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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	worship_n	worship_v	write_v	30	3	4.9076	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37649	A vindication, or, Further confirmation of some other Scriptures, produced to prove the divinity of Jesus Christ, distorted and miserably wrested and abused by Mr. John Knowles together with a probation or demonstration of the destructiveness and damnableness of the contrary doctrine maintained by the aforesaid Mr. Knowles : also the doctrine of Christs satisfaction and of reconciliation on Gods part to the creature, cleared up form Scripture, which of late hath been much impugned : and a discourse concerning the springing and spreading of error, and of the means of cure, and of the preservatives and against it / by Samuel Eaton, teacher of the church of Jesus Christ, commonly stiled the church at Duckenfield.	Eaton, Samuel, 1596?-1665.	1651 (1651)	Wing E126; ESTC R30965	214,536	435

Christ had so understood it as he doth and reserved to God his own place of worship had made him his principal and ultimate object in worship he might as the less principal and intermediate object have worshipped the devil if he had pleased And this Text which he alledgeth of Mat. 4. if there had been none other would not have been of any force in this sence against it So that either Christ mistook the Scripture and alledged a Text that had not strength against worshipping of Satan or else he hath grosly mistaken the sense of the Scripture which Christ hath alleadged in giving liberty for intermediate worship to be given to him that is not God notwithstanding any thing contained in this Text. But because he keeps to generals and by that means resolves no scruple that may lie in the breasts of men about worship I shall descend to some particulars And first I shall speak of worship proper to God in the matter of it wherein he is wholly silent and then of worship proper in the manner of the performance 1. To believe or receive any report of spiritual things and matters of Faith which respect the soul proposed and presented as a truth to be rested in upon the meer credit and fidelity of the Testator or him that witnesseth it is a worship and an honour proper to God alone because God is he alone that cannot lye Tit. 1. 2. and it was the honour that Sarah by this Faith gave to God she judged him faithful that had promised Heb. 11. 11. 2. A Religious resting and depending for spiritual supply and help in spiritual works and streights is a worship and honour peculiar to God alone the reason is because there is no sufficiency of this kind in any creature but it is onely and wholly in God 2 Cor. 3. 5. Therefore the Prophet directs him that is in darkness and hath no light it is spoken of the souls darkness and distress to trust in the Name of the Lord and stay upon his God Isa 5. 10. 3. An acquiescence in the will of another whether it appear to be with us or whether it appear to be against us is an homage and an honour which is proper and peculiar to God alone 1 Sam. 3. 18 It is the Lord said Eli let him do what seemeth good in his eyes he submits quickly to that which was terrible to be thought of upon this account or ground It is the Lord to whom such subjection is due And Jesus Christ himself as man doth acquiesce and rest satisfied with the will of God which was bitter as death Not my will but thine be done And the obeying of the will of another for this sole reason because it is the will of that other when there is no other impulsive cause but that is honour peculiar and proper to God alone because his will and his alone is Essentially holy and just and good I consulted not with flesh and blood saith Paul when the will of God was revealed that he should teach him Gal. 1. 15 16. and Rom. 12. 2. 4. Praying as it is an act of Religion and then especially when it is for spiritual blessings is a worship which is proper to God alone because such a service simply considered in its nature doth imply a sufficiency of wisdom power and goodness in the person to whom we direct it in reference to which praying to any creature is accounted as praying to a god that cannot save and it is Idolatry in Scripture-reckoning Isa 45. 20. Jer. 1. 27. 5. Giving of praise and glory and thanks as it is an act of Religion is worship and honour due to God alone and not to be communicated to any creature because he is the root and fountain of all good to the creature the God of all Grace and mercy the God of blessing Therefore in Rev. 4. 9 10. 11 The four beasts and the four and twenty Elders they worship him that sate upon the Throne by giving praise to him and cast down their Crowns at his feet and say he is worthy to receive honour and glory because he had created all things And as in the time of the old Testament to offer Sacrifices of Thanksgiving to any but to the true God had been Idolatry which caused Paul Barnabas to run in with hast to stop them in the attempt of Sacrificing to them by telling them that they were but men like themselves so to offer the Calves of the Lips to offer praise to give Thanks in a Religious way is worship peculiar to God 6. To Swear or to appeal Solemnly in a religious way for Testimony in reference to any thing asserted for the truth of it is worship or honour that is proper to God and not to be given to any creature Deut. 6. 13. Thou shalt fear the Lord and serve him and swear by his Name And it is reproved that some did swear by the Lord and by Malchom that is for joyning God and Idols together in the worship of an Oath and under that all other worship is comprehended 7. The use of a Lot in which persons that are at some controversie or are doubtful what to determine of a thing do give up themselves to receive the determination of it as the Lot being cast shall decide it it is a worship and an honour proper to God Prov. 16. 33 The Lot is cast into the lap but the whole disposition thereof is from the Lord. Therefore it was used with invocation or prayer to God wherein men do profess to receive the doome or sentence or judgement or decision from the Lord Act. 1. 24. 8. A receiving of and submitting unto prescribed forms and rules as mediums in and by which that natural worship of the heart which consists in faith and hope and love is exercised and declared is worship and honour proper and peculiar to God alone and forbidden in reference to any creature in the second Commandment for under the names of graven image invented forms and mediums of worship excogitated and minted in mens own brain or of any others prescribing that is not God are meant and indeed who knows what is pleasing to God and delightsome to him but himself therefore the progative is his to prescribe and it is peculiar honour for men to submit to what he doth prescribe The subjecting of the Conscience to Laws and Ordinances and Institutions and Directions is an honor not communicable to any creature but wherein God is alone not having any to share with him for the Conscience is over-awed by none but God gives account to none but God Rom. 2. 15 the Apostle proves the love of God to be written in the excusing and accusing which work manifestly declares a Law of God within because the Conscience is accountable to nothing but such a Law for there lies the strength of his Argument that there is such a Law within them 10. In external postures in Religious duties

Son in flesh that being preached to the world and received by faith becomes the seed of all piety and godliness by which we are begotten to God and are made partakers of the Divine nature This mystery of Christ revealed forms Christ in the hearts of those to whom it is revealed This Doctrine known and believed changeth men into the same image that as the eternal Son of God in flesh is become man-like so they after they have acknowledged it by faith are made God-like for therein is the rich grace and glorious mercy of the Lord revealed The love of the Father is transcendent in glory in giving such a Son who is the express image of himself and the same God essentially with himself And the love of the Son is superlative and above all the conceptions of the sons of men in giving himself when it is rightly understood that this Self whom he gives is God blessed for ever This truth believed works astonishment and the soul is ravished with the thoughts of it But the other viz. God's giving a Creature for us and a Creature 's giving it self for us is a lowe business in comparison of this nor can the heart be so confirmed in apprehension of the love of God nor can it be so inflamed with love to God but this mystery as the Apostle lays it down quickens faith love and heightens them which graces are the chariots to carry the soul out to all godliness and honesty The consequence of which is Whoever denies this mystery denies and destroys godliness and in so doing denies and destroys the Gospel which is called by the Apostle doctrine which is after godliness 1 Tim. 6. 3. Tit. 1. 1. And this is of weighty consideration to all those that acknowledge Christ to be God and yet hold it not very dreadful in those that do gainsay it but account them Saints and godly persons which they cannot groundedly do while the evidence of this text is against them which saith Great is the mystery of godliness God manifest in the flesh And if they acknowledge the truth of this text then this text will stare them in the face while they cry up the godliness of such who do oppose it Where is their godliness if this mysterie which they acknowledge not be the mysterie of godliness If godliness be the fruit of this doctrine rightly understood received if it grow upon the tree of this truth and they hew down this tree destroy this truth in the opinion which they hold doth not the fruit fall with it Godliness is cut down with the tree out of which it grows it is plucked up with the root that bears it What can be said against this Me thinks every tongue should be silent hence-forward that subscribes to this text Great is the mystery of goliness God manifest in the flesh c. But enough hath been spoken of this to convince any one that loves the Truth and will open his eyes to receive it I shall now undertake the maintaining of such Arguments or Instances as he calls them which I produced to shew the repugnancie of his Doctrine to the Gospel and to the Scripture and discover the weakness and unsoundness of the Answers that he gives The first Argument or Instance was Instance 1. If Christ be but a meer creature and not God then the giving of Divine worship and honour and service to a meer creature is lawful and warrantable which yet is everywhere forbidden in reference to any creature but is practised unto Christ Rev. 5. 12 13 14. and would be idolatry if Christ were not God He puts this Instance into form To give Divine worship honour and service to a meer creature is contrary to the Scripture To give Divine worship honour and service to Christ is not contrary to but by the warrant of Scripture Therefore Christ is not a meer creature He answers to the Major Proposition and distinguisheth of Divine worship honour and service First he saith All worship and honour which of right belongs to any creature is in some sence divine God being the principal author and ultimate centre thereof Rom. 13. Eph. 6. 7. Rep. But he might as truely say Every warrantable action that a man performs is divine because it hath God for the principal Author and ultimate Centre that is it hath God's command for the beginning of it and God's glory for the end of of it But by such distinguishing he confounds what ought to be distinguished he makes Divine worship and Civil worship to be the same thing because God is the principal Author and ultimate Centre of them both but these two have ever been distinguished by our Writers and made opposite species of Worship Therefore it was very frivolous for him to look upon Divine Worship in that sence 2. He saith But if you mean in the strictest sence that worship honour and service which is peculiar to the most high God then I shall say with you that it is Idolatry and contrary to the Scriptures to give it to any creature whatsoever Rep. The controversie betwixt us and the Papists is what Worship is peculiar to God and what is not peculiar but may be given to a creature And we assert against them that all Divine worship and honor is peculiar to God and none of it communicable to any meer creature But he tells us of some Divine worship which is peculiar and of some that is not peculiar For the better understanding of this Truth let it be looked into what Divine Worship is and what the grounds thereof are Divine Worship is that Observance in which we are carried directly and immediately to God in doing those things that directly bring honour to him and glorifie him in Rom. 1. 21. When they knew God they glorified him not as God neither were thankful c. 2 Cor. 8. 5. They first gave themselves up unto the Lord and then to us according to the will of God The ground of this Worship or Observance is that excellencie of God which in his sufficiencie and efficiencie shines forth It is not one attribute or perfection in God that is the formal and adequate cause and reason of Divine Worship but it is the concurrence of all infinite perfections and excellencies Exod. 34. 6 7. The Lord the Lord God merciful and gracious long-suffering and full of truth c. Therefore it is that sometimes one attribute in God is said to ingender homage and worship Psal 130. 4. But there is forgiveness with thee that thou mayst be feared And sometimes another Heb. 12. 28 29. Let us have grace whereby we may serve God with reverence and godly fear For our God is a consuming fire And Divine worship is the acknowledgement of the infinite Majestie Truth Wisdom Goodness Glory of the blessed God Divine Worship hath been wont to be divided into Natural worship and Instituted worship Natural worship flows from the very knowledge of God if it

be right and true though there were no Law to impose any such thing upon men and it conststs in faith and love and fear and hope and thankfulness and in praying unto God and hearing what God the Lord will say to them for of these such who have a right knowledge of God will soon be convinced Psal 9. 10. They that know thy Name will trust in thee And hereto also doth belong some natural external acts and postures of the body which do hold forth the reverence and homage of the minde as the bowing of the knees and prostrating of the body before God Instituted worship is certain mediums or means ordained by the will of God for the putting forth and exercising of natural worship viz. faith love hope fear c. which are inward acts of the minde and graces whereby we gratifie God and honour him and belong to Natural worship This Instituted worship consists in Ordinances and Services of God's own appointment in which the Natural worship of faith hope fear c. are acted and by which they are promoved Having shewed what Divine Worship is and the grounds and kindes of it it remains that I declare that all Divine Worship and not some alone as he asserts is peculiar to God and not to be given to any creature that is no more then a creature 1. That which is limited and restrained by Go to God alone in the first and second Commandment and inhibited and forbidden to be given to any other that must needs be peculiar to God alone But all divine worship both natural and instituted together with the postures that do attend them as applied to divine worship are limited and restrained by God to God onely and prohibited to be given to any other Therefore it must needs be proper and peculiar to God For what else is the sense of those two Commandments Thou shalt have no other Gods but me Thou shalt not make to thy self any graven Image c. but an injunction of the having and exercising such divine Graces and Affections upon and towards God above and a submitting to divine directions and instructions from God in reference to the means of worship and to him alone All that hath been written and preached by the most approved looks this way They say naturall worship is forbidden in the one and ordained worship in the other and he that gives the natural to any but the true God sets up and makes to himself another God beside him and he that sets up or submits to any formes of worship without the dictate or warrant of the true God commits Idolatry against the true God 2. That which Christ doth appropriate to God that must needs be peculiar to him But Christ doth appropriate divine worship to God alone Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serve Therefore divine worship is peculiar to God and may not be given to any other That which the Devil required of Christ was prostration or bowing his body to the ground before him in a Religious way as for his heart and the faith of it and love or it and fear of it and affections of it in any kind or the intention of those affections he mentions them not requires them not nor could he know whether they were given to him or no nor in what degree and measure but the outward homage onely in the inclination of the body to the earth in a religious way and Christ yeelds not to it but repels him with the Scripture which he fetcheth from Deut. 6. 13. or from Chap. 10. 20. or from Chap. 26. 10. for I find no other that Christ can allude to and Expositors do direct to the two former but in none of them is it said Him onely shalt thou serve nor is it applyed to external adoration but our Saviour an infallible expositor doth extend it to religious postures and outward homage in a spiritual way and doth restrain it to God alone 3. That which the Apostle condemned in the Galatians while they were heathen that cannot be allowable in Christians But the doing of Religious service or giving religious or divine worship to them which by nature are not Gods is the thing that the Apostle condemns in the Galatians while they were Heathens Gal. 4. 8. Therefore it is not allowable in Christians The Heathens when they worshipped stocks and stones and works of the hands of the Workman they did it relativè not terminative that is they worshipped the highest being in these and did not terminate and end their worship in these but used these as helps in that worship which they directed to the most High God whom they knew not and carried their worship through these to him as from Acts 17. 23. compared with 25. 29. will appear They worshipped Idols of silver and gold and graven stone yet they knew that those Idols made by mens hands were not God but there was an unknown God whom they worshipped in such Images Yet this worship was accounted by the Apostle a doing service to them which by nature are not Gods and was condemned And this intermediate service which was not terminated in the thing served will not be allowed as belonging to any other but to him who is essentially God and by nature God 4. That which neither the Angels nor the most eminent Saints on earth durst accept though tendred to them because they were but creatures but directed it to God as proper onely to him that ought not to be given to any creature but is peculiar to God But divine Religious worship manifested in the outward prostration of the body was a thing that the Angels and the most eminent Saints durst not accept of because they were but creatures but directed it to God as proper to him alone Therefore divine Religious Worship ought not to be given to any meer creature but is peculiar to God There are many Scriptures which serve to confirm that which can in reason onely be questioned in this Argument viz. Whether all divine Religious worship though intermediate and in the lowest degree was rejected by Angels and Saints as undue to them and as proper to God for this purpose see Act. 10. 26. where may be found that Adoration with the body which did proceed from the estimation of the mind though Cornelius that tendred it knew Peter to whom he tendred it neither to be God nor Christ nor had he that esteem of him nor did he terminate that worship which he gave him upon him for he was better instructed but through him looked at God yet the thing was evil that he did and undue to Peter or to any meer man whatever and was therefore rejected by Peter upon that ground and account Stand up said he for I my self am also a man as if he should have said I am not God but a man a meer man and nothing more therefore it is not proper to adore me thus

So also in Rev. 19. 10. and chap. 22. 9. John fell at the Angel to worship him knowing him to be but an Angel and looking upon him only as one through whom he had found favor to have such things shewed him and as one superiour to him because an Angel as Rev. 32. 8. shews I fell down at the feet of the Angel that had shewed me these things it was upon this account that he fell down He was an Angel and had shewed such things to him he was not God nor Christ nor did John look upon him so and it was but an outward prostrating of his body before him arising from that reverent esteem that he had of him yet it was not accepted by the Angel but repelled and with this Argument repelled I am thy fellow-servant as indeed the highest creatures are and of thy Brethren that have the testimony of Jesus see therefore thou do it not worship God Whence it is apparent that the lowest degree of Religious divine Worship is too high for any creature 5. That wherein Gods glory lies and which he is so dear of that he will not give it to any other and which when it hath been given to another by his people hath stirred up his jealousie that must needs be proper and peculiar to God and is not to be given to any other below God But all divine religious worship is such a thing wherein Gods glory lies and of which God is so dear that he will not give it to any other but proves jealous presently if it be given Therefore all divine Religious worship is so proper and peculiar to God that it is not to be given to another The Scriptures that prove the Minor proposition which alone may be questioned are Isa 42. 8. I am the Lord that is my Name and my glory will I not give to another nor my praise to a graven Image This Glory which God will not give to any other is such worship which was wont to be given to a graven Image and which the children of Israel gave to the Calf in Horeb which was intermediate worship and was not terminated in the Calf but in God and yet God would not give that from him And when God gives the second Commandment in which he forbids to be worshipped through an Image and by Image any thing that may be thought of to represent him is meant as all confess that have been accounted Orthodox he mentions his jealousie which will arise in his best if such worship be tendred him he will count it as if the Image the creature the representative whatever it be were worshipped and not he and he will visit that sin upon the Fathers unto their children to many Generations By this time I hope it will be evident unto the Reader That all divine Religious worship is peculiar to God alone I shall now proceed to consider of the residue of his Answer He undertakes to shew difference betwixt the worship that is peculiar to God and all other worship His words are these That worship honour service which is peculiar to God differs from that which may be yeelded to a creature partly in the matter but wholly in the manner of it We must pray to God for all things we want and may pray to men for what they can give we must obey God and we must obey men who are set over us by God but we may not worship honour and serve men in the like manner as we do the most high God who is the principal and ultimate object of all worship honour and service his right thereto being onely of himself and he himself being the sole end thereof According to this sense is that command which our Saviour mentions Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serve Rep. In these Lines he hath multiplyed words but hath not increased knowledge he hath told us of a difference but hath not shewed us what it is he hath instanced in matter and manner but not declared wherein in what particulars in either he shewed reasons of a difference why it must be so God is first and last therefore none must be worshipped as he but the difference is yet in the dark I would intreat any one to fetch it out of his words if he can And if there be any light in his expressions that light is darkness yea blackness of darkness he hath said that God is the principal and ultimate object of all worship and so he leaves it and therein he opens a dore to all Popish Idolatry a man may worship a stock or a stone or any thing provided that God be the first and the last the principal and ultimate object in that worship that he gives thereto What would any Papist desire more at his hands A graven Image may be an object of his worship if it be not the principal object nor the ultimate but that he pass through it to God As for the difference in matter he mentioned it and then deserted it without giving the least hint what it is It had been needful that he should have pitched upon some act or acts of worship of which it might have been said This act is so proper and peculiar to God materially considered as that the like material act may not be performed to any that is not God But he foresaw that the giving of an instance herein would have lost the cause he pleads for for though he might have given instances many which might have held in reference to all other creatures yet not any that would hold in reference to Christ whom he makes but a creature therefore he is silent And though he gives instances of acts materially the same which are performed to God and men as praying obeying and saith the difference is in the manner of performing these acts yet he gives no satisfaction in reference to this diversity of manner And he mentions not the grounds of worship and honour and service wherein the root of the difference lies for the grounds are such upon which we worship God that because we meet not with them in any creature we have to do with therefore we neither dare give the same worship for matter or manner that we give to God to any creature But as if he had given light enough he concludes that Mat. 4. 10. must be understood according to that sense What sense means he He would have God to be the principal and ultimate object in all worship and that is enough according to him and being observed Christ might have worshipped the the devil for any other caveat that he enters against it I do not wrong him one whit for his words are That the command which Christ mentions in repelling Satan that tempted him to worship him Thou shalt worship the Lord thy God and him onely shalt thou serve must be restrained to God as he is the principal and ultimate object onely and then if

of CAARI as a Lyon the latter Jews have snatched at lest they should be forced to confess that this Prophecie They pierced my hands and my feet was fulfilled in none other but in Jesus Christ alone because neither David who compiled this Psalm nor any other had their hands and their feet pierced But Joannes Isaacus hath most learnedly shewed in his defence of the Hebrew verity against Lindanus that nothing is more absurd and foolish then such a Lection or Reading 1. Because it is pointed contrary to the Rules of Grammer if the signification should be as a Lyon 2. Because the expression would be maimed and defective and without sense for what reason is in these words as a Lyon my hands and my feet 3. He produceth the Authority both of Massoreth the great and the less In Massoreth the less two CAARI are found and onely two in a diverse signification the one in Isa 38. 13. which is right interpreted as a Lyon the other in this Psalm viz. 22. which he quotes which must necessarily have an other interpretation because of some peculiarity that is in it In Massoreth the great he saith that Rabbi Jacob found written in the Text CARU and in the margent CAARI 4. He speaks his own knowledge I Johannes Isaac can testifie in truth and with a good conscience the same thing for I saw a Psalter of my Grand-fathers in which in the Text it was written CARU and I doubt not but all exemplars had it also And Rivet adds this that in all the Hebrew Copies or Exemplars there is both CAARI and CARU the one in margent and the other in the Text Not that CAARI whether in the margent or in the Text is to be read as a Lyon but it is vox animala a word beside rule and is the third person of the preterperfect tense CARA by some interposition and change of letters as is somtimes found in the Hebrew And he giveth instances of the like As for the other Text in Rom. 12. 11. I shall refer the Learned to that which Beza saith of it and only exsert somwhat for the satisfaction of others In all the most approved Authors saith he it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shews how it is probable the corruption came in and how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that short way of writing saith he there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he saith he hath seen it so written in Pasil and some that writ out declared this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this might easily be done through ignorance of that short hand that was in use But it may be observed how ready he is to give advantage to the pertinacious Jews in siding with them in the rendring of the word CAARI as a Lyon without any warrantable cause for the upholding of his own opinion And he also takes part with the Papists who from the various lection do take occasion of detracting from the truth of the Hebrew and Greek Text as that which is corrupted by the Jews and others and would bring all to the interpretation of the Church But he goes on and not onely makes it possible but probable that there is such a mistake for saith he Gretius observes many Copies have Lord and the Syriack hath Christ not God Repl. Some Copies have Lord and God and Beza makes a conjecture how it came about but there is no Copie that hath Lord without God God is not left out in any Greek Copie and consequently it makes nothing for his purpose but remains as strong against him as before for if the words be read thus To feed the Church of the Lord and God which he hath purchased with his own bloud the word which refers to both of them as Antecedents and the meaning is which Lord and which God hath purchased with his own bloud and Christ is still set forth as God and the bloud of Christ is still the bloud of God But yet his fraud appears for he saith Many Copies have Lord seperatim divisim for so he would be understood as if they had had Lord and not God or Lord insteed of God when as in truth they have them conjunctim both Lord and God conjoyned as Titles of one and the same person who shed his bloud to purchase his Church As for the word Christ insteed of God it is not to be found in any Greek Copie in which language the New Testament was written and if in any other it makes nothing to his purpose Lastly he saith It is easie to mistake taking one for the other from that compendious writing which was anciently much in use where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they wrote only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repl. The mistake of a letter though it may be easie yet it may be gross enough and may utterly overthrow the sense of the place and it is as easily discovered when it is surveyed by him that compiled it Would it not be gross in our English if Word should be written insteed of Lord If Moon should be written insteed of Noon and it is but the mistake of a Letter and it is easily done and as easily seen being done and corrected therefore this Argument is without force also To make this conceit of his of a mistake to pass the better he saith the Churches of Saints are called the Churches of Christ Rom. 16. 16. Repl. And what is this to the purpose they are called the Churches of God also 1 Cor. 11. 16. And they are never a whit the less the Churches of God because they be the Churches of Christ yea because they be the Churches of Christ they be therefore the Churches of God and this Text proves it For Christ is the person that is here spoken of because the person that shed his bloud for the purchase of the Church is spoken of which is Christ and he is called God and as God the Church is his as the words declare which he hath not yet overthrown But he attempts it by an other consideration which he offers to view 2. If it proves that there is no mistake in the Text saith he there may be a defect in the words for the last clause some Greek Copies have it thus which he hath purchased with the bloud of his Own and so the Word SON is to be understood with the bloud of his own Son Repl. It is said of some persons who are loth to work that they live by their shifts or by their wits so this man who is loth to be convinced of the Truth will maintain and keep alive an errour if he can by his wits or by his shifts which are more than one and when one fails him he flies to an other