it 1. Sam. 6. 9. not found in Scriptures taken vp by the Godly And no maruell seeing by this word the Prouidence of God is denied and our ignorances of second Causes proclaimed I. This tearme is taken vp by Christ himselfe Compare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 10. 31. with the verse of Empedocles cited by Aristotle Phis Lib. 2. cap. 4. where hee saith that by chance there came a Priest Now for the denying of God's prouidence it is vntrue Chance being either meere or mixt Meere Chance derogateth from the all-seeing prouidence of God so doth not mixt chance For although all things bee most certainly appointed and foreseene by God yet he ordaineth some second causes to bee vnfallible some to be mutable and contingent This is most manifest in the will of man which though it bee not free from the necessitie of infallibilitie whereby the secret operation of God doth bow it to what side of the ballance he will yet is it most free from the necessitie of Coaction So that our actions howsoeuer conditionally they bee necessary namely in regard of God's Decree yet absolutely in their owne nature they proceed from a cause contingent and changeable N. By this you perceiue that by GODS Decree there can bee no Chance I. There are two degrees of Gods Decree First generall whereby hee decreeth things in their owne absolute nature to be contingent and free Secondly more speciall whereby he determineth the indifferencie and contingencie of things enclining them according to his owne good pleasure In regard of the former Chance may and must be allowed not only in respect of the second causes as the common opinion runneth but euen in regard of Gods Determination the first cause of the being of all things N. Besides words we blame Doctrine intimated in your Collects The first whereof is the Doctrine of Merit insinuated in these words vpon Ashwednesday or the First Day in Lent that we worthily lamenting our sinnes and knowledging our wretchednesse may obtaine of thee the God of all mercie perfect remission and forgiuenesse Here the cause of the pardon of sinnes is made to bee our lamentation for them and acknowledgement of them I. It is not the cause but the concurrent concomitant or rather antecedent thereof and that not for the purchasing of it but of the assurance of the same to our consciences For although the forgiuenesse of our sinnes be in nature before repentance whereof the things named in the Collect are effects and signes Neuerthelesse in regard of apprehension thereof which some call Certioration it doth oft times follow the same Tell me when Christ said Many sinnes are forgiuen her because she loued Luke 7. 47. much Did he make her loue the cause of the remission of her sinnes N. No but rather the contrary For he maketh her to loue much because her manifold sins were pardoned So that her loue was an effectuall signe not an efficient cause of the condonation of her iniquities I. The like may bee said of those thinges which are mentioned in the Collect. N. Nay but you make forgiuenesse of sinnes to be obtained by these things I. Did not Elias obtaine the restraint of raine 1. Kings 17. 1. Iames 5. 17. by Prayer N. Not by the merit of his owne Prayer but for that his Prayer issued from faith which apprehended CHRIST vpon whose merit all the efficacie of Prayer doth depend I. So our Lamentation c. proceedeth from Repentance Repentance issueth from Faith Faith layeth hold vpon Christ of whose onely merit all the force of our lamentation and Confession of sinnes dependeth And what is all this to Popish Merit If your iealousie did not prouoke you to coine vnthought of errours in our Liturgie N. The second is the Doctrine of Despaire which you manifest in two Collects First in that vpon the twelfth Sunday after Trinitie in these words giuing to vs that that our prayer dare not presume to aske Secondly in the fift Collect after the Offertorie Those things which for our vnworthinesse we dare not and for our blindnesse we cannot aske vouchsafe to giue vs In both which wee espie a double fault First a contradiction for you pretend that you dare not aske and yet doe aske I. What thinke you of that contradiction I beleeue Lord helpe my vnbeliefe Marke 9. 24. N. It is only in appearance For he might in a confused generalitie beleeue that the Messias was able to performe this Miracle and yet in distinct specialtie did not beleeue that this Iesus was the Messias Or else he might doubt because he had no particular promise howsoeuer he beleeued Gods Vniuersall Power and Goodnesse Or lastly he might distrust in regard of his owne vnworthinesse and yet conceiue no scruple of Christ's potent mercie I. So may we aske that of God through Christ which wee dare not craue when wee consider our owne vnworthinesse looking downe like the Swan or Peacocke to our foule feet N. The second fault offensiue is that you Pro. 28. 1. Ephes ◠12. Heb. 4. 16. renounce that boldnesse and confidence which Salomon Saint Paul and the Authour to the Hebrewes doe commend I. Why was not Saint Paul the Authour to the Hebrewes N. We shall reason of that in Matrimonie returne therefore to your argument I. The same Salomon then that ascribeth the boldnesse of Lions to righteous men doth elsewhere pronounce him blessed that feareth Prou. 28. 14. alwayes And the same Apostle which exhorteth vs to confidence doth charge vs to finish our saluation with feare and trembling for wee Phil. 2. 12. may bee bold in regard of God's endlesse mercie and yet feare in a double respect First with the feare of reuerence which causeth the Angels to couer their faces with their wings Secondly with a feare of Gods displeasure Jsa 6. 2. vpon the deepe consideration of our owne indignitie in regard of our manifold transgressions partly secret partly breaking out vpon the least occasion By the first wee doe weigh our owne infirmitie as wee are creatures by the latter our vilitie as we are Sinners and haue the flesh mingled with the spirit Besides this caution which is plainly expressed in the latter Collect in these words which wee for our vnworthinesse dare not whereby wee intimate that yet we dare through the Dignitie of Christ There is yet an other clause in the former Collect namely in these words which our Prayer dare not presume whereby all scruple is remoued For you that talke so much of the spirit of Prayer will you reckon Presumption among the vertues thereof N. No but we reckon it among your vices that make confidence presumption For to craue what God in Christ hath promised is no presumption but confidence and to doubt thereof is Diffidence not Humilitie I. To doubt in reguard of Christ is diffidence but to make a demurre in reguard of our owne imbecilitie is true lowlinesse N. From the Peoples
appointed by God to indure some horrible death if you notwithstanding should not pray against it were you not worthy to be sowed in a sacke with a Cocke an Ape a Dogge and a Snake and so forthwith to be cast into the Sea N. But I speake of Gods reuealed will not of his secret Now God hath reuealed in his word that Rom. 9. 21. 2. Tim. 2. 20. some are vessels of dishonour and cannot be saued I. Hath God reuealed that hee will not haue all men now liuing to bee saued As for prayer for the dead it is repugnant to the doctrine of our Church N. Howsoeuer this point shall bee more fully tried in the Catechisme yet it seemes you pray for the Dead in your second Intercession wherein you say remember not the offences of our forefathers I. Through the sides of the Letanie you strike at Baruch and the writer of the Macchabees Baruch 3. 5. 2. Mac. 12 42. N. Wee thinke they all erre alike seeing they defend Popish Prayers for the Dead I. What thinke you of the Prayer in the Psalme Remember not against vs the former Psal 79. 8. iniquities That is as Baruch expoundeth it the wickednesse of our Fathers which God oftentimes visiteth vpon the children And so Iudas Macchabeus prayed that the sinne of the slaine men might not bring destruction vpon the whole Army as the sacriledge of Achan did vpon the hoast of Ioshua and as the sinnes of Saul Ieroboam and Achab brought forth ripe punishments in the dayes of their successours For God punisheth the transgression of the fathers in the children two wayes First with eternall punishment when hee deliuereth the children into a reprobate sense that they may imitate their fathers fault which fault notwithstanding is their owne in regard of action howsoeuer it be imputed to their Parents in respect of example Secondly with temporall Chastisement although the Children be godly N. The former iniquities mentioned in the Psalme may bee expounded of those sinnes which men that are here brought in praying had committed before the time of this punishment and not of the sinnes of their Ancestors I. But is this interpretation against the analogie of faith Doth not God indeed punish the sinne both of the Fathers vpon the children and of the Dead vpon the Liuing N. Though this be granted yet Iudas Macchabeus 2. Mac. 12. 43 44. cannot be iustified who both prayed and offered a sinne offerring for the Dead I. Howsoeuer you trust not vs yet beleeue some of whose skill and good intention herein you cannot doubt The summe of the answere Reynolds de Idololatria is this Iudas prayed for two things First that the offence of the slaine men might not be imputed to his Army Secondly Hee intreated for their ioyfull resurrection charitably hoping that they had in the act of death repented of their sinne Againe the sinne offering for the dead may be vnderstood Causally not Subiectiuely For their sinnes were the cause why it was offered yet were they not subiects capable of the benefits arising thereby N. This shift is cut off by the last wordes of the Chapter which are these that they might bee freed from sinne And this clause can be referred to none but the slaine men I. These words if they bee not corrupted as the same author coniectureth for you know that wee neither hold them Canonicall nor reade them in our Churches must be referred to the men in his Armie which were aliue Againe some haue not doubted to answere that sinne may bee forgiuen after this life Because Sir Edward Hobbie against Higgins the full pardon thereof is not declared till the generall iudgement But now to return to the Letany do you thinke that our prayer is popish N. I suspect that according to the Papists you thinke the guilt to be taken away by death and yet the punishment in Purgatory to remaine I. The Papists imagine the guilt of Veniall sinne only to bee remoued by death Now this sinne wherein the Souldiers of Iudas died was mortall as cannot be denied Wherefore wee gratifie not the Papists in allowing this Historie Againe where is your Charitie when you charge vs with purgatorie seeing the streame of our Churches Doctrine runneth against it N. I care not for your streame For you looke Eastward and row Westward I will now passe to the third Intercession I. Before you passe let mee know what you meane by this word Intercession N. What should I meane but a Prayer which we make for other men I. When we pray for all men doe wee not pray for our selues And when wee pray that God would not remember against vs the sins of Our Forefathers is not this Prayer made in behalfe of our selues that God would not inflict punishment vpon vs for their transgressions N. I had thought when you said all men you meant all but your selues And that in the other Prayer you had beene Suppliants for the dead Now your third Intercession is Illuminate all Bishops c. Pray you herein for true or for false Bishops I. In your opinion we cannot pray for true Bishops For you imagine true Bishops to bee only ordained by your Discipline which wee haue not Also you thinke that you are not bound to pray for men of a contrarie Religion to your owne But the truth is wee pray for both namely that God would giue the beginning of light to the false and the increase thereof to the true Bishops N. It is vnseasonable now to tell what wee thinke in this point For I will not at this present bee enwrapt in this question Only wee thinke that you pray for Popish Bishops Against which I thus reason For Antichrist we may not pray But Popish Bishops are the seruants of Antichrist therefore not to be prayed for I. First your Maior is doubtfull to mee For I beleeue by Antichrist you meane the Pope N. I meane so what scruple is there in it I. A scruple which you can neuer remoue As I will thus confirme Antichrist is not one man But a state or succession of men Now the Pope is only one man and therefore cannot bee Antichrist The Maior is affirmed by all Protestants the Minor is confirmed by common sense N. By the Pope I meane the Papacie or Succession of Popes not this or that indiuiduall Pope I. What then May we not pray that this Pope that now sitteth at Rome may bee conuerted although hee bee in in the seat of Antichrist May we pray for a Pope and not for the Popish Bishops Againe in your Minor you change the Medium and turne the state of the question For from Antichrist you run to Antichrist his seruants N. Betweene him and his seruants there is as much difference as betweene Hell and Gehenna I. Your charitie is too hote and smels of the Brimstone of that place whereof you speake Thinke you that Antichrist can bee saued N. I thinke hee cannot No more
Infants are prasented in Baptisme So they were in Circumcision Presentation of the Childe to l Luke 2. 22. God And therefore the thing it selfe is also disanulled I. That was not the only end thereof For in case the Childe died yet the Mother was to be purified And therefore that place in Luke doth admit a double reading either the purification of her m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that is of the Mother and the Childe There was an other end more peculiar to the Mother N. That is sacrificing as appeares o Leuit. 12. 6. by I. But what dutie by that sacrifice was intimated N. Two principall duties were insinuated First the acknowledgement of her sinne For which cause besides the great Purification which was performed in her owne separation seuen dayes if it were a Male and in the Circumcision of the Childe vpon the eight day but in case it were a female in separation for fourteene dayes she had also the lesse purification which endured thirtie three dayes if it were a sonne and sixtie six if a daughter whereby was signified First that the the sinne of Euah was p A double Sinne a double purification and repentance double to that of Adam For he sinned alone shee deceiued him also Secondly that shee deriued sinne from her selfe to her children For this cause also shee offered a sinne offering Secondly as for the whole burnt Offering it was Eucharisticall namely a thankesgiuing for her safe deliuerance I. It is manifest then though sacrifice bee abolisht yet confession of sinnes and thankesgiuings for benefits doe remaine N. That these things remaine we denie not But why should they be publique By the same reason euery man that hath escaped shipwracke warre or fire should present his publike thankes in the Church I. If it were so were the pot broken or the waterspilt Did not the Prophet so in the q Ps 116. 13 14 Psalme In publike benefits wee solemnize publike thankesgiuings Now the benefit of deliuerance from the paines of child-birth is in a manner publique Forasmuch as these dolours were inflicted vpon the whole r Gen. 3. 16. female sexe N. The Iudaisme of your purification appeares First in that you bring in the vaile which is a ragge of Superstition I. What thinke you of Rebeccaes vaile which she put on in the presence of Å¿ Gen. 14. 65. Isaac N. It was a modell of her modestie but what is that to the vaile in the Church I. Not only that modestie but euen that vaile is required by Saint Paul in the t 1 Cor. 11. 10. Congregation N. It is imposed vpon all women not vpon them alone which come to be Churched I. Can you indure Saint Paul making it a perpetuall ordinance and yet not tolerate it in vs which doe not so much command it to bee vsed as shew what is decent Certainly if it be at all times comely then especially at that time when women being guiltie of their owne infirmities should shew the greatest symbols of shamefastnesse in Publique Assemblies From which for a time by necessitie of corrupted nature they haue beene separated N. The second argument of your Iudaisme is the offering imposed vpon Women I. Doe you dislike the thing or the name N. Wee doe not so much insist vpon the thing as being pretended to bee a dutie or due to the Minister but the tearme Offering is Iewish I. Tithes were Offerings u Numb 18. 24. to God But Tithes were duties due to the x Numb 18. 31. Priests as being the recompence for their seruice Therefore the duties of the Priest are indeed and may be called Offerings N. In this reason I obserue two things First that you make things due to the Minister to bee Wages or Stipends whereas some of your fellowes thinke Stipends as bad as Almes I. Stipends from the wauering multitude without Charter or Patent differ not in nature from Almes But Honourable Stipends set downe by the Lawes of God and the Prince we disallow not For as the stipend of a Souldier is giuen by the Prince though it be deducted from the tribute imposed vpon the People So the tithes of the Priests are God's Stipends though first consecrated to God by the people his tributaries N. If a man hire workmen to make a bridge for the benefit of the Countrie shall wee not say that he giueth a great Almes I. No doubt hee doth to the Countrey but not to the labourers vnlesse they take their hire and worke not And yet euen then are they not almesmen but theeues and are compellable both to make restitution and to suffer punishment In like manner he that erecteth a Church and giueth maintenance to a Priest doth indeed a singular almes to the people but none to the Priest vnlesse hee bee vnfaithfull and yet euen then he is not an almesman but a robber and stands answerable to his Superiours vnder God N. If all the people then giue tithes doe they giue almes to themselues I. They giue their homage to God and to the Minister they performe an action of Iustice not of liberalitie If any almes be it is to themselues For example If the maker of the Bridge of which we spake doe thereby reape to his owne person some maine benefit as the preseruation of his life and the like may not hee bee said in a sort to haue giuen himselfe an almes N. The second thing remarkeable in your reason is that you seem to maintain Iewish Tithes I. Tithes we defend but not as Iewish For whereas among the Iewes there were fiue kinds of Tithes First Prediall or great Tithes due to the Priests and a Leuit. â—7 30. Numb 18. 24. Leuits Secondly Personall called the offerings of the b Deut. 12 6. hands due to the same likewise Thirdly the Tithe of Tithes due to the High c Numb 18. 26. Priest Fourthly the Anniuersarie d Deut. 14. 22. Tithes which were spent in the Voyage to and from the Tabernacle in which the Leuite had also a part Fiftly the e Deut. 14. 28. Three yeares Tithes whereof part likewise came to the Leuite we hold that prediall and personall tithes are due to Ministers The tithe of tithes partly to the Prince partly to the Bishops The yearely and three yeare tithes partly to the reparations of Churches Schooles and Colledges yea and if need were for their erection partly for the maintenance of the Ministers themselues where their ordinary tithes are not found competent and of the poore N. To let passe your fancies proue in generall tithes to be due to the Ministers of the Gospell and not to the Priests of Aaron's order only I. Tithes were due to f Gen. 14. 20. Heb. 7. 4. Melchisedech who was no Priest according to the order of Aaron and therefore not due to the Leuiticall Priests only N. Abraham indeed paid tithes yet not
sentences and words The first sentence is in i Math 9 25. In the Gospell on the 24. Sunday after Trinitie Matthew where you adde these words And said Damosell arise I. Beza tels you that some copies did insert these words out of Saint k Luke 8. 54. Luke it may be also out of l Marke 5. 41. Saint Marke N. Two other sentences are added by you in Luke The first in the Storie of the m Luke 16. 21. In the Gospell on the first Sunday after Trinitie richman And no man gaue vnto him I. It may bee those words were taken out of the Parable of the Prodigall n Luke 15. 16. childe Or else in some Copies they were put in by Consequence of the Storie For it is more then probable that no man gaue any thing to that poore Eleazar or Lazarus whom God and not o So answeres Junius in his Paralells vpon Heb. 1◠21. man helped N. The next sentence added in p Luke 19. 42. In the Gospell on the tenth Sunday after Trinitie Luke is this Thou wouldest take heed I. Beza doth out of Budaeus tell you That this patheticall exclamation hath in it a defectiue breuitie which may fitly bee supplied or explained by this or the like sentence which libertie of supplying who so grants not to all translaters shall shew himselfe more stiffe in opinion then studious for edification N. The words by you inserted are partly in the Old partly in the New Testament And here we cannot but maruell that you call q As Isaiah 40 55. 63. Ier. 23. Ioel 2. Apoc. 14. and the like Prophecies Epistles I. This we doe for two causes First in regard of the matter of these Chapters which is Euangelicall and Hortatorie not vnlike that which is found in the Epistles Secondly in regard of the forme For these being among the Epistles receiue their common name So we say the Psalmes of Dauid though Dauid made not all of them so we reckon the words of r Prou. 30. 1. Agur and of ſ Prou. 31. 1. Bathsheba among the Prouerbs of Salomon So Saint Luke stileth his second Booke The Acts of the Apostles though other mens actions besides the Apostles be there historified N. The first word added by you in the Olde Testament is found in t Isaiah 63. 11. In the Epistle on the Munday before Easter Isaiah where you haue patched the text with this word Israel whereas the place is meant of God as is plaine by the context I. Not so plaine as you pretend The wordes are intricate in the u As may appeare by Iunius his confused translation of this place Hebrew neither will there bee any incongruitie in the sense if we say that Israel remembred the dayes of old and so God in mercie remembred his penitent people Israel Surely though I were of Domitians minde I should bee wearie of killing these little flies N. Secondly you adde in x Ier. 23. 5. in the Epistle on the 25. Sunday after Trinitie Ieremie these words with wisdome I. The Hebrew word signifieth elsewhere to prosper with y 1. Sam. 18. 14. 30. wisdome N. The place in the New Testament is in the Epistle of Paul to the z Gal. 4. 5. In the Epistle on Sunday after Christmas day Galatians where you adde his word naturall I. Why are not wee the naturall sonnes of God by faith N. Christ only is Gods Sonne by nature wee by adoption I. Saint Paul calleth Timothy his naturall sonne in the a 1. Tim. 1. 2. faith N. He meaneth that he loued him in manner as a naturall sonne I. So God though in an other degree loueth vs as he doth his Sonne Christ Can you tell what Corne is shaken by this winde N. In the qualitie there is obscuritie and falshood Obscuritie comes by transposing or misinterpretation of words Of the former the first instance is in b Math. 27. 9. In the Gospel on Sunday before Easter Matthew where you reade whom they bought of the Children of Israel whereas it should bee rendred whom they of the Children of Israel bought or rather valued I. If they valued they bought by consequence As for the obscurity it is in the Greeke aswell as in our English The like Phrase is found in the c Acts 21. 16. Acts for there is a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like word in both places vnderstood N. A second instance is in the Gospell of e Iohn 1. 1. In the Gospell on Christmas day as you call it Iohn where you read God was the word whereas the words should thus bee placed And the word was God as both the Greeke f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Article sheweth which declareth the subiect as you terme it not the g Ramus doth terme these antecedens consequens predicate As also the sense and scope of the place doth conuince For it is as improper and indirect a speech to say God is the word or Christ as if one should say a liuing creature is a man or a Tree is an Oake I. Ramus did indeed exclude indirect predication out of his new inuented Logique as hee did also many other most wholsome things Namely the doctrine of Obiectum Modalis propositio Limitatio Distinctio Reductio Syllogismi Figurarum modi Besides he most negligently handled Relation Definition Demonstration h See more in Kekermans Booke called Praecognita Method Euerie Logician can tell you that indirect predication is vsuall For here it is vsed by Saint Iohn in the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall What doe you make words of Scripture like Complementall Pharisees striuing for places Besides if a man should examine you Cuius est haec praedicatio This word was God Could you answere It is not Generis de Specie Speciei de Indiuiduo Nor Differentiae de Specie Much lesse Proprij or Accidentis de Specie seu Subiecto N. We haue hissed the Predicables out of Logique I. You may depart out of the Schooles with them for company For without the Predicables Diuision Definition and Demonstration cannot be vnderstood N. Obscuritie by misinterpretation of words is found in that place of the Epistle to the k Gal. 4. 25. In the Epistle on the fourth Sunday in Lent Galatians where you translate bordereth for answereth I. Doe you meane that it answereth in neerenesse of situation N. Nothing lesse For there is a great distance betweene Mount Sinai and Ierusalem Wee meane it answereth in allegoricall proportion I. The same doe wee meane by bordering Namely not Locall but Relatiue or contrarie N. Other obscure places are in the Epistle to the Ephesians The l Ephes 3. 5. In the Epistle on the 16. Sunday after Trinitie first is where you reade which is father of all that is called father whereas the words should thus be turned Of whom is named euery family I.
You are not vnlike one who would haue had Stripling put in for Youth in the m Psal 119. 9. Psalme For tell me Is there not in euery family a father Is not he our father of whom we receiue our name Besides the n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke word there vsed signifieth a company of men who haue their pedigree from one Father as the Israelites from Israel the Rechabites from Rechab and the like Is not this all one with a family N. The second place in the o Ephes 5 13. In the Epistle on the third Sunday in Lent Ephesians is where you reade euery thing that is manifest the same is light Whereas it should bee euery thing that makes manifest is light I. Beza declares out of the Greeke Scholiast that the Greeke word may bee rendred as wee doe it for it is passiuely taken in the words going p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before So that by light we vnderstand full of light In which sence the word is vsed in the same q Ephes 5. 8. Chapter N. After the obscuritie there remaines falshood violating the analogie either of faith or of the place Of the first kinde some transgresse the Law some the Gospell For the Law first you mistake the ceremoniall when in the Epistle to the r Heb. 9. 25. In the Epistle on Wednesday before Easter Hebrewes you reade with strange bloud for with other bloud namely with the bloud of beasts not his owne I. When you say in the first Commandement Thou shalt haue no other Gods but me Doe you not meane Strange Gods When Salomon bids you beware of a strange woman doth he not vnderstand another woman besides your owne wife N. Secondly you corrupt the Morall Law when you reade in the Epistle to the ſ Rom 12. 11. In the the Epistle on the second Sunday after the Epiphanie Romanes Apply your selues to the time for seruing the Lord. For if it should bee translated time it should bee thus rendred seruing the time as if Paul should say be time seruers which is a thing against the Morall Law I. Some Greeke Copies reade as we t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe The meaning of the Apostle may be that we should apply our selues to the season namely to take all occasions of doing good So the Prophet speaketh of himselfe according to your u Psal 75. 2. translation So the Apostle enioyneth x Gal. 6. 10. vs your obiection of seruing the time is light for we may serue the time as wee may serue men that is in y Gal. 5. 13. loue not vpon z 1. Cor. 7. 23. constraint N. From the Law to the Gospel which you first breake reading in a Luke 1. 48. In the Magnificat Luke Lowlinesse for Low Degree I. Some would contest with you in this point saying that Lowlinesse signifies meanesse and basenesse aswell as humilitie But put the case wee had translated it humilitie N. You had confirmed the Popish errour of Merit I. Why had not God respect to the sacrifice and faith of b Gen. 4. 4 Heb. 11. 4. Abel Will not God reward vs according to the things wee haue c 2. Cor. 5. 10. done and that with a reward of d 2. Tim. 4. 8. Iustice to the recompence of which reward Moses had e Heb. 11. 16. respect N. Secondly you doe iniurie to the Gospel when you make Paul doubt of his owne saluation translating f 1. Cor 9. 27. In the Epistle on Septuagesima Sunday a Cast-away for reproueable I. First it was possible that Saint Paul being made of flesh aswell as of spirit might doubt of his owne saluation Secondly it is lawfull for vs to feare damnation in regard of the cause thereof namely sinne For it is no seruile feare to feare to sinne least we be damned vpon God's pleasures against vs for sinne As for your in erpretation of reproueable it is not worth the reprouing it is so weake N. There remaine two places against the analogie of the text or present place The first is in the Epistle to the g Philip. 2. 7. In the Epistle on the Sunday next before Easter Philipians where you translate apparell for habit I. Is not habit an apparell in the tenth Categorie N. Wee haue banished all Categories out of Logique and Metaphysiques I. You are not vnlike the snake which being brought vp by an husbandman kild one of his children For you being nourished in the Vniuersitie would wound or slay two of her best children Logique and Metaphysique But to defer this to a time more conuenient what meane you by habit N. What but the flesh of Christ I. Doth not Antiquitie resemble Christ's flesh to Elias h 2. Kings 2. 13 cloake Besides may not this be the meaning that Christ put on the apparell of man which was not giuen to Adam till after his fall N. The second place is in Peter i 1. Pet. 3. 20. In the Epistle on Easter Euen where you reade was once looked for instead of did waite I. The Greeke word is of the meane voice and so may signifie either N. But in this place it must bee rendred did waite for the wicked did rather abuse then waite for God's mercie Noah did expect the floud I. Withall hee did expect the deliuerance of his family and so did prepare the Arke Thus your words haue beene weighed as the words of Euripides in the scales of the k Aristophanes in the Frogs Poet or rather in the Scales of Balthazar and haue beene found too light FINIS Let these faults be thus corrected and the rest as mispointing c. fauourably pardoned Errata IN Epist p. 2. l. 22. r. readers for reader in Epist p. 4. l. 23. for Rits r. Rites In the second Epitaph l. 18. some Copies haue beene printed Patrum for Patrem p. 2. l. 20 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ibid. l. 23. r. Caere And ibid. in Marg. r. Ioh Epist 2. v. 10. pag. 7. l. 26. r. Cathedrall pag. 10. In the second Marg. quotat for Iohn 18. 12. r. Matthew 13. 2. pag. 12. l. 31. r. Nouelist pag. 15. l 25. all for ill pag. 17. l. 16. r. These for thus pag. 33. l. the last before though adde and p. 36. l. 21. and 31. r. superstition p. 41. l. 14. r. refuteth p. 99. l. 23. for of r. on p. 157. after enter adde into you p. 228. l. 13. r. vegetatiue p 237. l. 12. r. yea ihid l. 27. for by r. be p. 251. l. 30. r. yet p. 257. l. 11. before fable adde a p. 266. l. 28. r. Archimedes p. 270. l. 8. adde with p. 286. l. 11. for alone r. all-one and ibid. l. 14. for decres r. decrees