authorities of Scripture were not wanting to both purposes as it is manifest Matth. 6. and 1. Cor. 15. Yea Paul at Athens or wheresoever hee perswaded the worship of the true God among the Gentiles hee perswaded not by authoritie of Scripture which amongst them had beene very weake but by such arguments as they knew to bee sufficient even in themselues If these things were not so how then could the Gentiles which knew not the Scriptures be without excuse for their ignorance of God Therefore I conclude that there is nothing which is beleeved but it may also be knowen Now knowledge we know is ingendered by such principles as have trueth in them the which is evident of it selfe So that by plaine and reasonable understanding a man may know whatsoever he beleeveth You will say To what purpose then serue the Scriptures I answere That God infinite in goodnesse hath together with this understanding and light of Nature given us withall His Word as a greater light whereby our lesser lights might become more shining That He hath given unto us not onely an inward Word to wit our naturall understanding but also an outward word as a most illustrious Commentary both of declaration and amplification of that text whereby we may the better understand whatsoever wee ought to understand without it But how then cometh it to passe that all men have not Faith And how is Faith said to bee the gift of God The first is answered Rom. 1.21 and Ephe. 4.18 For hardnesse of their heart who when they knew God did not glorifie him as they ought therefore their imaginations became vaine and their foolish heart was full of darkenesse And for this cause is Faith also said to bee the gift of God First in respect of that knowledge whence it doth proceed which knowledge is His gift Secondly because it is the onely worke of God to make that knowledge to become fruitfull by laying it so unto mans heart that the hardnesse thereof may be removed that when wee know God to bee good and just wee also beleeve and worship Him as wee ought Thirdly and most especially because that God oftentimes pardoning the ignorance which men have of Himselfe and the creature doth so enlighten the heart with His Holy Spirit that it is suddenly framed without any previant knowledge to faith and obedience The trueth whereof neverthelesse doth not any whit impugne that which I say That God hath given unto every man so much understanding as to know what he ought to beleeve and to be satisfied for the reasons of his Faith if he could open his eyes to see in the middest of what wondrous light he were placed This point is manifest both by many Scripture-authorities and by many reasons which I omitt But taking this as either granted or sufficiently prooved that God hath given us light of understanding whereby to yeeld a reason of the Hope that is in us a reason I say even of every Article of our Faith let us with holy reverence come unto the thing in question and see what reason wee have for our defence I will therefore a while forbeare to use the authoritie of holy Scripture not that I esteeme the waight or evidence of any reason comparable thereto but onely perceiving by that talk I had with you that you had read the Scripture as one of those whom Peter noteth 2. Epist 3.16 Not intending to wrangle about your wrested interpretations I will first propose the evidence of reasonable proofe and afterwards bring in the assent of holy Scripture that you may perceive in what wondrous cleare light you strive to bee blinde And because I know not what your opinion is concerning God for he that denieth the God-head of Christ may as well denie the God-head absolutely that being one step toward the question I will proceed orderly and give you also a reason of our faith concerning that matier taking this onely as granted which is rise in every mans knowledge that both the termes of Contradiction cannot bee affirmed of the same subject that is that one and the same thing cannot be both affirmed and denied of the same subject at one time and in the same respect But first by the name of God know that I meane an Eternall Being infinite in goodnesse in power in wisedome in glorie in vertue and onely worthy of endlesse love and honour My reason is thus If there be not a Being which had no beginning then of necessitie that which was first existent or begun must be a beginning unto it selfe by causing of it selfe to be when it was not But this is impossible that any thing should be a cause and not be for so should it both be and not be therefore there is an eternall Being which is the beginning middle and end of all things and Himselfe without beginning and this eternall Being wee call God My reason is plaine to bee understood and remember what I have said that I may goe on Whatsoever is without beginning is also without ending because it hath no Superiour which might bring it to nothing therefore God is eternall Againe whatsoever comes to nothing is corrupted by his contrarie but nothing can be opposite to God therefore He is Eternall Or else I might thus reason 2. Being and Not-being are such contraries as one of them cannot spring out of another for every thing for the preservations sake of it selfe doth represse and corrupt the contrarie Seeing then that there is Being which could not possibly raise it selfe out of Not-Being it followes that Being had a primacy or priority before Not-Being and therefore of necessitie must be eternall for otherwise there was a time wherein it might be said that Being is not Being and so Not-Being should have beene first and contradictories might have stood together but both these are impossible therefore there is an eternall Being and this eternall Being wee call God Furthermore wee know that the greatest excellency or perfection of every thing is in the nearenesse or likenesse thereof unto the first cause But every thing is more excellent in the Being therof then in the Not-Being Therefore Being was before Not-Being and for that cause Eternall Now Eternitie is an infinite Continuance Therfore whatsoever is Eternall must of necessitie be Infinite and this Infinite being we call God Moreover whatsoever hath Infinite continuance hath Infinite Power to continue infinitely and this omnipotent or endlesse power we call God I might reason likewise of His Goodnesse of His Wisedome Truth Glory c. But one shall serue in stead of the rest and I will take His Wisedome for my example and prove unto you that likewise to be Infinite and that not onely in existence but in action also And first that hee is wise God is most worthy to be such as He is but if He were not wise He were not worthy to bee God Ergo he is wise Now marke how these depend one on another In God
Spirit of his mouth And in Hag. 2.5.6 From the beginning I was and now I am with you saith the 1. Lord of hostes the 2. word which covenanted with you when you came out of Aegypt my 3. Spirit shall dwell among you And if you desire moe proofes out of the old Testament you may reade Ficinus de Christ Relig. Cap. 31. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah that great and fearefull name of God Deut. 28.58 one name of his owne being containes the mysterie of the Trinity For in the forming of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hawah or hayah whence the name is derived Ie is the signe of that which is to come as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeheweh He shall be or He will be Ho of that which is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being or He that is and wah of that which hath bin as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath beene and thus is the word opened Rev. 1.8 He which was in eternitie the fountaine and eternall Father of Him which shall be in eternity by the common band of all continuance that which is in eternity And this is Hee that was and is and is to come And in the new Testament besides the places cited before in the beginning of the chapter in Math. 3.16.17 and Luc. 3.21.22 you may heare the witnesse of the Father concerning the Sonne and see the Holy Ghost comming downe on Him in the likenesse of a dove And againe Ioh. 14. vers 16.17.1 I will pray the 2. Father and he will send you another Comforter even the 3. Spirit of truth And 2 Cor. 13.13 The grace of our Lord Iesus Christ and the Love of God the Father and the fellowship of the Holie Ghost bee with you all with many other texts not needfull here to bee cited because that when we come to speake of the other Persons of the Trinitie in the Articles following some of them must bee remembred And if the adversaries testimonie be ought worth you may take hereto the Aegyptian oracle of Serapis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First God and then the Word and Holy Ghost with them Of essence one in one accord And from hence it seemes had Merc. Trism that which hee teaches in Pormand of that Light which is God the Father the word which is the Sonne and that life which is the union of them both See the other arguments inductive in the Notes a andb. Notes a BY reason we are summon'd to hearken to this truth Pref. Tho. Aqu. in his questions on the master of the sentences lib. 1. Dist 2. q. 3. brings a couple of reasons to prove a plurality of Persons in the unity of the Godhead which in effect are these 1. with the greatest happinesse there must bee the greatest pleasure and content But in the Possession of that which is good there cannot be pleasure and content without company seeing the perfection of every good thing stands in the community of the use thereof But company is not without plurality The second reason is from the perfection of the divine love and all love ever wishes well to another But these reasons prove no more a Trinity than a society of Ten and fit better for an ordinary than the high mystery in question And therefore having look't well upon his reasons and seeing that they were very poore inductions he resolves it is no way necessary to put a distinction of Persons in the Deity for the force of reasons but onely for the justifying of our Faith and for the authority of the Holy Scriptures And in the third Dist qu. 4. whether it were possible for the old Philosophers which knew not the Scripture by the knowledge of the creature onely to come to the knowledge of the Trinity hee saith that by the view of the creature they might come to the knowledge of the divine power wisdome and goodnesse as the cause is manifest by the effect and conclude that there is one God even as Saint Paul proves Rom. 1. and againe Rom. 10.18 out of the 19. Psalme But that they could not thereby attaine the knowledge of the Trinity because the Creature was an insufficient meanes to bring them to the knowledge of that high mysterie So in the 4 booke of his Summe Contr. Gentiles Cap. 1. hee determines even so concerning the incarnation and the consequents thereof So likewise concerning the resurrection everlasting life and all our hopes that depend thereon Againe in his Summe of Theologie chap. 33. hee concludes that by naturall reason it is impossible to know God in the distinction of Persons and that for these reasons 1. First it takes away from the worthinesse of our Faith 2. Faith is of things not appearing and such as exceed reason as it is said Heb. 11.1 Thirdly Infidels laugh at that which is not fully proved and therefore saith hee it shall bee sufficient to defend that our faith holds nothing that is impossible But Doctor reason must yeeld that to bee impossible which it cannot make to appeare that it is possible And therefore that our faith bee not set at nought by misbeleevers as being of things impossible you tye us for defence thereof to further proofe which if it be full and sufficient your third reason is nothing worth The first reason is lesse worth in it selfe For that is the glory of a Christian faith and the triumph of it over all false worships that is so surely founded in the truth of God that the Gates of hell cannot prevaile against it Therefore to speake cleerely to this question I say the word naturall reason may either meane that reason whereof a man is capable by that light of understanding which is naturally through the gift of Christ in every man Ioh. 1.4.9 the holy Scripture hath opened this light most clearely and therefore is it called the light of Grace or else it may meane such reasons as are gathered from the causes effects and rules which are manifest onely in naturall things Now although the articles of our creede by way of Induction onely may be manifest by naturall reason thus understood as S. Augustine de Civit. Dei lib. 11. cap. 26. in this very question hath made it appeare yet by that first light of understanding which wee call naturall reason because it is in every man according to the possibility of nature they may bee understood and approved by other rules than such as have their grounds in naturall things For God is not the God of nature onely but much more the God of grace and mercy and to the knowledge of these principles and the conclusions gathered thereon wee are led by better guides than Aristotle ever knew that is the holy Scripture and the Spirit of Grace who leades us to the right meaning thereof Yet how farre even Naturall light hath gone in the discovery of the great Mysteries of Divinity even of the Trinity it selfe you may judge by this
every man in his greatest security are so many summons to every man to think on that day For as the pilgrimage of Israel in the wildernesse was the type of our pilgrimage in this world so their punishments were types unto us 1 Cor. 10.11 But there is no type but of some thing which is to be indeed So that the destruction of the people in the wildernesse were both to them and especially to us on whom the ends of the world are come an assured argument of this great judgement at the last day And as the carcasses of them that were disobedient fell in the wildernesse whereas the rest enjoyed the promised land So all those punishments that were remembred bring to the faithfull an assured hope that God will deliver them For Noah and Lot were saved from destruction Ebedmelech and Baruâ—h had their lives given as a prey Ezechiel Daniel and they that were signified by the basket of good figges Iere. 24.5 were carryed away for their good The Christians likewise were safe at Pella in the destruction of Ierusalem Euseb Ecclesiast hist lib. 3 Cap. 5. So He delivereth from the noysome pestilence Psalm 91.3 c. and in the dayes of famine those that wait on Him shall have enough Psal 37.19 So these things are testimonies unto us both that there shall be a judgement and that the godly shall be saved and the wicked condemned 12 And as if nature it selfe had imprinted the acknowledgment of this judgement in every mans mind so there was never any man c that confessed the resurrection but did withall confesse this generall judgement And therefore though every other Article of our Creed have been impugned by some hereticke or other yet never any gainesayd this I meane since those errours were stilled in the Apostles time See 2 Thess 2.1 2 3. But whether it be that every man acknowledging the justice of God as no man can confesse him to be God whom he doth not beleeve to be just and a rewarder of them that diligently seeke Him Hebr. 11.6 or whether it be that the testimonies of the holy Scripture are so cleare in this point as that they have stopped the mouthes of all heretickes the thing it selfe is most certaine to be as it may appeare by the texts of Scripture already cited and by these also that follow Psalm 9. vers 8. The Lord hath prepared His Throne for judgment He shall judge the world in righteousnesse He shall minister judgment unto the people in uprightnesse And Psalm 50. vers 3 4 5 6. God shall come A fire shall devoure before Him Hee shall call to the heavens from above and to the earth that Hee may judge His people c. Psalm 96.13 The Lord commeth to judge the earth Hee shall judge the world with righteousnesse and the people with His trueth As it is also Psalm 98.9 Eccles. 11.9 Rejoyce ô young man in thy youth c. but know that for all these things God will bring thee unto judgement And Eccles. 12.14 God shall bring every worke into judgement with every secret thing whether it be good or whether it bee ill Reade hereto 2 Pet. 3. Chap. from vers 7. to 15. and Reu. 20. Chap. from vers 11. to the end Sect. 6 § 6. Thus it being manifest that the judgement shall be it must also appeare that our Lord Iesus must bee that judge Whereto though I have said that which may be sufficient at the beginning of the Chapter yet because it is our speciall hope and comfort that He shall be our judge that was our Creator that hath so dearely bought us that hath been our Mediator that doth evermore preserue us from the power of the enemy let us both begin and end with this lest the conscience of our owne sinnes and the remembrance of that fearefull time should cause us not to long for that comming For if God be very terrible in the assembly of His Saints Psalm 89.7 how much more in that gloomy day when He comes to render vengeance with devouring fire before Him and to repay His aduersaries to their face and to passe on them that fearefull sentence that shall d never be reversed and from which there is no appeale But lift up your heads you that are little in your owne eyes and tremble at His words for that is the day of your redemption and God Himselfe will come and save you And because He is God He knowes the secrets of your hearts and sees your reverence and your feare before Him and your acknowledgment of your owne unworthinesse And because He is man and hath had experience of sorrowes and passed under the burden of unjust and cruell judgement and hath for us endured the Crosse and shame that we might be delivered from the wrath to come therefore lift up your heads and receive the reward of your faith and patience and the end of your hopes the eternall saluation of your soules and bodies 1. For if our Lord having suffered such things for us and having overcome in all His sufferings having ascended into heaven to be our continuall intercessor for us should not then give unto us that everlasting life which He hath purchased for us His sufferings and intercession should be altogether in vaine and our faith in Him which He hath wrought in us by His holy Spirit should be utterly void and those promises which Hee hath giuen us in His holy Word should faile of their trueth and performance But all these things are impossible And therefore our Lord Iesus shall come to give reward unto His seruants both small and great Revel 11.18 and to cast out the unbeleevers out of His kingdome 2. In things that are orderly disposed for an end nothing may be omitted of those things that are necessary for the attainement of that end The end of our Lords incarnation and sufferings concernes either God or man Concerning mankind euerlasting life in all happinesse and joy is that great end for which our Saviour was incarnate died and rose againe and shall raise us up at the last day And by His judgement of mercy and compassion on us shall deliver unto us the seisure and possession of that eternall happinesse Therefore our Lord Iesus shall be judge of the quicke and the dead Concerning God it is necessary that in His love to His Father and zeale to His honour Hee take vengeance on them that have offended the infinite justice and despised that mercy and pardon which hath beene offered unto them and still have continued in their sin and followed it with greedinesse Therefore in this respect also our Lord Iesus Christ shall be the Iudge of the quicke and the dead 3. And seeing our Lord Iesus hath undertaken that honourable enterprise vtterly to destroy the workes of the devill it is necessary that He leave nothing unperformed which doth belong to the accomplishment thereof Therefore Hee shall judge those Angels which are reserved in chaines of
Councell of Florence in the yeere 1439. grew more hot than they had beene before and that because the Greekes then present in that Councell in hope to draw them of the West into their helpe against the Turks did seemingly yeeld to that trueth which these Churches in the West doe holde in that point yet it appeares that in the time of Damascen about the yeere 750. it was their received opinion For thus he writes Orthod fidei lib. 1. Cap. 13. He is the Spirit of the Sonne not proceeding from Him but from the Father by Him For the Father onely is the cause Nay if you looke yet higher in that explanation which the Councell of Constantinople spoken of even now made of that Article of the Holy-Ghost in the Nicene Creed that clause and from the Sonne is left out so that this errour seemes not new but falshood is as ancient as the devills apostacie and no antiquitie can make it trueth And if you looke to the authorities of Scripture brought before to this point in the Chap. § 1. and consider well the reasons in Chapter 11. you shall see how rotten this opinion is and how justly the clause And from the Sonne was added by the Latine Churches as they declare it in that Councell of Florence spoken of before So that falshood which some write to Paulus of Samosata that the Holy-Ghost is not any divine subsistence but onely the working and grace of God in the hearts of men and that which they write of Servetus that it is onely a certaine vigor or strength whereby every thing created is mooved naturally at the sight of the same authorities and reasons will vanish as mist before the wind Those childish fantasies of the Elleasites or Sampseans of which you read in Epiphanius Haer. 30. and Haer. 53. would trouble your hearing Sect. 3 § 3. So the onely heresie which is yet remaining is that which concernes the propriety or working of the Holy-Ghost Concerning whom some affirmed that He was not given sufficiently to the Apostles and that therefore further revelations were necessary to be made by them that had greater measure of that gift The Cataphryges or disciples of Montanus and the Manichees must needs be chiefe herein For if they had held that the gifts of the Holy-Ghost had beene given to the Apostles sufficiently their fancies of their new Comforters to teach them more then was needfull had never beene hatcht And among these Tertullian was most too blame who having once detested the Montanists did afterward both follow their errour and defend it But if that Holy Spirit should leade the Apostles into all trueth yea and shew them the things to come as the promise was Iohn 16.13 What further sufficiencie would these Hereticks require They might say the Disciples were ignorant of many things after the Holy-Ghost was come upon them for Peter accounted the Gentiles uncleane Act. 10. Answere But they were not ignorant of any thing that was needfull for the Church to know as S. Paul saith Actes 20.27 That he had declared unto them all the Counsell of God so according to the dispensation of the times which God had appointed the Gentiles were taken into the fellowship of the Faith For though they were commanded to preach repentance and forgivenesse of sinnes to all Nations yet the preaching must begin at Ierusalem Luk. 24.47 from Esa 2.3 Therefore they preached not to the Gentiles till the time was come and then Philip was sent to preach to the Eunuch Actes 8.26 and 29. and Peter to Cornelius Actes 10. and Barnabas and Paul euery where but with this condition first to offer the word of reconciliation to the Iewes and after to the Gentiles because the Children must first be fed See Marke 7.27 and Actes 13.46 So concerning the declaration of things to come Agabus foretold the famine Actes 11.28 that the Church in time might provide for due reliefe So the prophecyes of Saint Paul 2. Thes 2. and 1. Tim. Chap. 4. of Peter 2. Epistle Chap. 2. and 3. and Iohn Rev. all are no lesse lights for the knowledge of the true Doctrine and Church of Christ in these dayes than the prophecyes of old were for the knowledge of Christ when He should come and the benefits which the faithfull should receive by Him unto the Church which was before His manifestation in the flesh And if the Providence of God bee upon all His creatures His speciall mercy and compassion upon His chosen so that Hee never leaues them destitute of that which He knowes to be fit for them can any but Pepuzians and such franticks thinke that God will bee carelesse of His Church for whose sake He gave His onely Sonne to die Or can any man be such an Infidell as to thinke that the instruction of the Holy-Ghost who is God blessed above all is not sufficient to guide the Church according to the rule of trueth the Holy Scripture in the right way to everlasting life Therefore follow that rule and pray for that guide and let the follies of these Enthousiasts for ever vanish The second supply Of that inestimable gift of God the holy Scripture which Hee by His holy Spirit hath given to the Church CHAP. XXXIIII THough for Adams sinne God did hide His face from man except when either in justice Hee did punish his sinne or in mercy declare the meanes and give assurance how he should be freed therefrom as it appeares in Adam Cain Abraham Moses and the Prophets untill the time came that the promise of the redemption was fulfilled Yet by His holy Word hath He so fully provided for the direction and comfort of His Church and every one of His children therein that there is nothing in the whole course of mans life whether in things that are to be done or left undone or in things that are to be beleeved or not to be beleeved in whatsoever it is fit for us to expect any direction or comfort from God immediately wherein He hath not most particularly declared His holy will It was a wonderfull grace and favour beyond all other men unto Moses that whensoever he went into the Tabernacle he might talke with God face to face as a man converses with his friend Is not the same grace vouchsafed to us who not onely in the Churches but even in our private chambers or in the open fields may talke with God and receive His answere in His word And lest any man may pretend ignorance or want of skill how to present himselfe unto God all manner of formes of thankes of of praise of prayers are set out in the Scripture and all summ'd up in that forme which our Lord hath taught us And that we may come boldly unto the Throne of Grace and be assured to find helpe in the time of need we shall in His Word not onely receive His owne Answer but likewise see by examples how holy and devout men have sped in the like cases Thus we
THE SACRED PHILOSOPHIE Of the HOLY SCRIPTURE Laid downe as Conclusions on the Articles of our Faith commonly called the Apostles Creed Proved by the Principles or rules taught and received in the light of understanding Written by ALEXANDER GIL Master of Pauls Schole Psal 116 v. 10. I have beleeved therefore have I spoken Imprinted at London by Anne Griffin for Ioyce Norton and Rich. Whitaker 1635 THE SACRED PHILOSOPHIE OF THE HOLY SCRIPTVRE Laid downe as Conclusions in the Articles of our Faith commonly called the Apostles Creed Proued by the Principles or Rules taught and receiued in the Light of Vnderstanding VVhereby it is made plaine to every one endued with Reason what the stedfastnesse of the Truth and Mercy of God toward Mankinde is concerning the attainment of everlasting happinesse And what is the glory and excellency of the Christian Religion over all heathenish idolatry all Turkish Iewish Athean and hereticall Infidelity Written by Alexander Gil Mr. of Pauls Schoole Psal 116. vers 10. I have beleeved therefore have I spoken LONDON Printed by Anne Griffin for Ioyce Norton and Richard Whitaker and are to bee sold at his shop in Pauls Church-yard at the signe of the Kings-Armes 1635. TO THE RIGHT VVORSHIPFVLL the Master VVardens and Assistants of the Honourable Câ—mâ—â—nie of MERâ—â—â—S in London my worthy friends and Patrons c. IT is now six and twentie yeares since by the great love and favour of the Company I had the government of that ancient and religious foundation of Pauls Schole committed to my trust and care In all which time untill Nature gave place unto extreme age and infirmitie if my abilitie assisted with industrie hath advanced those that were commended to my institution in manners and learning I desire that they may render and attribute the sole thankes unto you For by your courtesie and discreet liberalitie I was cherished and furthered not onely to doe you service in my selfe but likewise to give such education to my sonnes as hath made them fit in their qualities to performe the like dutie Now so it is worthie Gentlemen that Nature being not onely declined in me but almost quite worne out by reason of a sedentarie life much studie and continuall paynes I thought it fit before I goe hence in gratefull acknowledgment of the many and great obligations which your goodnesse hath from time to time fastned upon me ever since my entrance into your service to dedicate the best of my labours to your acceptance This is it which if it have the blessing to doe as doubtlesse it will in some measure any benefit to the Church and country wherein I live I shall likewise intreate them to conferre the thanks upon you by whom I was enabled to perfect a worke of so high and necessary an argument I shall not live to receive your thanks my selfe and therefore I beseech you to accept of them as the legacie of a dying man and with them the dedication of this worke Which as it was begun and finished under your roofe so I know none more fit to patronize the worke than your-selves who have been the Patrons of the author Thus in all humility I take leave committing you to God my surviving sonnes to the continuance of your love and care and this other chyld of my old age to your fostering a more living witnesse of your favours towards me and my thankefulnesse towards you Your much obliged Servant ALEX. GIL THE PREFACE to the Reader WHen in the yeere 1601 I gave out a little treatise concerning the Trinitie of persons in the Vnitie of the Deity for such reasons as appeare therein I made a conditionall promise of a further assertion of every Article of our Christian faith This promise of mine hath oftentimes since that beene exacted both by friends and strangers That treatise tryed the common fortune of all bookes some slighted it because it brought nothing but that which was common others condemned it as thinking it unfit that matiers of faith should be perswaded by reason They of the first sort were not onely mine acquaintance who might commend my Booke for affection to me but some strangers who for their liking of the booke became afterwards my friends And these encouraged me to the performance of my promise The second sort did not a little comfort me because I had in no sort troubled the peace of the Church The third sort have held me disheartned untill now for although I there shewed that even in matiers where faith is most required both our Lord and his Apostles perswaded by common reasons as also the Prophets before-time had done yet though I knew no reason of their dislike I did forbeare because I would not offend of ignorance But seeing the everlasting saving or losse o the soule is a thing which of all other concernes a man most to thinke of and that all sorts and sects of men which farre exceed us Christians in multitude See Brere woods enquirie of Religion Chap. 14. have hope of immortall life aswell as wee it concernes us not a little to seâ— wherein our advantage is and what assurance wee have more than they Now to let passe the false Religion of the Paynim idolaters in Lapland in Africa in the East and West Indies and that great continent of the South what is our preheminence over the Iewes Turkes and Heretickes of the former times of them that are and still will be untill the time that all things shall be restored The Iewes hold firmly as we the authoritie of the Old Testament and denie the New The Turkes also though they speake honourably of Christ as of more than a Prophet yet of the holy Scriptures which wee receive they make little reckoning and although they reade the Psalter Azoa 7 yet they set up their Alcoran as their Idole which they worship Doe not the fathers Tertullian contra Marcionem and Augustine de Haeres Cap. See also the epistle of Orig. cited by Iohn Picus Miran pag. 206. witnesse how the authoritie of Scriptures was â—based by the Heretickes some they rejected the rest they corrupted by false interpretations by adding and taking away what was for their purpose It seemes therefore that the authorities on all sides respectively being of like regard the maine advantage which we have is â—n reason as it shall hereafter appeare in every Article of our Faith And therefore they that denie us the use of reason in a matier of so great importance as our Religion is bereaue us of our chiefe advantage and as much as in them is turne us out of the fold of Christ to chuse at large what Religion we like best But if man were created in the image of God that hee might know and serve him as he ought and if common reason rightly guided be that image of God in us yet remaining as it is plaine because that image and wisdome of the Father is that light which lightens every man that comes into the
saith not unfitlie Sacra Scriptura omnis veritatis quam ratio colligit authoritatem continet cùm illam aut aperie continet aut nullatenus negat Quod enim aperta ratione colligitur illi ex nullâ parte Scripturae contradicitur quoniam ipsa sicut nulli adversatur veritati ita nulli favet falsitati hoc ipso quia non negat ejus auctoritate suscipitur Yet you will say that this endeavour is altogether needlesse seeing the conclusion of it selfe is more manifest than the reason I answer The eye is not satisfied with seeing nor the understanding with knowledge and if the eye bee not able to behold the beames of the Sunne either direct from it selfe or reflected in a looking glasse yet it joyes to see that shining lampe when his beames are retract or as it were broken off as in water a thin cloud or a coloured glasse so mans understanding not able to understand the glorious light of Gods holie truth shining from himselfe for that is his garment nor yet reflected on it by his word a word like the speaker of infinite wisdome yet takes it infinite delight to see if it be but a glimps of that cleere light thorow the thick cloud of humane reason thorow which being refracted it is better fitted to be looked upon for because reason and understanding is more naturall to the soule of man than to beleeve and because the soule as every other thing joyes in the naturall abilities of it selfe therefore though the reasonable soule doe beleeve what it is taught by the spirit of Christ instructing it yet if that blessed Spirit vouchsafe further to enable the naturall abilities that it may see the reasons of the lessons taught it triumphs much more therein for faith is a supplie of reason in things understandable as the imagination is of sight in things that are visible now as the imagination takes the shapes proportions and distances of persons and places by their description til it be better satisfied by the very sight of the things themselves so the soule through faith embraceth the truth of that which is taught and relies on the stedfastnesse of that which is promised and this in full assurance and hope without wavering Yet because the things beleeved are of so great importance it is glad of the helpe of reason whereon to stay it selfe as a weak man though upheld in his going by one that is strong and able to beare him yet will not forgoe his staffe which without further aide could not support him Secondly it is objected that many learned men hold it not fit to examine the things of faith by humane reason Answer The 19. Serm. of Athanasius cleerely refutes this opinion by many arguments And I have knowne some able Preachers as they have judged their hearers fit thereto to perswade even the chiefest points of our faith by common reason And are not the Bereans praised Acts 17.10 because they examined the things delivered of Paul by the Scriptures And is not reason the Scripture of God which hee hath written in every mans heart yet I examine not these things of faith whether they bee true or no as the Bereans did but knowing acknowledging and to death holding them true I bring all the strength of my understanding to approve them so And although it be not lawfull for mee to handle either sword or speare yet because I wish well to these holy wars I have as a stragler brought my baskets of stones whence the cunning slingers our Davids if they please may chuse what they like if any uncircumcised Philistim shall defie the hoste of Israel And thereto they want neither reason nor example For no man makes due account of the Holy Scripture whose heart God hath not touched and so is already won But there is none so brutish which doth not willingly hearken to reason And did S. Paul at Athens or elsewhere among Idolaters perswade the worship of the true God and Christ the Saviour of the world by the authority of Scripture or by common reason and their owne poets beside Aratus whose words he cites you shall finde that his speech is in their owne phrase and stile and much of the matier in Plato and in speciall his Phaedon of the soules immortality Did the valiant champions or Martyrs of Christ defend the Christian Religion before Ethnick Emperours by the authority of the Scriptures Did the persecutor Dioclesian give any credit to the holy text when hee commanded it to bee burnt Did not the Apostata nicknamed Idolianus therefore forbid the Christians to instruct their Children in Grammar Logicke and other liberall arts because they wounded the Heathens with their owne weapons because they defended their owne Religion and shewed the madnesse of Idolatry by common reason The bookes of Iustine the Martyr of Tertullian of Arnobius and other are yet extant doe they defend the Christian Religion by Scripture or rather by reason by the innocent life of the Christians and the infinite good which the Heathens themselves received by them Who blames the later writers I meane the Schoolemen Aquinas both the Raimunds and the rest if their reasons be good allow them if ill amend them What man of learning praises not the endevour of the learned Mornay concerning the truenesse of the Christian Religion The Lutherans I confesse though learned doe not every where like of this learning because it strangles their consubstantiation even in the birth The Papists doubtles as learned as they yet in this point are much more temperate For though their transubstantiation cannot stand with naturall reason yet they doe not therefore thrust the use of naturall reason out of Religion but confesse Transubstantiation to be a thing miraculous and transcendent Therefore let these declaimers and froward opposers against reason vanish away in their owne opinion because it is knowne by experience that none are so forward to thrust new doctrine and rules of life upon the Church by their owne authority as they that gainesay both reason and authority Other cavils like to these you may see answered note a on chap. 11. where for further satisfaction the manner of our arguing is plainely declared Thirdly it will bee objected against my selfe in particular that seeing other men have handled divinity by common reason before my paines herein might well have beene spared And so much the rather because that I neither a Prophet nor the sonne of a Prophet might if any supply at least had beene needfull to their former paines full well have let this burden alone too heavy for my shoulders for them to take up who being profest to divinity might better have borne it Vouchsafe to heare For I heartily professe that this taske had beene fitter for them to undertake who had both more ability and leasure than I to performe it But if either they thought not hereon or held it not fit or that their paines were otherwise imployed their greater and more
profitable labours deserve more prayses And though I have stood all day in the market because no man hath hired mee yet seeing I would as fame have the penny as he that hath borne the burden and heat of the day I would not bee idle But because the knowledge and study of heavenly things and the meanes whereby the soule may bee saved concernes all men alike even Amos among the herdmen of Tekoa asmuch as Azariah the Priest in the Temple of Ierusalem And that every one as he hath received so is hee bound to make account of his talent Therefore although the burden I confesse was more fit for a man in the strength of his memory and understanding and too heavy for mee now wasted in seventy yeares with age sicknesse and continuall paines yet I trusted in him that directed my heart to take it up that hee would give mee strength in some sort to beare it But concerning those men that have laboured herein before me although I praise their paines yet I thinke them nor fit for every mans use Aquinas according to the greatnesse of his active understanding in his bookes against the Gentiles hath moved an endlesse number of questions of which as it seemes to mee many are very needlesse and impertinent to this my purpose and would draw an English Reader into a maze out of which hee could hardly winde himselfe Raimund de Sabunde though his writings be easie and quicke yet his matiers are scattered and not according to that method which I intend Savanarola wanders up and downe meanes well saith something out of Thomas but in his Triumphus Crucis as in all the Schoolemen and so in both the former very many things are left our which most necessarily belong to this our purpose and many things brought in which are not here at all questioned Mornay though he deserves much praise for his great reading and his plaine and easie stile yet beside that which hee perswades concerning some few questions here moved hee referres us to the Scriptures for proofe of the rest A most certaine proofe indeed and above all other with a Christian but my purpose is to adde an overplus of proofe to the perswasion which the Christian hath and to justifie his faith against all adversaries not by authority of Scripture onely which with Heretickes Turkes and Infidels is of small regard Moreover that which he perswades is by reasons in a manner altogether inductive which kinde of proofe although it bee more usuall in the Scriptures than any other and is of force sufficient with them that hold the principles and maine grounds of Religion for whom only they were written and not for them who are without Rom. 15.4 yet with infidels or adversaries inductive arguments are of small force except they be layd downe with their supposition as I call it log cap. 14. For otherwise the understanding hath no foundation wheron it may stay it selfe And he that in matiers of faith brings in reasons which are not of force to compell the understanding to yeeld to the truth gives occasion to infidels and Atheists to scoffe at Religion and leaves the wavering minded more unsetled than before As I knew a young Scholar who reading Euphues refuting his Atheist by such slight inductions and arguments onely probable became much perplexed in his minde till it pleased God by his light to settle his understanding The reasons of Raimund Lully and his manner of arguing gives more full satisfaction And hee it is from whose enlightned Spirit I borrowed most because hee onely of the rest hath written particularly to almost all the Articles of the Creed yet that treatise hath great need both to be cleered and of supply And although for examples sake in his art generall and inventive hee handle some of the questions yet while he strives therein to shew the use of his art rather than the truth of the things hee proposeth his reasons with great confusion and exceeding difficulty to bee understood as it will easily appeare to him that reades him But to yeeld that I tooke my light from those illuminate doctors Aquinas and Lully for I seeke not mine owne praise but the manifestation of the truth of God and the joy and comfort of the Christian soules among mine owne nation was the light theirs is not reason the common light of every man which can either finde it out or see it being found is the light in a Church his light that made the windowes thorow which it shines what interest hath he therein more than any stranger that injoyes the light yet knowes not the mason But if my knowledge of the mason that is my reading of Aquinas make the reasons his then his reading of Aristotle shall make the reasons Aristotles from whom hee hath gathered his reasons some where whole and entire every where from his principles And so if my reasons gathered from the practise of Raimunds art or from his owne practise bee therefore Raimunds reasons because he delivered that excellent art then the light shall be the Masons But if they for their goodly buildings made Bay windowes to let in much light And I for my low yet sure built house have made but casements and loopeholes yet so disposed them as they may let in light enough to lighten every corner of my little roomes Let everie one that is pleased come in and enjoy the benefit of the light and thereby behold the truth of God and rejoyce in His light And when hee understands the reasons let him account them his owne either to strengthen himselfe and others thereby against misbeleefe and doubting or especially against such as shall either wilfully or ignorantly withstand the truth And if I for my long and great study earne not so much as the name of a diligent translator or an Abridger or a gatherer hereby yet if any man gather either profit or content I shall be glad for the paines that I tooke herein brought unto me an abundant reward And having thus defended my selfe I will tell you for what reasons I have at last taken heart to discharge my selfe of my former promise First of all when in the earnest thought of these things I found that the holy religion of the Christians howsoever tryed by Scriptures or by the cleere evidence of understanding had such light and manifestation of the truth therein as that all the darkenesse of hell could not dimme it I confesse I had such assurance of joy therein that I judged I ought not to conceale it alone For what greater joy can any man have in all the miseries and discontents of this wretched life than to know and see that his hopes proposed for a better life are such as cannot faile then to see the exceeding mercy of God such as that hee requires nothing to bee beleeved for which hee doth not abundantly satisfie the understanding if it will enlarge it selfe and desire to be satisfied Is it nothing that the
Paul 1 Cor. 11.19 There must be heresies even among you that they that are approved might be knowne I supposed that this benefit would grow thereby that men in the examination of opinions might be more firmely grounded in the truth of God while they take heed to his word as to a light that shines in a darke place Therefore as Mariners set Buoyes and Seamarkes for avoyding of shipwracke or as Physicians describe Aconitum and other poysonous herbs that they may be avoyded so are these heresies here set out Moreover in this triumph of the truth of Christ a great part of the captive traine should have beene wanting if they had not been driven before the triumphant Coach Whereas now the Christian may have comfort to see how the truth hath been fought against but yet hath overcome hath beene besieged not taken battered not shaken so that hereafter he may contemne the force of any adversarie And for feare of danger I thinke there is none when both by Scripture and reason these heresies mentioned are so utterly overthrowne But if any contrary to both these will yet bee licking of that foule vomit Let him that is filthie bee filthie still and let him that is holy be holy still The heresies I mention under the most usuall and knowne name not reckoning up for ostentation all those that were followers of that opinion The word Heresie I use at large for any opinion which a man doth chuse to maintaine against the truth knowne or unknowne And herein I put not onely the perverse opinions of them that have beene called Christians but also those false positions of the Heathens who profest Philosophie of whose traditions and false principles we are admonished to beware Col. 2.8 And these things being thus remembred let us now with due reverence and regard first be assured That God is that we may know what that glorious truth is which is the ground and rule of all truth and the foundation of our most holy and Christian religion because that this foundation being once laid the spirituall building of our most glorious faith may on that firme Rocke be raised up in all the parts thereof perfect and entyre And as we know that the author of all truth hath no need of our Lye whereby to be justified so where the truth is manifest let us not shut our eyes against it because we know that it is the shine of his being upon our understanding and that for this end that our understanding and will being enlightned thereby we may find the way to everlasting happinesse ARTICLE I. J beleeve in God That GOD is CHAP. I. IN the Grammaticall interpretation of the words I follow onely that sence which the Church of England holds my purpose is not to dwell therein but onely to ascertaine these doubts where about question may arise Therefore let the Atheist heare and the foole that saith in his heart There is no God for certainely There is a God And although no word or speech can bee uttered of which it is confessed that it is true or false but that it doth from thence follow necessarily That God is yet I will take onely those neerest attributes which we know to belong essentially unto him and so affirme that by this name God is meant a being eternall and infinite in all perfection of goodnes wisdome power will truth virtue glory and all those excellencies which may be in so glorious and infinite a being And againe convertibly that this being most perfect in infinitie eternitie goodnesse wisdome glorie c. is God The first reason is from the eternity If there bee not a being which had no beginning then that which was first existent or begun must bee a beginning unto it selfe by causing it selfe to be when it was not But it is impossible that any thing should be a cause and not be for so should it both be and not bee Therefore there is an eternall being the beginning of all things himselfe without beginning And that eternall being is God 2. Seing there is being which could not possiblie raise it selfe out of not being it followes that being was before not being and therfore of necessitie must be eternall for otherwise there was a a time wherein it might be said that being is not being and so not being should have been eternall and b contradictories might have stood together that is not being in eternitie and yet eternitie is most of all being But these things are impossible therefore there is an eternall being and this eternall being we call God 3. Eternitie is For neither can Nature which in continuance tooke her beginning together with time â—or yet can mans understanding put any point of beginning in continuance before which some other continuance may not be understood to be Therefore all Nature and Reason must needs yeeld that there is Eternitie Therefore there is an eternall being for if in eternitie you put privation or not being it would be impossible that any thing should be brought out thereby Therefore God is 4. Whatsoever enforces the privation or taking away of a being infinitely and eternally good brings in an infinite and eternall ill But to deny that God is enforces the privation or taking away of a being infinitely and eternally good Therefore to denie that God is brings in an infinite and eternall ill Heare Atheist and consider how thou doest put ill to have the prioritie before good both in being and in action For that which is first must needs be a cause to all things that follow so that the cause of all things being ill every effect necessarily answering the cause every thing should in the very being have beene ill whereas ill is onely morall in the wickednesse of the qualities or action not of the being Gen. 1.31 The greatest excellencie or perfection of every thing is in the likenesse thereof unto the first cause but every thing is more excellent in the being thereof than in the not being therefore in the being it is most like the first cause whereupon it followes that the first cause of all is most of all being therefore before not being and so eternall And that is God All truths inferior and created depend necessarily upon a superior and increated truth for nothing can be in the effect which is not first in the power of the cause Wherefore seeing no space can bee given so great but that it is possible for the understanding a created being truly to conceive a space yet more large nor any number so multiplied but that still a greater number than it may be given the understanding must needs yeeld that there is a being infinite in extension that fils all space and yet is infinitely greater than it and a wisdome or mind numbring which is also infinite which no number can either exceed or equall but only that most simple unity of his owne most pure and absolute perfection c Therefore there is a God Notes
stand with the infinity of his goodnesse I answer Base or vile and excellent are onely words of Comparison And if all things created were excellent alike then could nothing at all bee excellent But because it is necessary for the beauty of the whole frame of the creature that there bee difference of degrees in greater or lesse excellencie therefore are these things which have fewer degrees of perfection in them called meane or vile though not truly and indeed such For there is nothing so meane or base but as it is being it is a proofe and image of His being who created it and so though not of it selfe yet in it selfe is exceeding good Gen. 1.31 And if the order of Nature be well marked as we know that the whole Creature was brought out of not being into the meanest and first degree of being which was water Gen. 1.2 2 Pet. 3.5 so all the excellency that is in the creature is but by addition of one degree of perfection unto another which perfections taken together with their cause and originall are in their many differences first being then life after sence fourthly Reason as in a man Fifthly understanding by the onely sight of the being as in the Angels the sixth is of the received power of the Mediatour Ioh. 17.2 Eph. 1.20.21.22 Heb. 1.2 that runnes into infinity the seventh is Infinity it selfe in the simplicity of selfe being beyond which is nothing But whether these perfections of the creature come into it by addition as I have spoken or that it be so raised from nothing immediately into those perfections which it hath it is necessary that these differences of degrees be therein that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.10 that manifold wisdome of God may be manifest in the Creature In which creature how perfect soever in it selfe no degree can bee found so excellent but that it must differ infinitely on the one side from the perfection of the Creator not none so meane but that on the other side it must differ infinitely from not being I meane that not being which it had of it selfe and in it selfe for in him it had an eternall being being eternally foreseene and appointed in him § 3. But in things that are ill you thinke this answer will not serve For though you can bee content to thinke that the glory of the divine wisdome is nothing abated in the beholding of things no not in their present being how differing soever in their degrees of perfection as it is said Psal 113.5 Who is like unto Iehova our God that lifteth up Himselfe high to sit that abaseth Himselfe low to see in the heavens and in the earth no more then the lustre and shine of the Sunne is more or lesse cleere whether it light upon the beautifull hill of Libanus or Carmell or the dirty land of Cabul yet if he know also things that are ill and that his knowledge be a causing or creating knowledge it cannot bee avoyded but that he must also be the cause of ill I answer Ill is of three kindes one naturall whereby every thing is subjected to some other thing contrary thereto whereby it may be corrupted for the destruction of that particular being that some other thing may be raised thereout according to the possibilitie of the matter and the manner of the corrupting Hitherto we may bring poysons and all those things that we call hurtfull and ill because if they be not rightly used they are harmefull to our kind which are not simply ill but onely accidentally seeing that if they be rightly used they may be helpefull to our nature as it appeares in the trocisks of the vipers flesh and other medicines as Physicke teaches So these things of themselves naturally good may be ill that is good causes of ill effects as riches and authority things civilly indifferent may bee ill if abused to pride idlenesse and the oppression of others The second kinde of ill is that of punishment which cannot justly be termed ill if you consider the use and benefit thereof as S. Paul hath taught Heb. 12. from ver 5. to ver 12. For neither can wisdome be in things civill or morall but with the judgement of good and bad neither is that judgement in the discerning of good and ill ought worth if the good be not praised and rewarded and the ill punished So that without justice and mercie in reward and punishment neither wisdome nor goodnesse can be either perfect or praised Therefore this kinde of ill because it is just that the ill-doer should beare the burden of his owne desert is no way ill but onely in the smart of the guilty sufferer deserving it So these two kindes of ill onely so called for some respects though in themselves necessary and therefore good will easily bee acknowledged to be from God The maine question therefore is onely about that ill of ills which is sinne for sinne both in regard of the effect which is punishment and in it selfe the deserving cause thereof and much more taking occasion by the Law holy and good to worke death in the sinner must needs be exceedingly sinfull as it is concluded Rom. 7.11.13 And because it is as certainely and necessarily true that sinne is sinne and ill is ill as it is that good is good and that the knowledge of the truth in every thing is in the perfection of the understanding it cannot bee but that all ill and sinne is perfectly knowne unto the infinite wisedome Moreover whether ill be onely a privation or taking away of that good which ought to bee in the creature or whether it bee any thing of very being therein it is necessarie that the infinite wisdome know all manner of beings both according to their perfections and all their possibilities and defects But concerning the manner of this knowledge the Doctâ—rs say That because the very being of ill you remember what ill I speake of is nothing else but the privation of that goodnesse which ought to be in the creature it is knowne of God onely by the contrary goodnesse as by the dâ—finition that is to say to be a defect or privation of goodnesse Neither is it any defect in the divine knowledge to know that which is onely a def ct by the contrarie perfection seeing nothing can be knowne further then according to that being which it hath And therefore they say further See Thâ—m Aquin. and his Comment lib. 1. Cap 71. and lib 3. Cap. 4 5 6 c. contra Gentes That ill inasmuch as it is such is in the number of things not being and that of things not being there can be no cause efficient but deficient and privative onely For every agent workes as fâ—rre forth as it is in actuall being to bring forth something into acte or perfection and that to a good end so that ill comes into effect by accident beside the purpose and intent of the doer Ah blessed Origen hath thy
that which He hath done CHAP. VII 1. That the Will 2. the Truth 3. the Glory 4. And all the other dignities of God are Infinite 1. WHatsoever is equall to an infinite being must of necessity be infinite But the Will the Truth the Glory of God and all his other dignities are equall to his infinite being Therefore they are infinite Concerning his Will it is apparent for every thing being in this representation of God doth naturally will or desire the being of it selfe in all the perfections thereof So a God wils his owne being because his being is infinitely good powerfull glorious c. And if hee did not will his owne being He should be against his will and in that case be most miserable as being the chiefest of beings And seeing He is the greatest good that can be if his will should not Will such a being then were it defective and ill if any way opposite to the chiefest good But all these things are utterly impossible Therefore his Will is infinite And as these reasons confirme the infinity of His Will in his owne being So the Holy Scripture witnesses the absolute freedome of his will in the creature as Psal 115.3 Hee doth whatsoever Hee will Iob. 23.13 He is one and who can turne him whatsoever His minde desires He doth 2. And concerning his Truth it is also manifest Truth is either reall that is in the being of the thing which elsewhere log sect 3.9 I call metaphysicall or intellectuall that is where the understanding apprehends the thing according to the truth of the being and if it conceive it otherwise than it is then deceit or falshood is in the understanding onely or in the words the expression of the understanding but not in the thing as Agrippa makes it Comment in Artem brevem Lulli The reall truth is that whereby the thing is truly that which it is in what sort of being soever it is So that if the being of God bee infinite as was proved cap 3. then it is necessary that his truth also bee infinite And this is that which God said of himselfe Exod. 3.14 I am that I am speaking of the truth of his infinite being Or you may take it thus Seeing every thing is that which it is by the truth of the being if the truth of God were not infinite then could neither His being nor His goodnesse not any of those dignities which wee have before proved to bee infinite be such as they are proved to be and so all the impossibilities should of necessity follow But these things cannot be so Therefore it is most necessary that his truth be infinite Secondly seeing the truth of all understanding and of all speech is founded in the truth of the being of things If the truth of God were not infinite and answerable to his being but that his being were infinite and his truth finite the understanding could not be assured what to conceive truly of God neither could we know what we might truly affirme or deny concerning him and so our faith and hope in him should never bee setled neither could we bee assured of any truth either in Religion or any thing else For if certaine truth be not in Him much lesse in the things that are by Him so that all truth should stand onely in opinion and according to that idle fancie of the Scepticks But this as it is against all reverence we owe to God so is it against all reason and sense and those certaine truths that have hitherto beene proved Therefore the Prophet Psal 31.6 calles him the God of Truth in as much as all truth which can be in any understanding or uttered by any speech must be grounded in the being of things and all being is onely in Him and from Him And therefore he saith Psal 119.160 Truth is the beginning of his word So Psal 100.5 His mercy is everlasting and his Truth from generation to generation And Psal 107.2 The truth of the Lord endureth for ever 3. Happinesse is imputed to every prosperous successe in any mans undertaking and that not onely in the last end of his Aymes but likewise in all his meanes thereunto Blessednesse is only in the last end which a man proposeth as the Covetous blesseth himselfe in the multitude of his riches the proud in his honour and every Malitious man when hee can make his mischievous imagination to prosper But the Glory whereof I speake holds all that holy blessednesse or delight which is in God by the superexcellencie of his owne being which if it bee not infinite then must it be either because there is a greaternesse in his being and a lessenes of His enioying of himselfe which cannot stand with the action of His Infinitie shewed chap. 10. or because he knows not his owne worthines which stands not within his wisdome or for some defect or other which cannot stand with the possibility of his perfection who hath in Himselfe all things that hee can desire Therefore his glory is infinite Moreover if no perfection can come to Him from without it must follow necessarily that he hath all possible perfections in Himselfe But it is plaine that no perfection can come to him from without who gave to all things their being and welfare Therefore his blessednesse or Glory is infinite As it is said Psal 104.1 O Lord my God thou art exceeding glorious thou art clothed with glory and honour And Apoc. 4.10 Thou art worthy O Lord to receive gloâ—y and honour and power And Reu. 5.13 I heard all the Creatures saying Praise and honour and glory and power be to him that sitteth upon the throne And Reu. 7.12 Praise and glory and wisdome and thinke and honour and power and might be unto our God forevermore Amen 4. And â—ecause God is one infinite being as shall by and by be more fully proved therefore the proposition of the first Syllogisme N. 1. may serve either for any one of all the dignities of God before spoken or for any other attribute properly given unto God as you shall find them in the holy Scripture as 1. Holinesse 2. Righteousnesse or Iustice 3. Mercy 4. Grace 5. Life 6. Light 7. Love or the like And because unto the proposition you may take which of these you will and I hasten forward therefore I will only bring some few authorities of the holy Scripture for every one of these And first Holinesse 1. Levit. 11.44 1 Pet. 1.15 Be ye holy for I am holy Psal 99.9 Exalt the Lord our God for the Lord our God is Holy And for this hee is called The Holy one of Israel Psal 71.22 74.41 2. Righteousnesse Psal 71.15 My mouth shall daily rehearse thy righteousnesse for I know no end thereof 3. Mercy Psal 103.17 His mercy is from eternity to eternity on them that feare him and his Righteousnesse on childrens children Exod. 20. Shewing mercy to thousands 2 Cor. 1.3 He is the Father of mercies
of man was not chiefe as you may account the safetie of the Athenians in their wooden wals at Salamis to the wisdome of Themistocles And although Castor and Pollux saved Simonides for his song yet they slew his hoste and all his friends And for their power it easilie appeares how weake it was in that they could not defend their owne right in man which doubtlesse they had if any among them had beene the true God but at the name of Christ all their worshippers forsooke their service and set them at naught so that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether he would or no must plainely confesse as as he did to Augustus after the birth of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew Childe mee bids who o're the Gods doth reigne To leave this house and to returne to Hell againe Now to the other part of this long historicall argument it is likewise plaine that the true God hath not hitherto been unknown unto the world for neither could it stand with His goodnesse and mercy to suffer the most holy men to wander ever in errour and to spend their best thoughts and devotions on him that was no God and thereby also to be unjust to himselfe not onely refusing the honour due to him but also excluding himselfe for ever out of that right which he hath in his creature for who will now acknowledge any God hereafter besides him in whom we have hitherto beleeved and acknowledged the most High neither yet could it stand with his truth to suffer the truth of his own being to be for ever concealed from man that with all humilitie and desire hath hitherto sought it If then neither any of the heathen gods were the true God neither yet can it stand with the Goodnesse Iustice or Truth of the true God to denie to man that knowledge of himselfe which man was capable of nor to refuse that service which hee could doe Him it must needs follow of necessitie that the God which the Nation of the Jewes worshipped which we acknowledge the Father of Christ is the true God and this his devilship was forced to acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely the Caldees and Hebrewes have learn'd true wisdomes love Who selfe-begotten God and King in puritie adore Where you must understand that Abraham the Caldee and his sonne Izaac and Iacob are put in the first place and after all they that hold the faith of Abraham the honor of Hebers race 2. Either that God which the Iewes did serve and wee by his owne instruction know to bee the Father of Christ was the true God or else that other supposed true God cannot bee free from the uttermost injustice that can bee done But this last is impossible therefore the former is true The consequence is necessarie for if God the Father of Christ bee not the true God all the world hath hitherto been utterlie ignorant of the true God and if that supposed god should either condemne all the world to hell for ignorance of himselfe when hee had afforded no meanes to know him it were the uttermost injustice that could bee done and to save all indifferentlie all being ignorant as well them that cared not to know and serve him as them that made it their whole life and search and thought themselves borne for no other end were as great injustice on the other side Therefore that God which the Iewes knew and served is the true God 3. That God whose wisdome is infinite must needs bee the onely true God But the Nation of the Iewes worshipt that God of infinite wisdome which appeares in this that Hee alone declared from the beginning what should come to passe at the last which no other God or Idole of the Heathens hath done if they have shew it Let it appeare that they are able to doe either good or ill This argument might not be passed over because it is the reason which God himselfe useth to justifie himselfe Esay Chap. 41. vers 21.22.23.26.27 And could that God of Basilides and Cerdon be content to be thus dared to his face to yeeld his honour to another if he had either might courage or justice This sottish opinion was not worth halfe this paines and time neither have I vouchsafed it to Basilides but that wee of the Gentiles which were once farre off and served those Idoles may know and bee thankfull that we are now by Christ drawne neere unto God that is rich in mercy to all them that call upon Him For is God the God of the Iewes onely and not of the Gentiles yes verely even of the Gentiles also Rom. 3.29 And he is that one God and there is none other there is no other God beside him Reade Esay 45. and especially verses 5.18.20.21 22. And if you require further proofe hereof by authoritie of holy Scripture reade that elegant treatise of S. Origen to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. Cap. 4. and the answer to the contrarie objections you shall finde in Irenaeus lib. 4. and Epiphanius haer 23. CHAP. IX Sect. 1. That God is neither matier 2. Forme 3. Compound 4. Bodily 5. Nor subject to any accident 6. And that His being is most simple and pure WEe have hitherto dwelt on the consideration of the divine being and according to the weakenesse of mans understanding have assayed to shew what He is Now as well for further cleering of the premisses as for the avoyding of some left-handed opinions concerning Him it is likewise fit that we consider what hee is not And because the author of that booke which by him is stiled Soiga by which forsooth in his deepe Cabala you must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is holy and by sude deus and such deepe mysteries doth most falslie affirme pag. 12. that God is the matier of all things that have existence or a peculiar being it may appeare unto you for these reasons following Section 1. That God is not Matier 1. NO matier is eternall But God is eternall a therefore God is not matier The rule or proposition is thus proved Whatsoever is moved by any kinde of motion cannot be eternall because it supposes another being whereby it is moved either from the pure possibilitie of not being into being as the first matier of all things or in being from one state of being into another But all matier is one of these therefore no matier is or can be eternall and therefore not God And if no matier can be God then God cannot be matier See log Cap. 13. B. rule 1. 2. All matier is in possibilitie to become this or that that is to change from one forme to another as the moisture of the earth by the vertue of the root turnes to grasse thence by the vertue of the stomacke of the oxe becomes blood then flesh which in the stomacke of the man being digested againe becomes his
things before spoken matter forme composition body or accident can bee in God it followes necessarily Section 6. 6. That the Being of God is most simple and pure 1. WHich is further manifest by this That He is the first of beings and so must needs be simple And againe that which is simple must needs bee the first For that which is not the first of all beings must needs have dependance on another and so two things must be therein First somewhat from the cause whereby it is Secondly somewhat peculiar to it selfe whereby it differs from the cause But God is the first of all Beings because he is eternall and one as was proved cap. 2. 8. h Therefore his being is most simple and pure 2. If nothing can be in God but only his owne essence or being then purity it selfe or simplicity must needs bee his being which being because it is proved to be infinite it necessarily followes that his purity is also infinite beyond which no purity or simplicitie can be greater 3. Whatsoever is infinite and no way limitted must needs bee most simple or uncompounded and onely one The being of God is infinite Therefore most simple and pure 4. God is no compound as was proved therefore his being is most simple And because all our knowledge which wee have of all things being is only by the helpe of our senses taking them either directly or further of by comparison by composition or by negation whereby we judge of the properties or accidents which we finde in the things and not by the understanding of the most inward and true being thereof no not of our owne very soules whereby we live or that whereby wee are most guided our verie imagination we must confesse that this highest and first being of all being so utterly without all our senses must needs be as farre beyond all our words and all our understanding and must ever assure our selves that that cannot bee that infinite God which can come into our most finite understanding Neither that wee can assigne any name which may equall his being see Cusan de Deo abscondito And that we may end as we did begin let us returne by the waies wee came and we shall finde that all these names and beings which wee have given unto God yea even all together cannot equall him For if we call him the beginning of all things wee make him not an absolute Being but speake with relation to that which is began If wee say he is infinitie eternitie power wisdome and the rest of those dignities which we have viewed they are but so many particular essentiall attributes to one most perfect being yet when wee have said Most perfect Being we have not said right For He by his Infinity and Almightinâ—s is utterlie beyond both being not being for he hath power over not being to make it to be over being to make it not to be Neither can not being be even verie nothing but by him that commanded it to be nothing Such therefore is He Infinite beyond both being and not being If we say he is most perfect only we cannot understand his perfection to be any thing else than the union of his essentiall attributes If by unity though most simple and absolute without respect to number or magnitude we say he is One yet wee cannot truly say so but by his truth And although that which is first must needs bee one and nothing can be more simple than unity yet seeing we cannot thinke but that he which is the first of beings must needs bee the best of beings wee are enforced to returne from the Centre of his unitie into that infinite circle of his goodnesse his power his glory his wisdome his truth Therefore whether in the innermost center and first consideration of that most one and absolute simplicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher Plotinus Ennead 6. l. 8. cap. 11. saith we ought in silence to adore as the Psalmist speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence is praise to thee Psal 65.2 or whether in the circumference wee dwell in the consideration of those tytles which He for our understanding hath bin pleased to fit unto himselfe because we would as the Areopagite speakes lib. de Div. nom cap. 13. understand and speake something of that unspeakeable excellencie let us ever endevour a further knowledge of him because wee know that the least knowledge that wee have of the most excellent being is more worth than the knowledge of all things beside And although the endevour be high and hard yet have wee so much the more encouragement by the helps or meanes of our knowledge and so much the greater hopes in respect of the reward The meanes common to every man are in sum either discursive or experimentall The discursive are two and in our power two are experimentall and above it but yet not hopelesse if wee endeavour The first of these discursive wayes whereby wee endevour to come to the knowledge of God is by denying unto Him all those things which are common and every where meeting our sences such are all things that have matier outward shape composition that are bodily subject to motion place time and other accidents And hitherto you must bring all those things which are spoken in the holy Scripture by way of Example and for our understanding onely as when God is said to have hands feet eyes jealousie anger and such like wherein wee must forsake that which is outward and sensible and inward in our selves because these titles are only to lift up our understanding by sensible and well known things to those that are truly and essentiall in him as by his hand is meant his power by his feet his continuall presence in every place by his eyes his wisdome by his jealousie and anger his justice against Sinners c. And thus by the helpe of our senses in things that are and in things that are not our understanding is furthered in the knowledge of God and that especially if in both these wayes of discourse that is denying things that agree not to God and affirming those honourable dignities that are due unto him we use the rule and guidance of the holy Scripture and the strength of our best understanding to approve those things that are excellent and to reprove that which stands not with his truth as I have already shewed in both kinds as well as I can The first of those wayes that are experimentall in the knowledge of God are those inbred thoughts and apprehensions of Him whereby every man will he nill he confesses in his heart that there is something greater than himselfe whereof hee stands in awe and dread which hee cannot chuse but acknowledge an avenger of all wickednesse and sinne And this the witnesse of God in every man his conscience within accusing or excusing him in the judgement of his own heart This Plotinus often Iamblichus De
ensuing motion must be at a stand And if his power and the working thereof upon the creature did cease as the creature by his power was raised from nothing so would it returne to nothing if by the same it were not continually upheld Therfore God doth worke continually and as the worker is infinite d so is his working infinitely Notes a GOd cannot know any defect in himselfe R. 6. See the reason of this speech Chap. 6. note b n. 2. 3. b No abatement may bee understood therein R. 10. You have need to know that this reason and the like which wee make from our owne understanding hath a most sure foundation and ground in the truth of God for therefore is the light of reason and understanding in man as a glasse or image of the divine wisdome created by him in us Iohn 1.4 Ephes 4.24 that we thereby might be led unto the knowledge of Him and so unto that happinesse for which wee are created therefore the understanding doth evermore apply it selfe unto the truth and makes the will to joy therein and to hate that which is false and impossible For reason in man being the image of Christ the second Adam is set in the Paradise of God freelie to eate of every tree therein that is to consider the whole creature which yeelds unto reason infinite truths as fruit whereon to feed to the praise of him that hath created it but if shee that is given to him for his help that is the imagination his Hevah the mother of all living for by the imagination alone the formes of all things live and are lively presented to reason if shee I say deale treacherously with him and without him entertaine speech with the craftie Serpent then is he by her easily perswaded to taste of the forbidden fruit to follow her foolish and wicked suggestions and to let into his understanding falshood and errours which cannot stand with the light of the truth but are onely according to the traditions of Arts falslie so called aâ—d the authorities of men misled by opinions Concerning authorities See Postell de Nat. Med. pag. 16. 17. and log Cap. 23. n. 8. and note a c The first Mover ceasing to move R. 14. Though this reason shew the truth of the conclusion a posteriori yet is not this argument proper to this place because the question here is onely about the inward actions of God in himselfe not that which is outward upon the creature of which you shall hereafter understand more at large in the 13. Chapter d So is his working infinitely ib. Seeing it is firmely agreed unto both by Divines and Philosophers that God is altogether unmoveable not onely by those kindes of motion properly so called See Log. introduct sect 4. Append. n. 1. but also improper and metaphoricall as change of the will anger desire or other passions it may seeme that this conclusion of Gods infinite action or working is enforced utterly against the truth because it seemes that no working can be without motion I answer that motion and operation or working are very different these are like to motions but neither are motions nor yet with motions for to feele to see to understand to will or any other action immanent or dwelling in the worker are actions operations or workings of the fences the understanding and will but yet no motions but most improperly and onely in likenesse for all working action or operation is of a thing that is in perfection but motion properly so called is alwayes with imperfection and leaves the thing wherein the motion is in possibilitie onely to a further perfection And yet the very moving from place to place may be an example of this working which I have proved in God to be infinite For if you set a ruler upon a pin and turne it with violence upon that centre you shall perceive no part of the surface ouer which it is turned which you shall not see covered every where with the ruler and the swifter it is carried about the better and more closely doth it cover it so that if you suppose that motion to be infinite in swiftnesse with continuance for a certaine time then every part of the ruler in the continuall succession of that time must of necessity be every whereupon the under surface according to the length of that time which the ruler doth make from the navell point to the hemme or circumference So that you cannot more rightly call it motion than rest when every part of the ruler is continually upon every part of the surface under it And even so this working which I have proved to be in the Godhead because it is infinite may most truly according to this example be called rest because his owne action in himselfe is that wherein above all other he can take most glorie and delight as being in the perfection of goodnesse power wisdome truth and glorie c. And thus according to the measure of our weake understanding having considered what God is in his being it followes that we enquire also what Hee is according to the manner of his being The Father Almightie CHAP. XI That there is a Trinitie of Persons in the Vnitie of the Deitie Section 1. THat the wisdome of God manifested in this lower creature and all the possibilities that are therein shall at last bee made knowne to man for whose sake and use they were created I have elsewhere sufficiently proved But as yet how farre wee are from thence every man doth sufficiently know For is there any Dyer so overweening in his craft of dying as that he dare take upon him to know all the possibilities that are in the mixing and setting of colours nay in the service of that great god of our pampered gurmandizers I meane the belly is there any Cooke that will take upon him to bee able to make all those very things which are daylie sought out to please the taste if then in those things wherein our sences are most delighted wherein we studie with greedines how to please our selves we must confesse our dulnesse how much more heavie must we needs be in that whereof neither our sences nor our reason nor the highest and best part of our understanding all Nature helping us herein can give us any knowledge Who knowes the thoughts of a man but the spirit of a man that is within him how much more then is it impossible to know the mysteries of God but by that relation which hee hath made unto us of himselfe Therefore the knowledge of that mysterie of the holy Trinitie in the Unitie of the Godhead is that super excellencie of knowledge which we have by the holy Scripture onely which truth we are so much the more carefull to know and constantlie to uphold first because it concernes that most excellent and high being even of God himselfe secondly because the revelation thereof is from God alone manifested by his word thirdly because it is
the foundation of our faith and hope for if Christ our Saviour be not very God and very man the being of our Mediatour and the alsufficiencie of his merit is utterly vanished fourthlie it is one of the maine and principall differences between our most high Religion taught us by God himselfe and the false worship of Idolaters of the Iewes Turkes Arians and other hereticks which from time to time have turned the truth of God into a lye Fifthlie we follow herein the holy Martyrs and the Fathers in the primitive Church and those Councells which have from time to time maintained this truth against all heresies And although it cannot bee denied but that even among the Heathens some of their wisest both Poets and Philosophers knew this mysterie by heare-say as they had received it from the Hebrewes as you may reade in Thom. Aquin. in lib. 1. dist 3. q 2. and more at large in Struchus de peren Philos lib. 1. 2. and from them in Philip Mornay of the truenesse of Christian Religion Chap. 6. yet among the Hebrewes themselves except the Prophets and schooles of the Prophets this secret was not knowne or taught and that as it may seem lest the misunderstanding multitude might fall into the Idolatrie of many Gods therefore is this thing so taught in the holy text of the Old Testament that the wise onely might understand it for although the Prophets knew well enough that in the dayes of the king Messiah this mysterie should be knowne even to the Gentiles for of him it is written in the 40. Psalme vers 9.10 I will not refraine my lips O Lord thou knowest but I have declared thy truth and thy salvation I have not concealed thy mercy and thy truth from the great Congregation Yet because they knew they ministred those things of which they spake not to themselves nor to the people of their owne times but for us unto whom the treasuries of the riches of God in Christ were more fullie to bee opened therefore they taught according to the dispensation of the Holy Ghost who hath so from time to time opened the fountaines of knowledge unto his Church and hereafter will as the holy Church shall be able to receive it This glorious truth then being plainely discovered to us in the New Testament let us see with what diligence and faithfulnesse reason that servant of God doth wait on the authoritie of his Lord and how thereby a wee are summoned to hearken unto this truth for although reason could never have found it out yet being taught what the truth of God is herein it joyes to see the necessitie of that truth which it is bound to beleeve But because I have written somewhat to this Argument already which that you misse not I have caused to bee printed at the end of this booke I may be somewhat more briefe herein Onely the reasons I take up here together and adde such other supplies as seeme to be wanting in that treatise § 2. The word Father is taken either personally as it signifies the first Person of the blessed Trinitie with the relation to the Eternall Sonne or else it is spoken essentially of all the three Persons in the Godhead with respect of the creature which is created susteined and governed thereby Of this through his helpe we shall speake hereafter Chap. 13. but first of the first person of the holie Trinitie The Greeke Churches by the authoritie of the Apostle Heb. 1.3 for the severall distinctions of the Persons in the Godhead hold the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypostasis which wee from the Latin call a Subsistence or severall substantiall being by it selfe But the Latin Church turned it Persona from an old word Persola because it meanes one onely being intire of it selfe for Solus is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whole in it selfe and entire with all the parts but yet is Persona a title of honour given unto men alone for they define it to be Rationalis naturae individua substantia that is an individeable substance of a reasonable nature and from thence it is translated to God and Angels A Person then of the holy Trinitie is an incommunicable subsistence in the Divine nature These words have their ground in the holy Scripture to which in this great Article of our faith wee must ever have recourse by reason of the many and strong heresies that have beene thereabout Trinitie Triunitie or a threefold being in one hath ground in that Text which is in Matthew 28.19 Goe teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost But certaine it is that in our Baptisme wee bind our faith and allegiance unto Gâ—d alone So 1. Iohn 5.7 There are three that beare witnesse in heaven the Father the Word and the Spirit and these three are â— one thing or one being By subsistence understand a substantiall or essentiall being not comming to or being in the Deitie by chance It answers to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is different from substance nature being or the like teâ—mes that signifie any common or universall b ing for an Hypostasis meanes a peculiar being wherein the common nature is whollâ— and entyre as I said before and will say untill you understand mee For example the whole nature or being of man is understood in that word Man and so the Angelicall nature in that word Angell but Peter or Gabriel meane that particular person in which the common being is whole and entyre I meane so as that there is nothing essentiall in the being a man or Angell whereof Peter and Gabriel are not partakers essentially so wee understand the difference The being or essence of the Godhead is one individuall most simplie absolutelie and substantiallie one which infinite and undivideable being of the Godhead is yet neverthelesse in everie Person entyre and wholly so that nothing of the essentiall being of the Godhead is in one which is not in the other And therefore Iustin the Martyr and from him Damascen Dialect Cap. 66. and after them our sound Doctors of all sides agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a subsistence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manner of being proprietie or reall relation which belongs to every one Person in the Holy Trinitie You may here not unfitly note the difference of these words Being Substance and Subsistence Being is that which is common to all things that are The word Substance properlie doth not so much import the verie inward being as that respect which it hath to the accidents that are therein Subsistence signifies that speciall manner of being which belongs to substances that are actually being If you will enquire further you may see what Thom. Aquin. hath writ hereto in Sent. lib. 1. Dist 23. qu. 4. or if you will the Introduct to log Sect. 4. Incommunicable that is peculiar proper or belonging to one alone so that one
one as was shewed hee that denies the infinity and eternity of his working denies also the infinity and eternity of his being Wherefore seeing all these things are false and impossible it followes of necessity that there is a production of Persons in the onenesse of the Godhead Or take it thus affirmatively 4. That goodnesse is truely a great goodnesse which doth bring forth a great good and by how much more it brings forth a greater good by so much more it comes neerer to infinitie d Therefore God in whom infinity and goodnesse are one being doth bring forth eternally an infinite good that is the Sonne betwixt whom and himselfe results an infinite Communion of goodnesse viz. the holy Ghost If there must needs bee a distinction of termes in the actions of the Godhead then there must needs bee a difference of Persons otherwise the difference of the termes were idle and vaine if the being understood thereby were not answerable But there must needs bee a distinction of termes in the working of the Godhead For an infinite working already proved must needs be from an infinite worker about an infinite worke Therefore there is a difference of Persons in the unity of the deity 6. If there were not an infinite and eternall production in the Persons of the Godhead then the being of a beginning could not cleerely and evidently bee therein because though the beginner were yet the working of the beginner and the being begun were yet wanting and so these two comming after should bee inferiour or lesse both in continuance and infinitie And so the first and highest cause should bee an infinite beginner without any effect or thing begun by him which must bring on that the first and chiefest cause of all should be infinitely defective and ceasing to worke and of lesse force than other causes subordinate which all worke incessantlie to the bringing forth of their effects unlesse they bee hindered by lets more powerfull Therefore there bee moe Persons than one in the unitie of the Godhead 7. Being and the power of Being working and the power of working are all one in God as was shewed chap. 8. 9. n. 6. But God by his infinite and eternall power can bring forth an infinite and eternall being like Himselfe by the infinite and eternall working of his power Therefore He doth bring forth or if he can and will not that power were in vaine and so his power and will were not equall and infinite So there should bee divers beings in God finite and infinite But all these things are impossible Therefore God doth bring forth an infinite being his Sonne by his infinite working the holy Ghost 8. If the inward working of the deity bee infinite with all the conditions of Infinitie then the understanding of God for example must bee infinite both in the act or perfection of it selfe and in the object which it doth understand and in the worke or action of the understanding about that object So that God understanding his owne being must needs behold himselfe by an infinite action of understanding But the working of God is infinite with all the conditions of infinitie as hath beene proved for otherwise there should bee a greaternesse in being and a lessenesse in working and so the being of God should not bee simple and one Therefore in the unity of the infinite deity there is an infinite understanding which we call the Father an infinite object or image of that understanding in the sight of which that infinite understanding is most delighted because nothing can be more excellent than it and this is God understood that glorious Sonne and an infinite working of the understanding and that is the Holy Ghost which you see cannot be conceived to be if either the infinite understanding or the object were supposed not to be and therefore he is said to proceed from them both And thus is it in all the other dignities of God his goodnesse his infinitie his eternity power will truth glory c. 9. Now the texts whereby this doctrine is taught more darkely in the old Testament lest the true Church with the Heathen might have fallen into the opinion of many Gods are these among many other Gen. 1. v. 26. Let us make man in our owne image Gen. 3.22 Behold the man is become as one of us Gen. 11.7 Let us goe downe and let us confound their language Gen. 11.7 which manner of speech is not borrowed for manners sake from the custome of Princes and great men who for modestie speake not in their owne name alone Wee but as having determined with their great men and counsellors men like themselves But God doth not so consult nor determine by advice of his Creature Neither yet doth that language admit such forme of speech but as the Easterne languages even to this day speake to one particular person in the number of one as you may reade 2 Sam. 12.7 Thou art the man and 2 Sam. 18 3. Thou shalt not goe forth Thou art worth ten thousand of us Esth 7.3 If I have found favour in thy sight O King But to returne to the holy Trinity You have a like proofe in Numb 6.24.5.6 where the word Iehovah is three times repeated in the blessing and every time with a severall accent So that although his name be one Zach. 14.9 and his being one Deut. 6.4 yet in that one being is a Trinitie of Persons which you shall better understand if you consider the blessings in the new Testament all taken from hence as that 2 Cor. 13.14 Rev. 1.4.5 c. So likewise in Iob. 35.10 Where is God my makers and Psal 149. Let Israel rejoyce in his makers Eccles 12.1 Remember thy Creators and againe Psal 11.7 His faces or their faces will view the righteous In which places though for some reason translated singularly Maker Creator Face yet according to the precisenesse of the Hebrew it is as I have told you And yet a more evident proofe is that in Gen. 20.13 where the word Elohim God is ioyned with a verbe of the plurall number And in Ioshuah 24.19 The Trinity of Persons in unity of the being is most cleare For with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim is ioyned an adiective of the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadoshim and a personall of the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu as if you would say God He the holy ones or as Esay explaneth it Ch. 6.3 Holy Holy Holy art thou O Lord. And againe in the same Chapter ver 8. whom shall I send there is the unity of the Godhead and who shall goe for us there is the Trinity of the Persons And againe in Esay chap. 48.16 Christ speaketh thus There am 1. I. and now the. 2. Lord God and 3. His Spirit hath sent me So you read in Psal 33.6 By the 1. Word of 2. Iehovah were the heavens made and all the host of them by the 3.
and therfore are these relations which we call persons in the Godhead essentially whose differences notwithstanding depend immediately upon the working of the Divine Being S. Augustine takes up this difference of properties gravely and wittily thus The being of God is said to be simple and so is because he is that which he hath except that relation which every Person hath to another For the Father hath the Son yet is not the Son and the Son hath his Father yet is not that Father but yet every Person in respect of himselfe is that which he hath as life glorie goodnesse c. This therefore is the simplicitie that he hath and that which he hath is not different that the qualitie is not one thing and the substance another de civit Dei lib. 11. Cap. 10. wee shall understand it better by instance in some of the Divine dignities All the dignities of God are infinite in all the possibilities of infinitie both of being and working for otherwise the dignitie were not infinite and he were not worthy to be God if any thing might be more excellent than he The glory therefore of God being infinite in working He by that infinite working of his glorie doth glorifie himselfe infinitely So God infinitely glorifying is God the Father God infinitely glorified is God the Sonne and that infinite action of glorification is God the Holy Ghost As when the understanding of a man or Angell doth view or understand it selfe then is it in it selfe not onely by the essence of it selfe essentially but also apprehended and understood by it selfe according to the action of the understanding so the mind understanding is one terme really distinct from the minde understood which is the image word or expression of the minde understanding which minde doth also differ from the action of it selfe whereby it doth understand it selfe So God the Father understanding himselfe is in himselfe God understood the image word or expression of God understanding This is that eternall Sonne infinitely and eternally brought forth thus was the Word eternally with God and that Word was God and God was that Word John 1. For as the actions of God doe not cease for then God should cease to bee God if he were not everie way infinite So doe they not proceed de potentia in actum that is to take a beginning from whence to raise themselves into perfection for then they were not infinite a parte ante and so not eternall But because God is wisdome or understanding essentially therefore is it essentiall unto him to understand himselfe eternally And this is that most glorious Sonne God eternized God understood God glorified willed good infinite powerfull c. by the infinite action of eternitie wisdome glorie will goodnesse infinitie and power which infinite action is God the Holy Ghost Now if this infinite working and being of God bee one essentially as hath beene proved Chap. 8. it must of necessitie follow first that all the Persons of the Godhead are coeternall Secondlie that as concerning their absolute essence there is no difference or inequalitie among them inasmuch as everie Person is by his owne being God eternally as it is said of the Sonne Philip. 2.6 That being in the forme or essence of the Godhead he thought it no robberie to bee equall with God For seeing the essence of the Godhead is one and that which is one cannot possiblie beget it selfe therefore neither the Sonne is from the Father and the Holy Ghost from the Father and the Sonne concerning their Godhead but the Sonne is of the Father as concerning his personall subsistence and so the Holy Ghost is from the Father and the Sonne inasmuch as the Sonne is not understood eternized or glorified but by the action of that being which is actuallie understanding eternall and glorious neither can there be any action of understanding eternizing and glorifying where there is not both the person understanding eternizing and glorifying and the person understood eternized and glorified Then this generation of the Sonne being onely by the eternall action of the Deitie it may appeare how beastlie and sensuall that Religion of Mahomet is which cannot thinke of any other generation than that which is betweene a male and his female Oh scorne and contempt even of honest thoughts yet thus these swine plot to themselves their happinesse in the life to come in feasting and sporting and fleshly pleasure with beautifull women See Wene a Bud. pag. 157. Woe unto that covering of Gog but his end is at hand and his destruction lingereth not But the answer to this argument See Chap. 34. § 5. n. 8. Concerning the person of the Sonne more particularlie you may reade hereafter in the 24. Chapter and of the Holy Ghost in the 33. It remaines here onely to answer to those objections which may bee brought against this faith of the Holy Trinitie 1. And first it may be said by the adversaries of this truth that the defenders thereof doe not agree among themselves for Thom. Aquinas in Semen lib. 1. dist 2. q. 2. brings this as an objection That the persons are distinguished by their properties or manner of being onely therefore not really In answer to which hee saith That everie terme of relation inasmuch as it is such must needs bee distinguished from that whereto it is referred seeing they are opposed by a relative opposition and therefore are really differing For things are either absolute as the essences or simple beings of things in themselves or relative as the Father and the Sonne which differ also really so that although they are not different essences yet are they moe or different things Res understand according to the uttermost differences which may bee in that manner of being which is founded immediately in the Divine essence or which is all one in the working thereof Againe Keckerman System Theolog. Cap. 4. to that objection of the Antitrinitarians that if there be unitie of essence and difference of persons a subject and a relation a substance and an accident then in the Godhead there should bee composition which because it is not possible to be therefore there are no such different relations answers and brings in the consent of Zanchius that relation is not any thing of reall being that it is not any accident because it is not being but imports onely the manner order or respect of being If this be true where is then that reall difference as Thomas speakes But these things are nothing different if well examined The purpose of one and of the other and of all right meaning Doctours is utterly to deny against the Tritheits all pluralitie or diversitie of essences or absolute beings And as Keckerman for avoyding of any accidentall being in the distinction of the persons saith that relation is not a thing of being but onely imports the order manner or respect of beings one toward another so Thomas to meet fully with that heresie of Sabellius and
argument is in effect all one with the former And you ought to have remembred that it hath often beene said that the distinction of the persons is reall and therefore not in our understanding onely The Persons taken together in their absolute essence admit no distinction but are all essentially one God And so every person by himselfe in his essence is likewise God But the persons understood apart according to the propriety of their personall beings are really distinguished and that reall distinction is their Personality and that personality is their reall distinction and that relation whereby they are distinguished is nothing different from any of these nor yet the propriety of their personall being is any other thing than that relation Therefore though the persons are not distinguished by or in that absolute being wherein they are all one yet is it most falsely brought in thereby that any thing shall bee in them beside their essence whereby they are distinguished For the distinction or difference of the persons arises from the action onely or working of the Absolute Being which yet is essentially in the absolute Being and differs not therefrom no more than heat in the fyer doth differ essentially from the fyer or reason feeling and growth in a man doth differ essentially from the soule of man 8. Every relative depends necessarily upon the correlative But nothing which is depending upon another can be truely God Therefore either the Persons differ not by relations only or none of the persons can be God or else there is no relation and so no distinction of the persons at all Answer It is a fallacious and froward kinde of arguing to presse the propriety of speech or use of words to darken the truth of things see log cap. 21. n. 5. It hath beene said 1. that the being of God is supereminently above all being above all created understanding to conceive 2. That relation in created things doth not onely presuppose a subject but also some quantity quality action or other affection in the subject whereon that relation doth depend 3. That those relations in the persons of the deity are nothing else but the very personall proprieties and that the word Relation as many other beside is taken into use in this argument onely to helpe the expressing of our understanding though indeed properly it bee not in the divine being yet can we not conceive but that there is an order in the procession of the persons as I have said elsewhere yet not such as shall bring in any dependence no not in the personall proprieties because the action or eternall working whence the personall differences doe proceed is essentially in the Godhead or if dependence must needes bee yeelded unto yet seeing it can bee nothing but onely the order of procession in the persons of the Godhead it brings in no such inconvenience as that thereupon it should follow that either the Sonne or the Holy Ghost were not God So the foundation of the doubt being but a hil of sand the whole building proves but a trifle And these are the principall reasons brought for the Sabellian heresie The authorities of the Holy Scripture which they falsely alleage hereto are such as prove the absolute unitie of the divine Being as you have heard before in the end of the eighth Chapter which Texts as they doe most strongly confirme the eternall truth of the absolute being of one God so doe they nothing gainsay the Trinitie of the Persons which other Texts of the Scripture teach as you have partly heard and shall heare further hereafter when wee come to speake in particular of the Persons of the Sonne and of the Holy Ghost So it remaines now only to answer that which is brought for the opinion of the Tritheites which poore fancie though it may vanish at the fight of the Reasons which have beene brought for the simple and one Being of God in the eight Chapter yet because it would justifie it selfe by this doctrine of the Trinitie you shall see what the strength of their Reason is 9 That which is begotten and that which is not begotten must needs be very different The persons of the Trinity are begotten as the Sonne and not begotten as the Father and the Holy Ghost Therefore if every person be God they are different Gods Answer The things which in no respect are different must be the same and there can bee no difference put betweene things which brings not in a deniall on the one side and an affirmation on the other And this opposition is betweene all things howsoever differing So betweene the Persons of the Deity there must be a relative opposition As the Father ergo not the Sonne the Sonne ergo not the Father c. because there is a relative distinction but this doth nothing at all enforce a plurality of Gods or a difference of absolute Beings but of the Persons onely And if you desire to see other arguments like these reade Thomas Aquinas cont Gent. lib. 4. Cap. 10. and their Answers cap. 14. see also the note a on the 24. chap. following sect 9. and note a on the 33. chap. But the answers to all objections will bee easie if you remember what hath beene said and suffer not your selfe to be carryed away with shew of reasons taken from naturall things which though they bee most true in the creature which had a beginning yet can they no way bound or binde the infinite and eternall truth of Him that is Lord and Creator of nature as I have remembred you elsewhere Remember also to consider in Christ his essence which in all the Persons is coeternall and one and His Person begotten eternally of the Father And in this Person distinguish His natures divine and humane from his offices wherein remember 1. that His sending and obedience abate nothing from His equalitie with the Father concerning the unity of their essence 2. that these names which import His office are spoken of Him in respect of both His natures CHAP. XII That in the Glorious Deity there be Three Persons and no moe YOu misse here a great deale of learning and wit which other men have shewed in the mystery of unity and the number of the Three But because the reasons that might bee made from thence would bee but onely inductive and I desire to stand with you on the lower and plaine ground let us leave those high Speculations to them that please to read them among the Cabalists in Brixianus his comment Symbol and elsewhere and see what other reasons can be brought for the question in hand 1. Nothing can possibly be in the Deity but according to the uttermost perfection of Being that is essentially and necessarily Therefore if it bee not necessary to put moe Persons than Three in the Godhead then is it not possible But it is not necessary to put moe persons in the divine Being either Father Son or holy Ghost For so the
not infinite in these dignities of power wisdome truth eternity goodnesse c. when so great effects of these things are altogether without Him And to deny unto God the infinity or perfection of these dignities were utterly to deny his Being and to make him unworthy to bee that which Hee is contrary to all that hath heretofore beene proved 12. The holy Scriptures every where teach this truth Gen. 1. 2. chap. Iob. 38. and many places in that booke beside Neh. 9.6 confesses to God Thou art Lord alone thou hast made heaven and the heaven of hâ—avens with all their hoste the earth and all things that a e therein the Seas and all that are in them and thou preservest them all and the host of heaven worshippeth Thee Psal 95.5 The Sea is His and He made it and his hands prepared the dryland Psal 96.5 All the gods of the people are Idols But the Lord made the heavens whose armies in Psal 136. are more particularly reckoned up And therefore doth God by his owne right challenge the heavens for his seat and the earth for his fâ—otstoole because his hand hath made all these things Esay 66.1.2 To this purpose you may read other Texts cited by S. Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. cap. 5. The continuall preservation also of the Creature as it is manifest in reason by the arguments afore going So it is taught Psal 36.6.7 Psal 147.8.9 Psal 145.15 And Psal 104. is wholly in this Argument And that all this frame shall come to nought at last you may read Psal 102.25.26 which is also cited by S. Paul Heb. 1. v. 10.11.12 Read moreover to this purp se 2 Pet. 3.10 Reu. 20.11 And that because it was made of nought Heb. 11.3 Sap. 11.14 § 4. These things then being thus manifest we are now by the way 1. First to consider what necessary conclusions follow here upon 2. And then to see whether the creation of the world doe belong to every Person of the Trinity alike or to any one more particularly than another First it is certaine that not being cannot be the beginning of Being And therefore it is necessarie that Being bee eternall And that which is the first of beings must needs be the cause of al the rest So that all other beings must acknowledge their originall from thence And because all things that are were in time created by that first of Beings not according to any necessity of naturall working as the fire according to the necessitie thereof doth burne any matier that is fit to be burnt but only according to the pleasure of his owne will therefore first of all it must necessarily ensue hereof that the continuance of all things must have the same cause which was also of their Being So that for his holy wills sake alone they also continue If he then withdraw his supportance either from all or from any particular creature it must of necessity come to nought in an instant Secondly because every agent workes for some end and the greatest and best of work-masters must needs work for the greatest and chiefest good and seeing there neither is nor can be any thing greater or better than God himselfe Therefore it is necessary that this world was created for Him But because Hee infinitely blessed in Himselfe needed not the world nor any thing of the world as though he could be better thereby Psal 16.2 Act. 17.25 it must follow that the creature was for this end that as by his Being it was made partaker â—f being so by his infinite goodnesse it might also bee partaker oâ— glory and happinesse For because his goodnesse and life and happinesse and all his glories are answerable to his owne being therefore are they infinitely sufficient for every thing that in any sort can possibly be partaker of being So then the goodnesse of God was not encreased in the creation but manifested onely that the creature according to the measure thereof might bee blessed in him Thus then is God the end of all the creature Because hee is that supersupreme perfection of goodnesse and happinesse whereof the whole creature desires to be partaker but that not our of any choice or purpose of the creature but of him alone that hath created it to be partaker of that image of his goodnesse From the first conclusion we are taught with what reverence and feare we ought to live before him to whose onely pleasure we owe our being and continuance Next with what great respect and care we ought to behave our selves toward the creature not onely men which have the same pretious hopes of immortality which wee have but likewise toward every other creature even the least of Beings For although we know that all the more bodily creature was made for the use of that which hath understanding and that not onely for the exercise of the minde in his wisdome and power that created it but for thankefullnesse also to that goodnesse which hath subjected it to our use in food in clothing and other such services for our ease or conveniences that being destitute of no good thing wee might give our selves to his service and praise him alone And lastly that the whole creature might bee blessed in man in whom it is to possesse an eternall being yet when wee remember that there is nothing so meane or seeming so base in the Creature but that it was eternally foreseene to that infinite wisdome even as we that it was created by the same power appointed by the same foreknowledge to this or that very use with what reverence and feare should we carry our selves lest we abuse it and so offer dishonour unto the Lord and owner both of it and us alike especially seeing that when we were not hee had determined so to blesse us From the second conclusion wee may learne with what patience wee ought to endure all the troubles and afflictions of this life because wee know those pretious promises whereto wee are created if we acknowledge Him faithfull and hold our hopes unto the end see Tit. 1.2 The question moved to which Person the Creation belongs is full of perplexity and of any other most hard and darke if it bee well thought on And therefore in the solution thereof it is most safe for us to hearken to the oracles of God alone It is commonly and truely said that the workes of the Holy Trinitie which are without are undivided yet so as that they receive a certaine determination or order from that manâ—er of Being which is in the Persons And therefore because the â—â—ther is the fountaine of Being they commonly ascribe the creation or bringing of things into being unto Him So because all perfection of Sonship is in the second Person and that there can be no moe Sonnes than one therefore the redemption of mankinde by the in-dwelling of God in Man is given unto the Sonne and so the sanctifying of the church to the Holy Ghost
But if wee looke diligently unto the text of the Holy Scripture we shall finde how necessary it was that the Mediator should satisfie for the sinne of the creature because the whole creature was made by Him For so wee may reade Ioh. 1.2.3 All things were made by that word which in the beginning was with God And without it was nothing made which was made And vers 10. He was in the world and the world was made by him And vers 14. And that word was made flesh that is tooke on him the whole nature of man body and soule and dwelt among us and we saw on the holy mount Mat. 17.2 c. 2 Pet. 1.18 the glory thereof that is of that flesh or man as the glory of the only begotten Sonne of the Father And againe Col. 1.16 By him that is the Sonne were all things created which are in heaven and which are in earth things visible and invisible all things were created by him and for him and in him all things consist 1 Cor. 8.6 There is one God the Father of whom were all things and we by him Eph. 3.9 God hath created all things by Iesus Christ And Heb. 1. v. 1.2 God hath spoken unto us in these last dayes by his Sonne whom He hath made heire of all things by whom also he made the worlds By all which texts it is cleere which S. Paul hath Rom. 11.36 of him through him and for Him are all things That is that God the deliverer which should come out of Sion vers 26. And thus have these Apostles explained that which is written Gen. 1.1 In the beginning Elohim created heaven and earth which word in the whole body of the old Testament as wisemen have observed is almost never spoken but of the Person of the Mediator onely I suppose then that it is plaine enough which is spoken by our Lord Ioh. 5. v. 19. The Sonne can doe nothing of Himselfe save what he seeth the Father doe for whatsoever things He doth the same things doth the Sonne in like manner That is whatsoever the eternall Godhead ordeined in his everlasting Counsell and decree to bee done that same doth the Sonne execute and performe in the creature answerably and brings forth every thing in time according to the possibilities and opportunities of the creature For as the wiseman saith Ecclus. 18.1 He that liveth for ever made all things together or at once So the Psalmist as also the other Scriptures tels us by whom and in whom Psal 104.24 In wisdome hast thou made them all that is in our Creator and Saviour So then it being cleered by the text of the holy Scripture that the creation of the world was of God the Father in Christ by Christ and for Christ it will easily follow how necessary it was that He our creator by His eternall Spirit should offer himselfe to God for the sin of his creature as it will further appeare when I come to that article Notes a EVery tenne thousand yeares You may reade the position in Aug. de Haer. cap. 43. and the refutation thereof in his 20. 21. 22. bookes de civit Dei But the Cabalists for the renewing of this lower world put seven thousand yeares and no more for the restoring of the whole creature both heavenly and earthly they put fifty thousand yeares You may read the opinion and partly see their reasons in Leo Hebr. de Amore. pag. 500. c. b The world is not eternall The most famoused opinions that have beene concerning the worlds eternity are these One that which the Christian faith doth hold according to the truth of the holy oracles of God and the voice of Reason as you have heard and to this truth the Stoicks are said to haue consented The second opinion is that of Plato and his followers who held that the world had a beginning in time but of an eternall matier and that the continuance thereof should bee eternall For seeing generation and corruption is onely by the change of formes the matier still remaining one therefore they thought that as that forme which is purely without matier was incorruptible and eternall So likewise must matier bee which of it owne nature is utterly without forme And because matier is greedy of all formes how differing or contrary soever Therefore it is ever subject to change Neither is the heaven it selfe utterly freed from all power of Change because of that matier whereof it is in which the power of Change is ever hidde Therefore the world is not eternall in respect of any power in it selfe either to the production of formes or the continuance of it selfe under the same formes but first in respect of the vnformed matier and most of all in respect of that Spirit or life whereby it is guided and ordered as by the internall causes and in respect of the divine will and goodnesse as the outward principle and the end which will as it cannot repent to have done good in giving being unto the world and the things therein contained so can it not will contrary to it selfe and cease to doe good in the continuance of the creature in that being which it hath You may reade more to this purpose in Plot. Ennead 2. lib. 1. and his commentator Marsilius Ficinus The third opinion is that of Aristotle that the world was eternall and from God as an eternall effect of an eternall cause For because it seemed to him impossible and if you looke no higher than nature alone it is indeed impossible that any thing being can come out of nothing therefore matier must needs be eternall and therewith generation and corruption without which nothing is brought forth And because these two could not be thought to be without the moving of the heavens as the cause thereof therefore both the heavenly bodies and motion especially circular must be also eternall and herewith time which is measured by the motion of the heavens But what this eternall matier should bee the Philosophers went into divers opinions Heraclitus thought it to be fire Archelans ayre Empedocles all the elements and among the rest one one thing and another another as you may reade in Aristotle where hee refutes them in Tull. Acad. q. lib. 4. and especially in Plutarch de placitis Philosophorum and from him in many other Aristotle himselfe from Hesiod and they that had beene before him cals it Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In theogonia First was the Chaos then the earth which word if they borrowed not of Moses his Tohu which signifies empty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sometimes meanes to bring to nought nor of that which seemâ—s to come from thence Chohus whereby as Festus saith the old Latines called the world yet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they meant by it confusion and no way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a countrie or an appointed place Sometime this matier is called 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud For so the conclusion of earth and water is best understood and fittest for generation of earthly things as Ovid delivers the opinion and cleeres it by comparison of the overflowing Nilus Metam lib. 1. All other Creatures tooke their different birth And figures from the voluntary Earth When her cold moisture with the Sunne did sweat And Slimy Marishes grew big with heat So when seven mouthed Nyle forsakes the plaine Anantient channel doth his streames containe And late left slime the heavenly warmth doth feele Men sundry shapes beneath the sod reveile Some new begun and some to halfe doe grow That halfe alive the rest but earth below But Moses Gen. 1. delivers it unto us in the parts active and passive heaven and earth which yet before their division were both of water as it is manifest in that place and 2. Pet. 3.5 According hereunto Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after him Thales affirmes the first matier of all things to be water But the opinions of the lesse reckoning are those that are found amongst the heretickes of the Christians For all the Philosophers and Poets of the heathen which held not the eternity of the world acknowledged God the authour of the world under one name or other but Simon Magus and with him Menander said that the Angels were the makers of the world Saturnius gives the honour unto seven Angels alone whom he makes the Creators of the world without the consent or knowledge of God Carpocrates and the Priscillianists affirmed that the world was made by certaine inferiour Angels among whom the devill was chiefe workemaster Valentinus gave it out that a devil which was begotten of the thirtieth Aiâ—â—n begot other devils and these Sonnes of Avengles made the world and mischiefe and sinne are in the world not through the wickednâ—sse and free will of man but even by the very creation of the world it selfe The Nicholaitanes tel us of Angels the makers of the world and that Barbelo who was ruler of the eight Sphere was overseer of the works His mothers name was Yaldaboth But I have not read so farre in heraldry as to tell you who was his Dad nor of what house his mother came nor yet whether his fellow workemen were good or bad Angels The Gnosticks of the two Gods which they make as you have heard before make the ill God the creator of the world which though it appeare not either by Irenaeus Clement Tertullian Epiphanius or by S. Augustine yet it is plaine by Plotinus Aenead 2. lib. 9 who writes against their opinions and this in particular Marcion made three creators one good another bad and another betweene them whom they called Iust So you see how all these hereticks had madded themselves and their followers in their opinions concerning the Creator of all things Others erred concerning some parts of the creature onely as the Seleucians and Hermians or Hermâ—genians beside their errour of the worlds matier coeternall with God denyed that God created the soules of men but would have them created by the Angels of fyer and Spirit contrary to that which is in Gen. 2.7 Esay 57.16 1 Pet. 4.9 That God is the faithfull Creator of the soule The Priscillianists said that the soules of men were of the same substance and nature with God and being by him sent downe from heaven the devill met with them by the way and sowed them as seed in the flesh whereupon it must follow either that the being of God is divisible into infinite partes or that there is but one onely soule of all men and both wayes unavoydably that God at least in part of Himselfe must be subject to Sinne and so that either He must need a Saviour or by His owne law bee subject to eternall death This is the fruite of heresie The Patricians denyed God to be the Creator of the body of man and gave that honour to the devill contrary to that which is in Gen. 2. v. 7. and v. 21.22 yea and so detested the flesh as that to be out of the body some of them killed themselves The Paternians said that the lower parts of the body it seemes onely those that are affixed thereto for generations sake that flesh which the law so often commands to be washed were made by the devil and thereupon tooke occasion to live in filthinesse and lust contrary to the Commandement of God The Marcionites and Manichees said that wickednesse and ill was partly from God and partly from the matier of the world Florinus and his followers said that things were created ill according to their substances contrary to the Scripture Gen. 1.31 But contrarily the Coluthians would not have God the Author of ill no not that of punishment which neverthelesse the Scripture teaches Esay 45.7 and 54.16 Amos. 3.6 Some also of the heretickes followed the opinions of the ancient Philosophers as they that were called Aquei that of Thales and said that water was the matier of the would but yet eternall and not created The Audian and Manichean hereticks instead of Aristotles eternals brought in darkenesse fire and water you might bring hither their foolish thoughts concerning the transplantation of soules and such like questions but there will bee fitter place thereto in the article of everlasting life And because these upstart weenings are so witlesse as they are false I will not vouchsafe to inquire into their reasons the onely authority of the holy Scripture is sufficient to grinde them all to dust and to bring that dust to nought at all But least any man contrary to the truth of God be overswayed with the reasons of the Philosophers it will not be unfit to examine and answer them 1. And first concerning the reasons of the Platonicks that the matier of the world should therefore be eternall because it is simple and uncompounded I answer That it is but petitio principii or a taking of that which is not granted for it is utterlie denied that there was ever such matier as they suppose utterly informed I say according to the Sacred Philosophie that when water the first matier of all things was created darknesse or confusion was upon the face of the deepe but yet with that water under that confusion was concreated all manner of formes which afterward were all brought forth out of the possibilitie of the matier so that matier was impregnate or great with all kinde of formes which afterward were made to appeare for otherwise could not the effect bee answerable to the cause if hee being in himselfe the Jdeas or formes of all beings had not brought forth the first matier full fraught with all materiall formes by which afterwards according to the disposition of their naturall causes the different kindes of things were informed And therefore here also are all things said by him to have beene made at once And although in the workes of the fifth day the
it was created except some great contrarietie befall to the hinderance thereof But man was created to know and to love God and to see his wisdome in the creature and to honour him therfore and doing thus to be happie for ever thereby yet nothing of this is done accordingly by any among all the sons of Adam therefore some great hindrance and contrarietie is come between But nothing that good is could be an hindrance to this great good nor yet any thing which is without the man himselfe Therefore mans sinne alone which hath infected all hath beene the onely hinderance of all this good 4. The holy Scripture shewes the truth of this in Iob 14.4 Who can bring a cleane thing out of uncleannesse not one And Psal 51.5 Behold I was shapen in iniquitie and in sinne hath my mother conceived mee Rom. 5.12 By one man sinne entred into the world and death by sinne and so death passed upon all men for that all have sinned Ephes 2.3 Wee re all by nature the children of wrath And this is that taint of originall sinne which being bred in every mans bones will never out of the flesh And concerning actuall sinne you may reade those Scriptures which are cited by S. Paul Rom. 3. They are all gone out of the way they are altogether become filthie there is none that doeth good no not one c. from v. 9. to 18. CHAP. XVIII That there is a restoring of Man to a better life and further hope than that from which our parents fell BVt if the whole world be thus become guiltie before God is it for this end that the whole world may bee subjected to eternall death God forbid but as sin hath abounded unto condemnation so hath the grace and righteousnesse of God abounded much more unto everlasting life for as by the offence of one judgement came upon all men to condemnation so by the righteousnesse of one the free pardon came unto all men for justification unto life See Rom. 5. Chap. Therefore lest man at the sight of his owne perfections should sinne through pride unrecoverably as the devils it was permitted that Adam should sinne as hee did that a way might bee made for the justice and mercie of God to bee manifest and that man at the sight of his sinne might be humbled before his Creator and so received to grace The whole world then being liable to the justice of God by that sinne of our first father as hath beene shewed now it remaines in this place to prove that there is a possibilitie to returne to God in whose favour and acceptance onely is life and happinesse And for the more cleere proofe hereof let us first lay this sure foundation that all the workes of God and all the possibilities in the creature are knowne to him from all eternitie Secondly that to doe well and right and to withstand sinne and the temptations of the devill requires a positive strength and grace in the heart of man which grace man cannot take unto himselfe because no creature can be partaker either of being or of strength or any good but onely so far forth as it is imparted thereunto and where the want of strength is the effect of that want on all occasions must needs appeare So that since Adams fall man being not onely deprived of that strength to resist sinne which Adam had but also infected with a naturall corruption and inclination to sin which they call concupiscence man hath no helpe in himselfe to helpe himselfe upon which grounds the reason will follow thus If there be not a possibility of the restoring of man into the favour and grace of God from which hee fell by his sin then could not the justice of God be without great iniquity and injustice Let him be mercifull that we speake according to the manner of men that is according to that reason and understanding which he hath given unto men for the manifestation of his glorie and grace For if God in the infinity of his wisdome foreseeing that man being created would sin and yet would create him and for his sin utterly cast off the whole race of mankinde to destruction neither could any place of mercie bee found with him for which the creature could give him glorie neither could that justice be but with great injustice inasmuch as they that never were should without any desert be created to eternall punishment and they that had done the least sinnes nay they that had done neither good nor ill as they that die in their infancie should bee shut out to eternall death aswell as they that all their life time had followed all manner of sinne with greedinesse So also all the commandements of God tending to the amendment of life and all his threatnings and promises should be in vaine So also all the endeavours of holy and devout men who through his grace strive to the masterdome of their owne wickednesse and all the constancie of them who have suffered for the profession of his truth and service should be unrewarded So vertue should have no advantage over vice in the difference of the reward But all these things are impossible therefore there is a restoring of man to that favour and grace of God from which he was separate by his sinne 2. If there were not a restoring of mankinde to that estate from which he is fal'n then the sin of man a finite creature should be more powerfull to the destruction of the worke of God who made man to everlasting life than the power wisdome of God should to the upholding of the creature in that estate wherein he created it So ill and sin things not being shold have preheminence for mischiefe above an infinite power and goodnesse for glorie and happinesse But this is impossible therefore as by sinne there was a generall wrack of mankinde so it is necessarie that there be a generall restoring powerfull and sufficient for the sinnes of the whole world avayleable and effectuall to all that beleeve it and shew the fruit of their faith by their strife against sinne and doing such good workes as God hath created that we should walke in them 3. Faith hope charity temperance and all other Christian and morall vertues are the worke of Gods Spirit in man who of himselfe is not able no not to thinke a good thought But it is impossible that the Spirit of God should worke in vaine or to no end in the heart of man to beleeve the forgivenesse of his sinnes and to hope for everlasting life c. or that God should not accept his owne worke in his creature which is ever for the good of the creature Therefore there is a restoring of man to those hopes of happinesse which he had lost 4. The continuance of the world and the creatures therein by a being of infinite power wisdome and goodnesse must bee to an end exceedingly good therefore there is a restoring of man
Iesus Christ Gal. 1.8.9 Though we or an Angel from heaven preach any other Gospel to you than that you have received let him be accursed Notes a HE to whom all the Prophesies This argument is the effect of that book which Lud. Crocius entitled Apodixis de Messia which with some alterations and additions hee might in part take out of Iust Mart. his defence of the Christians to Antoninus Pius out of Athanasius orat de incarnat verbi and other of the Fathers but most of all out of Hieronymus de Suncta Fide printed at â—rancofurt 1602. by the name of Hebraeomastix The authorities of the Talmud and other Rabins cited by them I have of purpose omitted and with many additions and proofes of the holy Scripture onely have contented my selfe with this plainnesse and brevity which you see But if any man desire to see those Iewish authorities he may finde them there in Ficinus also de Christ Rel. cap. 27. c. in Postel de orbis concord lib. 1. cap. 3. and in many others The authorities of the * Sibyls also Yet those testimonies fiâ—ted Lactantius well against the Gentiles which you may read if you will Instit lib. 4 ca 6. and such pompous learning I have neglected of purpose because the simplicity of the doctrine of Christ and the certaine truth of this article can no where bee had so plainely truely and powerfully as in the holy Scripture it selfe And therefore having furnisht you with reason against the Atheist and Infidel I leave it to your owne diligence to compare these Scriptures together as they are cited they in the old testament shewing what was to be fulfilled in Christ the other shewing the accomplishment of the same * The Iewes acknowledge the authoritie of the old testament See the difference of their sects in the 13 chapter of M. Bâ—eâ—â—woods Enquities and although they doe not beleeve the new yet none of their most shamelesse Râ—bbies durst ever goe about to refute it or shew the least untruth to bee therein And although it were written in those times and amongst those people which did most violently fight against the truth thereof yet was it so strongly confirmed by miracles by the innocency of the witnesses by the power of the holy Ghost by the constant sufferings of the professors thereof and by the selfe conscience of the persecutors that all the power of the adversary could not discredit it And although the Atheists ever have questioned the authority and certainty of the holy Scriptures as you may reade in the great controversies thereabouts on both sides yet the word of the Lord and the truth thereof indures for ever 1 Pet. 1.25 The answers to their chiefe objections against the old Testament you shall finde most briefe and plaine in Hen. Ainsw additions to the annotations on the law and the defence of the new in Mars Fic de Christ Rel. cap. penult And for your case you shall finde the most necessary questions hereabout handled in chap. 34. following b Gen. 49.10 The Scepter shall not depart from Iuda nor a Lawgiver from betweene his feet untill Shilob come and unto Him shall the gathering of the people bee It is strange to see what wretched shifts the wicked Iewes have to wrest the true meaning of this place rather than they will acknowledge the truth that they might be saved Some will have this Shiloh to be Saul others Ieroboam some Nebuchadnezar as you may reade in Pet. Galat. lib. 3 cap. 4. But being convinced by other prophecies and the authoritie of their owne doctors they confesse that this Shiloh must be the Christ and that hee is already come but that hee shall not bee manifested till the time come that they shall be restored to their owne land againe which though it bee true in a sort as I shewed Reason 5. yet to us it is sufficient to marke the circumstances of the text and thereby to remove all scruple and doubt First the word Shiloh is interpreted Her Sonne because hee was to be the Sonne of a virgin without the company of any man Then the other circumstance to whom the gathering or obedience of the people both Iewes and Gentiles should be cannot agree to any of the aforesaid persons For before the daies of Saul Iudah had no governement more than any other tribe and having never had any preeminence it could not be said to loose it by Sauls being preferred to the kingdome And although Ieroboam tooke tenne tribes from the house of David yet the kingdome of Iuda did still continue a Kingdome And although Nebuchadnezer ruled over many people yet he subdued them by force they gathered not unto him as the word here signifieth a willing obedience and is therefore by Ierom translated expectation or waiting for So that none of these could bee that Shiloh Therefore their wisest doctors and both their paraphrasts translate it untill Messiah or Christ come the text is so plaine But yet it may bee here questioned how this Scepter or dominion continued in Iuda in the time of the captivity in Babylon and likewise in the time of the Machabees who were Priests of Levi and yet ruled as Kings somewhat more than 160. yeares before Christ came For certaine it is that after Ianna Hirecanus the grandfather of Levi who was the great grandfather of the blessed Virgin Luk. 3.24 none of the Stocke of David bare any rule as Prince but the tribe of Levi swayed all untill the time of Herod the great To this it is answered that by the marriages of the Priests with the tribe of Iuda and the family of David as it is manifest in Iehoiada 2 King 11. and others the rule might be said to remaine in Iuda But descents in Israel were accounted by the male-side onely who is therefore called Zavar of a word that signifies to record And therefore in our Lords descent though Tamar Rahab and Ruth are remembred for our comfort of the Gentiles and to shew the constancy of Gods promise His whole genealogie by his mother is reckoned up by S Luke in the seventy seventh generation yet is the account by Ioseph his supposed Father called the Sonne of Heli though hee were onely his Sonne in Law And therefore the Rabbins affirme that in the time of the captivity the great councell of the seventy elders instituted by God numb 11.25 did ever continue And certaine it is that the prince of the house of Iuda Zorobabel of the line of David was he under whom they did returne from captivity But yet that either the one or the other had any authority or rule over their fellow captives in a forraine countrie stands not with any practice or policie now in use no nor after their returne from thence as it appeares Neh. 9.37 And although Daniel were a chiefe Prince in the Court yet he procured the businesse of the king onely as Lord Treasurer Dan. cap. 6.2 or Chancellour Dan. cap.
2.48.49 as Nehemiah and Mordecai by extraordinary fauour only procured the wealth of their people without any authority over them but by speciall commission But you will say that the right of government remained still to the tribe yea but Iacob speakes of an actuall Shebet that should still remaine Therefore others answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebet signifies either a staffe a truncheon or Scepter the ensigne of authority as used by leaders and commanders in warre who are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so by a metonymia it may signifie authority or else it signifies a tribe and in this sence the tribe or distinction of a tribe never departed from Iuda till our Lord came whereas the ten tribes carried away by Salmanasar in the dayes of Hezekiah were ever after utterly left out of all remembrance in the holy records see further in the 27. chap. R. 2. But concerning the cunning Scribe or lawyer for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies brought up betweene his feet as Paul at the feet of Gamaliel it is most certaine that such a Prince never failed from Iuda till the time of Herod the great who not being able to win the Iewes either by his most sumptuous building of the Temple or by his Largis in their famine or by all the favours that he could doe them to acknowledge his right to the kingdome by the gift of the Romans because they daily expected him that was to come of David murdered their Sanbedrim and all the males that bee could finde of the house of David so that he spared not his owne Sonne that was descended thence by his mother burnt also the bookes of the genealogy of their Kings and afflicted them with other calamities till they after thirty yeeres reigne of his were compelled to acknowledge him their lawfull king and then according to the promise was our Lord incarnate that true Shiloh her only Sonne But you say Shiloh may be interpreted his Son I answer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloh by the consonants or substantiall letters signifies her Sonne but by the vowell or spirit above it may signifie his Sonne but because the van ר is wanting it shall signifie his sonne that is invisible and therefore our Saviour is both God and man So there is no letter present no letter wanting in the holy word without a deepe mystery higher than heaven c Dan. 9. v. 24. Seventy weekes are determined upon thy people vpon thy holy Citty to restraine transgression to seale up sinne to make reconciliation for iniquity and to bring in everlasting righteousnesse to seale the vision and Prophesie and to annoint the Holie of holies c. to the end of the chapter The more evident and plaine any text of Scripture is for the clearing of the truth of Christ the more hath the devil laboured to darken it and to pervert the truth thereof And though by other texts of Scripture it be plaine enough to us that this Iesus is the Christ yet seeing no Scripture is so direct and punctuall as this for the certaine defignement of the time the devill hath the more earnestly laboured to bewitch mens understanding so that they have taken more paines to make the time uncertaine nay some make it nothing at all belonging to Christ our Lord. The errours of the Iewes you may read in Pet. Galatinus lib. 4. cap. 14. to the 19. the contradictions of the Christians against the truth and against one another you may finde in D. Willet his most diligent com on Dan. Among the Iewes one Porphyry because he saw the text was so plaine for the truth of Christ suffering at the time appointed by this prophesie said that there was no reckoning to be made of this text of Daniel because he was no prophet contrary to the consent of all other Iewes and the manifest authority of the Scriptures as you may reade Eze. 14.14.20 28.3 Math. 24.15 wher his innocency wisdome gift of prophecie are testified others among them doe wrest the time concerning the end thereof For the true Messiah not comming as they lookt for Him in pompe and worldly glory they stil looking for him that should come according to their fancy have made these weeks to mean some 700 yeers some 7. Iubilees others 7. tens And because many in Scripture are stiled by the title of Messiah as you may reade Psal 105.19 Esay 41.1 and elsewhere therefore some of them will have Cyrus to be meant hereby some Zerobabel others Iehoshua some Nehemiah but because neither the time nor circumstances accord others will needs refer it to Agrippa who was King when the Citty and Temple were destroyed by Titus And I would the faithlesse Iewes had wandred thus alone and that no Christian by his lifelesse interpretation had sided with them But the circumstances of the text doe easily overthrow them For this Messiah must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah Naghid the Prince or chiefe Messiah or of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah that was to be manifested that Messiah that was to be annointed with the oyle of gladnesse above all his partners Psal 45.7 because He received not the Spirit by measure Ioh. 3.34 Moreouer who is he that can be that Holy of Holies but onely Christ our Lord both God and man who is hee that can restraine men from transgression that can seale up sin that can cover iniquity that can bring in eternall righteousnesses but Christ our Lord in whom all the nations of the earth should be blessed Therefore the text by these circumstances is tyed onely to the promised seed Gen. 3.15 which should utterly destroy the workes of the devil But the errors and disagreements of the Christians have beene a great cause to withhold the Iewes from the acknowledgment of the truth For they have been more different in their opinions hereabout than the Iewes who held constantly that the beginning of the time was according to the word of the Angel in the first yeere of Cyrus when they had liberty to returne and to build the Citty and Temple But the Christians make questions whether from the going forth of the word from God to the Angel or from the Angel to Daniel or from the king who gave the commission to the Iewes Gordomi Chromol cap. 15. pag. 237. And here againe out of Ezra because it is said chap. 6.14 that the house was fininished by the commandement of Cyrus and Darius and Arteshaste king of Persia question arises whether these seventy weekes begin in the first yeere of Cyrus or of Darius Hystaspis or of Artaxerxes Longhand and whether in his seventh or in his twentieth yeere And here while every man is rich in his owne opinion and prizes at an high rate his owne reading and praises his Authors and despises as deceived or counterfeit such as make against him men have so puzled themselves by prophane
herewith if you will Iacobi Brocardi Myst cap 1.49 and note b on Chapter 13. number 7. And hee that followes that rule of one onely literall sence as hee makes no difference betweene the historicall bookes of the Old Testament and any other true historie so doth hee deprive himselfe of that hope and comfort which he might receive by them concerning Christ and makes them frustrate of their chiefest end and directly gainesayes that of the Apostle Heb. 1.1 After sundrie sorts God spake in times past to the Fathers See Iacobi Brocardi praefat in intâ—pretat Bib. fol. 25 26 c. if their doings and sufferings were not predictions of the sufferings of Christ and of the glories that should follow How much better was that saying of the father The new Testament is hidden in the old and the Old is manifest in the New But you say by these allegoricall and mysticall sences of Agar and Sinai and the like any forrein sence may be concluded I Answer The Scriptures being to give us hope and comfort in Christ there is one rule for their interpretation which out of Saint Peter I remembred even now that the interpretation be to manifest the sufferings of Christ and thereby our deliverance from the punishment of our sinne or the glory of Christ and therewith the hopes that are laid up for us in heaven And what allegoricall mysticall or anagogicall sence soever is brought in beside this rule the rule of our holy faith is as easily thrust out as it is brought in And this is the true Cabala of the Scripture both old and new Troubled with all kinde of heresies The heresies or errors about this truth of our Lord Christ incarnate are in briefe of three kindes The first concerning the person who was this Christ the second concerning His nature and being the third concerning the attributes or proprieties of his being The most ancient heresie concerning the person of the Messiah was that of the Herodians of whom you reade in the Gospell Matth. 22.16 Marke 3.6 These as Epiâ—â—anius remembers Panarii lib. 1. held that Herod the sonne of Antipater the Idumean was the true Christ promised to the Fathers because the scepter did utterlie cease from Iuda in his time but the gathering of the nations was not to Herod as Iacob prophesied so their heresie vanished Hitherto you may bring all those false glosses of the Iewes who turne the prophecies fulfilled in Christ to other persons as to Ezechiah to Zorobabel to Nehemiah to Iehoshua and to others as they thinke fittest to mocke of the holy oracles from the true Messiah as you may reade in Pet. Galat. lib. 4 cap. 17. and in the note h above But their greatest mistaking was in their counterfeit Messiah who from Numb 24.17 called himselfe Barchâ—chab that is the sonne of the Scarre of whom they were foretold by our Lord himselfe Iohn 5.43 If another shall come in his owne namâ— him ye will receive But it cost them the dâ—struction of their citie by Titus and so many miseries as ensued thereon Such another Barchâ—zibâ— they had in the dayes of Adrian by whom after the slaughter of innumerable They ciâ—â— the author of the booke Iuâ—hâ—sia for tâ—iâ—e so many as went out of Egypt Postel de orbe cond wâ—ites 600000 of both these you may reade Galatin lib. 4. cap. 21. persons they were utterlie chased out of their countrie and not so much as the name of their citiâ— fâ—â—m his owne name called Aelia left unto thâ—m and thus have they lived iâ— banishment ever since But the lewdnesse and follie of other succeeding hereticks did equall this of the Iewes And first that of Simon the Witch who gave out himselfe to bee the Christ which though Augustinâ— affirme in so many words yet Tertullian and Epiphanius have onelie so much in effect that hee was that virtue and great power of God as you reade Acts 8.10 How great then was his schollar Menander who to all the falshood of his Mâ—ster added this that hee was greater than Simon Epiphanius in Pan. The hereticks called the Sethians held that Christ which was borne of the Virgin Mary was no other then Seth named Gen. 4. the sonne of Adam The Ophites held that the Serpent which deceived Eve was Christ as Augustine saith but neither Irenaeus Tertullian nor Epiphanius affirme it But Augustines authoritie alone is sufficient to make us thinke that the Maniches held that the Serpent which taught Eve knowledge and came in the last dayes to save the soules of men must needs bee Christ But these sotteries were so sencelesse as that they neither lasted long nor spread farre But the enemie of mankinde would not suffer the fountaine of life the sincere doctrine of Christ to bee untroubled and therefore beside these heresies concerning the person who was that Christ promised to the Fathers hee brought into this faith which wee hold concerning Christ the sonne of the Virgin Mary such confusion of opinions concerning his nature and properties for his offices are in question now that Mahumed Alcoran Cap. 20. rejoyced in himselfe that hee was delivered from the opinions of the Christians so monstrous in themselves so contrarie one to another that the verie enemies of these heresies were in confusion thereabout and as here and there contrary one to another so sometime to themselves You may reade if you will the stories of the hereticks in the Fathers Irenaeus Epiphanius Theodoret Isidore Eusebius Ruffinus and other historians of the Church and in briefe he that gathered from them all the commentator on Aug. de haer I for avoiding of confusion will remember as occasion is the heresies under the name or names of the most famoused authors or defenders therof and that without respect either of the time wherein they lived or other opinions which they held beside for I write not the historie of the wars but the triumph onely of the Christian faith 1. The Monophysitae or hereticks which held but one onely nature in Christ were of divers families for Eutiches while hee went about to refute Nestorius who held as two natures so two persons in Christ confessed that Christ was of two natures God and man before the uniting of them both but after the union of them they became as one person so one nature because the manly being was utterlie swallowed up of the Divine and changed thereinto as a drop of vineger in the Sea doth utterly loose both the taste and being of vineger This the Armenians and Iacobites heretoforâ— have held but now they are returned to the true faith Mr. Brerewoods Enquirie pag. 154. and page 173. Euagriuâ— hist Ecclesiast lib. 4. Cap. 9 10 11. charges Anthimus Bishop of Constant Theod sius Bishop of Alexandria and Severus to have taught one onely nature in Christ but what or how he shewes not But you may finde in Theodotus the â—eâ—der Collect. lib. 2. that their heresie was one with this of Eutyches 2.
of God and the Son of man and againe Ioh. 3.13 Hee that came downe from heaven is the Sonne of man and againe Ioh. 3.13 He that came downe from heaven is the Sonne of man which is in heaven For hee that ascended is even Hee that descended Eph. 4.9 Moreover it is said Heb. 9.14 That Christ by his eternall spirit offered himselfe without spot unto God But if the humanity of Christ be another person beside the deity then he offered not himselfe but that other person of the humanity by whose death our reconciliation was wrought and so not by his owne bloud but by the bloud of another person should hee have entred into the holy place So God should not have sent his owne Sonne into the world that the world by him might be saved contrary to that which is Heb. 9.12 Ioh. 2.16.17 But he that is mighty to save even Iehovah our king hath saved us Esay 23 22. and that not with forraine bloud but by his owne offering of himselfe hath he purchased for us eternall redemption This then being the great mystery of our salvation that God was manifest in the flesh 1 Tim. 3.16 That God is one with us Matth. 1.23 That that holy thing which was borne of the virgin is the Sonne of God Luk. 1.35 it may appeare how detestable that heresie of Photinus and his predecessours was who made our Mediator the Sonne of man by nature and the Sonne of God by adoption only and how dangerous this consequence of Nestorius is who of that one Mediator betweene God and man 1 Tim 2.5 would make two persons If you desire to know the growth of this heresie and the other positions of the Nestorians you may reade M. Broerewoods enquiries chap. 19. § 9. Arius and his followers held that Christ was truly man so that be might truly be called the Sonne of the virgin Mary borne in time as concerning his manly body and the Sonne of God as being the first begotten of every creature and so the most excellent creature created by the will of God the Father before all times and ages but not coeternall with him because there was a continuance when he was not and therefore was hee not say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coessentiall with the Father because hee was created of that which was not from which Errour these Arians were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This poysonous fountaine overflowed afterward into divers streames For the halfe Arians of whom Acatius was chiefe held that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the like being with the Father by nature but others said that this likenesse was not in nature but only in will and powerfull working Whereupon Asterius is by some affirmed to have said that Christ was the vertue only or a creature indued with the power of God other heretickes againe as Aetius and his scholler Ennomius said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of another manner of being unlike to the Father both in nature and will and hence arose the errour of the Dulians who thought him onely the servant of God in the worke of the creature and so of the Bonosians who held him to bee the Sonne of God onely by adoption And although this Hydra might seeme to have beene nipt in the head by the writings of Athanasius and other learned men of former times and especially by the first Councell of Nice Anno 327. and other that followed afterward yet never was there any heresie in the primitive Church that went on with that violence and strength or that caused more trouble and persecution as being confirmed by divers Councels and set forward by the authority of sundry Emperours And for the continuance thereof it hath been such as that unto this day not onely among the Turkes but ever in the Church of Christ if at least they may bee said to bee of his Church who falsly denie unto him the truth and excellencie of his being some have beene found from time to time even since the clearer light of the truth hath shined that have maintained this heresie of Arius in whole or in part as Socinus Gittichius David the Hollander Servetus Neuserus and with us Legat Mannering and others In Polonia also and Transylvania they swarme as you may reade in Wents à Bud. pag. 229 c. But say you is it possible that an heresie so foule as this is taken to bee should continue so long and be upheld by Councels and maintained by Emperours and justified by learned men except there were both reason and authority of Scripture for it For as no man is wilfully ill but by the errour of his judgement betweene good and bad so no man doth erre wilfully but onely by mistaking of falshood for the truth Answer Saint Paul saith that there must be heresies and this I suppose should come to passe because men would not be content to learne the doctrine of Christ and his truth according to the simplicity of the truth as he had taught it in the holy Scriptures whereunto if men would take heed and trie the truth as they ought the things of God by the word of God matiers of Religiâ—n by the rule of Religion that is the holy Sâ—ripture alone so many heresies had not sprung up For mans understanding so long as it doth follow the true guide thereof the revealed truth of God it cannot deceive nor be deceived But if it will presume to be guide and make the truth of the Scriptures to follow it it is impossible not to stray and so by the just judgement of God men also grow hard and obstinate in their owne errours not onely to resist the truth but also to persecute it as these Arians did very grievously at severall times But see their reasons and their authorities 1. The Godhead is in the Father wholly or else hee cannot bee perfect God and if the Deitie be wholly in the Father then can it not be in the Sonne nor in the holy Ghost Answer The word wholly is equivocall or of doubtfull meaning for wholly may signifie as much as with all the parts but this cannot belong to that which is infinite or wholly may signifie onely and so the proposition is false or it may meane asmuch as perfectly and so the proposition is true but the consequence is false for the Deitie is wholly and perfectly in all the persons alike 2. He onely is the true God that is prayed unto by the Mediator But God the Father onely is so prayed unto therefore God the Father onely is the true God I answer If we worship the Godhead in the nature or being of God we worship one onely being in the three Persons But if we worship the persons we worship them in the vnitie of the Godhead that is acknowledging every person to be God And this is that Father that one God whom we pray unto by that one Mediator of God and man the
man Iesus Christ 1 Tim 2.5 who having himselfe in his owne body borne our sinnes upon the tree 1 Pet. 2.24 is set at the right hand of God and makes intercession for us Rom. 8.34 and hath commanded all them to come unto him that travaile and are heavie laden that hee may refresh them Mat. 11.28 3. When the Sonne was begotten and the holy Ghost proceeded either hee was or he was not If he were before he was begotten then was he not begotten if he were not then there was a continuance when he was not and therefore of necessitie he must be created Answer Eternitie hath no respect of time of before or after because it is one continuall perpetuity and whatsoever being or action is once therein it is eternall Therefore that difference of was and was not hath no place in eternity seeing the generation is eternall ever one and the same as you may see further in the treatise at the end of the booke 4. Whatsoever is begotten receives the nature which it hath from that which doth beget as a man from man fire from fire and in all other univocall generations in which though the natures be of one kinde yet must they needs be different in number as in Isaak and Iacob But this cannot be in the divine generation for so there should bee moe Gods than one or if the nature of the Sonne bee in number the same with that of the Father then doth the Sonne receive that nature either in part which is impossible because a most simple and pure being cannot be divided into parts or entyer and whole and so the Father should cease to be Neither is the generation as of a river out of a fountaine because the Divine nature is neither divisible nor possible to be encreased Therefore Iesus is not the Sonne of God by generation but by creation onely Answ The being of God is not materiall which only is subject to division into parts and that totality which is made of parts but his being is intellectuall and because it is infinite and apprehended by an infinite understanding it is necessarie that the divine being or understanding be wholly in the word or being understood I meane with that totality of perfection which is in the unitie of being spoken of in the first objection 5. Either the Father begat the Sonne with his will or against his will not against his will for so it had beene impossible that ever hee should have beene begotten if with his will then his will must be before and so the Son cannot be eternall Epiphanius rejâ—cts this reason because all the kindes of begetting are not reckoned up for in God saith hee is no deliberation for the inclining of his will therefore the Deitie is that nature according to which the Father did beget the Sonne neither ever ceases to beget him eternally But this is to beget the Sonne with his will seeing the will of God is his being according to which he workes eternally as you may further understand Chap. 11. note d Many such arguments as these are and many bee brought to this purpose of Arius all which as these that you have seene must take their grounds from inferiour truths in the creature which are utterly unfit for that generation which is eternall and Divine for to whom shall wee liken the highest or who shall declare his generation and therefore Athanasius Epist contra Arianos cujus initium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said rightly that the Divine generation was not to bee measured by the generation of man as those Arians used to deceive women and children And therefore the Scripture in expressing of the Divine generation calls the Sonne the Wisdome of the Father Prov. 8. The Word Iohn 1. The brightnesse of his glory and the expresse image of his Person Heb. 1. That the minde herein may bee utterly withdrawne from sensible and naturall things The Fathers also in the Nicen Councell to that question of Phaedo the patron of Arius how the Sonne was begotten of the Father answered that this question is not to be asked for seeing the creatures were not ever they could not make answer concerning his originall that was eternall And therefore as none knowes the Father but the Sonne so none knowes the Sonne but the Father And as I shewed you Log. Cap. 15. n. 6. and note thereunto That the certaine knowledge of every thing must be had from the rules that are proper and peculiar thereto so remember here that sith the creature can have no knowledge of the Creator but by that revelation which he maketh of himselfe you may ever repaire to his owne holy word to be instructed in his holy trueth 6. But from hence also Arius armed his heresie for because Wisdome saith of her selfe Pro. 8.22 The Lord possessed me the beginning of his wayes where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee created me Arius from thence caused much perplexity unto the Fathers in this businesse and although Athanasius in his oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves by divers arguments that the Sonne as concerning his Godhead cannot be created yet when he comes to give answer to this text hee interprets it thus The Father hath appointed mee a body and creating me among men hath ordeined me the Saviour of mankinde which though it be true yet is it not a fit interpretation for that text if yee consider the circumstances before and after The Fathers also of the Nicene councell being urged with this text answered from that addition the beginning of his wayes that the world was created for man so that man the reasonable or discursive wisdome of God as concerning the intent and purpose of God was first created although last in the order of actuall being Epiphan haeres 69. in answer hereto holds the distinction of wisdome created and increated but seeing no place of the Scripture expounds this place of Christ therefore saith he it is not necessary to interpret it of the Sonne of God but if you take the other circumstances it can belong to no other Then if it must needs be referred to Christ yet shall it be verified of his humane not of his divine nature At last he gives the true meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kanah he possessed or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kanan he hatcht as a Chickin and reasons that as every chicken is of the same nature with the dam so the word also must have the same being with the Father and therefore bee begotten before all time eternally you shall finde the true reason of the difference of the translation in the tenth section following In the meane while it is not unreasonable to thinke that this Errour came by some interpreter that was an enemy to the Christian faith And yet among them Aquila translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he possessed me as other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of
Col. 1.19 whether he be not also that first created being in and by whom all other things were created and are governed and preserved This Postellus in his booke De nativitate Mediatoris doth firmly hold And although it be plaine by Athanasius Epist 1. contra Arianos that Arius held one Word in the Father as we speak of the Trinity and another Word created which he held to be Christ and in his Thaleia mentioned Epist 2. contra Arianos affirmes to the same purpose a Wisdome increated and a Wisedome created and although Arius affirmed as Postellus That Christ was a creature but not as one of the creatures made but not as one of other things that were made c. and therefore concluded that he held the same faith with the Church and detracted nothing from the glory of Christ when hee called him the first and chiefe creature Epiph. haeres 69. yet Postellus whether he were indeed ignorant of it or whether he dissembled his knowledge makes no mention thereof lest the name Arius might discredit the position although the difference betweene Arius and Postellus be as much as from the East to the West For though Arius held the increased Wisdome or Word to be in the Trinity yet he could not yeeld to this that that Wisdome tooke flesh and became that Saviour to whom we confesse And this was the businesse betweene him and the right meaning Fathers But Postellus held that the created Wisdome that first borne of every creature which in the fulnesse of time tooke flesh of the Virgin Mary and in that flesh made satisfaction for the sinnes of the world waâ— hee in whom all the fulnesse of the Godhead did dwell Now by the rule of our faith both the extremities are yeelded unto that Christ is God blessed above all and that he is man as hath beene proved But this is now to be examined whether it be necessary to the beeing of our Mediatour that hee be that first creature of God created before all times and ages of the world by whom all other things were afterwards made in thâ—iâ— due times and are governed as Postellus affirmed The Authorities which Postellus brings are either forraine or else out of the holy Scripture you shall first see them of the first kind with their exceptions then his reasons with their answers and lastly those enforcements which are by him and may beside bee brought from the Word of truth 1. First he saith he is urged to the declaration of this truth by the Spirit of Christ pag. 1 3 7 c. but I say these enthusiasmes and revelations are a common claime not onely to them that speake the truth from God as the holy Prophets say Thus saith the Lord but also to them that vent their owne fantasies and heresies in stead of the truth The second auâ—hority is that of the Abisine Church which commonly they call of Presbyter Iohn out of whose Creed he cites for his purpose thus much Pag. 24. 25. We beleeve in the name of the holy Trinity the Father the Son and the holy Ghost who is one Lord three names one Deity three Faces one Similitude the conjunction of the three persons is equall in their God head one Kingdome one Throne one Iudge one Love one Word one Spirit But there is a Word of the Father a Word of the Sonne and a Word of the Holy Ghost and the Son is the same Word And the Word was with God and with the Holy Ghost and with himselfe without any defect or division the Sonne of the Father the Sonne of himselfe and the beginning of himselfe Where in the first Article you see that Church acknowledges the Trinitie of Persons in the unitie of the Deity according to that faith which wee beleeve The second Article But there is a Word of the Father c. is altogether a declaration of this created Word or Sonne of God by whom all the holy Scriptures were given and inspired as Postel speakes But concerning that Church though Postel to make the authority thereof without exception say it was never troubled with any heresie yet it is not unlikely to have nursed that arch-heretick Arius whom all writers account to be a Lybian Besides it is manifest that they are all Monothelites and so farre forth Iacobites or Eutychians that they condemne the fourth generall Councell of Chalcedon for determining two natures to be in Christ Moreover what their learning is like to be you may judge by this that their inferiour Church Ministers and Monkes must live by their labor having no other maintenance not being suffered to crave almes see Mt Brerewoods Enquiry Chap. 23. 21. a state of the Ministery whereto our sacrilegious patrons and detainers of those livings rightly called Impropriations because they belong most improperly to them that unjustly withhold them from the Church would bring our Church unto But see whereto this want of maintenance hath brought that Church which in the time of the Nicene Councell was of so great regard that their Patriarch had the seventh place in all generall Councels yet now as I have read have they of late yeares beene compelled to send to Rome to beg a religion and teachers from them And this is the Authority of that Church But you will say their Creed is ancient and of authority I say though it be as ancient as Arius yet what wit or judgement was in thâ—s to put such a point into their Creed which they themselves by Postels owne confession doe not understand If it were necessary to beleeve it other Churches would not have omitted it if not necessary why was it brought into their Creed But the ancient Paraphrasts Anchelus and Ionathan are without exception and where the Text is And the Lord spake unto Moses they explaine it thus And the Lord spake unto Moses by his word which all the old Interpreters and especially Rambam understand to be spoken of the created Word of God that Word of the Father the Sonne and the Holy Ghost or the Divinitie which is appliable to the created beeings Pag. 24. The Cabalists also concurie with this interpretation and therefore call him the inferiour VVisdome the Throne of Glory the house of the Sanctuary the heaven of heavens united to eternity the superiour habitation in which God dwels for ever as his body is the inferiour habitation after he was incarnate the great Steward of the house of God who according to the eternall decree brings forth every thing in dâ—e time And these as I remember are all â—he authorities which Postellus cites exâ—ept you will add this that whereas he writes to the Councell of Trent they of the Councell being called for other purposes did not at all passe any censure of the booke or this position which is the maine point therein You may add to these authorities many other and fiâ—st out of Iesus the Sonne of Sirach Chap. 1. vers 4 5. Wisdome hath beene
as before the world was stands neither with the truth For so neither had the glory beene infinite if once ended nor he coessentiall with the Father neither yet accords it with the circumstance of the Text. Therefore understand it according to the truth That Christ the Sonne of God in his manly being having glorified the Father on earth and finished that worke which he had given him to doe Verse 4. prayeth vers 5. that the infinite glory which was darkned under the forme of a servant Phil. 2.27 might be manifest in the manhood that hee in that manly being might be glorified with the glorie which is infinitely sufficient to glorifie him the head and all the members of his mysticall body as it is manifest in that 17. chap. of Iohn vers 22 23 24. 8. Mal. 3.1 Christ is called the Angel or Messenger of the Covenant therefore he is a creature so united to the Divinity that God cannot worke without him for that reason which is the first before The reason is not of force to the authority I answer The first covenant or promise which God made to mankinde was that in Paradise Gen. 3. The seed of the woman shall bruise the head of the Serpent This seed of the woman is Christ our Lord which according to the Prophet should come in that Temple which was built by the Iewes after their returne from Babylon So the Sonne of God in our flesh is that Angel of the Covenant of our deliverance from the power of the Devill which came according to the time appointed So he hath the name of an Angel from his office not from his nature 9. The holy Ghost shall come upon thee and the power of the highest shall overshadow thee Luk. 1 35. This holy Ghost is that created Spirit of the Trinity locally moving from place to place which actually performed all those things which hitherto have beene ignorantly attributed to the third Person of the Trinity who being infiâ—ite and filling all places cannot be moved from place to place no more than the Father or the Sonne But this created Spirit might take on him the shape of a Dove Luke 3.22 of a Voice Luke 9.35 and may also change places as he saith Iohn 3.13 No man ascended up into heaven but the Sonne of man which is in heaven pag 75. 75 113. 116 c. Answ I have given the meaning of that text Iohn 3 13. before in the 23. chapter And as the iâ—fiâ—ite wisdome of God foresaw what diversitie of opinions would come into mens minds for hee understands their thoughts long before Psal 1â—9 2 so hath hee left us the rule of his holy word whereby to guide us in the truth Now the writings of Saint Iohn do so cleare this question as if they had beene written in opposition to these opinions of Arius Postellus and those that are like minded I cite some few texts out of his first Epistle chap. 4 v. 10 God hath loved us and sent his Sonne to bee a reconciliation But the question is whether a created Sonne or no Saint Iohn tels us no not a created Sonne but his onely begotten Sonne hath hee sent into the world that wee might be saved by him vers 9. That Sonne or Word who is one with the Father and the Holy Ghost chap. 5. vers 7. That Sonne to whom the Father Himselfe bare witnesse verse 9.10 11. See 2 Peter 1.16 17. That Son who is very God and eternall life vers 20. what can bee more plaine or particularly described or more fully proved If Hee bee begotten then coessentiall with the Father Ergo not created If begotten then eternall for the actions of God in Himselfe are infinite and eternall See chapter 10 Ergo not created If one with the Father then also infinite Ergo not creaâ—ed If vâ—ry God Ergo not a Creature But this spirit of the Trinity which tooke flesh of the Virgin and so became our Mediatour moved from place to place which no Person of the Trinitie could doe because they are iâ—finite and fill all places Had this eye of the Sorbon L. Dan in Haer. Aug. cap. 85. which knew so well that God is in all places repletivè as they speake never read that Moses saith Deut. 33.26 That God rides on the Heavens for the helpe of Israel and on the Clouds in his glory And although David knew that God did continually beset him round about and that there was no place either in Heaven or in hell in the earth or Sea where he was not Psal 139. from v. 5. to 11. yet as a stag embossed takes the soyle so did his heart in his flight from Saul thirst for God saying when shall I come and appeare before God Psal 42.2 Therefore although God fill heaven and earth yet is he said to be in any place more particularly where he gives more evident proofe of his presence as at Bethel Gen. 28.16 in the Tabernacle by the Oracle and those manifest signes which I remembred above note d. Thus God descended on Mount Sinai when the Mountaine did smoke and tremble and thus the holy Ghost is said to have come upon the Virgin Mary when by that wonderful work of his in her body that seed of mankind was taken of her that it might become a tabernacle for the King of glory to dwel in eternally Thus also our Lord saith of himself Ioh. 6.38 I came downe from Heaven not to do mine own wil but c. not but that he was stil in heaven c. 3.13 but because his presence in earth was now manifest in the flesh as it had not bin before 10. And these reasons are if not all yet the most I am sure the best which Postellus brings for his position It may seeme fit moreover in this place to give answer to those texts which beside these already cited may be brâ—ught for this opinion And first to that which is Gen. 3.2 c. Yâ—a hath God said yee shall not eat of every tree of the Garden c. yee shall not dye the death But God doth know that In the day ye eate thereof your Eyes shall be opened The word Elohim God here used is of the plurall number but God is one And beside it may bee thought that the d vill durst not have spoken thus of Christ his creator if Hâ—e had beene God â—less d above all Answ The reason why Christ is every where in the Scripture called Elohim â—s because that being eternally the Sonne of God He also received of the Father power over all things and was appointed to bee that man by whâ—m the world should be redeemed and judged So the word Elohim though sometimes given to Angels sometime to men yet it abates nothing of the excellency of his being To the reason I answer that the devill never perswades a man to sinne but first he corrupts his opinion concerning God For hee that hath true and beseeming thoughts of God is not
He came into this houre that Hee might fulfill the will of His Father Hebr. 10.5 and that by that one offering of Himselfe He should bring many sonnes unto Glory therefore as the valiant Captaine of their salvation did Hee willingly and couragiously offer Himselfe to the hands of them that sought His life having first commanded a safe conduct for His Disciples Iohn 18. from 3. to 10. Then what scorne and reproaches and speaking against of sinners He endured before the high Priests the holy Prophets and Evangelists have recorded I gave my Backe to the smiters and my Cheeke to them that plucked off the haire I hid not my Face from shame and spitting Esay 50.6 Hee giveth His Cheeke to him that smiteth Him He is filled with reproach Lament 3.10 See further in Micah 5.1 Matth. 26.6 7 8. Marke 14.65 Luke 22.63 64. Iohn 18.22 But because the Article of our Creed mentions only His sufferings under Pontius Pilate under which all these by a Synecdoche are comprehended let us looke unto them in particular for therein was the accomplishment of our Redemption But first it may be heere demanded why mention is made of Pontius Pilate as if the trueth of God and his most glorious worke in the creature that is the redemption of man by the death of His Son should any way need or admit of humane testimony I answere that as the Spirit of God in the Evangelists vouchsafes to apply the history of the Gospel to the times of Tiberius of Pontius Pilate his proconsul of Herod of Philip c. Luke 3.1 2. so likewise this short abridgment of the Gospel our Creed doth not neglect them For seeing the sufferinâ— of Christ was for the benefit of man-kind it is necessary that wee should bee made so sure and certaine of the truth thereof that how oever that truth were tryed by divine or by humane autâ—ority of reason or historie it might most cleerely and plainely appeare And therefore is this truth of Christ witnessed not onely by the Prophets and Evangelists as you read before Chap. 24. Reason 10. and by the Ecclesiasticall Histories but even the prophane writers yea the persecutors and enemies of this truth are not silent herein Pilate himselfe might bee a witnesse of those things which hee had heard and seene concerning the miracles the death and resurrection of Christ whereof hee writ unto Tiberius the Emperour And although it seemed not fit to the Wisedome of God that that glorious truth concerning his Sonne which Hee himselfe had testified from heaven and had confirmed by so many miracles and gifts of the Holy-Ghost should afterward receive authority from the Senate of Rome that Senate by whose authority so many thousands of false gods were worshipped See Aug. de civ D. lib. 3. cap. 12. yet even to that Senate the trueth of his Deitie by that testimony of him that had heard and seene was cleerely manifest See Tertul. Apolog. cap. 5. Euseb Eccl. hist lib. 2. cap. 2. And although Lucian and Porphyrie and Celsus and such doggs barked against the holy Religion of Christ yet even therein they testified that Christ did establish a faith and Religion among His faithfull followers Plini Epiâ—t lib. 10. Epist. 97. and Tacitus Annal. lib. 15. though they no Christians for the first was a cruell persecuter of them yet have they testified so much and have alwayes beene held faithfull in their writings And so may Iosephus though hee make it questionable whether Christ were onely a man Antiq. lib. 18. Cap. 4. This therefore being without doubt that our Lord did suffer under Pontius Pilate it may bee further asked why He being a Iewe should bee condemned to die by the authoritie and power of the Romanes For this there bee two reasons principall and chiefe For the understanding of which you need to remember that there have beene foure principall Monarchies in the earth the first of the Assyrians and Babylonians which tooke the beginning from Nimrod of whom you reade Gen. 10.8 9 10. and was after encreased by Ninus Semiramis Salmanasar Bellochus and others but most of all by Nabuchadnezar This Monarchy after it had flourished about seventeene hundred yeeres was overthrowne by Darius the Median and his nephew Cyrus King of Persia who were the founders of the second Monarchie which continued not much above 130. yeeres and was then broken by Alexander who in battell overthrew the last King Codoman This Alexander began the third Monarchy of the Grecians which after him was divided among his Captaines of which foure were chiefe See Dan. Cap. 8. of these foure Kingdomes Egypt Syria Greece and Asia Asia continued but two descents of 23. yeeres the other three one after another were subdued by the Romanes who made the fourth Monarchie Syria and by and by Iudea was subdued by Pompey and made a Province of the Romans about 60. yeeres before the birth of Christ This Syria is a Countrey wide and large Palestina inhabited by the twelve Tribes a small part therof See Ptolom Geogr. lib. 5. cap. 14. and Asiae tab 4. This Countrey in the time of Christ was divided into three parts or shires Iudea toward the South Galile to the North and Samaria betweene them Iohn 4. v. 3 4. These Samaritanes were strangers in the land sent thither onely to till the ground after Salmanassar had carryed away the ten Tribes in the dayes of Hoshea 2. King 18. from the 9. to the 13. verse Iudea and Galilee were possest by the Iewes after their returne from Babylon But after they were subdued by the Romanes they were compelled to accept of such government as they appointed These Romanes for the good services and deserts of Antipater Prince of the Idumeans and of Herod his sonne after him gave the Kingdome over the Iewes to that Herod surnamed the great who held it 37. yeeres Augustus beside the gift of the Senate enlarged the Kingdome of Herod with the Countreys of Batanea Trachonitis Abylene and others But the Iewes knowing the time of Messiah to be at hand whose Kingdome they thought should be of this World most obstinately refused the government of Herod a stranger And though he sought the establishment of a just government over them and did many things to their content yet when hee saw that by no faire meanes hee could win them to accept his government hee fill'd all places with crueltie and blood till in the 31. yeere of his Reigne they were compelled to acknowledge obedience to him as their King and to his posterity after him So when the Scepter was vtterly departed from Iuda even by their owne consent then according to the prophesie of Iacob in the 32. of Herod was the Angel sent to the holy Virgin when the Iewes had thus beene taught to know that the true Messiah was to bring a greater deliverance not to them onely but to all man-kind than any could be from an earthly bondage So in the beginning of the 33. yeere
spoken of in that text of Iohn 16.14 is not of grace but by nature neither is it any other thing than this That as the Father from all eternity had decreed to reconcile the world unto Himselfe by the death of His Sonne and that the Sonne accordingly performed this in due time by His death upon the Crosse So the Father and the Sonne by that Holy Spirit which proceedeth from them both doth sanctifie the hearts of the elect and assure them that this reconciliation with all the fruits and effects thereof was for their eternall comfort and salvation For that peculiar manner of subsistence in the Divine nature which He taketh from the Father and the Sonne whereby it is most necessarily concluded that He is God is not heere spoken of 4. Objection The Holy-Ghost is no where called God in the Scripture Therefore He is a creature Answere 1. He is no where in the Scripture called a creature or mentioned among the creatures in Psal 148. or else-where Therefore He is God Answer 2. The proposition is false as it appeared by the texts cited out of Actes 5.3 4. and Matth. 28.19 where He is equalled with the Father and the Sonne and 2. Cor. 13.14 And Iohn 5.7 Moreover no sinne doth make a man lyable to an infinite punishment but that which is against an infinite being But the sinne against the Holy-Ghost shall not bee pardoned neither in this world nor yet in that which is to come Matth. 12.32 Therefore the Holy-Ghost is God Take hereto Actes 28. verse 25. and 27. with Rom. 11.8 and 1. Cor. 3.16 And as these texts of Scripture are sufficient to shew the falshood of this last objection So doe they manifest the vanitie of all the rest and confirme abundantly the trueth of this Article that the Holy-Ghost is God To bring the consent of Fathers and Councells to these Scriptures were as to encrease the light of the Sun by a burning candle yet because it was so plainely declared in the first generall Councell held at Nice by 318. Fathers in the yeere of Christ 325. you may remember it if you will In that Councell this Article was thus declared in that forme of confession which was framed by Hosius Bishop of Corduba As the Father and the Sonne so also the Holy-Ghost subsisteth with them of the same being of the same power of which they are And a little after Wee ought to confesse one God-head one being of the Father of the Sonne and of the Holy-Ghost not teaching any confusion or division of the Persons of the unspeakeable and blessed Trinitie But according to the integritie of that faith and doctrine which was heretofore delivered by the Lord Himselfe to His Apostles and hath beene sincerely taught to us by our holy Fathers who kept it pure and intire as they received it from the Apostles wee beleeve and confesse the undivideable Trinitie which cannot sufficiently either be conceived in the understanding or expressed in wordes that is the Father eternally and truely subsisting a true Father of a true Sonne and the Sonne eternally and truely subsisting a true Sonne of a true Father and the Holy-Ghost verily and eternally subsisting with them And wee are ever ready by the power of the Holy-Ghost to proove that this is the trueth by the manifold testimony of the holy Scripture Histor Gelasij Cyzic Act. Conc. Nic. lib. 2. cap. 12. This faith was approved of all but because the present businesse with Arius was especially about the Sonne For he held that the Son was not of the subsistence of the Father nor yet very God That they might meet fully with that errour they agreed to that forme wherein it is confessed that the Sonne is light of light very God of very God begotten not made being of one substance with the Father c. Thus having ended the controversie about the God-head of the Sonne they come to the question of the Holy-Ghost against whom Phaedon a Philosopher and patron of Arius his cause objected thus It is no where written in the Scripture that the Holy-Ghost is a Creator and therefore Hee is not God To which the Councell opposed that which is in Iob 33.4 The Spirit of God hath made mee and the breath of the Almighty hath given me life And that in Psal 33.6 By the word of the Lord were the heavens made and all the hosts of them by the Spirit of His mouth To which they added that of Saint Paul 1. Cor. 12. verse 4 5 6. where the Holy-Ghost is called both Lord and God And so concluded that all the three Persons that is the Father the Sonne and the Holy-Ghost were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall or of the same substance Lib. Cit. Cap. 25. Likewise when this heresie of Arius concerning the Holy-Ghost was againe revived by Macedonius the second generall Councell held at Constantinople in the yeere 381. condemned the heresies of all Arians Apollinarists and Macedonians confirmed the faith professed in the Nicene Creed and for further explanation of the trueth in this point to that clause Wee believe in the Holy-Ghost they added the Lord and giver of life who proceedeth from the Father who with the Father and the Sonne together is worshipped and glorified c. And this is sufficient for the declaration of the trueth in this point by the authority of generall Councells All the orthodox Fathers consent hereunto Among whom if you desire to bee further acquainted with the arguments and objections on both sides you may reade the writings of that most noble Champion of the trueth of the holy Trinitie Athanasius and in speciall that sermon of the humane nature taken by the Word the oration against the ging of Sabellius and the first and second Epistle to Serapion and his first dialogue against Macedonius with him Macedonianus See also Greg. Nyss vol. 2. pag. 439. edit Paris 1615. you may also if you will take these objections and their answeres brought by Epiphanius to this question Haer. 74. and with them those in Thomas Aquinas Contra gentes Liber 4. Cap. 16. and their answeres Cap. 23. Another errour against the being of the Holy-Ghost is that which they call of the later Greekes and yet is not onely of the Grecians themselves but of all those Nations and Peoples that are of the jurisdiction of the Patriarch of Constantinople which if you leave out the Countreys of the poore Painims in the East and West Indies is far greater than the pretended universality of the Bishop of Rome both in Europe and in Asia See Brerew Enq. Chap. 15. and besides them the Melchites or Christians of Syria the Armenians and Maronites hold the same heresie All these though they confesse that the Holy-Ghost is God the third Person in the Trinitie yet they say that He proceedeth onely from the Father not from the Sonne But although they account this but a later errour among the Greekes perhaps because the stirres thereabout after the
may speake to God and heare His speech to us in all places at all times either alone or with others the holy Angels joyning in our conversation and our selves never destitute of the fruit thereof And because the holy Scriptures are the foundation of all our faith therefore it must first appeare That these Scriptures are the very Word of God Himselfe § 1. Then how necessary it was and behovefull for the Church that God should vouchsafe thereto the knowledge of His Word § 2. Thirdly to shew what these Scriptures are § 3. Fourthly to justifie their perfection or sufficiencie § 4. Fiftly to shew that they are come unto us in the integrity as they were at first delivered to the Church § 5. Then to speake of their easinesse to be understood § 6. And lastly of their interpretation § 7. Sect. 1 § 1. Concerning the first it is an irrefragable argument that the Scriptures were given of God because the Prophecies in them which were before-hand concerning things to come were such perfect declarations of them as that they may rather seeme to be Histories then Prophecies Take for instance that promise to Abraham that his seed should possesse Canaan after 430. yeeres and accordingly in the selfe same day Exod. 12.40 41. were they brought out of Egypt Or the promise of Iudahs Kingdome foretold by Iacob Gen. 49.8 9 10. Of Iosia and Cyrus prophecied by name the one above 300. yeeres the other above 100. yeeres before he was borne Of the captivity of that nation and destruction of Ierusalem foretold by Daniel For seeing God alone is infinite in His wisedome and that all His workes are foreknowne to Him alone therefore can He alone declare from the beginning what shall come to passe at the last as He saith of Himselfe Isa 42.9 whereas the Angels being finite both in their wisedome and knowledge know nothing of things to come but either by speciall revelation as Gabriel foretold the birth of Iohn Baptist or by the Prophecies of the Scripture or by observation of naturall causes in their long and subtile experiences And therefore it came to passe that all the devils that mocked the heathen by their Oracles were so uncertaine in their answeres except they were informed by some of the meanes spoken of As the devil gave a certaine answere to Alexander concerning his expedition against Darius because he knew what the Decree of God was by the Prophecie of Daniel Chap. 8. 2. Another Argument that the Scriptures were given by the Holy-Ghost is that admirable consent of all the Doctrines contained therein which are delivered with that certaintie of Truth and Knowledge with that authority and power over the soule of the faithfull Reader and that in so simple and plaine a manner of writing as no other whereas in mens writings the unsetlednesse of their judgement their ignorance and doubtfull suppositions especially when they speake of their owne as seldome they doe justifies the holy Text Rom. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 professing to teach they shew their folly 3. Moreover the Argument or things contained in the holy Scriptures doth manifest the Author thereof the Writers for the most part shewing their Commission Thus saith the Lord and Paul an Apostle not by man but by Iesus Christ and God the Father Then the purport or intent of the Commission We are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead to be reconciled unto God And this under such conditions as none but God alone is able to performe of acceptance eternall life or refusall eternall fire 4. The glorious and mighty workes which Almighty God gave especially to the first Writers of the Law and of the Gospel to doe and those miracles whereby He continually justified the trueth thereof the wonderous preservation and deliverances of the professors as of Daniel c. And the balefull confusion of the adversaries of the Trueth contained in the Scriptures in all ages approve that God alone is the Author thereof 5. The hatred of the devil and his continuall endeavours either utterly to deface the Bookes of the holy Scripture or upon pretext of obscurity and danger of Heresie not to reade them And againe the providence of God in preserving those Bookes and the love and delight which He hath begotten in the hearts of His Saints to reade and understand them are no lesse proofe that these Holy Scriptures are the Word of God and the Testimony of His eternall Truth 6. The extraordinary calling of many of the Pen-men of the holy Bookes and the enabling of them being simple and unlettered men to write and to preach those high Mysteries which none of the Princes of this world did understand as of Amos among the Herdmen of Peter Iames and Iohn and the other of the twelve Apostles shew that the Author of that Truth and their Bookes was God alone 7. The great 1. Antiquity of the Bookes of the Law preserved so long uncorrupted for in comparison of Moses almost all the writings of the heathen all their religions and many of their Gods are but upstarts and things of yesterday 2. The great simplicity and sincerity of the Writers who sought not their own praise nor concealed their owne faults and imperfections 3. The consent of the Church which receiued the Scriptures as the word of God 4. The consent of forraine Histories writing of the same things with such uncertaintie and untruth as time and heare-say use to bring into History as of Berosus Herodotus Strabo Trogus and others are a manifest proofe that the true records of the same things are the writings which God Himselfe did dictate to Moses and the Prophets which followed after him For none but God did truely know the creation of the world and none among men did certainely record the universall flood the Tower of Babel the actes of Abraham Iacob Ioseph Moses Ioshua and others So that if the devill might vaunt as he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did indite and Homer did write In the perfection of truth might the Holy Spirit of God say as it is recorded 2. Tim. 3.16 All Scripture is given by the inspiration of God And 1. Pet. 1.21 Prophecie came not in old time by the will of man but holy men of God spake as they were moved by the Holy-Ghost 6. And if wee beleeve that the writings of Historians and Poets and other profane Authors are indeed theirs under whose names they goe shall wee not much rather beleeve that they are the writings of God Himselfe that goe under His Name especially seeing wee know that Hee is a jealous God and neither would suffer His authority to bee abused to falshood neither would Hee give His Church to bee ever seduced by lyars and false prophets Sect. 2 § 2. And these holy Oracles God of His Goodnesse and Mercy would have to bee written from whence by their excellencie above all other they are called Scriptures
or Writings 1. First that wee through patience and comfort of these Scriptures might have firme and sure hope in God and His promises Rom. 15.4 2. Secondly that nothing through mans infirmity might be forgotten of all that which ought to be in continuall remembrance 3. Lest by the wickednesse of men and the subtilty of the devil inciting them thereto the holy Doctrine of God might be corrupted from the native and true meaning and so new Doctrines and new Religions brought in in stead of that Service which we owe onely to God and that according to His owne revealed Will and Word 4. No man knoweth the thoughts of a man but onely that spirit of a man which is within him much lesse can any know the things of God but onely the holy Spirit of God The things of God of which I speake are either such as concerne Himselfe or us Himselfe as that in His being He is a Spirit Eternall infinite in Wisedome c. In essence one in Persons three in His dispensation towards us that in the fulnesse of time the Eternall Sonne should dwell in the Tabernacle of our flesh that in our nature and for us He might make satisfaction for our sinne that we might be restored againe to the favour of God which wee had lost by our transgression and so have hope of the full enjoying of those benefits which come unto us thereby as the resurrection of our bodies and eternall life both in body and soule And because it was impossible for us to understand those things except God Himselfe had revealed them unto us therfore it was necessary that He should vouchsafe the certaine and immutable knowledge of them by His Holy Word 5. No Kingdome can bee ordered according to Iustice wherein the Lawes are not manifest and to bee knowne of every subject that will know them But Christ is that King that is to raigne in Iustice Esay 32.1 Therefore it was necessary that the lawes and ordinances of His Kingdome which peculiarly is His Church should be so published that every one both small and great might take knowledge of them 6. No punishment is due but for some offence and where no law is there is no transgression Rom. 4.15 So no reward is due but either in justice for some merit above dutie as the merit of Christ on our behalfe or else in mercie by promise for the carefull performance of that which is due But neither duty nor punishment nor merit nor mercie can either appeare or be such where no law is Therefore it was necessary that God by His Word should both shew what duty He did require of us and what punishment was due to the breakers of His law and what reward was due to the observers as the law declares And moreover because no man in this state of corruption by originall sinne is able to performe the law of God as he ought in perfect righteousnesse Therefore it was also necessary in this impossibilitie on our parts to make it knowne how wee might bee delivered from the punishment by the mediation of another as the Gospel shewes 7. And because so great a benefit as the deliverance of mankind from the thraldome of the devill was never to bee forgotten therefore it was necessary not onely that the Church should bee prepared unto the expectation thereof and dayly put in mind by such lively signes as the sacrifices were the true meaning of which they were taught by the Prophets but also when the time came that the promises should bee fulfilled that the Church should be throughly informed and confirmed in the trueth thereof by the powerfull doctrine and glorious miracles which were done both by the authour and finisher of our faith and by those who were eye-witnesses of all things which they testified to the world Therefore it was necessary that both before the comming of Christ the Church should be catechised unto Christ by the doctrine of the Law and the Prophets and after His comming bee fully instructed by the Apostles and Evangelists the Holy-Ghost evermore working in the hearts of the elect that the things which were taught should be beleeved § 3. Hath it indeede beene the practise of the devill by his principall agents the persecuters of the Church to deface the Holy Scripture and to put out their remembrance among men Histories affirme it Neither can the Father of lies hate any thing so much as the trueth nor the enemie of man-kind endeavour any thing so earnestly as to deface that by the knowledge whereof man may find the way to eternall life yet great was the trueth and prevailed Then by hereticks he would corrupt it but yet the trueth prevailed Then hee would keepe it from us in an unknowne tongue but yet the trueth appeared and every man may reade in his owne tongue the wonderfull workes of God English and Germanes and French and the rest yet the devill had one tricke more in his budget that seeing hee could neither deface nor corrupt nor conceale the bookes of Holy Scripture in a forraine tongue whose vulgar use is vanish't among men he would shuffle in other bookes among them that so we might not discerne the true Mother from the false And if any question grew about the Child traditions which wee must receive with equall affection of piety must decide it Strange Divinitie Did the Church deale thus of ancient time For you onely are wise you onely will be the people Shew the custome of the Church you claime to Fathers shew it from them Saint Athanasius in Synops. divides the bookes of the Old-Testament as wee into Canonicall and not Canonicall The Canonicall he accounts all as wee save Esther the not Canonicall he accounts the booke of Wisdome Esther Iudith and Tobit The books of the New-Testament all Canonicall hee numbers as wee the foure Gospels the Actes the seven Catholike Epistles fourteene of Saint Paul among which following Saint Peter Second Epistle 3.15 he puts that to the Hebrewes and the Revelation Epiphanius also Lib. de Mens pond accounts the Canonicall bookes as Athanasius but puts Esther among them he accounts Wisedome and Ecclesiasticus to be apocryphal Ierom. in Prol. Gal. accounts the Canonicall bookes of the Old-Testament as Epiphanius and as the manner of the Hebrewes was of old they count the books according to the number of the Hebrew letters 22. as the knops nuts or almonds on the golden candlestick were 22. for the Lamentations was one book with the prophesie of Ieremiah and the 12. small Prophets made but one Booke and as five of their bookes were double that is Iude and Ruth 2. of Samuel 2. of Kings and 2. of Chron. Ezra and Nehem. in one booke so are 5. of their letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the end of words are thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in Summe they speake of their bookes altogether the Law and the Prophets as Luk. 16.29 and 31. and 24.27 Actes
and comfort in God be firme and sure if they were not grounded upon His holy promises that never faile 2. And if no man know the things of God but onely the Spirit of God how could we beleeve that which is to be beleeved of Him or hoped for our selues as the Trinity of Persons the Incarnation of the Son the resurrection of the body c. but by the instruction of His holy Word 3. How could we have the true knowledge of sinne and the punishment thereof but by His Law whereby He hath taught us what duty we owe to Him to our neighbour and to our selues And if the holy Scripture doth thorowly instruct us in all things that we ought to doe or to beleeve is not the sufficiency and perfection thereof able to teach us how to be perfect in every good worke See 2. Tim. 3.16 17. 2. And if it might with due reverence unto God be supposed that the holy Scriptures have not sufficiently instructed us in every thing Yet who is he or what is that Church that may presume to adde to His word Proverb 30.6 Lest if they teach things that are not to be beleeved or command that which is not to be done our faith be found to be foolishnesse and our obedience become if not sinne yet without reward as the Prophet saith Esay 1.12 Who hath required this at your hand 3. As the man is so is his strength Iud 8.21 as his wisedome is such are his words And seeing it is evident by the Scripture which is given that it was the good will and pleasure of Almighty God to give instructions unto His Church and that it hath already been prooved that the Wisedome Chapter 5. and the Trueth of God as all His other dignities are infinite Chapter 7. if the instructions and directions of the Scriptures were not in every respect perfect and sufficient for the Church to that end for which they were written then the Wisedome or Goodnes of God should be defective in that which was necessary for His Church to know But that is impossible Therefore the Holy Scripture is sufficient 4. If God have not sufficiently and perfectly instructed us by His word what we ought to doe and to beleeve then can He not in Iustice punish those defects which shall be found in our Faith or obedience especially seeing we are not bound by any precept in His revealed will to hearken to any traditions with that reverence as to His word but rather are every where commanded to hearken to His word and that without any adding thereto or taking away therefrom Deut. 4.1 2. and 5.32 Esay 8.20 sends us to the Law and to the Testimony and if any one shall speake not according to this Word it is because there is no light in them So our Lord sends us to the Scriptures Iohn 5.39 Therefore the holy Scriptures are perfect and sufficient to teach all things that belong by way of divine revelation to faith and godlinesse All the Fathers runne this way and the most learned among the Schoolemen and later Papists as you may see them cited by Master G. Langford Enquiry after verity § 2. Of Traditions Obiect 1 Object 1 Against this doctrine of the sufficiency and perfection of the Scriptures doubts are raised two wayes First from the necessity of Traditions Secondly for that it is supposed that some bookes of the holy Writ are lost For the first it is manifest even by the reasons that are brought for the sufficiency of the Scripture For if it were alwayes necessary that the service of God in His Church should be according to His owne commandement and direction it must follow necessarily either that the Scriptures should have beene given even from the beginning of the world for the Church of the redeemed began in Adam or else that the seruice of the Church was onely according to tradition The first is apparently false For Moses was the first inditer of any Scripture and that after the deliverance out of Egypt which was after the Creation of the world 2513 yeeres Therefore the second followes of necessity that Traditions were necessary Answer This is a wilfull mistaking of the question which being about the sufficiency of the Scriptures must needs be limited to the times since the Scripture was given But Moses was not the first inditer of the holy Scripture but God Himselfe who had first written His Law in mans heart did secondly write it in two Tables of stone with His owne hand in mount Sinai And thirdly againe when the Tables of the Covenant were broken this was the first of all that which we call holy Scripture After which time God taught Moses the Originall of the world the sinne and redemption of mankind the order of times and whatsoever was necessary for that people to know and to doe And although it bee most true that the faith and seruices of the Church before the law was onely according to tradition yet because those traditions were not kept as God had taught them God brought upon the world of the ungodly the Flood Yet even within foure hundred yeeres after the Flood by the craft of the devill and his new revelations the best among men became Idolaters as it is manifest in Iosh 24.2 And therefore God gave Ordinances and Lawes by Moses in writing to the obseruation of which the whole Church of Israel was bound without any addition thereto or taking away therefrom Deut. 12.32 Obiect 2 Object 2. But traditions may be necessary for the Church as well since the Scriptures were written as before as Saint Paul 2. Thess 2.15 exhorts them to hold the Traditions which they had been taught whether by word or by Epistle So the Councill at Trent Sess 4. Can. 1. commands them to be received as the holy Canonicall Scripture Answer The word Tradition there is doubtfull For either it may signifie at large any thing that is delivered either by word or by writing and that may be any fundamentall trueth according to the holy Scripture as Saint Paul meanes in that place as Saint Athanasius Epist ad Adelphium de Incarn Contr. Samos calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolicall Tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith delivered by tradition that God was manifest in the flesh or else it may signifie any canon or rule for the ordering of things indifferent in Ecclesiasticall policy wherein all things ought to be done in order And in these two sences traditions are to be held the first in obedience to God and His trueth as we receive the Apostles Creed and as you read in the Note on Chap. 33. § 2. N. 4. how Hosius speakes of the coessentiall Persons of the Trinity as a tradition from Christ to His Apostles and from them to us the second for peace and avoiding of divisions in the Church as to kneele at the holy Communion rather then to sit or to stand though none of all these
Apostles are not corrupted either to forestall his doctrine or to deface his memory 9. And yet more particularly to free the writings of the Apostles from this Mahumetan slaunder take that word of God Himselfe which is in Iohn 17.20 Neither pray I for these alone but for them also which shall beleeve on me through their word This word of the Apostles cannot be understood onely of that word which they spake unto the people but much more of all the Scriptures of the New Testament which should be left in writing to the Church by which in all ages of the Church since their time children were to be begotten unto God through a lively faith by which they should apprehend the satisfaction of Christ and so have an entrance unto God by Him And seeing that in all ages since the Apostles we find the effect of our Mediators prayer that their writings have beene that Word by which the faithfull have beleeved on Him and so hath done and still doth that worke for which it was sent thereby are we sure that it is their word their owne word as they delivered it not corrupted or sophisticate by any device of man for any purpose or intent as that false prophet doth pretend And that you may see how great the trueth is and how it prevailes take out of Ficinus in the said 36. cap. what this Mahumed confesseth of himselfe whereby you may see how betweene his arrogance and his ignorance the trueth doth shew it selfe He confesseth that he neither had done any miracle nor none could doe That he was pure man and no more That he could give no pardon for sinne That he would not be call'd upon or worshipped And although in his madnesse he pretended himselfe to be a messenger sent from God and inspir'd by Him and that he was the Holy-Ghost yet when his raving fit was off hee confest that hee was ignorant of many things and that there were somethings in his bookes of the trueth of which there might be doubt and whosoever shall worship one God and live honestly whether he be Iew Christian or Sarazen shall have mercy from God What is then the preferment of his Alchoran before the holy Scriptures or why shall wee forsake our most holy guide whom he confesseth to be the breath and word of God and to have the next place unto God in heaven that we may become circumcised and abstaine from Swines-flesh and wine and enjoy fleshly pleasure with many wives if nothing of all this give us any furtherance to eternall life 10. To end this question I will bring this only argument which for substance is indifferent to both the Testaments the circumstances only differing If the writings of the holy Scriptures be corrupted either those corruptions must come in by little and little into the copies of the Scripture while they were dispersed by writing or else all at once If they came in by little and little then the books that had beene written without those faults might bee patternes to correct the faulty by and so the text might bee still preserved pure as wee find it was done when Printing flourished under the managing of learned men in those copies of the Greeke Testament printed at Compludo and at Paris To suppose they came in all at once is against all reason and possibilitie of experience I have shewed that till the time of Christ and his Apostles the Old-Testament was pure and can it be supposed that all the Churches of the Iewes in Pontus Galatia Cappadocia Asia and Bithinia 1. Pet. 1. nay all the twelue tribes in the Cities of the Medes in places so distant should conspire to such an act for which they were perswaded they should goe downe irrecoverably to hell Can the imputation of a base Iewe or two in a thing of so great importance to the disgrace of their owne Nation without any proofe of the thing naming of the place time or Persons against all possibilitie of trueth sticke so fast as that no nitre can be able to wash it off To say that the Christians of the Gentiles ever endeavoured to corrupt the Hebrew text hath yet more impossibilities For during the time of the gift of tongues no such crime might touch them and after that none among them no not the Fathers themselues except perhaps Origen or Hierom had so much skill in Hebrew as to be able to corrupt it Beside the whole nation of the Iewes would have opposed it and as they detest our religion and faith so had they had just cause to brand us with infamy for that endeavour and to proclaime our folly which should corrupt that in the sincerity of which alone is the assurance of our hope So the Hebrew text remaines intier And concerning the New-Testament written in Greeke it was so suddainely dispersed among the converts of the Gentiles and that while some of the Apostles were yet liuing that there could be no possibilitie of any corruption to come unto the text by any common consent And because that our Lord was to be made a light unto the Gentiles and a salvation unto the ends of the earth Actes 13.47 Therefore were the bookes of the New-Testament also Translated into many languages even in the birth and infancie of the Church of the Gentiles as you may read in Aug. de Doctr. Chr. lib. 2. Cap. 5. in Chrys hom 1. in Iohn who also translated the Scriptures for the Armenians as Hierom for the Dalmatians his countrey-men I said many languages because they name the Indian Ethiopian Persian Syrian Egyptian Sarmatian Scythian but Theodoret De Graec. affect cur lib. 5. saith into all languages which were in use And if it might be put that the Greeke copies were corrupted yet these Translations being out of them while they were intire would detect the corruption But all these Translations among the Christians though differing in some points one from another as the Nestorians Euticheans c. doe still agree in the substance of the meaning and shew the purity of that fountaine from whence they flowed And there is none of these translations or Fathers here named but were before Mahumed of a Christian became a renegado at least 200. yeeres All which things being put together it will be manifest that neither the falshood of the Iewes nor the forgery of Mahumed have any shew of trueth but that the Holy Scriptures both of the old and new Testament are still in their purity as the Church received them Of the Scriptures easinesse to bee understood §. 6. THat comparison of the Prophet Psalme 36. that the judgements of God are like a great deepe was by a Father fitly and wittily applyed to the Scripture to bee as a sea in which the Elephant may swim but yet with Shallowes in which the Lambe may wade And although David prayed that God would teach him the wonderfull things of His Law yet hee honours it for this that it is perfect that