Divinity Knots Unloosed, Chapter 1 – Chapter 2
CHAP. I Of the Scriptures, and by the way, of the light of Nature.
1. Doubt. IF the Scripture be a perfect rule a2 Tim. 3.16, 17. Pſa. 19.7. Deu. 12.32 Pro. 30.6. Iſa. 8.20. Revel. 22.18, 19., how can the light of nature be of any uſe in ſpirituall matters?
Reſol. A rule may be ſayd to be perfect, in three caſes:
1. When there is a perfect enumeration of, and proviſion for, all particulars that poſſibly can fall under it,
2. When it runs in generall tearmes, and is comprehenſive enough to include whatſoever is to be taken within it.
3. When it particularizeth the principall, and expreſſeth the reſt more generally.
As for example:
*This homly Simile (though it may ſeeme ridiculous to critick wits) is of great uſe, if well conſidered, for the clearing of this queſtioned truth, to the capacity of weak Chriſtians, for whoſe ſake this worke was undertaken.In a Leaſe, we account the rules perfect, which a Tenant is to walke by, in occupying the ground which is letten him, if 1. it give him particular leave to paſture, mow, and ſow, or ſecondly, ſay in generall tearmes, he is to have it to all tenantly uſes, or give way that the Tenant ſhall have it for tillage, and all other tenantly uſes.
Now the Scriptures are perfect in the laſt ſenſe; they deliver particular rules for all the maine poynts of Faith and practice; but matters of circumſtance, and inferi…ur alley are comprehended perfectly, though more generally: And therefore as he that holdeth his Living to all Tenantly uſes, had need of ſo much judgement as to drawe this generall into particulars: So when the Scripture entreth not upon the particulars, but in the generall commandeth order, decencie, and edificationb1 Cor. 14.26.40., we had need of the light of nature, aſſiſted by the ſpirit of God, to judge according to the generall dictates of Scripture, what in ſuch a time, and ſuch a caſe, may make for order, decencie, or edifying.
2. Doubt. How can Miniſters tell us what the Word imports in the Originall of any text they quote, ſeeing themſelves (as ſome with probability affirme) never ſaw the Originall?
Reſolution. By the Originall we doe not meane the firſt Copies that were written, but faithfull tranſcripts of them in the ſame language, and theſe none can deny us to have ſeene, except they will deny withall, that our Bibles in Engliſh (which are tranſlations thereof) are the word of God, which the Objecter ſeemeth not to doe. And yet, although we hold that no tongue can ſo fully expreſſe the ſenſe of ſome places, as that wherein it was written; nor is of the ſame authority, but as it agrees therwith; we freely confeſſe, that in the Characters and Printing, there may be errour (which may be rectifyed by comparing one Booke and place with another:) And without the ſpirit of God to aſſure us, no knowledge of the Originall is ſufficient to give us full aſſurance that it is Gods wordc1 Cor. 2.14., but by the helpe of the holy Spiritd1 John 2.20, 27., the Scriptures may ſufficiently informe an illiterate man for his ſalvation.
CHAP. II. Of God.
3. Doubt. IF God be unchangeable aJam. 1.17, how can he be ſayd to repent bGen. 6 6. 1 Sam. 15.11..
Reſol. It is ſpoken according to our capacity, for though God doe never repentcNum. 23.19. 1 Sam. 15.29., (that is, change his counſell) yet he doth as if he did repent, when he undoth what he had before donedGen. 6.6, 7.. Nor may God be charged with changeableneſſe, though the courſe of his providence be turned, but the change is in us. You know the Sun by the ſame quality, and in the ſame ſeaſon, will ſoften Wax and harden clay, yea, will ſoften the earth when it is frozen, and harden it at other times, and yet the Sun never altereth his quality, but is ſtill the ſame: So though God be gracious to ſome, and ſevere to otherseRom. 9.18. Ezek. 18. ; yea, ſevere and gracious to the ſame perſon at diverſe times, and in different reſpectsfEzek. 18 21, 22, 23, 24, &c. ; yet he is one and the ſame for evergExod. 3.14..
4. Doubt. If God be a ſpirit, how is hee ſayd to have hands, eyes, wings, &c.?
Reſol. This is onelyonly ſpoken, as the former, according to our capacity, that by the hand of God we may note his powerhIſa. 59.1., by his eye, wiſedomeiPſal. 11.4., by his wings, protectionkPſa. 57.1..
5. Doubt. If God be indiviſible and ſimple, how can the ſacred eſſence be diſtinguiſhed into three perſons?
Reſol. I ſee your skill in Logick is ſmall, or elſe it were eaſie to know how to diſtinguiſh betwixt things, that cannot be divided: I can diſtinguiſh betweene the eſſence and exiſtence of the ſame thing, betwixt inſeparable accidents, and their ſubjects, or (to ſpeake Common-road language) between a body and its ſubſtance, forme figure, &c. and yet not divide them. So it is no repugnancie in reaſon it ſelfe, that the God-head be one entire entityl1 Cor. 8.4, 6., and yet conſidered in a perſonall reſpect may be diſtinguiſhed into the Father, Sonne, and holy Ghoſt mMat. 3.16, 17. 1 Joh. 5.7..
6. Doubt. I finde in the 45. of Iſaich, Verſ. 21. that Chriſt ſaith, there is no GOD but himſelfe, notwithſtanding wee heare him ſaying as much by his Father, John 17.3. how can both be the onelyonly true God?
Reſol. GOD and CHRIST differ not eſſentially, but onelyonly perſonally; the Father is GOD, ſo is the Son; yet they are not two Gods, but one: There is no other God but that God which the Father is, nor any God, but that which Chriſt is, and this word (onelyonly) is not excluſive of any perſon of the Trinity (for every perſon is the onelyonly God) but of all others, whether reputed Gods, or Creaturesn1 Cor. 8.4, 5, 6.