A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination…A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination…

3. But come we nearer to the Apostle, Col. 1. 18. that he might have the preeminence [Greek or Hebrew] this [Greek or Hebrew] is indefinite, and may be applied two ways, as Calvin observs; vel in, omnes creaturas, vel in omni re, either over all creatures, or in every thing. You take it as in omni re, in every thing, and indeed so the English translation renders it; but if we find in scripture it self this indefinite [Greek or Hebrew], or that which is equivalent thereunto defined, and that in speaking of the preeminence of Christ, why should we not comply with scripture in the accommodation of it in this place? Now, in the other place alleged, Rom. 8. 29. its defined not to things but to persons, ⟨p. 13⟩that Christ might be the first begotten [Greek or Hebrew], that is, among many brethren; why may we not then in like sort render it here, that he might have the preeminence among all the children of God? So Luke 1. 28. Blessed art thou among women: So [Greek or Hebrew], Inter omnes: So Piscator, Ex cujus sententiae collatione patescit, illud [Greek or Hebrew] recte hic redditum esse, inter omnes. Phrasis graeca est, ne quis putet vertendum esse, in omnibus, scilicet rebus; and Beza, Miminerimus de Christi in ecclesia regno coepisse ab hoc versiculo disserere, quod nemo negabit qui verba ipsa vel levissimè considerarit, ac proinde universali particula non aliud comprehendi quam omnes omnium temporum fideles. And so Anselme also, Christus primus est resurgentium, ut in omnibus sanctis, tam prioribus quam sequentibus, teneat primatum dignitatis, potentiae, sanctitatis. And Lyra, ut sic in omnibus primatum tenens, non solum respectu hominum, sed etiam omnium Angelorum.

3. But come we nearer to the Apostle, Col. 1. 18. that he might have the preheminence 〈non-Latin alphabet〉 this 〈non-Latin alphabet〉 is indefinite, and may be applyed two waies, as Calvin observs; vel in, omnes creaturas, vel in omni re, either over all creatures, or in every thing. You take it as in omni re, in every thing, and indeed so the English translation renders it; but if we find in scripture it self this indefinite , or that which is equivalent thereunto defined, and that in speaking of the preheminence of Christ, why should we not comply with scripture in the accommodation of it in this place? Now, in the other place alledged,