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
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
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
infinite Wisdome c. convertible one with another and all of them meaning one being which wee call God have they not all authority in the Holy Scripture And shall not that which is truely affirmed of one bee as truely affirmed of the other And so on the otherside by impossibilities If there bee not an eternall being the beginner and cause of all other beings then that which is begun must bee a beginning to it selfe But this is impossible for so it should bee a cause and yet not bee Therefore there is a God And if any other kinde of argument bee brought either by rule or induction or syllogisme yet seeing superiour causes are not alwayes here to bee found whereby to make analyticall demonstration therefore the reasons for the most part are contayned within this bound onely to prove the Article that it is true Nay I adde yet further that the Theologian or divine is not tyed to the use of naturall reasons onely for proofe of his conclusions For so you should make divinity nothing else but naturall Philosophie except that the one should bee intended to the cause of all being the other to the effect in nature onely But you know that all truth whereinsoever it is being founded in the truth of God reason the searcher thereof must farre exceed the limits of nature or naturall causes Therefore although that conclusion of Tho. Aquin. stand sure that the philosophers could not come to the knowledge of the Trinity by the view of nature because nature was an insufficient meane to bring them thereunto which yet may receive limitation either in respect of the degree of knowledge which nature brings of the Creator as himselfe makes difference Proâ—em in lib. 4. contr gent. or in respect of the manner of concluding inductive onely yet will it not follow from thence that the articles of our Faith are utterly beyond all proofe of reason For as divinitie is of a farre higher straine than naturall Philosophie so are the proofes and reasons thereof from greater lights than all nature can shew Who knowes not that divinity as concerning a great part of the practice holds all morall Philosophie whose conclusions though from reason yet are not the reasons natural but morall Have not Grammar Logick and all other Artes and Sciences either instrumentall or principall certaine rules or principles which are true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is universally necessarily and convertibly or peculiar to that Science and yet not demonstrable by naturall Causes And to this very purpose Saint Augustine saith De Civ Dei lib. 11. Cap. 24. Diligentia rationis est non praesumptionis audacia ut in operibus Dei secreto quodam loquendi modo quo nostra exerceatur intentio intelligatur Trinitas That is the Holy Trinity may bee understood by us in the workes of God by their secret manner of speech in which they speake to our understanding And if this high mystery may bee understood by the creature as the Father shewes in that booke and other Christian writers elsewhere I doubt not but by those honourable titles which the holy Scripture doth give unto God it may much better bee made to appeare And if it were lawfull to prove the first and principall Article of our faith by reason and by reason I say without presumption of perfection in knowledge to prove that God is as it hath beene shewed by the warrant of the Apostle is it not likewise as lawfull in the Articles following And these things may seeme the more strange in Thom. Aquin. because in the 11. chap. of his fourth booke contra Gentiles he doth so clearelie deliver this point of our beleefe both by the authoritie of the holy Scriptures and the evidence of reason yea and that on the same grounds whereon Raymundus doctrine is builded that he may seeme to have lighted his torch at the lampe of Thomas Take the meaning of his words as they lye Seeing that in the Divine nature He that understands the action of his understanding and his intention or object understood are all one and the same being it must needs bee that whatsoever belongs to the perfect being of any of these be most truly in Him Now it is essentiall to the inward word or intention understood that it do proceed from him that understands according to the action of his understanding And seeing that in God all these three are essentially one for in him nothing can be but essentiallie it is necessarie that every one of these be God and that the difference which is betweene them bee not of being but of relation onlie or the manner of being as the intention is referred to him that conceives it as to him from whom it is therefore the Evangelist having said Iohn 1. The word was God lest all distinction might seeme to bee taken away betweene the Father and the Sonne addes immediately That Word was in the beginning with God Thus saith Thomas Oh but say you it is a dangerous case to commit matters of faith to reason I but there is no danger to commit reason to matiers of faith that is to make reason a servant of faith neither is our reason too good to give attendance on faith nor faith so proud as to scorne the service of reason therefore let this jangling and frowardnesse cease If I say any thing to your content accept it if not you are not bound to reade it but God hath not given us the knowledge of himselfe in his word that as parrats in a cage which with much adoe are taught a few words and then can say no more so we should hold our selves content when wee can say the Creed but that by continuall meditation in his word our knowledge and so our faith our love and feare of him might be increased dayly And this is it which S. Paul saith 1. Cor. 2.6 Wee speake wisdome among them that are perfect and againe 1. Cor. 1.22 The Grecians seeke wisdome and wee preach Christ the wisdome of God for in him are all the treasures of wisdome and knowledge hid Now it is apparent that he meanes not the wisdome of this world but that which is in things concerning God whereby we may be able to give a reason of the hope that is in us 1. Pet. 3.15 And this is that perfection whereto we ought to strive whereof the Catechisme doctrine of repentance of faith c. is but onely the foundation as it is manifest Heb. 6.1.2 For although the least degree of faith even as a graine of mustard seed bee sufficient to remove the high mountaines of rebellious and wicked thoughts that rise up against the obedience of the truth and consequently to save the soule through his mediation and mercie that doth not breake the bruised reed nor quench the smoking flaxe yet seeing every man as he hath received ought as a faithfull Steward of the manifold graces of God to profit thereby our
to dwell in a creature that was finite and therefore I say hee thought that God should rather dwell in the being of the Angels and in their nature gather all things unto himself then dwelling in the tabernacle of the manly being in which hope seeing himselfe frustrate he became an unreconcileable enemy to mankinde whereas the holy Angels esteeming duely of the benefit and being well content with that meanes whereby God would bee seene of them 1. Tim. 3.16 expect with patience and desire the fulfilling of the number of the elect And thus our Lord hauing made mans peace through the bloud of his crosse hath reconciled all things both in heaven and earth unto God Col. 1.20 For certainely if the Angels be for man as it is said Heb. 1.14 then can they not possibly have the perfection of their blessednesse but by man Let us therefore with reverence and thankfulnesse come unto that great mysterie of our Religion That God was manifest in the flesh The incarnation of God is the dwelling of the Godhead in the manhood in one person wherein the being of the Godhead and manhood remaine together everlastingly without separation yet in cleere distinction of their severall beings and so without commixtion to cause a third being but that each continuing truly that which it is in it selfe the Godhead according to his eternall decree without any change of it selfe in time tooke to it selfe the manhood that by himselfe hee might reconcile all things to himselfe and bring them to that estate of happinesse and glorie to which they could never have come if God had not so manifested himselfe in the flesh The internall actions of the eternall Deity are all infinite eternall and necessary to be that which they are But whatsoever God doth worke without himselfe in the creature it is onely according to his owne holy pleasure and will But yet seeing his actions upon the creature are the expressions of those perfections which are in himselfe of goodnesse of wisdome of power of glorie c. and that to this end that the creature may bee blessed in him and by him according to that measure of happinesse which he of his goodnesse hath appointed thereto therefore those reasons which are drawne from the dignities of God are of no lesse force for the truth of God in the creature then they were for the manifestation of the truth in himselfe And therefore as by those dignities which by the authority of his word are due to him wee have approved that truth which the holy Scripture teacheth us to beleeve of him both concerning the unitie of his being and the Trinitie of the Persons so let us endeavour in the proofe of this great question And although the great masters in the schoole have given ouer these questions as utterly beyond all proofe or testimony of humane understanding See Thom. Aquin. praef in lib. 4. cont Gent. yet seeing this is that maine point in our most holy faith whereby it differs most from all infidelity and false worships seeing it is that one thing wherein the ground of all our future hope and comfort doth consist if ever the understanding of a Christian held it selfe bound to doe service unto his faith most of all it is bound to give attendance herein I may somtimes use the word of necessity in the conclusions following yet understand me not as if I laid any necessitie or constraint upon God to doe or to suffer but the necessitie that I meane is in the consequence of the reason when the conclusion doth follow necessarily upon the grounds that are laid downe before 1. For although happines be only in the enjoying of that which is good and the greater the good is the greater is the happines but if the good be not enjoyed and possessed it causes no happines at all yet an infinite good is no way to bee come unto or possessed by that which is finite except by the voluntarie motion and inclination of it selfe it doe apply and give it selfe unto that which is finite And because every good spreads it selfe acccording to the power of it selfe upon that which is capable of it the greatest goodnesse is ever with the greatest communication of it selfe therefâ—re the infinite goodnes doth also extend it selfe according to the possibilitie of the creature to be possessed and enioyed thereby which cannot be till it have applied it selfe to something in the creature of which the rest of the creatures being partakers may also thereby be partakers of the infinite goodnesse Now if God who onely is infinite goodnesse had dwelt in the being of the Angels though that had beene made knowne to man yet because man doth not communicate with the Angels in nature or by any merit or service towards them he had had no benefit thereby whereas the Angels by the appointment of their ministerie to mankinde in their continuall presence and succour and that helpe which the soule hath by them in the delivery thereof out of this prison of the body and in the conducting of it unto the Divine presence have in iustice a reward for their service sake and a kinde of interest in all that good whereof man by their ministerie is made partaker 2. Moreover when man had sinned the law of justice required that the satisfaction should be made in that nature that had sinned so that if the Mediatour had taken on him the nature of Angels the satisfaction therein had not beene avayleable for the sinne of man 3. Thirdly the whole creature hath interest in man and man in the whole creature so that God by taking on him the nature of man hath blessed therby the whole creature as you may understand by the answer which is made Cha. 17. to the 5 Object § 4. But if he had the nature of Angels neither man nor the other elementall creatures had had hope of any restoring See Rom. 8.19 c. to 23. 4. Lastly if the deliverance of man had beene made in the nature of Angels the restoring had beene as unsufficient so also man had lost of his dignitie and honour thereby for man before his sinne was bound and subjected to God alone but then had hee beene subjected and bound to the nature of Angels And although man by his sinne nay even our Lord himselfe by his suffering for sinne was made somewhat lower then the Angels yet being raised from the dead the manly nature is exalted far above all principalitie and power and might and every name that is named in this world or in the world which is to come Ephes 1.20.21 Whence it will follow necessarily that God would dwell in the nature of man not in the Angels as you may understand by these Scriptures Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also himselfe likewise tooke part of the same ver 16. Hee tooke not on him the nature of Angels but hee tooke on him the seed of Abraham And for
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.
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
His resurrection and have denied also that I thinke with them that say that He went downe to suffer for our sinne And having as I thinke said enough to all contrary opinions the trueth by the Holy Scripture and the reasons grounded thereon must be made to appeare But first of all it is plaine that the meaning of our Church is such for in the 8. Article it is said that the Creed of Athanasius ought thorowly to bee received and beleeved and that because it may be prooved by most certaine warrants of Holy Scripture And in the 7. Article the Church of Ireland agreeth hereto in these words All and every the Articles conteined in the Nicene Creed the Creed of Athanasius and that which is commonly called the Apostles Creed ought firmly to be observed and beleeved For they may bee prooved by most certaine warrant of Holy Scripture And because it may not bee supposed that our Church cites the authority of Athanasius but according to his owne meaning as he himselfe hath explained it if it were the meaning of Athanasius that Christ after His suffering descended locally into the hell of the damned it must needes bee that our Church accorded to his meaning And what the meaning of this Article in the Creed of Athanasius is we need not to doubt who have Athanasius himselfe to declare it in his Epistle of the incarnation of our Lord Iesus Christ against Apollinarius where hee prooves against his Heresie that there bee onely two parts of the humane nature in Christ a body which the grave received and a soule which went downe into hell the grave received that which was bodily hell that which was not bodily And by his reason you may yet understand his meaning better When the Creator saith he call'd man into question for his disobedience Hee decreed against him a double punishment For to the body He said Thou art earth and unto earth thou shalt returne But to the soule He said Thou shalt die the death And for this cause man being dead is condemned to depart to two places And therefore it was also necessary that the Iudge Himselfe that made this decree should also undergoe it that in the estate of man condemned shewing Himselfe free from sin uncondemned He might reconcile man unto God and restore him to perfect libertie In the same Epistle hee had said a little before that in hell He condemned death that Hee might every way perfect the salvation of man in our image which He had put on and in his fourth oration against the Arians hee saith that the powers of hell withdrew themselues being afraid at the sight of Christ. So the meaning of Athanasius is plaine that the soule of Christ did locally goe downe to hell and withall the meaning of our Church Now among these texts of Scripture by which this doctrine of Athanasius may bee warranted that text of the 1. Pet. 3.18.19 is most plaine especially as it stands in the Greeke Christ suffered for our sinnes that He might bring us unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put to death in the flesh but quickened in the Spirit by which He went and preached to the Spirits in prison Which Scripture must be applied onely to the manly being of Christ who Himselfe had set an example to His followers to suffer ill patiently which could be onely in His manly being For as God He could not suffer ill Beside His God-head mooves not by any locall motion as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth signifie And moreover His divine spirit was no way quickned nor could be but He went and preached in that Spirit in which He was quickned which could bee onely in His humane spirit or soule in which having once suffered death He manifested His power to the disobedient spirits by taking to Himselfe the keyes or power over hell and death to shut in and keepe out whom Hee will Reuel 1.18 And although I deny not that the sence is true and good He was quickned by the Spirit that holy Spirit which Hee received not by measure yet I hold that this is not the native meaning of this place and the best printed copies of Stephan Plantin and others are with me Neither will the words naturally beare that change of In and By Neither did the reverend Noel Deane of Pauls and other like Him accord with them Neither is this the onely place of Scripture that prooves the locall descent of Christs soule into hell For that argument of Saint Peter Act. 2.31 whereby hee prooves the resurrection of Christ out of Psalm 16. because His soule was not left in Hell strangles these interpreters harder then Achelous was strangled in the hand of Hercules So that which Ionah the figure said of himselfe being by Christ the substance applied to Himselfe To be three dayes in the heart of the earth must bee as true in the substance as it was figuratively true in Ionah This is the confession of him that was holy as no man was Psalm 68.2 Thou hast delivered my soule from the lowest hell vers 13. as the Apostle speakes Ephes 4.9 10. He descended first into the lower parts of the earth and ascended above all heavens that Hee might fill all things So then the Scriptures not being of any private interpretation that is to set out the stories of private men 2. Peter 1.20 must have their highest and uttermost interpretation in Christ Now that this is the native interpretation of this Article and consequently the right meaning of the Composer or Composers of the Creed beside the texts of Scripture on which the Article is grounded it will bee further manifest by the Reasons 1. In a Catechisme the use of Tropes or borrowed speeches are not fit for the use of children and novices and such is the Creed or forme of the confession of our Faith as it is manifest Hebr. 6.1 And the suffering of Christ His Death Buriall c. is taken properly therefore His going downe also into hell Object Object If Christ went to the faithfull that were dead whose soules were in Paradise why doe you say to hell whereby is specially meant the place of the damned Answer Hee first went to the dead in Paradise as His promise was That the Thiefe should there bee with Him in Paradise Then to hell to take to Himselfe all rule all authority and power For God had put all things in subjection under His feet 2. If this Article He went downe to hell be not to bee referred to the soule of Christ after His death then have we no direction by the Creed to know what became of His soule neither are wee taught hereby whether He had a humane and immortall soule or no. So we are still left in doubt whether this Christ be the Saviour of the world But if this Article be referred to the state of Christs soule after His death then are we truely taught and informed against these doubts But that
gestures be essentiall to the Sacrament In the third place Traditions may signifie any rule thrust upon the Church as necessary to be beleeved or obserued quite besides or contrary to the word of God for conscience sake toward God that Priests and Nunnes may not marry which things though they be brought in as Apostolicall or Ecclesiasticall Traditions yet by the rule of Saint Paul 1. Tim. 4.1 2 3. they seeme rather to leane to the doctrines of devills beleeved by such as speake lyes in hypocrisie and have their consciences seared No part of Holy Scripture lost Obiect 3 Object 3. ANd if Traditions might therefore seeme to be necessary because it is yeelded by some of the Fathers that some of the Canonicall Scriptures are lost by whose reasons or authority some of the later writers have strayed after them yet this will nothing at all support those unwritten verities For it is utterly denyed and that according to reason and the word of God that any part of the holy Scripture is perished 1. For can we thinke that it stood with the goodnesse of God to give His Word to His Church for comfort and instruction and stood it not with His providence to preserue that Word that it should not perish but accomplish that thing for which it was sent Esay 55.11 But divers objections are brought hereto as you may see in the author G. Langf forenamed in the 4. § 1. The booke of the warres of IEHOVAH is mentioned Numb 21.14 but not extant Therefore some part of the holy Scripture is perished Answer It ought first to be manifest what this booke was but in briefe the bookes of the Chronicles of the Kings of Iudah and of the Kings of Israel are often mentioned in the bookes of Kings and Chronicles yet were not those bookes therefore holy Scripture written by the Prophets but rather by the Recorders or Secretaries of state appointed for that purpose as the histories of other kingdomes are or ought to be written and of this ranke may that booke mentioned by Moses seeme to be For it is not necessary that all writings mentioned in the holy Scripture should be holy Scripture For the Poets whose writings Saint Paul mentions were but Heathens and Iannes and Iambres as profane writers call him Mambres are no where mentioned in holy Scripture but onely 2 Tim. 3.8 2. A second doubt is from that which is in Ioshua 10.13 and 2 Sam. 1.18 where mention is made of the booke of Iasher whereto though some according to the interpretation of the word just or upright will have the sence of that text of Ioshua Is it not recorded by him whose writings are upright and true as it is said Iohn 21.24 This is the Disciple that testifieth these things and we know that his testimony is true yet because the booke is mentioned in times above 390. yeeres distant it seemes to me rather to be some Liger or booke of record wherein such memorable things were written by the appointment of their Synedrion as might serue for remembrance to future ages for that Synedrion or great Councill of 70. Elders instituted by God under Moses Numb 11. never failed so long as their state lasted 3. The writings of the Prophets themselues as of Nathan and Gad mentioned in 1 Chron. 29.29 of Ahia and Iddo 2 Chron. 9.29 of Iehu 2 Chron. 20.34 are utterly lost Answer Not so For as it is manifest that all the things written in the 2 of Sam. were done after his death so likewise may we very well thinke that both the bookes of Iudges and Ruth 2 of Samuel and the two bookes of Kings for some give the Chronicles wholly to Ezra were written by divers Prophets whom God raised up in all the ages of that Church to bee inditers of His Word and were as Saint Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses of the things which they recorded and these Prophets here mentioned with others were the Authors of those bookes 4. But some texts are cited in the new Testament which are 1. not found in the old as that in Matth. 2.23 Hee shall be a Nazarite or else are 2. not found in the Author cited by which we may thinke that some booke of his is lost as that which S. Matthew cites out of Ieremy Chap. 2.17 is not found in all that booke 3. Moreover S. Paul remembers the word of our Lord Actes 20.35 which is no where extant beside 5. And the Epistle to the Laodiceans mentioned Coloss 4.16 is utterly lost For that schedule which is found here and there is rejected by every one as unworthily to be remembred by the Apostle 5. Iude likewise cites the prophecie of Henoch which is not found except in the Talmud Answere 1. Some referre that of Matth. 2.23 to Esay 11.1 The Branch that should grow out of the roote of Iesse But it is more fully verefyed in that which is written Iud. 13.5 Where Sampson the Figure that should begin to save Israel is a Nazarite unto God and Hee much more which is separate from sinners and should perfect the deliverance of all the Israel of God and the text cited by the Evangelist may not onely intend both these but whatsoever else either the Law or the Prophets understand by the figurative snow-white puritie of the Nazarites Lam. 4.7 and is therefore cited in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the Prophets 2. The other citation in Saint Matthew where one Prophet is named by another doth not prove that any booke of Ieremiah is lost neither was it of any ignorance or forgetfulnesse in the Evangelist or yet mistaking of them that have copied out that booke but because that the seed of the Woman so long expected was now to come into the world it may be that Zachariah by interpretation Remember the Lord is now Ieremiah exalt the Lord who never ought to bee remembred without his praise especially in the performance of that inestimable benefit for man-kind 3. Concerning that which is cited by Saint Paul Actes 2.25 If he had that which he cites by the suggestion of the Holy-Ghost as wee may well thinke or that the saying of Christ was in fresh remembrance with them that heard it it is not therefore to bee concluded that S. Paul cites it out of any booke now lost seeing he might receive it from those Disciples which had heard it 4. And as to that Epistle to the Laodiceans it is but a common errour that S. Paul makes mention of any such but hee perswades the Colossians for the better understanding of some passages in the Epistle written to them to read the Epistle sent from Laodicea to him and that they of Laodicea should read that which he sent to the Colossians as containing doctrine and instruction fit for both the Churches to know and doe 5. And if Saint Iude were taught of God that Henoch had so prophecied though the prophecie were never written or if he cited it from
as it was said to the soules oâ— the Saints That they should rest for a little season untill their fellow Martyrs time were fulfilled Revel 6.11 So that although for the perfect happinesse of both the soule is to be joyned to the body yet that joyning followes not for the desires sake of the soule but for His willâ— sake who hath promised such happinesse unto both soule and body Thus you see that the glorious hopes which the holy Christian faith brings with it are above all the reasons and possibilities of nature Therefore let us not seeke naturall proofes for the resurrection but from the light of grace and the vertues of the divine dignities which the holy Scriptures have made us to know let us see what arguments we can finde of more strength and solidity And because the reasons that are to bee brought for proofe of this Article will fol ow easily enough if it be made manifest that the will and decree of God upon all man-kind is that there shall be a resurrection both of the just and unjust Act. 24.17 I will first bring the holy Oracles thereto then the reasons that accord with them and lastly answere such objections as Atheists are wont to bring to the contrary That which is in Gen. 3.15 The seed of the woman shall breake the head of the serpent in Iohn â— 8 is interpreted shall destroy the workes of the devill that is sinne and the punishment thereof death which cannot be except the dead be raised againe Iob 19.25 I know that my Redeemer liveth and that Hee shall â—tand at the later day upon the earth and though after my sâ—inne wormes dâ—stroy this body yet in my flesh shall I see God whom I shall see for my selfe and mine eyes shall behold and not another though my reines â—e consumed within me Which text though it be as plaine and dirâ—ct for the resurrection as any other in the Scripture yet Iohn Mercerus rejects that sence because the Hebrew Commentators doe not so expound it Esay 26.19 21. Thy dead men shall live together with My dead body shall they rise awake and â—ing â—e that dwell in the dust for the earth shall cast out her dead For b hold the Lord commeth out of His place to punish the inhabitants of the earth for their iniquity the earth also shall disclose her blood and shall no more hide her slaine Reade to this purpose Ezech. 37. all And if you say that the calling of the Israelites is there prophesied in that Metaphor yet remember that no Metaphor is taken from things that are not Dan. 12.2 Of them that sleepe in the dust many shall awake to everlasting life some to shame and everlasting contempt Hosea 13.14 I will ransome them frâ—m the power of the grave I will redeeme them from death ô death I will bee thy plagues ô grave I will be thy destruction repentance is hid from mine eyes Iohn 5.28 29. The houre is comming in which all that are in the graves shall heare His voyce and shall come forth they that have done good to the resurrection of life and they that have done ill to the resurrection of damnation 2 Cor. 5.10 Wee must all appeare before the judgement seat of Christ that every one may receive the things done in his body according to that which He hath done whether it be good or ill So by these texts among many other it being manifest that God hath decreed a resurrection for the bodies of men both good and bad it being also manifest that nothing is impossible unto Him but that He doth whatsoever it pleaseth Him in the heaven and earth in the seas and all deepe places Psal 135.6 it must follow of necessity that there shall be a resurrection which that ye may the better apprehend we will adde some reasons that accord hereto 1. And first of all that argument which our Lord Iesus brings to this purpose Matth. 22.32 I am the God of Abraham and the God of Isaac and the God of Iacob but God is not the God of the dead but of the living Therefore Abraham Isaac and Iacob though they be now dead yet must they rise againe for all men live to Him that is are in His power to be brought againe unto life when Hee will To know the strength of this argument you must looke to that which is Gen. 17. I will establish My Covenant with thee and with thy sâ—ed for an everlasting Covenant But no covenant can bee everlasting if either of the parties die Therefore Abraham and his seed that is the faithfull cannot perish but evermore live unto God as it is said in Luk. 20.38 For to this end Christ both died and revived and rose againe that Hee might bee Lord both of the dead and living the dead He saith that they may live againe For if our Lord Iesus died to purchase eternall life for us it is impossible that we should not live eternally 2. The arguments of Saint Paul in 1. Cor. 15. fall as thicke as haile and that first argument in the first place stands thus 1. It is a Gospel which he received and preached unto them according to the Scriptures And seeing the doctrine of God for His owne authoritie being the God of Trueth is to be received for our reverence only which we owe to him we ought to beleeve it Hitherunto tend those words v. 3. and 4. For I delivered unto you that which I received that Christ died for our sins according to the Scriptures and that He was buryed and that He rose againe the third day according to the Scriptures 2. And from this ground of faith he doth conclude vers 12. that there is a resurrection to wit for them that die in the faith of Christ For Christ died not for Himselfe but for our sinnes and rose againe for our justification Rom. 4.25 3. Since by man came death by man also came the resurrection of the dead vers 21 22. For the well-being of the body cannot bee but by the head 4. vers 25. Hee must reigne untill He have put all His enemies under His feete Psal 110.1 Therefore death also shall be subdued Ergo. The bodies of men kept under His power shall rise againe 5. If the bodies of men rise not againe these absurdities and inconueniences must follow That they that are dead in Christ are perished and while they lived here were of all men most miserable Our preaching and your faith is vaine We are false witnesses of God ye are yet in your sin They that are baptized over the dead are baptized in vaine we are need lesly in danger every houre for the preaching and beleefe of this doctrine My contention at Ephesus hereabout was to no purpose The Epicure that lives to eate and drinke is the only happy man But these things are impossible and amongst Christians accounted incredible Therefore there is a resurrection His doctrine in other Epistles is to the same
hath no succour nor hope but only in his mercy that hath made him thereunto if he will desire and trust in his mercy And thus far the reasons of the heathens and the Religion of the Turkes doe drive them But here that foolish Religion of the Turkes is content to stay not holding it necessary to beleeve a Mediator because say they God infinite in mercy made his Creature onely because he loved it Thus while they truely magnifie the mercy of God they utterly forget that hee is Iust Vnto which infinite Iustice of God if they had taken due regard the same light of reason would further have shewed unto them that the soule that sinnes must beare a punishment answerable to his sinne And because by every sinne against God an infinite Iustice is offended therefore it is impossible that any man by his owne righteousnesse which can never bee any more than by the Law of God he is bound unto should bee able to make any satisfaction for his sinne Vpon which true principle it will follow necessarily in the light of reason either that there is no possible returne to the favour of God which conclusion a man would by all meanes avoid or else that the reconciliation of mankinde unto God must needs bee by the mediation of a man in every respect free from Sinne who bearing the punishment due to sinners might finde redemption and mercy for all them that would beleeve it and live worthy thereof But because all men conceived in lust and sinne are originally tainted therewith for our of uncleannesse who can bring that which is cleane therefore must the generation of this Mediator bee wonderfull and not after the common manner of all men but so that no sinne or taint of the flesh must bee therein So that being both borne and living without sinne hee might by his death become a ransome acceptable for the sinnes of others And although reason could not conceive nor finde how this should bee yet seeing that in the necessitie of the divine justice it must bee thus reason would as easilie yeeld that it might bee as it did finde and see the creation of mankinde and the whole creature out of nothing as by the discourse ensuing it will hereafter appeare If this were not thus how should the whole world of Infidels and misbeleevers bee hable to the justice of God for their ignorance of him for their neglect and for their unbeliefe So taking it as granted till it doth further appeare by the Treatise following that reason hath right good and necessarie use in the things of faith it is too manifest that these wretched times are such as seeme to call aloud for the publishing of some such worke as this for though the fooles that have said in their hearts there is no God dare not in words profes it yet by their continuance in their sinful deeds they do proclaime that their thoughts are so Neither are they altogether wanting which say that Religion is but a politicke invention to keep men in civill obedience but if the conclusions of the Christian Religion bee inferred upon necessarie principles then are they not made out of policie as these Atheists say but cannot prove it except they could also make it appeare that policie was able to make naturall reason I will not denie that Mahumed setled his religion so as they say but hee forbids to dispute of the principles thereof because it is against both reason and Scripture and so perhaps it may bee said of those Will-worships that are or have beene among other Gentiles to whom God vouchsafed not the knowledge of his Law But our most holy faith because it alone is true hath no other author than God himselfe who hath revealed it by his word and because no man shall bee excused if hee beleeve it not hee hath commanded reason whereof all men are partakers to seale thereto in everie point but because in the Treatise before mentioned and by the whole practice of this booke this thing is manifest I will here turne mee onely to answer those doubts which may bee brought against the perswading of matiers of faith by humane reason First it may bee objected that the matiers of faith are farre above humane reason and that therefore it is a great presumption to question or skan them thereby for it is said by S. Paul Rom. 11.33 that his wayes and wisdome are past finding out I confesse we know nothing of God but what he hath revealed of himselfe by his workes or by his words for hee dwelleth in the light that none can approach unto even as S. Paul speakes there of his calling and election to faith a will unrevealed but the Articles of our faith hee hath most plainely taught and revealed And further to the argument I confesse that humane reason turning it selfe to behold the divine truthes is as the eye of a Bat to looke on the Sunne But yet the eternall and infinite truthes are so apprehended by mans finite understanding as the light of the Sunne is by the eye that is verely and indeed the same light and no other for though the eye cannot receive all the light of the Sunne yet that which it doth receive is truly that same light which is in or from the Sunne But you say that if in things of common use as hony salt or any other things vegetable or minerall wee must confesse our exceeding ignorance of their nature properties and possibilities both alone and much more in all manner of compositions it may seeme that our dulnesse may much rather be acknowledged in things divine I yeeld not altogether to this consequence for to the knowledge of naturall things we have our owne witlesse experience to helpe us and the deceitfull authoritie of mistaking men but all those truthes whereon our faith relies are grounded on the infallible rules of Gods owne word revealed by himselfe unto us for this end that we should not bee deceived or mistaken And although it was impossible for humane reason ever to finde out the conclusions and most fundamentall points of our faith as the mysterie of the Trinitie the incarnation of God the resurrection of the body c. yet being by the cleer light of Gods own word made known unto us we approve the same truth by the judgement and voice of reason So the reasons that are brought hereunto are not to establish any truth new or unheard of but for that faith which was heretofore taught delivered unto the Saints if the reasons of themselves be weak and by their weakenes shew how mans understanding is dazled at the divine light yet the conclusions stand sure and unmoveable but if the reasons bee certaine and true then questionlesse they are grounded in the Word and truth of God and the conclusion true either for the reason delivered or for a higher reason which wee cannot finde To this purpose the Father Anselm de Conc. Gratiae lib. arbit
pleased to read in this booke let him forgive me the harshnesse of my speech being to teach the unlearned in English a language not taught that nicetie of words whereby to expresse the difference of things which I easilie hope he will doe because hee knowes that the infinite differences of things do much exceed the sharpnesse of our understanding and yet the subtiltie of mans understanding doth goe farre beyond the rudenesse and scarcitie of all words and speech The Treatise whatsoever it is with all humilitie and reverence I submit unto the undefiled Spouse of Iesus Christ my dearest mother the Church of England and if I have done any thing herein which is pleasing to God or usefull to his Church let the glorie bee given to him by whose onelie mercie and favour I have beene enabled to performe it But let his holie Church graciouslie pardon whatsoever is herein amisse through my weakenesse or errour And if any thing bee offensive let it by her censure be as if it had never beene written or thought of Alexander Gil. Reader BEcause the Printers are unwilling to be troubled with notes on the sides therefore the authorities and references are put in the leafe th s marked ooo but seeing the words and their meaning are perfect in themselves beside those references you may passe over all such places without hurt to the sence except you thinke good to try it by the authoritie Ianuary XXXI 1634. PErlegi uniuersum hoc opus cui titulus The sacred Philosophie of the holy Scripture laid downe as conclusions c. quod continet in toto paginas 492. aut circitèr in quibus reperio nihil sanae doctrinae aut bonis moribus contrarium quo minùs cum utilitate publicâ imprimi queant ita tamen ut si non intra quinquennium typis mandentur haec licentia sit omnino irrita Guil. Haywood capell domest Archiep. Cant. THE ENTRANCE to the Treatise LUKE 12.57 VVhy even of your selves judge ye not what is right THe principall virtue of mans soule is Reason unto whose power the soule would have every thing subject if it might because that is the Standard to trie the truth in the knowledge whereof principally the soule is delighted But because arguments alwayes appeare not by the weight of which reason may try the truth the soule is content to beleeve or unbeleeve such things as it cannot trie by reason either for the credit of the author or for the desire which it selfe hath that they should be so or not so The first degree then of the powers of the soule above reason is faith but because the soule is loth to bee deceived therefore will it not alwayes come so farre as to beleeve or discredit a thing but is content to hold it in opinion and yet upon a more sleight view to suppose something to be or not to be true or false for a time for a man may suppose that to be of which he will not entertaine an opinion that it is yea and have an opinion of that which he doth not constantlie beleeve yea and beleeve that for which he cannot give a sound proofe that it is So that faith opinion and supposition are of larger compasse one than another and all of greater circuit than reason Yet because the imagination that lovely Dalilah is ever serviceable to reason her Samson though never faithfull and because there is nothing in any of these three which the imagination dares not be busie with therefore by the helpe of imagination reason enquires into the workes of all these using thereto saying and gain-saying likelyhood and unlikelyhood and arguing on every side till it come to a conclusion in which it will rest at least for a time And as every minde or soule is more noble and excellent than another for there are many more degrees of excellencie in spirituall substances than there bee in bodily so doth it exercise it selfe in the most hard and excellent things And to set all other matters aside for all other are farre beneath the knowledge of God and the assurance of our faith in him which is our present search let us see by what degrees we are come unto that taske which we have undertaken Religion is a band or tyall of the conscience in things pertaining unto God in respect of the excellency of the reward to them that doe well or of the punishment of them that doe ill for there was never any religion true or false but it was set in the service of some God whom the worshippers beleeved to bee just in rewarding both good deeds and bad and that not only in this life but much more in another where they perswaded themselves the soule was immortall as one of their false prophets truely said Virtus recludit non meritis mori Coelum Seing then that religion as every other thing that is reasonably undertaken proceeds from the knowledge of the End and that all religion doth suppose an everlasting happinesse or punishment to the soule in immortality excepting only that of the pestilentiall Sect of the Sadduces who though they confessed God yet thought that the promises and threatnings of the Law stretched no farther than to this life only and therefore denied the resurrection the soules immortality Angels Devils It might seeme that I who enquire of religion according to the discourse of reason might hold it sufficient to lay downe the reasons of the positive Doctrine without any mention of heresies or contrarie opinions and that I ought first to enquire See Chap. 39. whether there be any such happinesse at all as is supposed in the life to come See Chap. 40. Secondly whether the soule be immortall and so capable of eternall happinesse Thirdly whether the soule although immortall doe remaine a separate and an entyre being by it selfe or whether when it departs out of the body it doth not returne into the Chaos of life as a drop of water falling into a river for if any one of all these points faile that is if there be no happinesse at all after death or if the soule enjoy it not because it dyes or if that happinesse be not peculiar and entyre to the soule by it selfe and in it selfe then the end of all our religion is utterlie frustrate But for the present they shall be onely as postulata or suppositions the proofe shall appeare hereafter in the Article of Everlasting life And concerning heresies I confesse that in this disputing age wherein men will rather seeme to know that they may oppose the truth than willingly to submit themselves thereto I had great doubt in my selfe whether by the remembrance of them I might not give occasion to such as itch after opinions to be tainted with these stinking ulcers or at least cause a doubting or falling away of them that are weake when they consider the diversities that have been and still are concerning religion But when I remembred the saying of S.
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
himselfe to the Angels in that might they behold the invisible God and be abundantly blessed thereby but since the time that the faithfull have beheld him with that Crowne wherewith his mother crowned him in the day of his espousals the day of the joy and gladnesse of his heart Cant. 3.11 He is to be seene both of Angels and men eternally and onely in the Tabernacle of our flesh and the glory of God is manifest onely in the face of Iesus Christ And as this I thinke is a full answer to the argument of Postellus so had you need to remember it because it may helpe to the understanding of some places of Scripture which may seeme to make for this conclusion 6. But if such a created Mediatour be as had power to execute the eternall decree and to create the rest of the creature the Angels and man and all this visible world from him it may stand well with the justice and honour of God and the love of that Mediatour toward man to offer himselfe for man when hee had sinned whereas otherwise if no such created Mediatour bee then God the party offended must first seeke the attonement and seeing man was not able must likewise make satisfaction to himselfe for the sinne of another against himselfe But this stands neither with the honour of God nor the rule of Iustice Answ Intire aff ction hates all â—icity And so God loved the world that he gave his onely begotten Son that the world through him might be saved And if the onely begotten Sonne be onely that second person of the Trinity what Son is that created Mediatour And so farre is it from dishonour to God to seeke and save that which was lost as that without his mercy and pitie on man in his misery the worke of God in the creature had beene in vaine But concerning that satisfaction which was made for sinne although it had appeared that it was utterly impossible to bee made by one that was onely man Chap. 19. yet was the satisfaction made onely in the manhood of our Saviour dignified and sustained by his divinity unto the endurance of all that punishment which was due to our sinne as it is manifest by the Prophet Esay chap. 53. Col. 1.22 1 Pet. 2.24 and yet for all that is our Saviour the Lambe slaine from the beginning of the world Re. 13.8 yet is the blood of his sacrifice upon the Crosse called the blood of the everlasting Testament Heb. 13.20 because that by the eternall spirit he offered himselfe for us unto God Heb. 9.14 That he in his manhood might present his Church unto himselfe God blessed for ever holy and without blemish Eph. 5.27 So that the redemption of man is the worke of the whole Trinitie the Sonne by the holy Spirit offering himselfe unto the Father accepting this obedience a ransome for the world And because the Sonne offered himselfe by the eternall Spirit therefore is not our Saviour a created Mediatour as Postellus supposed for no creature can be eternall And malgre all the power of hell it was an eternall Gospell Revel 14.6 Written in the Volume of the Booke of the eternall Decree Psal 40.7 Heb. 10.7 to the everlasting comfort of the faithfull That the sacrifice for sinne was appointed before there was a sinner 7. Now before I come to those Texts of Scripture which Postel urges directly hereto it will not bee unfit to let you see how he favours his owne opinion by those Scriptures which he interprets unfaithfully as where it is said Deut. 32.39 There is no God with me as Esay interprets it I am God and there is none else he makes the sense pag. 104. he is the created wisdome before which there was no other God created for he is worthily called God saith he for his union with the Deitie And againe pag. 115. for that which is Prov. 8.23 I was set up from everlasting he will have it that this divine wisdome was created not from everlasting for then it could not be a creature but before any ages were numbred by men So to that of Saint Iohn Cap. 1. The Word was with God he addes as it followes in the Abisime Creed and with the Holy Ghost and with himself argues that whosoever is with another must be different therfrom for the most part inferiour indignity I have answered concerning the authority of that Church the collection of inferiority in dignity followes not neither doth this text prove the unity of any such creature with the Creator as hee inferres but rather the difference of persons in the unity of the God head for so it followes in the Text And that Word was God I say nothing of other Texts which by allegoricall and forraine interpretations he would bring to his purpose such as that pag. 93. where by the firmament Gen. 1.6 he will understand this Mediator who parted the hidden waters of the Deitie from the manifest waters of the creature whereby it would follow that the Chaos or waters the light and darknesse were created before this Mediator see Gen. 1.13 His argument from that Spirit which moved upon the waters Gen. 1. brought pag. 29. is answered before Reason 3. I impute it no fault to him that he pag. 62. confounds those Texts of Iohn 12.28 and chap. 17.5 Charity sees no mistakings where they make not against the truth But his collection is ill from that text Glorifie me with that glory which I had with thee before the world was to conclude either that the creatures were distinct in him whom he cals God man meaning the created Mediaâ—our or for any other to suppose that the glory of God the Sonne was any whit lessened by the taking of our flesh onely it was shadowed for a time under the Cloud of his humanity except that at some times a glimpse therof appeared in his glorious miracles For first if that eminent being of the creatures in the distinction of their severall beings were not in God the Sonne that second Person of the Trinity but in this created Mediator it would follow that the wisdome of God were not infinite nor yet essentiall unto him when the knowledge of the creature in that manner of being must come unto him by a creature contrary to that which hath been proved Chap. 5. 8. And therefore to avoid this inconvenience hee is compelled to say pag. 74. that that second being of all things taking the equivalent being which they have in the Father for the first is not onely in the eternall wisedome but also in the wisdome created Whence it followes that the Creature by the same manner of being shall bee both in the Creator and in the created Mediator But the reason for otherwise the Angels could no see God The position is false the reason insufficient and answered before then to thinke that the Sonne had lost or abated any thing of his infinite glory because he prayes that he may be glorified
11.35 c. and that with joy unspeakable and glorious Therefore it was necessary that our Saviour should die a most cruell death and bitter both in the sufferings of His soule and body 7. The greatest exaltation or glory that could come unto the creature was in this that it should become one Person with the Creator which we have proved before to have beene done in the incarnation For the greatest glory and grace done to the creature the greatest love and humilitie is due to the Creator But our Lord who was so exalted had not beene humbled to the lowest degree of humilitie if He had not died a most shamefull death Therefore it was expedient that He should so die 8. Full and perfect obedience is due from man-kind unto the Creator and especially from that Man of men their Prince and Captaine who ought to be an example unto them of all those vertues whereby they ought to glorifie His Father Therefore that faithfull men might willingly die for the love and service of God it was necessary that our Lord should give the example See 1. Peter 2.21 4. and Buried 1. IT is said that death is the uttermost or last of evills And that wee might by all arguments bee assured of His death by whose suffering of death wee are ransomed from the power of death it was necessary that after His death our Lord should bee buried Seeing that by His buriall we are assured not only that He was truely dead but also that during the time of His buriall He was held under the power of death 2. The greatest triumph cannot bee ascribed but to the greatest victory manifest and knowne The greatest victory is over the greatest enemy Death and him that had the power of death the Devill And that Christ might be acknowledged to have risen againe and so to have triumphed over death it was necessary that after His death He should be buried Seeing many persons in Apoplexies Plagues Singer in his drunkennesse so after hanging drowning falls and other both inward sicknesses and outward violences have been supposed to have beene dead which yet have returned to life againe But after buriall for so long time no man ever returned to life but by a power that was divine Therefore that our Lord might truely be acknowledged to have risen from the dead and so to have triumphed over Death it was necessary first that Hee should be buried 3. That blessed Spirit which knew from the beginning what should come to passe at the last who fore-saw the malice of the Priests and Scribes and knew their hardnesse of heart to beleeve all that was spoken by the Prophets that the resurrection of Christ might be most manifest before-hand decreed and spake Esay 53.9 That Hee should make His grave with the rich in His death Therefore was He not onely buried in fine linnen and perfumes of Ioseph our Apostle and Nicodemus but also by the plot of the High-Priests was He made sure in His grave the great stone which shut it up being firmely fastened in the Rocke See Lamentations 3. verse 9.53 into which the Grave was hewed with c cramps of Iron sodered into Both and surely guarded with a strong watch that both His Death His Buriall and His Resurrection might bee witnessed even by His very enemies Matth. 28.11 Notes a 1. HEe was pleased to be borne man The errours of Simon Valentin and Apelles which you had before Note a on the 26. Chapter though directly they oppose the truth of the former article yet have I refer'd the refutation of them to this place because they also take away the merit of Christs passion from us wherein alone our hope consists But seeing that Simon in his Heresie sided with the Iewes against whom I haue disputed in the 24. Chapter and besides them had not many followers though after him it were recalled from hell by one Proclus an obscure fellow Aug. haeres cap. 60. Seeing no reasons are or can be brought either by Simon or by the Iewes to prooue the assertion the onely authority of S. Iohn is able utterly to strangle this whelpe See then Chap. 1.4 The Word was made flesh And 1. Ep. Chap. 1. That which was from the beginning which we have heard and seene and looked on and our hands have handled c. And againe Chap. 4. Every spirit that confesseth that Iesus Christ is come in the flesh is of God 2. The doctrine of Valentin is refuted at large by Irenaeus lib. 3. cap. 11. 32. And that by the manifest authority of S. Paul Gal. 4.4 where it is said That Christ was made of a woman So also by Tertullian in his Booke De carne Christi The Evangelists Matthew and Luke describe His humane generation Besides His manly Passions approove Him to have had the true body of a man as to be Hungry Thirsty Weary to Sweat to Weepe c. Moreover if He had not suffered in the true and very Body of man His suffering for us had been of none effect for the ransome of our bodies Their Argumeâ—ts you may see more at large in the Bookes cited But Epiphanius Haer. 1. layes not this Heresie to the charge of Valentin aâ— the Authors forenamed And S. Aug. haer cap. 12. but rather puts it to Marcion Haer. 42. who taught that the Incarnation oâ— Christ was not in deed but onely in shew whom he refutes only by those Scriptures which Marcion allowed of as the Gospel of S. Luke which Marcion received except that which concernes the Genealogie of Christ and certaine Epistles of Saint Paul For all the Olde Testament and the rest of the New he rejected But in these Scriptures Christ calleth Himselfe the Sonne of man Hee was thronged by the multitude He lift up His eyes He prayed on His knees His feet were anointed He slept on the sea He is made of the seed of David aâ—cording to the flesh Rom. 1.3 So that if David had a true manly body then also the body of Christ was a true manly body He gave up the ghost His lifelesse body was taken from the Crosse wrapped in Linnen and Buried After His Resurrection also He said Handle me and see mee for a Spirit hath not flesh and bones as ye see me have Luke 24.39 And these Texts out of those Scriptures only are sufficient to reproove the falshood of these Hereticks And for full satisfaction heerein you may take the interpretation of Tho. Aqu. cont gent. l. 4. c. 30. to those Texts of Scripture whenâ—e Valentin might seeme to have taken oâ—casion of his Heresie First it is said Iohn 3.13 No man hath ascended up to heaven but Hee that came downe from heaven the Sonne of man which is in heaven A swer This comming downe from heaven cannot bee meant of His body or of His soule because of that which followes The Sonne of man which is in heaven for it is proper onely to the Godhe d to fill both heaven
not bound thereto in respect of any neede or debt of His owâ—e but He peâ—â—oâ—me aâ—â— that obeâ—ience which was due for our sakes and in our name whereaâ— the meâ—â—t oâ— all other men being finite could no way be satisfactorie for their sin against an infinite Iustice neither yet can they bee so accepted of God beâ—ause mans workeâ— how good soever they are yet can they neither be moe nor better th n man is bound unto Luk. 17.10 Neither are good workes truely ours but such as God hath done by us 1. Cor. 15.10 But seeing all our righâ—eousnesse is as filthy raggs Esay 46.6 let us looke unto Christ Iesus who alone of God is made unto us Wisedome Righteousnesse Sanctification and Redemptâ—on 1. Cor. 1.30 4. And as the ransome of our sinne must of necessitie be of an infinite value that it might be a fu l satis action to an infinite Iustice and therefore fit that our Redeemer should bee both God and man So was it necessary that Hee should become ours that wee might have that which we might give unto God for a full satisâ—action Aâ—d that our obligation to God might bee infinite not onely foâ— our creation or being from nothing but much morâ— for our well-being and restoring from worse than nothing Therefore that wee might have an infinite ransome to gi e unto him did Hee first give unto us His only Sonne Iohn 3.16 And yet that our claime and right might bee in Him not one y by the voluntary gift of His Father which in Him that had power to give made our right and possession suâ—e enough but also by our owne purchase that wee might have all maâ—ner of right in Him and assurance of Him therefore at His owne rice of five Shekels of silver Sixeteene shillings Eight pence Hen. Ainsw on Gene. 20.16 other 25. Shillings Ed Brerew in our money did wee also redeeme or buy him of God See Exod. 13.13 Numb 18.15.16 O most rich and precious â—urchase At so easie a rate to buy that which was more worth than all the woâ—â—â— And that the benefit of this bargaine might not redound to the Iewes â—one t e efore came the wise Gentiles from the East to relieve the penury of the poore Carpenter not onely for the payment of this purchase but also for saving oâ— thâ—t which was bought by Hâ—s flight into Egypt Matth. 2. Chapter And thus are wee become a Royall Priest-hood while wee offer unto God that infinite sacrifice beseeching His mercy for the merit of His Sonne Thus then the infinite Iustice being fully satisfied in our nature by that which Christ hath suffered for us our sinnes are not onely freely forgiven us in the beloved but wee are also brought into the perfect favour and Love of God and the assurance of those benefits which depend thereon Which love how great it is Our Lord hath sufficiently declared Iohn 17.23 where Hee saith that the Father hath loved us as He hath loved Him c With cramps of Iron sodered How Ioseph buried the body of IESVS rolling a great stone Matth. 27.60 a very great stone Mark 16.4 to the doore of the sepulchre the Gospels shew And although the stone were so great that women moe then foure Luke 24.10 durst not undertake to roll it away yet the chiefe Priests and Pharisees held not that surety enough and therefore by the leave of Pilate made the grave fast and sealed it and set their watch to keepe it The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make fast or sure as the word is used Act. 16.24 He made their feet fast in the stocks cannot import such sealing as is on a bagge of money or with a piece of paper which makes nothing fast but is only a signe of honest dealing For if the Disciples had purposed to steale the body of their master no such sealing could or should have hindered them And therefore that making fast and sealing here spoken of was such as I have said and that for the ends expressed CHAP. XXVIII ⧠Hee descended into Hell Sect. 1 § 1. I Have said before That every difference in opinion though in an Article of Faith is not immediately an heresie And therefore though divers expositions have beene made of this Article yet so long as the substance of it is granted and no obstinate nor malicious or condemning of others is there is no heresie or schisme towards especially seeing that divers expositions may sometimes stand with the trueth of the Scripture the authority of Fathers and the cleare meaning of this Article The different interpretations doe arise especially from the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades Sheol of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaal which signifies to crave or aske because Hell is never full Proverb 30. Hades hath the derivation of α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to see because of the darkenesse which is supposed to be there or not to be seene because the state of death is not knowne to the living or else as others will have it of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamah earth by the authority of Sibyl lib. 1. paulo post initium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aden they call because the first Adam When hee was dead and buried thither cam Therefore all men that on this earth are borne Into th' house of Ades are said to turne This interpretation may seeme to have ground on that of Gene. 3.19 Dust thou art and unto dust thou shalt returne And therefore 1. The word signifies sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kever the grave wherein they Kuver the corps of the dead as in 1. Kings 2.6 Let not His hoary head goe downe to the grave Hebrew Sheol Greeke Hades in peace 2. Sometime they signifie the power of death the place or state of the dead either wretched or happy appointed for all men as it is said Psalm 89.48 What man is he that shall deliver his soule from the hand of Sheol Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke To this place Iacob Genes 37.35 to this Sheol Iob. 14.13 desired to come as to the rest from all their labours as to that place whereto all must returne as the verses cited affirme 3. They signifie the place of torment as Psalm 9.17 The wicked shall bee turned to Sheol Hebr Greeke to Hades In this sence also the words Tophet Esay 30.33 Gehenna Mark 9.43 and Tartarus 2 Pet. 2.4 are used Hades also in Matth. 16.18 by a Metonymia signifies the devills as The gates of hell shall not prevaile against it that is All the devills which goe in and out at the gates of hell shall not prevaile against that Rocke Christ whom thou
it was Because He was free among the dead Psal 88.5 Moreover concerning the first Father of mankind almost the whole Church agrees that He freed him there which may not be thought that the Church beleeved without cause although the expresse authority of the Canonicall Scripture be not alleadged He saith almost the whole Church because the heretickes called Tacians denyed that Adam was saved De Haeres Cap. 25. Vossius beside all these brings the consent of the Africane and of the Easterne Churches both of the Greekes and of the Nestorians with divers later writers as Zuinglius P. Martyr and others Sect. 4 Obiect 1. But the Fathers agreed not all in one judgement Answer True Neither yet they of later times For concerning the end of His going to hell some thought that He delivered all that He found there both good and bad indifferently 2. Others because they thought that the whole punishment for mans sinne could not otherwise be discharged said that He went to hell that He might there suffer for the soules of men as on His Crosse He had suffered for their bodies Nay as Postel de nat Med. relates the Abissine Church holds that He went thither for His owne soule This last is hereticall the other against the direct authority of the Scripture For our Lord Himselfe when He gave up the Ghost professed That whatsoever was necessary for His suffering and our redemption was then finished And therefore both Saint Peter 1 Epist 2.24 saith That He bare our sinnes in His body on the tree and Saint Paul Colos 1.20 That Hee wrought our peace through the blood of His Crosse And Chapter 2. 15. Hee spoyled the principalities and powers triumphed over them openly in His Crosse Beside His promise to the thiefe This day to bee with Him in paradise doth directly crosse this opinion 3. Others upon that text of 1 Pet. 3.19 He went and preached unto the Spirits in prison which were disobedient in the dayes of Noah thinke that He went to hell to upbraid to them their infidelity But this was not according to the end of His comming which was to seeke and to save that which was lost Luke 19.10 Therefore others and with them Martinus Cellarius de operibus Dei thinke that He preached repentance unto them and that such as beleeved Him to be God were redeemed from hell and saved by Him But because our Church hath rejected this opinion compare the Synod Edw. 6. with the Synod Eliz. therefore I refuse it And that text of Peter may be interpreted of the preaching of Noah while the Arke was preparing 5. Some againe on better ground then the former thinke that that descent of His into Hell was for manifestation or investing of Himselfe in that Lordship which He as the Sonne of man had over all the creature and consequently over the powers of hell That at His Name every knee should bow both of things in Heaven and of things in earth and of things under the earth Phil. 2.10 Thus He that liveth and was dead is alive for evermore and hath the keyes of hell and of death Thus He that descended first into the lower parts of the earth did ascend farre above all heavens that Hee might fulfill all things Ephes 4.9 10. That fluttering distinction That He as God dwelt in the man hood on the earth the lower part of the world and then He as man ascended will not helpe For first euery globe of the Moone the Sun or any star as it hath a centre to which every thing thereon inclines for otherwise it could not hold together in one body so is it a centre to the universe that is about it And so is likewise the lowest in comparison of those globes that have different centres Beside He which descended is even the same that ascended But God and man are not the same Thirdly He descended and ascended that He might fill all things which God did for ever neither ascending nor descending And therefore Augustine said well Totus Filius suit apud Patrem c. The Sonne was whole with the Father whole in the Virgins wombe whole in Heauen whoâ—e in Earth whole on the Crosse whole in Hell 6. But howsoever private opinions might fall in by the way yet by that which was said before it is manifest that the ancient Church did beleeve that Christ did therefore descend into hell that the faithfull by Him might be brought into Paradise which if it were the meaning of them that did compose and of them that did generally receive the Creed then cannot that Article of Christs descent into hell be interpreted according to their meaning which say That it must signifie no other thing but that He suffered the paines of hell in His soule Concerning them that received the Creed and interpreted it you have heard § 3.4 and shall further heare their meaning The Authors meaning you shall heare anone Obiect 2 Obiect 2. But the same Fathers are cited on both sides Answ Every man that writes or speakes may be taken short and hâ—s words wrong to a sence contrary to his meaning But in this question it is not much stood upon even by favourers of this new opinion but that the current of the Fathers beares all the other away insomuch that the learned Bucanus Instit. Theol Loc. 25. though he seeme to allow this later exposition better yet he professes that he dares not condemne the judgement of the Fathers seeing it is neither contrary to the Scripture nor hath any inconvenience in it So others yeelding that the opinion of the Fathers is for the most part for the locall descent of Christ into hell would yet be excused to follow it See Synops Pap Contr. 9. qu. 1. edit 4. pag. 403. which demand truely may seeme to be very just that being put which Augustine said a little before that it is not by the expresse authority of the Canonicall Scriptures which ought to be the ground and rule of our Faith But that clause of Augustine concerning the want of the authority of the Canonicall Scripture is ill referred to Christs descent into Hell which belongs onely to the freeing of Adam there But if their mistaking were indeed Augustines meaning That the descent of Christ into hell had no authority of the Canonicall Scripture yet remembring that it may not be thought that the Church yea the whole Church beleeved it without cause seeing it hath no inconvenience in it seeing it is not contrary to the Scripture and that the holy Scriptures by Anselmes judgement cited in the Preface confirmes all that which it doeth no way contradict being lawfully gathered from manifest reason Let us be bold to looke upon the Reasons which may seeme to have drawne the ancient Church unto this opinion Sect. 5 And because it is necessary first to agree vpon some principles let it be put that these words He descended into Hell are not spoken either of the God-head of Christ
the law of the dead and not live to us that are dead to them for when they are gone from hence they are no more seene Psal 39.13 Thus much it was necessary to speake concerning the meanes of the soules knowledge while it is in the state of separation from the body The third manner and degree of the soules knowledge by comprehension in the morning vision is when the whole man glorified shall see the true being of all things in Him that is the cause of all For then shall it know as it is knowne as you may see 1. Cor. 13.12 But this kind of knowledge belongs nothing to the question that is in hand 4. The other kind of descent which is in state or manner of being is when any thing is changed from any estate either proper thereto or else appropriate to an estate or condition that is or seemes to be lower or worse Thus our Lord was said to descend or come downe from heaven when He clouded His Deitie in our humanitie as I have shewed heretofore Thus also He and all man-kind may be said to descend to be abased or brought low when the soule is parted from the body For seeing both the parts are for the perfection of the whole the whole must needs be more excellent than either of the parts so that the whole being dissolved both the parts doe suffer hurt or losse thereby especially the soule which sees the losse and findes it selfe in a state of being beside the end of the creation of it selfe which was to give life unto the body and this is the cause why the soule would not bee unclothed but rather that this mortalitie might bee swallowed up of life And this is the lowest state of humiliation whereto the soule of our Lord could come naturally and by this state some will interpret the descent into hell as I shewed in the beginning Nu. 2. But if this humiliation must meane also the separation of the soule from the body while the body was laid in the dust it reaches no further than to his death For a man is not said to bee dead till his soule be departed from his body But if this state of humiliation be taken in that sence as some doe very fitly interpret it by that phrase used often in the Scripture of a mans being gathered unto his people or cōming unto that congregation of the saints which had died in the faith of Him that was to come then taking also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hell according to the interpretation of the word Vnseen it will easily be admitted of all that when our Saviour was dead His body was buryed and his soule went unto the assembly of them that were unseene And because this is true safe and unquestionable it may on all parts be agreed unto as I said before and yet the word of descending or going downe reserved to the right meaning by the abatement or losse of that estate which the soule had with the body in the being of the whole and perfect man So also the question about the place of hell and Paradise which hath moved most doubt herein by this interpretation is avoyded But because all this will reach no further than to be perfectly dead and because the Latine interpretation Descendit ad inferos rendered by our Church Hee went downe into hell suffers us not to stay here and because the most voices amongst the Fathers have swayed the meaning to a locall descent and that as it seemes in the third sence spoken of before and most of all because the holy Scripture binds us thereto let us follow our best and surest guides and confesse with the Prophets and Apostles that the soule of our Lord after His death on the Crosse went downe into hell or the place of the dead and there continued three dayes and three nights in the heart of the earth as it was prophesied in the signe of Ionas the Prophet Matth. 12.40 And let us beleeve that the flesh of Christ did therefore rest in hope because His soule was not left in hell nor His body was suffered to see corruption Psal 16.9 10. Actes 2.31 Obiect 1 Objection 1. They object that the soule may signifie the whole man as in Gen. 46.27 All the soules of the house of Iacob were 70. But how doth that helpe to prove that this Article must bee interpreted onely of the torments of Christs soule while Hee was yet alive For it is manifest that Saint Peter bringing that text to prove His resurrection speakes not of Christs soule while it was yet in his body when He was not subject to a state of resurrection but of His soule after His death But if they will hope by that text of Gen. or the like to interpret it as Al. Hume loc cit Thou shalt not leave mee in the grave let them answere mee what they meane by this word Mee whether the body or the soule or both together If they say the soule it was not in the graue they will bee ashamed to say both together for so they should make Him not yet to be dead as the word Mee doth truely signifie the whole Person yet alive jf they say the body let them see what an unfit tautologie it will make with that which followeth Nor suffer thy Holy one that is the body of Thy Holy one to see corruption But in this place the soule and the body are made direct disparates so hell and the place of corruption so that we may argue the body was in the place of corruption Ergo not in hell the soule was in hell Ergo not in the grave or place of corruption Obiect 2 Object 2. The purpose of Saint Peter was to prove the resurrection of Christ and that belonged to the body which had died not to the soule which died not Answere If this be given what will you conclude thereon But I say the resurrection is of the whole man returned againe to life after the parting of the soule and the body So it is neither of the body onely nor of the soule onely but of the whole man which Saint Peter prooves heere to have beene done in Christ because His soule was not left in hell where it was but was againe joyned to the body to cause it to live that it might not see corruption And because all the glorious doings and sufferings of our Saviour were for our uttermost benefit and comfort therefore is this going downe of His into hell also to give us assurance of our full and perfect deliverance from all the powers of death and hell and restoring of all His beleevers unto an immortall life and glory And because the doctrine of our Church into which I was baptized bindes me to beleeve that our Lord Iesus after His death went downe into hell locally and that by the authorities of the Scripture and because I have before shewed that the soule of Christ did not ascend to heaven before
which many belong onely to the first grammar of that language as if in English you should write When you be come together and in the margent write Yee are 2. Some words are for clearing the sence and are as short commentaries upon the Text. 3. Some for avoiding of words harsh to the eare as when the Prophet in indignation or mockage or tyed to relate anothers speech uses such termes as seeme needfull to be sweetned by other more usuall words You may take an example of both these 2. Kings 18.27 where the Prophet as a faithfull Historian repeating the words of Rabshakeh hath that which hee spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le ecol eth choraihaÌ„ ulishtoth eth Sheyenayehem immacem which our English translates that they may eate their owne dung and drinke their owne pisse with you the word choraiham their dung hath the derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chor that hole from which it comes out and the word Sheyenaiyehem their changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shanah to change meanes their urine which they should drinke and pisse out and then drinke in againe whereby the railing Rab-scab would be as bitter as he could But for the first of these the margent hath a more mannerly word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dzoatham that which comes from them and for the second by way of exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meimei raghleihem the water at their feete and these are read for the words in the line Translators have little or nothing to doe with the Keries of the first kind in them of the last they usually take the word in the margent In the second kind they take the word in the line or that in the margent indifferently because the Keries or marginall words are both of the ancient Iewes and learned Christians held to be of divine authoritie as they in the text as you may see it made mâ—nifest by Henry Ainsworth's Aduertisement n. 7. where by sundry examples he shewes that the word which in one Prophet is put in the margent is by another put in the text Moreover the most ancient translators even from the 70. which were almost 300. yeeres before Christ if that which is now extant be any remnant of it and that Chaldee of Ionathan who is said to have beene the disciple of Hillel which lived as some write 100. yeeres before Christ and all that have followed after these have translated sometime after the margent somtime after the line often-times have noted both as you may see in many instances in the place cited And that which is above all the Pen-men of the new Testament use in some places the word of the margent for that in the line So that Galatinus with his late Rabbins may still sleepe upon the pillow of their owne dreame For nothing of the Talmud was gathered together till about the yeere of Christ 150. when one Rabbi Iudas compiled into one volume the expositions on the law and the Prophets which other Doctors had written some before some after Christ which Booke hee called Mishna a copie or second reading and divided it into Six Sedarim or orders Some 200. yeeres or more after him Rabbi Iohanan or Iohn gathered the Talmud or Doctrinall of Ierusalem out of the writings of such Rabbins as wrote after the other and this Talmud is but a commentary on the former Mishna After him likewise about the yeere of Christ 500. Rabbi Asse made a further collection of the Babylonian Talmud of speciall use among the Iewes Both these Talmuds are full of fables and idle fictions to the depravation of the trueth of God But about the yeere 1200. Rabbi Moses ben Maimon thence called RaMBaM and Maimoni gathered out that which was good and any way availeable for understanding the rites and ceremonies of the Law and left out those fooleries of which the Talmuds were full and therefore Postellus said rightly of him that hee is Instar omnium For further knowledge of which things you may read Galatinus H. Ainsworth Shickard P. Ricius and others Now if neither the Talmud nor the Mishna were extant of so long time after Christ how could the writings there cited being in private hands bring in any publike corruption into the text of the Scripture which long time before that had beene delivered safe and intire into the hands of the Church of the Gentiles But although it be yeelded unto that either the Masôrites or the Talmudists or the Cabalists by any private notes of theirs or their expositions have corrupted either the text or native meaning thereof yet doth it not therefore follow that the Nation of the Iewes have accepted these corruptions much lesse that they hold them of divine authoritie as they doe the marginall Keries and yet much lesse can it be made to appeare that the Translators of the Christians have at any time accepted of any such notes no more then we heretofore accounted the notes on the Geneva Bibles to bee Canonicall Scripture But you will aske when those Keries or marginall readings for they are alwayes read for the Cethib or word written in the text came to the Holy Scripture Answere The most voyces are for Ezra that he having care of the Ecclesiasticall policie and especially of the integritie of the Holy Scripture in conferring the copies and the differences among them noted such as hee thought fittest and that the Copies might not differ any more began that Masôreth of which I spake But Galatinus Lib. 1. Cap. 8. saith that this is a lewd lie of the later Iewes for then they should not have beene called corrections of the Scribes but of Ezra yet hee confesseth that they were long before the time of Christ seeing Ionathan the Author of the Chaldean translation doth often-times translate according to the margine yet will he not have Ezra the Author of them for then he durst not I thinke so saucily refuse them or for them the Cethib as errours and corruptions of the text as hee doth But Shikkard as he cites the common consent of the ancient Hebrewes puts it constantly upon Ezra That with much care and diligence he got divers copies of the Scripture compared them with those that were authenticall and noted them as you heard 1. But if there were any copies that were authenticall what needed this superfluous diligence 2. Beside what could 70. yeares of the captivitie doe to corrupt so many copies when they had in the captivitie so many Prophets As Daniel Ezechiel Ezra beside so many worthies as you read of in Daniel and Ezra and Ieremiah among them that were left at home Especially seeing a copie may continue many seuenty of yeeres as you read in Rambam of one of 700. yeres in his time and Cunaeus cites the Chronicle called Iuchasin concerning a Bible written by Hillel betweene whose times were 900. yeeres and yet more the learned Patrick Young assures us of a beautifull Copie of the whole Scripture written by Tecla in
created before all things and the understanding of Prudence from everlasting The VVord of God most high is the fountaine of wisdome c. which agrees with that in the Creed before that hee is the VVord of the Sonne and the beginning of himselfe And againe verse 9. The Lord created her and saw her and numbred her And Chap. 24.8 9. He that made me caused me to rests he created me from the beginning before the world and I shall never faile And this authority may seem to stand well with the fourth reason for the worlds eternity brought in Chap. 13. if by the world you understand the created wisdome spoken of by these Authours The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben a sonne of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banah to build according to the Idea or representation which is in the minde may bring some proofe hereto but especially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bar of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara to create wherefore the Chaldean Paraphrast in Psal 2. vers 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yelidricha I have begotten thee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berichach I have created thee And Prov. 8.22 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kanani he possessed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barani He created me VVhere the Greeks translated some according to the paraphrase some according to the Text. Among the Fathers also some consented to this opinion as Theophilus Bishop of Antioch about the yeare 180. ad Antolicum lib. 2. God saith he having eternally the Word in himselfe as it is said Iohn 1.1 The Word was with God did then at last bring him forth the first begotten of every creature when he determined to make the world as it is written Psal 2.7 This day have I begotten thee But Origen is flandered to have spoken more meanely of Christ as of a small thing in comparison of the Father as that hee was indeed of the essence of the Father but created see Suâ—das and Epip haeres 64. But can these things stand together that Hee should be of one being with the Father and yet created Or can it sticke to Origen who writ according to the right faith as you may read In Exod. Hom. 8. But Lactantius without wavering consented to Theâ—philus Inst lib. 2. cap. 8. lib. 4. cap. 6. The Nativitarii also though Augustine lib. 15. de Trin cap. 20. make Enomius a follower of Arius their Authour held this same opinion with Theophilus and Lactantius Aug. de haeres cap. 80. But that place of Ps 2. doth not prove that Christ was not brought forth till then that the world should be created For the word this day hath not any respect to time but to the perennity or continuance of the action For Christ is no otherwise brought out this day than he was eternally as it is said Iohn 17.5 and Hebr. 13.8 Iesus Christ yesterday and to day and the same for ever Some of the latter Presbyters of learning also consent to this conclusion See Leo Hebr. Dial. 3 pag. 510. So Raimund Lully Aâ—tis Magnae partâ— 9. cap. 8. hath this By this meanes mans understanding knowes that there is one great created being which is greater than all the creature beside which I dare neither name nor declare in this place because this Art is generall Also Iohn Picus makes it the first of his conclusions according to the Chaldees That the first order of separate or created beings is that of the fountaine which by the meanes of vision is superexalted above all the rest as I even now explaned the superiour Shekinah or habitation of the Cabalists But this conclusion of Picus is after the later interpreters of the Chaldaean Theology For if you looke unto the oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You shall see that both Plethon and Psellus interpret it thus That the being of the Father is utterly incomprehensible and beyond the understanding not only of men and Angels but also of the Sonne himselfe and this not out of any envie but onely by the impossibility of the thing that that which is infinite should be apprehended by a finite and created being The Arians follow this See Aug. de Civ lib. 10. cap. 2 but Psellus rejects it as contrary to our Christian doctrine Also * Plotinus Iamblicus Porphyrie Proclus and their schollers though they no Christian yet hold that for truth which Picus from the Caldeans hath delivered And although Steuchus De perenni philosophia lib. 1. 2. hath cited many authorities from them as meeting with that truth which wee defend concerning the Trinity yet if you examine them well you shall finde that most of them agree with this conclusion of Postellus For if they allow all the conclusions of the Chaldeans intire as Psellusin summa affirmes they must of necessitie hold the created being of this second wisdome with Postellus And although Plato holds but what hee likes of these conclusions yet in this point as his commentator Ficinus gathers out of his Timaeus and Epinomis he is directly for this created divinity See the argument on the sixt Epistle But to all these authorities first and last I answere thus much that although it be plaine that these authors were of this minde yet that binds not that the truth doth stand with them Onely it seemes that seeing a famous Christian Church and so many great Doctors and expositors beside though the Chaldaean and Platonicks be set at naught were of this Iudgement seeing no Synod either oecumenicall or nationall for ought that I know did ever condemne it it may be held as an opinion not utterly hereticall especially seeing the booke of Ecclesiasticus both by the warrant of some fathers and other Churches and especially of our owne hath been commended as profitable to the advancement of Christian vertue though not for the establishment of doctrine Art 6. And many choice Chapters from thence appointed to bee read in our publique Liturgie even that twentie fourth where this point both of the eternall v. 18. and succeeding generation v. 8.9 is plainly taught See November 7. Morning prayer 1. But Postellus to ascertaine this matier to the understanding brings these reasons following First God is altogether unmoveable as in place because he fills all so likewise in wisedome and in will because hee is every way infinite And therefore it was necessary in the creation which was not but with a most particular dispensation or providence by which all causes and effects are ordered that there should be an agent which gave to every thing a being and that a severall and distinct individuall being which cannot bee but by those specificall formes or proprieties by which every thing doth worke according to kinde which could not bee but by such an agent as hath both an infinite activity of being by which he is one with God and likewise an infinite possibility of working or not working according to the particular possibilities in nature by