can there be no ground for imputation and so it cannot passe but by propagation Mathe. But how prove you Christs soule not immediatly created Phila. Because he was to take mans nature body and soule that both by him might be redeemed Therefore he took whole humane nature of the blessed virgin as was promised The seed of the woman shal break the serpents head and Rom. 1.3 He was made of the seed of David according to the flesh Beside if soules and so his soule were immediately created of God then Adams sin must be imputed to him as he was man as well as to us and so he should be a sinner but sin was not imputed to him but only reputed his And then if it came not by immediate creation then it came by formation in the womans seed as ours by propagation And if we understand it not thus that it was immediately formed in the first conception i. when the holy Ghost separated that part of the blessed Virgins seed for his Manhood to the soule whereof the divinity was immediatly united to the body This dilemma will trouble us namely that either his divine nature was united to a bruit body or else the body subsisted by it selfe our of the Divine nature Mathe. But if Christs humane nature were thus formed or propagated I see not yet how he can ever the more escape the taint of originall sin Phila. I suppose you beleeve that he was conceived by the holy Ghost and so the matter of his humane nature was sanctified and purged from that stain Mathe. I beleeve he was conceived by the holy Ghost yet I know not how to beleeve that that conception was sanctifying or purging away of sin from his humane nature nor his humane nature from sin but only a separation and consecration of that part of the blessed Virgins substance to that holy work and endowment of it with all graces fit thereunto For there can be no sanctification without a Mediatour and there is but one Mediator 1 Tim. 2.5 by whose blood all are cleansed from sin yea the holy Ghost cleanseth none but by his blood so that if Christs nature did need sanctification then it also needed a Mediatour and then he must be a Mediatour for himselfe which he could not be for a Mediatour is not a Mediatour of one Phila. You say true and have almost wound your selfe out of this labyrinth For indeed the holy Ghost in this conception did not cleanse Christs nature from sin but did separate that substance which was not sinfull from a sinfull person for a person only is sinfull substance is not Now Christ did not take her person but substance only leaving the accident of sin which adhereth only to a person and so though Christs nature were in Adam and so in the Virgin who was of that sinfull line yet his person was in neither for he was the eternall son of God who in that instant that the humane nature was conceived or separated by the holy Ghost from the blessed Virgin Mary did assume it into himselfe to be one person and thus his nature could never be tainted with originall sin for his humane nature before that was never a person and when it was a person it was propagated not after the ordinary and naturall way and so without sin Nay more the substance of his humane nature though it were sinfull subsisting in the blessed Virgins person yet so it could not be Christs because personality cannot be imparted but it was made his by separation from her by the holy Ghost and his own immediate assumption and so great is the mystery of Godlinesse 1 Tim. 1.16 The not conceiving this rightly made the Marcionites and Manicheans say Christ had no true body and Apollinaris to say he had no humane soule Mathe. I thank you for these solutions but yet one thing stichs namely how the soule can be said to be immortall if it be propagated Phila. Consider that mortality proceeds not from generation so much as malediction of God for Adams sin who if he had not sinned his body might have been as immortall as the soule so that the propagation of the soule doth not make it meerly mortall but the act of Gods immediate power in the production of it makes it immortall because whatsoever is so produced cannot be dissolv'd but by the same power by which it first took life though the body may because it is bred only by the power of nature beside the soule is not made of any corporall matter and therefore is not corruptible though congenerate with the body Mathe. Now being somewhat satisfied about the soule I pray tell what principles are there to lead it to felicity Phila. Some principles there be which God hath given to nature and left in nature to seek felicity but as some know what happinesse is so others make no use of those principles Mathe. I pray what is felicity Phila. Mans soveraign and chiefest good consisteth in the enjoiment of God which confers to man concurrence of all good without any contrarieties which is opposed to that misery into which he is fallen by the first mans sin namely blindnesse of mind fondnesse of affection stubbornnesse of will inclineablenesse to all evill way wardnesse from all good for which cause we are subjected to vanity corruptibilitie all miseries of body and soul temporal and eternall death and damnation Now mans felicity is an estate contrary to all these After this many learned Philosophers searched but could not find it and why Because they knew not God from whom it proceeds and is the giver of it by redeeming man from all misery and from death to life by his free grace in Christ which is life eternall and true felicity to know aright John 17.3 Mathe. What principles lead thereunto Phila. Not the principles of nature only for they teach no further than there is a felicity but not what it is which made the Philosophers in such a labyrinth about it some placing it in pleasure some in poverty Vid. Varro some in knowledge some in riches some in honours as many people doe now For as some aim at no end or mark at all but like foolish children shoot their arrowes up in the aire some aim at a bad end in which can be no happinesse some at a seeming good which is not good in it selfe some at felicity in generall but go blindly and lamely about it wanting right leading principles The principles are such therefore as God hath revealed who is in himselfe the chiefest good and therefore can best ordaine the way whereby man may enjoy him This way is set down in the holy Scriptures for which Scriptures sake the world was made that so in time that might be revealed Polanus which in God was hidden at the beginning namely that Christ should come and redeem mankind from the wrath of God the slavery of Satan and the dominion of sin and death which
fulfill it Mat. 5.17 or why doth the Apostle say that he doth not by his preaching up faith to justifie a man Rom. 3.31 make void the Law but establish it surely by accepting it for a rule of an holy life though not either to justifie or condemn us but to walk according to it out of love to righteousnesse Rom. 7.22 Again 18. They say a man is not bound to pray except the spirit moveth him yet Paul saith pray continually and Peter bids us be sober and watch to praier as if it were a duty and if we look upon it as a duty then we are to do it without expecting farther incitation by immediat infusions So they say that the spirit works in hypocrites by gifts and graces but in Gods children immediatly but then they need not take heed it seems to the sure word of prophecy as saith St Peter which he prefers for the Churches establishment before that of revelation calling it a more sure word of prophecy 2 Pet. 18 19. So they pretend that a Minister that hath not this new light cannot edifie them that have it I wonder then how the Apostles edified the Church who had not this new light or dark lanthorn rather of vaine opinions for I have shewed you that they are contrary to the Apostles doctrins or if their light were the most saving grace of God yet a man that hath it not may edify others by preaching salvation to others though himselfe be a castaway So they say no Christian ought to be prest to the duties of holinesse This is to make the world beleeve that there is no need of preaching 2 Tim. 4.2 yet St Paul bids Timothy to preach in season and out of season and Titus to rebuke and exhort with all authority Tit. 2.15 Mathe. What other Sects troubled the Protestant Church Phila. The Arminians revived the heresie of Pelagius Britto who lived in the daies of the Emperours Arcadius and Honorius who held that men by nature might fulfill the whole Law of God and denied originall sin and said that men were sinners by imitation only of Adams not by carnall propagation contrary to Psal 51. And that children had no need of baptisme for remission of sin and that the Godly men in Scripture that confessed their sins did it for example sake rather then out of guiltinesse whom St Augustine sufficiently confutes and their tenets were condemned by the fift Councill of Carthage in the year 419. as hereticall Also by the Milevitane Councill in Numidia The patron of the Arminians was one Jacobus Arminius professor of Divinity at Leyden in the Low Countries in the year 1605. his followers are called Remonstrants Now as Pelagius being driven from Rome came into England and infected it with his errors though by the travels of Germanus Altisidorensis and Palladius sent hither by Caelestinus Bishop of Rome the land was freed from his poison So Arminius infected England by his writings and his well-wishers such as Conradus Vorstius but was reasonably well stopt by the diligence of King James in sending over certain learned and grave Divines to the Synod of Dort Yet neverthelesse these errors have found many favourers in England though they are against Scriptures and the Articles of the Church of England As concerning prepestination they deny it by saying that it is only the will of God to save them that beleeve and persevere and that there is no other decree of election contrary to Acts 13.48 as many as were ordained to eternall life beleeved and Eph. 1.4 he hath chosen us to salvation before the foundation of the world So Ro. 8.30 whom he hath predestinated them he hath also called So they say election is of faith not of persons but Paul saith God hath called us according to his purpose in Christ before the world 4. That election of us to faith presupposeth in us honesty and humility and a disposition to eternall life whereas it is election that causeth such vertues and not they election Ephes 2.3 4. for by nature we are only given to fulfill the will of the flesh and are by nature the children of wrath as well as others but God who is rich in mercy Rom. 9.11 hath quickned us c. for election is not of works but of him that calleth for he loved us first 1 John 4.10 So 5. They say election is not unchangeable but a man may withstand Gods decree Mat. 24.24 but Christ saith the elect cannot be seduced for Christ loseth not those that are given to him John 6.39 and therefore the chaine holds from election to glorification Rom. 8.30 which certainly is the joy of Gods people that their names are written in heaven Luke 10.20 and therefore none can charge them nor condemn them Rom. 8.33 So 6. They make election generall which is a contradiction Rom. 9.18 God hath mercy on whom he will And to some it is given to know the mysteries of Christs Kingdome not to others Mat. 13.11 to babes and not to the worldly wise Mat. 11.15 16. Mathe. What farther errors hold these Arminians Phila. They say that the cause why God sends his Gospell to one people and not to another is not only Gods good pleasure but because one nation is more worthy then another Deu. 10.14 15 yet Moses told Israel that God chose their fathers out of meer love And Christ said that Chorazin and Bethsaida were a worse people then those of Tyre and Zidon Mat. 11.21 So they say that God ordained Christ to die without any certaine determination of saving any particular man or people Isa 53.10 yet Isaiah saith that when he shall make his soul an offering for sin that he shall see his seed And Christ saith I know my sheep and I lay down my life for my sheep So they teach that God did not intend to establish a new Covenant of grace with man by Christs blood but to make any covenant with man whatsoever either of works or grace But Christ is called the surety of a better estament than was before viz. of works Heb. 7.22 whereby we are justified freely by his grace through the redemption of Christ So they say that all are received into grace and favor alike in the Gospel-covenant and none shall be condemned for originall sin and yet Christ saith I pray not for the world but for those thou hast given me out of the world They say also that God confers equally the benefits of Christs death to men but the cause why some men have them and not others is by reason of their free will chusing it and not of Gods singular gift of mercy effectually working thereunto yet St Paul saith it is not in him that willeth or runneth but in God that sheweth mercy So they say Christ died not for those whom God loved and chose to eternall life because they had no need of it But they perceive not that they were chosen
names which are three in one as the three rooms in one Ark. The divers creatures in the Ark shew the mixture of the Church visible consisting of reasonable and unreasonable clean and unclean wheat and tares good and bad And in that there were seven couples of clean and but one couple of unclean it shewes that reprobates have little to do in Gods true Church and though some yet are they nothing in comparison of those that are out of the Church visible So Noah being Master and Lord of all these might well type forth Christ under whose feet God hath put all things in subjection Psal 8. Mathe. What signification of Christ and his Church had Moses Tabernacle and Solomons Temple Phila. Very great and lively For 1. Moses Tabernacle was a type of the Church Catholick as it is militant wandring in this world and discontinuing from the Lord. Bed de tab lib. 1. c. 1. Chrys in Psa 5 And by Solomons Temple the Catholike Church triumphant in heaven which Churches though two in number are but one in Christian faith Both these viz. Tabernacle and Temple typed Christ First the Tabernacle did because Christ is said to dwell or pitch his Tabernacle as the Greek word signifieth in Joh. 1.18 so did the Temple too Beza in John 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore he said dissolve this Temple and I will build it again in three dayes meaning the Temple of his body Joh. 2.19 21. well so called being the fulnesse of the Godhead dwelt in him bodily Col. 2.9 even as the Tabernacle and Temple was sometimes filled with the glory of God Exod. 40.34 and 1 Kin. 8.10 And as these typed out Christ so they did the Church both in the whole body and the members of it 1. In the whole called the house of God 1 Tim. 3.15 and Rev. 21.3 Now Jerusalem is called the Tabernacle of God because he meant to dwell with men by the Gospel ruling in their hearts as once he did in the Temple of old Jerusalem 2. In the members of it Therefore Eph. 2.21 they are called a Temple and ver 22. an habitation of God by the spirit and a Temple of the Holy Ghost Haymo in Rev. 21. 1 Cor. 6.19 whose greatnesse though the world cannot contain yet he is content to dwell in a contrite heart But beside if we consider the place where Moses received the platform of the Tabernacle it will be more clear Moses received it in Horeb which signifieth a drie desart as Sinai or Seneh a bush in which God at first appeared to him The dry desart signified the world wherein the Law of God is given The burning bush the fiery afflictions of the Church in this land of thorns The man Moses that was faithfull in all the work of the Tabernacle having received it from God did well represent Christ who received from the bosome of his Father what things he delivered for the rearing up of his Church and so was as Moses a Mediator between God and his people Exod. 35.30 34. The chiefe workmen typed out the Apostles that had their gifts by infusion as Bezaleel and Aholiab of Judah and Dan signifying praise and judgement and were indeed Arch-builders as 1 Cor. 3.10 and so to be esteemed of all men Those that were subordinate to them might prefigure out inferiour ministers of which every one must prove faithfull 1 Cor. 4.1 So the people offering typed forth those in after times under the Gospell that should freely give themselves first to God and then of their goods liberally for the upholding Gods Church and service so often prophecied of Psal 45.12 Psal 110.3 Psal 72.10 11. and Isa which was fulfilled by the Eastern Magi Mat. 2. and by the Primitive Converts Acts 2. And so also by the many indowments of the Church given by Princes and others who beleeved the Gospell Besides the time of setting up the Tabernacle and Temple had relation to Christs comming Exod. 24. for as that was set up by Moses in the seventh month and the Temple by Solomon in seven years 1 Kin. 6.37 38. and in the seven sevens of years the second Temple was finished So after seventy sevens of years Dan. 9.25 from the Angell Gabriels speech to Daniel Christ the Messiah came from heaven and took up an earthly temple of our nature laied it down by death for our sins and raised it up again for our justification upon which doctrine he hath built his Church of which the Jewish was but a shadow This may further be understood by the triple division of this Tabernacle and Temples rooms which were three Fist the Court. Secondly the holy place and the most holy The most holy place was divided from the holy by a vaile Heb. 9.3 Heb. 10.20 This vaile typed Christs flesh which like Moses vaile hid his glorious appearance from our dull sight But when his flesh was rent upon the crosse the vaile of his divine power appeared by renting the vail of the Temple making as it were a way for us to come to the mercy seat Heb. 9.5 for within this vaile it stood Mathe. What signification had the matter of the utensils of that house to the Church Christian Phila. Very much being shadowes of things to come Col. 2. Rab. Maurus in Ex. l. 3. c. 10. For the matter of the boords and pillars being either Shittim wood incorruptible by nature it typed forth Christs body which never saw corruption and the body of beleevers too to whom sin shall not be imputed and from whom at last all corruption shall be removed 1 Cor. 15.53 The silver sockets may figure faith which joineth Christ and the Church together The coverings Christs protection under which the Church doth alwaies shroud her selfe Mathe. And what may the rooms signifie Phila. Surely the most holy place might well figure out the heavens for in them is the true mercy seat and glorious cherubins Orig. in Exod. Bed de tab l. 2. c. 13. into which Christ entred once for all to appear before God for us Heb. 9.12 24. In type whereof the High Priest in the Law entred once a year but Christ once for ever to take possession for us till the vaile of the earth rent to give way to our bodies at the resurrection to take possession of the heavens most holy place The holy place signified the Church on earth Orig. in Lev. 16.12 who must here offer up praier and praise in the name of Christ till he come again and our sacrifice of obedience taught us by word and sacraments which requires us to offer our selves a living sacrifice to God Rom. 12.1 for which he hath made us Priests as well as Kings Rev. 1. ◠to suppresse our rebellious corruptions In regard whereof the Church is called holy as the heavens is the most holy Between which there being no receptacle for souls named you may conceive Limbus patrum and
blind Mathe. What be their errors Phila. 1. That the morall Law is of no use to beleevers not so much as a rule of life or examination and yet Christ preacheth it and presseth it Mat. 5. and more closely then ever it was before even to rectifie the spirit and passions as well as the outward manners So they say that it is as possible for Christ to sin as a child of God But as Christ did never sin so now being glorified it is impossible he should but we have sinned and though regenerate yet so long as we carry about this body of flesh in some things we shall offend but not to condemnation So they say that a child of God ought not to ask pardon for sin and it is blasphemy so to do But I will trust Christ before them who taught us to say Forgive us our trespasses Vid. Cypr. in Dom. Orat. and will imitate David who did ask God forgivenesse as you find Psal 25. and Psal 51. So they say God doth not chasten any of his children for sin but yet sin is the moving cause and subject of Gods punishments though not alwaies the finall cause of Gods chastisements but rather for probation of faith and patience If these doctrins were true these men may sin by authority and no conscience being made of sin who would deal with them but upon good security These doctrins opening so easie a way to heaven it is no wonder but they have many followers For they say that in conversion a mans soule hath no operations but the spirit of God only instead of them yet Christ opened his disciples understandings to apprehend the Scriptures Luk. 24.45 So they say that the soul may be united with Christ and yet he an hypocrite yet he that hath the new man is created in righteousnesse and true holinesse Eph. 4.24 So they say that a man must take no notiee of sin or repentance yet David doth Psal 51. Also that it is a damnable error to make sanctification an evidence of justification yet St Paul saith otherwise Rom. 8.1.30 namely Vid. Mr. Wels his tract that such walk after the spirit and those that are justified are glorified i. sanctified which is the inchoation of glory Mathe. How may one farther discover them Phila. As a Familist is best discovered by trying whether he will abjure Henry Nicolas and his doctrine so may Antinomians by certain phrases which they commonly use and by other teners which they hold very strange and dangerous which I have not yet told you Mathe. I pray what are they Phila. 1. That the Law or preaching of it is of no use to drive us to Christ yet Paul cals it a Schoolmaster to that purpose 2. That a man is justified without faith and that from eternity yet Paul saith we are justified by faith and so have peace with God Rom. 8.1 We know God justifieth his people in his purpose from all eternity but it is conveied to them in time actually by their faith 3. That we are united to Christ by the work of the spirit without any act of ours yet Paul exhorts us to give up our selves to God Rom. 12.1 and saith that we work together with God 4. That a man is not Christs till he have full assurance yet David sometime was beside the rock Psal 41. and Paul was buffeted 2 Cor. 12. And 5. That the witnesse of the spirit is without any respect to the word or concurrence with it But then how shall I try the spirit whether it be good or bad Paul saith beleeve not every spirit then I must trie it or else beleeve it or censure it without triall and if I must try it I must have a rule to try it by and that must be the word or nothing 6. When a man hath this witnesse of the spirit he never doubts yet David did Psal 37. Psal 71. And 7. Assurance must not be questioned though one commit murder or adultery yet David praied for the spirit after those sins committed Psal 51. This doctrine will make a bold sinner and a presumptuous insurer of himselfe So 8. They say that sanctification is no evidence of a mans good estate yet Paul saith that holinesse is the end of our calling and if so then holinesse is an evidence that I am effectually called 9. They say that to see I have no grace will give me comfort yet St Paul finds no comfort seeing in his flesh he found no good thing but rather crieth out upon himselfe O miserable man Rom. 7. yea they say to take comfort at the sight of any grace is legall and yet grace came not by the Law John 1. but by Jesus Christ and so it is evangelicall to find Gospell grace in us and to take comfort in it 10. They say that an hypocrite may have the same grace that Adam had in his innocency yet most conclude that Adam was created in Gods image which consisted in righteousnesse and true holinesse which two qualities no hypocrite can have So 11. They say there is no difference between the graces of the Saints and hypocrites yet Iob saith the hope of the hypocrite is like the web of the spider spun out of their own phantasie and easily removed so is not the hope of the Saints for it is woven out of Gods promises which makes the Saints so settle upon an everlasting foundation So 12. They say that all grace is in Christ as in the proper subject of it and that we have none in us as if Christ beleeves and Christ loves for us 2 Tim. 1.5 yet Paul finds faith in Timothy and Christ supposeth love to be in his disciples when he said if you love me keep my Commandements Iohn 14.15 So 13. They say Christ is the new creature yet Paul saith 2 Cor. 5.17 he that is in Christ is a new creature So 14. They hold that God loveth a man never the more for his holinesse nor the lesse for his wickednesse but Moses tels us otherwise saying God had respect to Abels offering not to Cains So 15. That sin in a child of God must not trouble him but surely then David might have saved much sorrow expressed in his penitential Psalms and Christs affirmation of the Angels rejoycing at a sinners repenting may be dis-believed for they rejoyce not at our doing amiss So 16. Trouble of conscience for sin shews one under the covenant of works yet Paul commends godly sorrow in the Corinthians 2 Cor. 7.9 who were believers But what if such trouble of minde do argue one sometimes under the spirit of bondage or the law of works yet this may be a means to make us sigh the more after freedome and doth commonly bring his children to Sion by Sinai to freedome by bondage Rom. 8.15 So 17. They say a Christian is not bound to take the Law as a rule of his conversation But why did not then Christ abolish the Law as well as