill I might be thought as vaine and beastly as this Coprologus himselfe yet I will adde one slaunder more 23. Slaunder That the Replier calleth the blessed roots of the Christian faith cursed rootes 2. b. p. 84. A vile slaunder for the Replier only repeateth the Confutors words which are these That he chargeth his brethren irreligiously and vnchristianly to call the maine grounds and principles of our faith into question Saying further To plant by writing or water by speaking the cursed rootes thereof These are his owne wordes in many syllables now this word thereof which he meaneth of Atheisme hee with a cavillous spirit retorteth vpon the Replier as spoken of faith in the precedent sentence which is apparantly seperated and suspended from the next clause by these words interlaced in other caracters and saying which this slie iugler concealeth that his fraud appeare not I would he had grace to consider how grieuously hee hath offended in persecuting his brother with such vncharitable slaunders and had remembred that sentence of the Apostle that he which hateth his brother is a man-slaier yea as Cyprian saith Multo malum leuius periculum minus est cum membra gladio vulnerantur facilior cura vbi plaga perspicua c. zeli vulnera abstrusa sunt occulta Serm. de Liuore It is a lighter euill and lesse danger when the members are wounded with a sword the cure is easier where the wound is in sight the wounds of enuie are close and secret Theocritus being demanded which were the most cruell beasts made this answer Truely in the hilles the Beares and Lyons but in Cities sycophants and slaunderers The wise man hath expressed it better That a Beare might rather meete with a man then a foole in his folly But because a word once spoken cannot bee called in the next way to make amends for this grosse ouer-sight is to take heed of the like slip afterward and to follow the wise mans counsell If thou hast beene foolish in lifting thy selfe vp and if thou hast thought wickedly lay thy hand vpon thy mouth Let him heare Cyprian againe Venena fellis euome purgetur mens quam serpentinus livor infecerat amaritudo omnis quae intus insiderat Christi dulcedine leniatur Vomite vp thy poisoned gall let the minde be purged which serpentine enuie hath infected let all bitternes which festred within be allaied by the sweetnes of Christ. The 3. imputation of vntruths The accusation Next after his vncharitable slaunders followeth the imputation of vntruths In the front of Limbomastix he findeth no fewer then sixe vntruths 1. He taketh exception to the title Limbomastix which he would haue to signifie a scourge of the hem or border of a garment and so he chargeth the Replyer in his rude discourse as he more rude himselfe calleth it to cut a sunder the hem of the precious garment of Christ the doctrine and discipline of the Church he saith also that it is a new found name and it should haue beene entituled Limbopatrum mastix the word patrum should haue beene added to limit the generall signification 2. b. p. 2. 2. Vntr●th That he forgeth a new matter neuer questioned in this Church whether Christ descended into hell to deliuer the Patriarkes ibid. p. 3. 3. Vntruth That the Replyer ac●useth his answer as enclining to that opinion of Limbus patrum for what one word saith he thorough the whole booke doth insinuate so much as any suspition thereof p. 5. 4. Vntruth The abuse and misapplication of Saint Pauls words Phil. 3. 15. Let vs as many as be perfect be thus minded p. 8. for the Apostle speaketh not this of doctrine but of perfection of life if you will credit S. Chrysostome p. 10. 5. Vntruth You abuse that auncient and godly father S. Augustine

in affliction and sorrow 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 vnto Christ c. 1. Pet. 1. 11. he clippeth the text saying the spirit prophecied before of the afflictions of Christ. 9. For wisdome calleth or preacheth in the high waies Prou. 1. 21. he readeth wisdome is preached c. see before Imput 5. Ac. 3. 10. This Iesus hath God raised vp whereof we are all witnesses Act. 2. 32. he corruptly addeth to the text this is that Iesus whom God hath raised vp from death and hell whereof we are all witnesses 11. He quoteth for that place before recited Act. 1. 9. where there is no such thing 12. Lest I sleepe in death Psal. 13. 4. lest at any time I sleepe in death saith he where he addeth at any time 13. Thou art Lord alone thou hast made heauen and the heauen of heauens Nehem. 9. 6. but he readeth Thou Lord hast made heauen and the heauen of heauens 14. Againe in the same place thou preseruest them all and the host of heauen worshippeth thee but he addeth thou preseruest them all in their beeing and hee leaueth out that which followeth 15. Hee profanely scoffeth at Scripture whereas that place of Peter is alleadged Noe the preacher of iustice hee scoffingly inferreth Noe is no sooner formed a Carpenter but he is presently a reformed preacher 16. Whereas Saint Peter saith Noe the eight a preacher of righteousnesse 2. Pet. 2. 5. hee clippeth the words Noe the preacher of iustice ibid. 17. He shall not preserue the vngodly Iob. 36. 5. but hee readeth thus thou wilt not preserue changing the tence 3. b. p. 86. 18. Saint Iames thus writeth to receiue with meekenes the word that is graffed in you which is able to saue your soules Iam. 1. 21. he audaciously changeth the person reading thus to receiue with meekenesse the word engraffed in them which is able to saue their soules 19. Againe the same Apostle Let him knowe that hee which hath conuerted a sinner from the error of his way shall saue a soule c. Iam. 5. 20. but he thus mangleth this place He that conuerteth a sinner from the way wherein he erreth shall saue his soule c. In this one place he clippeth off the first clause Let him know hee changeth the tence conuerteth for hath conuerted and addeth these wordes wherein and his 20. Our Sauiours words are when they lead you and deliuer you vp take ye no thought afore neither premeditate what ye shall say but whatsoeuer shall be giuen vnto you c. Mark 13. 11. he thus boldly corrupteth the text when yee shall be lead deliuered vp into their hāds take no thought what to speake but that which shall be giuen c. 3. b. p. 104. where he both changeth the actiue for the passiue for they shall lead and deliuer he readeth shall be lead and deliuered he addeth into their hands and clippeth away neither premeditate 21. Reproouing the Obiecter for leauing out the word mourning in citing that place Gen. 35. 37. he himselfe committeth the very same fault the text truly alleadged saith he is this I will goe downe c. to my sonne mourning where he leaueth out into the graue 22. Exod. 1. 22. the text is Pharaoh charged all his people he readeth all the people leauing out his 1. b. p. 30. 23. Esech 13. 19. the text is will yee pellute me among my people for handfuls of barlie and pe●ces of bread c. where he leaueth out all the last enclosed clause 24. Esech 18. 27. the text is when the wicked turneth away from his wickednesse which he hath 〈◊〉 and doth that which is lawfull and right hee in alleadging this Scripture leaueth out which he hath committed ibid. 25. Numb 22. 33. the Angel saith thus And the Asse saw me and turned from me now three times or else if shee had not turned from me surely I had 〈…〉 c. he clippeth the text thus There 〈…〉 turned from mee now the third time and if shee had not I had surely slaine thee c. where these words enclosed turned from me in the second place are omitted and he putteth the third time for three times ibid. 26. Beside all these places are falsly 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 vnfaithfull and fraudulent handling of Scripture I will not giue such an harsh sentence as Ambrose doth vpon some Qui Scriptur 〈◊〉 fidem destr●●t destruitur ipse hee that destroyeth the faith of Scripture shall be destroyed himselfe as it is said hee that rem●●ueth an hedge a serpent shall 〈◊〉 him or as hee ●●●●ureth them that had rased out certaine words of Scripture Illa litura de libro vitae nomina vestra delet that blot doth blot your names out of the booke of life But yet that saying of Epiphanius may be applyed vnto him non it a interpretantur vt scripta sunt sed id volunt significare quod ipsi sentiunt they do not so interprete Scripture as it is written but they will haue it to signifie as they imagine Of this number is the Confuter who by this time may perceiue his owne fault which he hath not healed by supposing another to bee like faultie with himselfe for it is a good saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man healeth one euill by another neither is one mans fault redressed by anothers But it is nowe high time to leaue weeding anothers ground time is better spent in setting of good plants then in weeding of thistles I passed saith the wise man by the field of the slouthfull and by the vineyard of the man destitute of vnderstanding and l●e it was all growen ouer with thornes c. I looked vpon it and receiued instruction And this instruction may we receiue by viewing this thornie field wherein this simple workeman hath solaced himselfe that such badde tillage sheweth the husbandman not to be very good It is odious and a thanklesse office still to be scoring out mens faults therefore I say with Tullie against Sallust finem dicendi faciā saepius enim vidi grauius eos offendere animos aeuditorum qui aliena vitia apertè dixerunt quā eos qui crimen cōmiserunt mihi ratio habēda est non quid Sallustius merito debeat audire sed vt ea dicam si qua ego honeste effari possum I wil make an ende of speaking for I haue often seene those more grieuously to offend the hearers minds which openly told of others faults then they which committed them therefore I must haue regard not what hee is worthy to heare but what I may with credit speake Diogenes beeing reprooued