The Bottomless Pit Smoking in Familism, Essay

The Bottomless Pit Smoking in Familism · Essay

Animadverſions on M^r COPPS Sermon at BURFORD:

Wherein is cleared the doctrine of the Goſpel in generall, in ſpeciall, the Perſon of Christ, His Righteouſneſſe, His union, preſence with us, Scriptures harmony, Gods purity, &c.

WHen I had done, M^r Coppe began: he firſt Prayed and after Preached: as for his Prayer, I ſhall not meddle with it, I heard but little of it, and of what I heard, I knew not what to make: ſome told me he began as Ariſtotle ended, Thou being of beings, with another new-coyn'd appellation, unlimited Almightineſſe. I referre theſe p. 26points to that God that heard it. As for his Sermon, it contained two parts, the firſt had moſt relation to what I had ſpoken in my exhortation: The ſecond concern'd the text in Eſay 40. ult. Who gave Jacob to the ſpoyle, and Iſraell to the robbers, did not I the Lord.

In theſe two was much to be obſerved. I ſhall briefely note the chiefeſt in it.

As for the former part of his diſcourſe which referd to mine, ſomething in it concerned my ſelfe, and otherwhat the matter.

For what concern'd my ſelfe, there was a hint of Ʋſurpation.

Anſ. My preaching there and then, was not from uſurpation. I was called to it by God, Mark. 16. 2 Tim. 4.11.Mark 162 Tim 4:11its a generall Goſpel warrant Goe preach the Goſpel to every creature, weele take in the Apoſtles limitation in another generall, Let every thing be done in decency and in order. to apply it. I found a people there to heare, I had a word from God to Preach, time and ſeaſon ſuited with it. for order, had I known the Miniſter, I would have craved his leave, I had it after. in the mean time, though through a p. 27miſtake, I took it for M^r Oſburnes turne, on whom I would preſume, it made no ſtirre. as farre as I conceite 'twas done with decency and in order. I was no Stage player, I bleſſe God. his preſence was in mine eye, his feare upon mine heart, my matter was Evangelicall, my method cleare and plaine, I know not an exotick terme which Scripture does not uſe, or the peoplet Mat heard it underſtand. I thank God my deſire was to obſerve the forme of wholſome words, I wiſh others had done ſo too.

Twas ſaid ſome preacht they knew not what, and talkt of Goſpel, but did not understand what Goſpel was.

An. I ever took the Goſpel, to hold out the doctrine of ſalvation by Jeſus Chriſt the ſon of God Contayning in it good news, or glad tidings of ſalvation in that way, to loſt and undone ſinners. I am ſure this was goſpel with Chriſt, and Paul and all ſaints, as may appeare by the exhortation. I deſire to know no other.

If M. Coppe have another goſpel beſide that which Paul and after him, I preacht I tell him.

p. 28That M. Coppe and his goſpel are both accurſt.

Will you know ſayd M. Coppe whats the goſpel? the goſpel is the power of God.

An. If hee meane what Paul meant, I grant it 3 his words ſeeme to mee to Confound the goſpel and the power of God, I put no meaning on M. Copps words, am loath to miſunderſtand or repreſent him: but for the peoples ſake.

I write not now to quarle with M. Coppe but to informe the people, as to this queſtion. How the Goſpel is the power of God.

You muſt underſtand the goſpel ſometimes notes the matter contayned in the goſpel, Q. 1. An.as the perſon of Chriſt, his righteouſnes, the way of ſalvation by him, eſpeciall in his Crucifixion, death for ſin.

In this ſenſe I underſtand, that the power of God unto ſalvation worketh. in the perſon of Chriſt, Rom. 1.17.Rom 1:17and through his righteouſnes applyed unto us by fayth, unto ſalvation. this is the way of ſalvation even the righteouſnes of Chriſt &c. which is preached in the goſpel Gods power goes forth through this Chriſt, p. 29and no way elſe unto ſalvation.

2. ibid.The goſpel notes the word the doctrine that holds out this ſalvation by Chriſt whether written or preacht: 1 Cor. 1.1 Cor 1ſo then underſtand: though the doctrine the preaching of ſalvation, through the croſſe, be a way deſpiſed by the world, a Crucified Chriſt accounted a weake a Contemptible ſaviour, the doctrine, a fooliſh ſimple doctrine, & the preaching of this by men a weak fooliſh and Contemptible thing.

Yet Gods power works this way unto ſalvation.

A crucified Chriſt carryeh in him both the wiſdome and power of God unto ſalvation. 1 Cor. 1. ult.1 Cor 1Gods wiſdome and Gods power too ſhine in it unto Salvation: no way ſo wiſe, no way ſo powerfull becauſe God appointeth it, and God works with it, to a full ſalvation.

2 The goſpel preached, the Greeks count it fooliſhnes, and Jews weakneſs, but Inſtrumentaly is the wiſdom and the power of God.

God makes uſe of the fooliſhnes and the weakneſs of preaching to ſave thoſe that beleve, and ſo Chriſt Crucified in himſelf and in his goſpel preached, is p. 30both the wiſdom of God and the power of God unto ſalvation. Let none deſpiſe this goſpel then. I am not aſhamed of this goſpel, Rom. 1.16.Rom 1:16there might be more ſaid, let this ſuffice. I will be briefe and God willing clear.

Gods power working in us holds not out ſo fully this goſpel to us but as if this very power were the very goſpel: and wee were to look for no other goſpel.

I ſay the Goſpel is the Goſpel though Gods power be not actually put forth to the Application of this Goſpel unto ſalvation. …the word is a good word, and an heart-gladding word, though thouſands to whom the goſpel comes feel not this power.

The goſpel is the power of God inſtrumentall, I meane the word and the word preached is the inſtrument, the power of God, his being, put forth with ſtrength efficient, is the working, the principall working cauſe of this ſalvation. you muſt diſtinguiſh between the toole which is uſed, and the force the hand putteth forth with this toole or inſtrument. ſtrictly the toole is not your hand or the working virtue in your hand.

p. 31Some men love to darken words without knowledge, meerely that people may not know where to find their meaning, others would abuſe the Scripture but they dare not ſpeake plainly. 'twere a groſſe thing for a Familiſt eſpecially new converted, to ſay the glad tidings of Salvation by Chriſt contained in the Scripture is not the goſpel, if he ſay you underſtand not the Goſpel it's the power of God; he has his deſigne, though we cannot take him.

If M^r Coppe mean, the goſpel is the unlimited Almightineſſe of God, with a mighty power carrying him out to ſin, ſweare, blaſpheme. He be bold to tell him, hee's worſe then the divell. I ſay not, this is his meaning. but if that be his meaning, my words are plaine and need no explanation. So much for that.

M. Coppe ſaid there was much ſpoken after others.

If I ſpake after Chriſt, after the Apoſtle, after the faythfull witneſſers to goſpel truth, I ſpeak as I deſire it ſeems twas no new goſpel, but it harmonized with Chriſt, prophets and Evangeliſt. I would not ſpeake after p. 32mine own ſpirit, nor after any but after Chriſt, and as they ſpeak after Chriſt. I tell you friends, our accurſed goſpellers love not the old way of God and Chriſt in ſcriptures: ye muſt have ſomething new, like Afrike; and that makes them ſuch monſters. I told you other goſpels then the old goſpel preacht after Chriſt and Paul (for patternes) are curſed Goſpels. my ſoule abhorres them.

For other triviall things I let them paſſe.

As to the matter I beſeech you ponder well theſe words.

As to the matter by me delivered M^r Coppe ſpake two waies.

1. By way of Aſſent and Confirmation.

2. By way of Gloſſe, and Oppoſition. I ſay not an oppoſition of contrariety and contradiction.

I have ſomething to ſay to both theſe.

Firſt. Let theſe lines make known, that M^r Coppe againe and againe with dreadfull curſes, execrations, profeſt his aſſent p. 33in full words to ſeverall the maine paſſages in mine exhortation. ſhould I repeat the particulars, I ſhould tranſcribe the whole. I have therefore let the whole lye open to publike view, that the world may ſee, if M^r Coppe be right, what through Gods grace he is brought to ſee.

If otherwiſe, what by Gods power he was made to ſay.

I intend it not to reproach him, but let the world receive this teſtimony from him to theſe goſpel truths.

1. The divinity. 2. The humanity. 3. The mediation. 4. The undertaking. 5. The righteouſneſſe of Chriſt. 6. The reſurrection of the dead, with ſeverall others delivered by him, particularly in this forme.

Let me be accurſed, if I deny that Jeſus Chriſt is the Sonne of God.

Let me be accurſed if I deny the Righteouſneſſe of Jeſus Chriſt.

Let me be accurſed if I deny the Reſurrection of the body, &c.

At length to ſumme up all, as 'twas noted in the Epiſtle.

Let me be accurſed, with an Anathema Maranatha, p. 34if I deny any one of all thoſe things that were delivered by him.

What I have to ſay upon the account of theſe aſſertions of divine truth under execrations is briefely this.

I moſt gratefully accept theſe aſſeverations from M^r Coppe. I heartily thank him for them, upon the account of truth, that he would ſo freely, ſo pathetically profeſſe his aſſent unto it. if he were ingenious, (I will not yet queſtion it) Chriſt and truth will thank him too. 2. Upon mine own account, I thanke him, that he would take ſo much paines as to repeate it, even in mine own words, and to confirme it, as he did with execrations. I profeſſe I had no particular prejudice againſt his perſon as ſuch, in my diſcourſe, I thank him, he expreſt no more againſt mine in his.

1. I wiſh all M^r Coppes hearers would well conſider his aſſeverations, that ſuch as have been deceived, would be informed, and as I ſaid before, if God will, convinced and converted.

2. I wiſh that all ſound Chriſtians would take notice, 1. Of the ſoveraignty and divinity of Goſpel-truth, even M^r Coppe himſelfe doth at length acknowledge it. p. 35wee thank God and him for it.

3. If M^r Coppe did defaulter with us, ſpeak one thing and mean another. learne from hence never more to truſt a Familiſt, unleſſe you can by better demonſtrations then their verball recantations, make good their reall converſions to the waies of God and truth. 2. And as for him, if it may appeare by theſe notes or his own diſcourſe, that he is the ſame what he was before, only more cunning. 1. To preſerve himſelfe from barres and bolts, Newgate a type of Hell. 2. To deceive others, the very picture of the Divell. I ſay if this appeare (I will not ſay 'tis ſo, though you may ſee my gueſſe anon) then 1. let the World know what to expect, when the Bottomleſſe pit is opened, and the Divell looſed. 2. Let the people of God where ever they heare the name of Coppe, look on it as accurſed, either ſtoppe their eares, or pray to God, ſome way or other to ſtop his mouth, that he may no more diſsēble, blaſpheme. 3. Let them likewiſe obſerve the mighty power of God which doth accompany that weak and fooliſh (ſo accounted goſpel preaching, if not to convince, convert ſave, yet to harden (judicially, p. 36from God, occaſionally from the goſpel, efficiently from the Divel and mans own heart.) to kill to damne beſides to over-awe to over-power: that hell it ſelf ſhall not open its mouth, (ſometimes, this is not alwaies,) to Contradict. if Coppe bee ſtill what hee was before, ſee here how God ſuppreſt his rage, overul'd his tongue what a teſtimony to divine truth, what a witneſs againſt himſelf, hath the goſpel God forc't and wreſted from the wretches mouth. but of this before in the Epiſtle.

To the ſecond his oppoſition, Reader underſtand, that M^r Coppe would now and then oppoſe to what by me and himſelf was ſpoken, to what end I know not, I ſhall give you the oppoſition, and then my thoughts.

As I remember this was the firſt, however let it be the firſt here. Chriſt was Crucified at Ieruſalem, let my tongue cleave to the roofe of my mouth if I deny that. Chriſt was Crucified in Sodom and Aegypt, curſed be he that denyes this. Theſe words were again and again repeated, without a ſyllable to their reconciliation or interpretation.

p. 37What might be his meaning let the World judge.

1. He tell you how Familiſts uſe to ſpeak, and what they generally intend when they thus ſpeak.

2. I ſhall ſhew you the Scripture meaning, as to thoſe Aſſertions under this Queſtion. How is it ſaid that Chriſt was Crucified at Ieruſalem? How may it be ſaid that Chriſt was Crucified as in Sodom and Aegypt.

1. Familiſts uſe to ſpeak one thinge and mean another: Por:as you may ſee in the Epiſtle: One diſputed with me about the Deity of Chriſt before a Committee, he denyed that Chriſt was God, or Jehovah, 'twas prov'd, the man was charg'd by the Committee with it, he preſently told them he meant not ſo. the like.

Chriſt's Imputative righteouſnes is a ſapleſſe righteouſnes, but he meant not ſo. They will ſay and unſay in one breath.

2. Before the late Act againſt Raunters, they ſpake boldly, now they dare not, eſpecially in points againſt the light of nature.

3. Since the pretence of the converſion p. 38of ſeverall of them to the way of truth, they have a generall ſtraine of Clothing their corrupt notions with ſound words, eſpecially ſuch Scripture expreſſions as will beare a generall ſence, as to Inſtance. They will tell you that Chriſt was Crucified at Ieruſalem, a ſound expreſſion, there generall ſence is true, he was Crucified at Ieruſalem, but in what ſence? abominably corrupt, as a type and figure of the true death of Chriſt in them (as they pretend.) An harmleſſe Chriſtian, that would wrong none, and things none would wrong him, takes all well, the man (ſaies he) ſpeaks truth, delivers ſpeciall truth, he granted that Chriſt died on the Croſſe, he does not deny that Chriſt died for our ſinnes, according to the Scripture but poore heart, he never intended thou ſhouldeſt ſo apply it. Again he will tell you, by Chriſts blood, that you are ſaved: my ſelf not long ſince heard words like theſe, I thought no harm, but that by Chriſts blood, the man meant the meritorious cauſe of our ſalvation. But it ſeems 'tis one of their curſed formes of ſwearing, like that, the plague of God take all fleſh, of curſing: I ſhould tremble p. 39to write this, but to diſcover Familiſts—

4. It ſeems to me, from what I have knowne of them, they will put themſelves on all expreſſions, wayes & windings, to keep themſelves from being known, but to their owne: you ſhall not know where to find them, ſo as to faſten on them, but their own ſhall know their meaning, and ſo may you when you have once got their Key.

I have heard of canting Beggers, and ſeen ſome ſuch books, for their ſakes I ſhall not eaſily beleeve ſome Recantations. A Key to Familiſme hath coſt me more than Ile now mention.

5. They are deſigners, & we may not be ignorant of their devices, they have learnt theſe of their blaſphemous ringleader, when 'tis for their purpoſe, they will tell you Scripture ſpeakes it for them, and none then ſhall ſpeake for Scripture, more then they. Another time they will let you know, they care no more for Scripture then Geſta Romanorum, and likely ſcarce ſo much.

6. When they ſpeak on the account of Scripture Revelation, they will tell you, if you will beleeve it, that the Authentick p. 40Copy is their Imagination.

7. I find it is one of their cloſe deſignes and undertakings, in undermining Scripture, if poſſibly they can, to make one claſh againſt another. Their drift is to weaken the Verity, Harmony, and Purity of the Scripture, in the weakeſt Imagination. When they have done that, they laugh, you are as they would have it: they'l ſet truth and Scripture as 'twere together by the eares, and ſport at it. I ſay Scripture they undermine, and they have an 100 wayes for this, whereof this is one now hinted.

8. Take this Rule wherever they be, they will be ſure (I meane the craftieſt of them) to cloſe in with you, in all diſcourſes, duties, that they may promote their deſigne upon you: you ſhall find it, for a never failing obſervation, they will firſt inſinuate an intereſt in your affections, and then corrupt your judgments. They will ſmile upon you, and cut your throate: uſe melting words, Honny-ſweet, ſmooth as oyle, but full of poyſon. A Chriſt would they exalt within, and who would not? meekneſſe, love, peace, and righteouſneſſe would they promote, who likes not this? but friends, their p. 41Chriſt within, is to Crucifie that Chriſt without, to crucifie him as to your faith, your love, your delight, your joy—it will not be long ere yee heare of him, That he was the Type, and but the Type of this within. God never intended that you ſhould beſaved by the corporeall blood of a man, that's a fleſhly Chriſt we know him. So no more: abuſing that Scripture, where Paul Preaches the ſpirituall ſtrength of the fleſh and blood, the naturall death of Chriſt in order to our Reconciliation: we know not Chriſt, 'tis true, barely as in the fleſh, but with ſpirituall conſideration, that blood as the price of our redemption thats the myſtery, Chriſt only dying that's but the Hiſtory) on this farwell Chriſt, farwell righteouſnes, farwell too I ſay, ſalvation. and what becomes of love and meekneſſe: Antichriſt, The Antichriſt? the myſtery of Iniquity is the beſt notion they can faſten on the Choiceſt Saynts, & wayes of holynes. I have had the experience of theſe: & therefore let the world know, themſelves know, I doe not wrong them.

9. Take this note likewiſe: there be ſeverall ſorts of Familiſts, the divell is p. 42cunning hee draws them on by ſteps: and ſecondly Gods more gratious, they would follow faſter, but becauſe they are his election, hee will not ſo farre leave them.

I have heard of ſeverall ſorts of divels ſome white, ſome black. ſome of ſtronger parts, others more baſe, and ſervile, and beetle-headed. See Burton melanch. it may be ſo, there are as many ſorts of Familiſt.

10. Theſe ſeverall ſorts they have their ſeverall ſtreynes: the Laſcivious Familiſt hee turns all that way, the ſpeculative the Scepticall Familiſt he ſtrikes another way, will goe as farre as hell in principle, though not in practiſe. He ſay this for all, they all dance the divels dirge 1. hee loves variety, there were no pleaſure for him elſe his ſport might bee ſooner ſpoyl'd.

11. Their Common principle is this, (though ſome will ſay it, others Conceale it they beleeve it.) God is All, and All is God, but whether am I gone, let me now reſolve the queſtion. I hope if this may bee counted a digreſſion, yet not from my main deſigne, defence of truth, diſcovery of Enemies: It may bee p. 43of much uſe. if well read and weighed. I have many more, but they may ſerve for another purpoſe. to the queſtion.

Queſt. How Chriſt was Crucified at Ieruſalem, and at Sodom, and Egypt.

Sol. 1. I ſay Chriſt was literally Crucified at Jeruſalem, I think none queſtion this, and therefore it needs no explanation. Chriſt Jeſus did literally hang there without the Citie upon the Croſſe, as a Sacrifice for our ſins.

2. I ſay too that Chriſt was Crucified at Sodom and Egypt. but How? theſe places literally are farre aſunder, but heark a little, and you ſhall find them in a ſafe Scripture ſenſe, ſo neare together, that I think 'twill bee beyond mans skill to put them once againe aſunder.

The Scripture in Rev. 11. v. 8. holds out the ſlaying of the witneſſes. I pray of whom ſpeaks, the Scripture, Rev. 11.8.Rev 11:8when it ſpeaks of theſe? are they not the Martyrs, that have teſtified to Jeſus under Romes cruelty? well.

Whats that City, that great City, in one ſtreet whereof, theſe latter witneſſes are ſlayne? For ſhame let none but a popeling ſay, it is not Rome, but 'tis p. 44well known, Papiſts and Familiſts can both agree to mangle Scripture, and kill the witneſſes. Well, and what doe ye think is meant of Rome, and the Citty? is it only the ſpace of ground within Romes walls, or elſe the territories belonging to it? I need ſpeak no more.

1. 'Tis well known the Scripture ſpeaks of Rome.

2. For its ſpirituall a dultery and cruelty.'Tis well known how fitly called Sodome and Aegypt.

3. 'Tis well known that Rome takes in the Empire Romes juriſdiction.

4. 'Tis well known Jeruſalem was under the power of Rome, and juriſdiction of Rome, a ſtreet of that Citty to uſe the expreſſion.

5. 'Tis as well known that Chriſt was crucified by a power from Rome.

Joyne theſe together, Chriſt was crucified in Jeruſalem, his blood is reckoned with the blood of all his members on Romes account, ſpiritually called Egypt and Sodom, and good cauſe why the blood of Chriſt ſhould lye upon the head of that Scarlet Whore. 'twas within Rome that Chriſt was Crucified, within its territories, by the power of Rome, that Chriſt was crucified. a child may underſtand this.

p. 45I think likewiſe, few but underſtand how Chriſt is ſaid to ſuffer with his members, even in the ſame ſenſe that they are ſaid to be his members. I hope none is ſo groſſe to take it in a groſſe ſenſe, though I knew a Familiſt once that did. Ile let that paſſe.

There is a crucifying of Chriſt, and puttiug him to an open ſhame, even now while he is in glory, and Familiſts bloody hands cannot reach him in a literall ſenſe. See Heb. 10.28. &c.

I feare the crucifixion of Chriſt may be too ſadly put upon their account, and they will finde it ſo, when God comes to render recompence. how have they tortured Chriſt in Scripture? how reproachfully have they ſpoken of the death, the croſſe, the blood, the perſon of Chriſt? I feare this will be reckoned and accounted Crucifying the Lord of glory. ſurely, they will be found as guilty of the body and blood of Chriſt, as thoſe that diſcerne not the Lords-body in the Sacrament. 1 Cor. 11.1 Cor 11the murther hath more acceſſaries then we are aware of. as bad as the principall agents, nay ten thouſand times worſe. So much for that.

p. 46Let the Second oppoſition be this.

Chriſt was borne of the Virgin Mary, curſed be the man that denies that.

Chriſt is born or formed in you, and curſed be the man that denies that.

I deſire the reader to view once again the characters of Familiſts noted but now, and then judge of this. The key of Familiſme will ſhew all the Chambers of Imagery in this too. Ile not conſider theſe words now as M^r Coppes, but firſt what uſe a Familiſt would make of this oppoſition. yet not all that uſe which a Familiſt knowes to put it to.

1. He would Amuſe his ſimple hearers.

2. He would carry on his deſigne o… undermining Scripture, and Scripture truth.

3. He would let you know that Chriſt was borne of the Virgin Mary, that you might not know, but count him orthodox.

4. He would let his brother Familiſts to underſtand, that he was their own. (I mean ſuch, as are well acquainted with their Canting, and ſomething too of the kinds of their Recantings.)

5. Should he ſpeak his mind in plai… p. 47Engliſh, he would let you know. Chriſt borne of Mary true, but that's not the true birth of Chriſt, that was but a type, there's the birth of Chriſt within you, and that's the true Chriſt, and the true birth.

I ſay this uſe a skilfull Familiſt would make of ſuch an oppoſition. M^r Coppe knowes beſt whereto he might intend it. I charge him not: not becauſe I feare him, but God. I would not wrong him, and that's the principle I goe upon. perchance there may be a work of God upon him, and it comes on but by degrees. I bleſſe God if there be any — I hope it will doe him no hurt if truth be cleared, and errour diſcovered. I wiſh however M^r Coppe would ſpeak plainer next.

Let the queſtion be, Quest. How Chriſt was borne of the Virgin Mary, and how Chriſt is formed in us.

1. Note this, Anſ. Mat. 1. Luke 1.Matt 1Luke 1Chriſt was really and literally borne of the Virgin, according to the hiſtory of his Nativity. he was true man. Some Familiſts will not grant this, let them ſtay till I farther prove it.

p. 482. Chriſt was not borne meere man as we are, Ioh. 1.John 1but Chriſt was borne Godman.

He was, before he was borne: and he was with God, that was borne: and he was God, that was thus borne. See for this Ioh. 1.1. In the beginning was the Word and the Word was with God, and the Word was God.

3. The union between theſe two natures is a perſonall union.

Though ſome Familiſts ſay he was no more God then we, Heb. 1.2. Ioh. 1.4. W.S.Heb 12 John 1:4they lye.

Though ſome Familiſts ſay Chriſt had not two natures, they lye.

He was a perſon before, though divine, he is but one perſon now, though he be likewiſe humane.

It is not now a God, and a Man, to ſpeak perſonally, but God man, though Man and God.

4. The word was ſo made fleſh, that the God-head was not the Manhood, nor the Man-hood the God-head: the natures were diſtinct without mixture, confuſion, compoſition, though met in one perſon, and in a perſonall way united.

A Familiſt told me the Deity was mingled with the ſoule of Chriſt. Por.The p. 49Scripture clearly ſpeaks againſt this, and reaſon too. but Familiſts care for neither.

5. The Word was ſo made fleſh, as that the fulneſſe of the God-head dwelt in Chriſt bodily, Chriſt had not only the fulneſſe of created Grace, in reſpect of which it is ſaid the ſpirit was communicated unto him not by meaſure, and ſaid to be full of grace, and againe of his fulneſſe, have all we received grace for grace. this had ſpeciall relation to his Man-hood, I ſay he had not only this fulneſſe of grace, (I call it created becauſe it is not the God-head but the worke of God, a creature call'd a new creation, would Familiſts but underſtand this 'twere ſomewhat, the Lord teach them.) but he had the fulneſſe of the God-head in him, likewiſe, more then grace, the God-head not only ſomething divine, a nature divine, ſomewhat like God, and from God, a neere reſemblance of God, but the Godhead or the Deity, & this the fulnes of the God-head as much as the Deity is, was in Chriſt, & that bodily, in conjunction with his humane nature & body: or after ſome bodily, i. e. ſubſtantially, or ſubſistentially, but it may p. 50bee theſe are termes too high for weake Capacities, the are Scripture expreſſions, Heb. let it ſuffice weake ones to beleeve that 'tis ſo, though they know not how 'tis ſo, nay though their reaſon as weake, might tell them it is not ſo.

6. This word was ſo made fleſh or aſſumed fleſh, and took it into ſuch a neare (Conjunction with himſelf I ſay himſelf to note the perſonality of Chriſt before his incarnation) as that their is a communication of properties, and attributions. Chriſt God-man was God, though man, Act. 20.Acts 20Jeſus Chriſt, Imanuel, died, Ever-lived, &c. though onelyonly true according to one nature, yet ſpoken of the perſon, and the other nature with relation to the perſon, or the perſon in the other nature.

Queſt. The Scripture ſayes that Chriſt is formed in us: ſo ſayes Paul to his Galatians: this is a nice point, Gal. 4.Gal 4but I ſhall ſpeak very plainely to it in few words.

1. I ſhall tell you what familiſts doe underſtand by this.

2. I ſhall tell you what Paul meant by it, and how wee are to underſtand it.

Familiſts, their notion improved p. 51ſpeaks this, that the Godhead (for perſons in the Trinity they acknowledge not, or as wee underſtand it.) the ſecond perſon in the Trinity, aſſumes unto himſelf our particular perſonall fleſh, and bodies, as it aſſumed that particular fleſh and body which was framed and fitted for him by the Holy-ghoſt in the Virgins wombe.

This is the thing they aime at; ſome of clearer reaſon note it ſo, others have more groſſe conceptions of it, according to their ſeverall Capacities.

Some think that Every thing is God, and ſo they ſpeak plain, they ſay the Divel himſelf is God, as one told mee expreſſely that the Divel was God in darkneſſe.

The Creation to God (the pure being of God) being nothing elſe (according to their apprehenſion) but ſo many appearances of God, God ſporting himſelf in ſo many ſhapes. now they diſtinguiſh when you come to aske whither they be God or no: as to inſtance, their bodie? they will tell you, no: they are not God: that is, their appearance, and the Creature (they will call it ſo) it is not God and in truth they judge ſo. (For the p. 52moſt part though ſin be groſſe indeed) I ſay they will diſtinguiſh thus, between the Creature and God, for they make it the appearance of God, if you aske them Concerning the nature of this appearance, what being it is, they vaniſh, & can talk no longer. 'tis not they ſay, a reall thing but apparent, as the image in the glaſſe or water, or the image in our fancie, &c.

This is their notion generally: others that are Come off from this, they take it in the firſt notion, the Godhead entring into a relation towards us our perſonall fleſh, particular bodys, and ſoul as it did to Chriſt: and this they underſtand by Chriſt formed in you.

They ſay, this Chriſt (ſo now, they call it with relation to our fleſh, though ſometimes they call it God in us.) or God is fully in us, as hee was in Chriſt: onelyonly it is not manifeſted wee doe not ſee it, aske them why it workes not ſo, as it did in Chriſt? they will tell you it hath its growthes and detriments, it is young, a babe, growne Crucified, and riſes againe in them, and many more ſuch ſtories they have of this.

Many expreſſions they have to ſet out p. 53the nativity of Chriſt in us, as they term it—after the ſame manner as 'tis ſpoken of the birth of Chriſt in the wombe of the Virgin Mary.

This is their opinion—now let me ſhew you Paules and I have done.

1. It is not as the Familiſts would have it—God is not every thing, and every thing is not God.

We are come now to the very root of the Divell. the Aſſertion that every thing is God is moſt helliſhly blaſphemous.

1. Briefely, the Divell himſelfe never told our firſt parents that every thing was God, and therefore let God enjoy every thing, nothing is ſin to God, for every thing is God.

He told them, they ſhould be As Gods, thats another matter.

2. If every thing were God, I ſay there were then no God. a God is a moſt abſolute ſpirituall ſimple immenſe eternall infinite being, &c.

For that which is every thing is no God. it implieth contrariety, contradiction, weakneſſe, multiplicity, and what not? if God be every thing—he muſt be then good and evill, weake and p. 54ſtrong, finite and infinite, temporall and eternall, &c. but why rake I here, when mans naturall heart cannot but abhorre this principle.

Ob. 2, If they ſay, true, the Creature is not God, in its being, ſo conſidered, but as it is in Ʋnion with God it is God.

Anſ. I anſwere, without all queſtion M^r Coppe knowes the meaning of this, Familiſts, doe indeed ſay it. the Creature is not God, why? God is inviſible, and the creature viſible, God a ſubſtance and the creature a ſhadow, God infinite and unlimited Almightineſſe, but the creature weakneſſe, &c. but yet ſay they, there's ſome thing in the wind, they will tell you, that as they are creatures, quâ creatures, men and women, they are not God: no more then Chriſt was God quâ man: the Man-hood was not the God-head, but in nature property & operation diſtinct, but that as they are in vnion they are God. Even as was ſaid of Chriſt, the two natures united make a Chriſt, and that perſon is God—I ſay, here's the roote of the Divell in Familiſme.

If they meane this as to every creature, p. 55its moſt groſſely blaſphemous. the Divell himſelfe by this reckoning is God too.

I think in my conſcience he is generally the God of Familiſts, they have no other God for their God.

But ſome I doe ſuppoſe referre it to good men, though I have but little reaſon ſo to thinke, yet I will be ſo charitable for the ſake of thoſe that are deceived, and may think no more of it, eſpecially at firſt, then this, that a true convert is God in union.

I ſay, firſt that every union with God cannot give the denomination of God, it is only a perſonall, as was ſaid of the perſon of Chriſt: there muſt be the very being of God perſonally ſubſiſting, or elſe it cannot be.

2^ly Every thing in union with God is not God. therefore cannot be truly called God, as it might be ſaid of Chriſt. if they were God, the properties of a divine nature, or the God-head, were likewiſe theirs, they were omnipreſent, omnipotent, omniſcient. I deſired once that Familiſts would make it appeare they were God in union, as was ſaid of Chriſt. 1. By their omnipotency, let p. 56them raiſe the dead, let them open the eyes of thoſe that are borne blind, let them doe that which man as ſuch, and aſſiſted by the Divell cannot doe. Chriſt could, and did ſo manifeſt his God-head. my workes bear witneſſe of me that I am true, and in the true ſence the Son of God. O poore weakneſſe—what have you yet done? Some I confeſſe, have playd the juglers and Conjurers, and Sorcerers—could raiſe Divells, and ſhew you fine ſights — dance over joynt ſtooles, and a hundred ſuch prankes you'l play.

2. Let them make it out by divine teſtimony, I meane immediate from God in glory, Chriſt had it—particularly perſonally, this is my beloved Sonne, and in Scripture the mighty God. Eſ. 9. Heb. 1. Heb. 1.Isa 9Heb 1and thy throne ô God, &c.

3. When did ever God ſay of them, as once of Chriſt, let all the Angels of God worſhip them. you Divels, will ye rob God of his honour? ſpoyle him? you ſhall not, he will not give his Glory to Another, Eſ. 42.Isa 42the glory of divine worſhip, nor his praiſe to graven Images—had the Divell in union bin God, Chriſt might very well have worſhipt him, Chriſt gotten p. 57ſome Kingdomes by it, (if the Divel had any to give him, which were not his own before.) Ile ſay to ſuch, get thee behind me Sathan. Mat. 4.Matt 4thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve.

4. Let them manifeſt it by their immutability—at leaſt in judgement. I have known ſome who will be for God and holineſſe to day, and for the Divell and darkneſſe, as the phraſe is, to morrow—God never yet chang'd his mind though men have thought ſo, nor God in union, the Lord Chriſt, he is the ſame yeſterday, and to day, Heb. 13.Heb 13and for ever.

He was not to day a Saint, to morrow a Divel.

5. Are yee God in union ſhew it by your omniſciency- Can ye like Chriſt ſearch hearts, and know their thoughts, Mat. 9.4.12.25.Matt 9:4Matt 9:12Matt 9:25that are farre enough from you. Can ye ſay as Chriſt of Nathaniel, Ioh. 2.John 2or can ye ſo declare our hearts, and all our thoughts unto us, as that we may acknowledge that you know them. poore wretches ye are ſcarce yet men, I am ſure ye are not man enough, ye want reaſon. ye are ſo farre from being God in union.

p. 58This is moſt cleare, if it be with them as it was with the man at Jeruſalem, as they call him, they could doe as much as he, know as much as that Chriſt, it ſhould be ſpoken of them as it was of that Chriſt.

That he is the word, with God, is God, it ſhould be ſpoken of them.

That they are the only begotten ſons of God (but it ſeems they are ſons without glory) that they made the world, uphold all things by the word of their power, Heb. 1.Heb 1that they purged away ſin, are ſate downe at the right hand of the Majeſty on high, that their thrones as God indures for ever, that they are the ſame yeſterday to day and for ever.

3. Such as have been in union with God, as much as the choiſeſt Saints now are. Speake of Chriſt as they could not ſpeake of themſelves, or of any other. we know and are aſſured, that thou art The Chriſt, Ioh. 6.John 6the Son of the living God. nay God himſelfe. to which of the Angels ſaid he, thou art my Sonne, this day have I begotten thee. (poore creatures,) againe of his fulneſſe all we received grace for grace. which of all the Familiſts in England hath ſo much grace. p. 59can communicate as Chriſt does, from that ſtock of grace, he has, if he have any? Col. 2.Col 2and againe the Fulneſſe of the Godhead dwels in him bodily—how more in him then others, if this be true of all? poore Familiſts is their fancied Chriſt in them? or they, (as they are in union with God) I ſay, are they the head over all things to the Church? doe they fill all in all? Fye upon it, that ever wretches ſhould thus derogate from Chriſt, and appropriate to themſelves what God never gave them.

4. If the union of God and Saints be a perſonall union, as it was with Chriſt. then it followes, ſo many waies as God is perſonally united, ſo many perſons muſt there be in the Deity—: and where's a Trinity? there muſt be as many perſons in the God-head, as waies of perſonating the God-head, or of its ſubſiſtence.

5. Againe, Every ſuch perſon muſt be a Chriſt, God and Man perſonally united make a Chriſt: gallant! we ſhall be all Chriſts, ſeverall Chriſts: as many Chriſts as Chriſtians, all of us Lords as was ſaid of Chriſt. Fooles, there will be Lords many, but we have p. 60but one Lord Jeſus Chriſt.

If this union be perſonall, then it followes, as what is proper to the Godhead may be attributed to the perſon, ſo what is attributed to the man-hood, ſhould be attributed to the perſon.

The perſon thus in union ſhould be God-man. Infinite Immenſe, Eternal, &c. Againe take the perſons of Familiſts as ſinners, and it may be ſaid as of Chriſt, God dying, ſo of Familiſts, God ſinning. God a ſwearer, God a drunkard, God a blaſpheamer. This would be ſweet ſtuff, yet it muſt be ſo, if God and a ſinner be perſonally united.

Let me give you Pauls ſence of Christ formed in us, in the true ſence, and ſo conclude with this Queſtion.

For the clearer underſtanding of this myſtery; I ſhall ſpeak as plainly as I can, and the rather, becauſe ſome would charge me with denying, that Chriſt is in us, formed in us, &c. I ſhall therefore grant as much as may be granted.

Firſt I ſay, that true beleevers the called of God, they are really united unto Chriſt, one with Chriſt, one with the humane nature of Chriſt, one with the Divine nature of Chriſt, one with the p. 61perſon of Chriſt. But how to be underſtood anon.

2. We are one with God, in union (if you will) with God; one with the nature of God, one with the perſons in the God-head, Father, Sonne, and Spirit.

3. I ſay that Chriſt is really in us, nay the perſon of Chriſt is in us.

4. Nay the Godhead is in us: Farther,

5. I ſay that Chriſt is formed in us.

6. That we are partakers of the divine nature.

For my meaning in all this, I intend not what the Familiſts intend when they ſpeake this, as I have before delivered, I take it not in that ſenſe.

1. I ſay we are really united to God and Chriſt, as really as a branch is united to the vine, the wife to the husband, the building to the foundation, the head unto the members, and the members to the head; as really as the Father, and Sonne, and Spirit are one, which is one ſtep-farther. I ſay, as truly and as really. It followes not in all reſpects, the ſame kind of union, to the ſame participation and communion; theſe compariſons and reſemblances of our union doe not p. 62alway hold out the kind of the union, but for the moſt part the verity, the truth of the union it were groſſe blaſphemy to aſſert other wiſe.

2. Chriſt and God are really in us, but not in the ſame manner is God in us, as in the ſeverall perſons of the Trinity, or as in the humane nature of Chriſt, I have proved this already.

3. Wee are united to the perſon of Chriſt but not made one perſon with Chriſt.

4. Chriſt is formed in us, but not in the ſame way and manner as hee was formed in the wombe of the virgin, the word is not ſo made fleſh in us, as there it was: not ſo manifeſted in our particular fleſh as in that particular fleſh, this I have already prooved.

4. Wee are really pertakers of the divine nature, but not in the ſame way and manner as Chriſt was partaker of the divine nature, I have likewiſe proved this already and therefore ſhall ſpeak no more to theſe negatives.

I ſhall not ſpeak of the ſeverall ſorts of union, tis well known there are ſeverall, hee that knowes not this knowes nothing, the union of the ſoul and body p. 63is one kind of union, the union of head and members a ſecondly the union of members in one body a 3^d. the union of husband and wife a 4^th. of foundation and building a 5^th. of vine and branches a 6^th. of the two natures in Chriſt a 7^th. of the perſons in the divine eſſence an 8^th. &c. Of a Chriſtian with God and Chriſt a 9^th. &c.

2. Nor of the ſeverall reſpects of Gods being or preſence: in himſelf, in his ſon, in all Creatures; in heaven, in hell, in his ordinances, in his people: who knows not but that theſe are ſeverall, and muſt not bee Confounded, neither ſhall I ſpeak how Chriſt is in himſelf, in his father, in earth, in heaven, in his ordinances, in his peoples hearts. &c.

3. I ſhall not ſpeak in the 3. place of the ſeverall ſorts of Gods working, manifeſting himſelf, in heaven in Glory, one way to ſaints in Glory, another to ſaints on earth in Grace, in types, in truth. nor how he may make known in creatures, his power and God head &c.

For the better underſtanding of the myſticall union obſerve theſe points. The matter is very high, the words ſhall bee the plainer: that the meaneſt capacities p. 64may take it in, I ſhall uſe as few termes of art as may bee, the truth in this point is above art. note.

1. That there is a generall union, & an eſpeciall union, between God and his Creatures.

2. This union whither generall or ſpeciall is reall, really uniting them.

3. This reall union is the originall of a reall Communion between God and the creature.

4. This reall union may be diverſely Conſidered, according to the diverſe reſpects, and diverſe effects of union.

5. Every union between God and the creature, is not this myſticall union of which we ſpeak.

6. The Gratious ſoule myſtically united unto God. may bee thus united unto God in more reſpects then one.

7. For diſtinctions ſake (whither properly or improperly) wee may ſay there are ſeverall unions: though indeed, properly, ſeverall modes or waies of union, between God and the elect ſoul. this premiſed I conclude.

1. The elect ſoul hath God united to it, (though not onelyonly,) in the generall and univerſall union. in reſpect of p. 65which God may be ſaid to be united to the whole creation. this is not as an Elect ſoule, but in Common as a creature, this union I take to be held out in that text. In him we live and moove and have our being. this union for its forme, is made up 1. on gods part, by that common ſpirit, (or ſpirit in common in fluences) which actuates the whole creation, in' eſſe & operari, in eſſence and operation, ſee Gen. 1.2. 2. on the creatures part, by that dependance (natural) which the creature hath on God, for this eſſe & operari, through the ſpirit. he that knowes not this, knowes little, this union every creature hath with Gods: Familiſts goe no higher then this, they may be thus united unto God, and yet divels. but this union the elect ſoul hath, as a creature, and more.

2. The elect ſoule hath God united to it, in a ſpeciall: (which is called a my. ſticall union.) in reſpect of which God is not united to the whole creation, Eph. 1.Eph 1it being proper to the elect viz. Chriſt, Angels, and Saints: though to Chriſt Angels and Saints, under ſeverall reſpects.

3. This union, wherein the elect ſoule p. 66hath God united to it, is not an Immediate but a mediate union, through a mediatour Jeſus Chriſt. Mat. 1. 1 Cor. 1.30. 2 Cor. 5.19.Matt 11 Cor 1:302 Cor 5:19God-man the Imanuel, God whith us. of him are all things, eſpecially ſpirituall. God is in Chriſt uniting and reconciling &c. God and the falne creature cannot unite without a mediatour. no more then a conſuming fire and ſtubble. Chriſt is this mediatour and the union is through him. John 17. read the Scripture.

4. This union through a mediatour may be conſidered, either firſt as uniting God and the ſoule, (the mediatour intervening.) or ſecondly, as uniting the mediatour and the elect ſoule.

5. This union may be conſidered, with reſpect 1. to the preſent ſtate of grace: or ſecondly the future State of glory.

6. Conſidered with reſpect to God, (the mediatour intervening) and with reſpect to the preſent ſtate of grace 1. God is relatively united. i.e.

1. According to the uniting virtue of love divine, love unites God to the ſoul loved, 1 Sam. 18.1.1 Sam 18:1with the ſpeciall gratious-union of ſpeciall love, hence that Scripture, hee that dwelleth in love, dwelleth in p. 67God, and God in him, for God is love, 1 Iohn 4.16.1 John 4:16ubi amor tbi anima. love brings an indwelling.

2. 1 Sam. 18.3.1 Sam 18:3Hence God ſtands united to the elect ſoule, in a ſpecial-gratious-Covenant relation, league, hence among men the terme of the united provinces &c.

3. Hence in thoſe ſweet relations that depend on love, and a love Covenant, Hoſee 2.18.father, husband, friend, in reconciliation. 2 Cor. 5. Eph. 1. Col. love, Amity &c. make the moſt of it.

2. Sec. 2.God is (I could never meet with a fit word, to ſet out this reſpect of union by it: there are words uſed, but they ſerve rather to vaile our ignorance, then reveale this miſtery, myſticall it is, becauſe ſecret, hidden, and a myſterie: ſo ſayes Paul Eph. 5. in naturall things I would call it phyſicall, ſet out by the union in Contact virtuall, but in theſe ſupernaturall I profeſſe, I know not any word uſed fitly to note the nature of it. I ſhall not Coyne new, but give you the notion it ſelf in plain words:) I ſay god is united as a ſpeciall grace working cauſe, I have ſpoken alreadye, how he is not united, I ſpeak now to ſhew you, how p. 68he is united, 1 Iohn 3.2.1 John 3:2as well as I can, I ſhall better tell you, and you will better underſtand it, when wee are come to heaven.

God, through the mediatour, as a principle, a working-cauſe of a ſpirituall being and operation, unites himſelf to the elect ſoule enlightning it, quickning it, &c. with ſpeciall grace.

This is on gods part, 1.1 Cor. 6.19.1 Cor 6:19 by that ſpeciall ſpirit (or the ſpeciall Influences of the ſpirit) which actuates the ſpirituall elect ſoule, in its ſpirituall being & operation. 2.1 Iohn 4.13.1 John 4:13 on the creatures part, by the dependance of the ſpirituall ſoule on god for this, wrought in it by the ſpirit.

From this union, it is ſaid: hee that is joyned to the Lord is one ſpirit, 1 Cor. 6.7.1 Cor 6:7and 1 Cor. 12.13. by one ſpirit wee are united &c.

7. Conſidering it with reſpect to the mediatour, his union with us, it is.

1. A Relative union: I ſhall not ſpeak, of the union of love, wherein Chriſt is united to the elect ſoule. 2. nor of that ſpeciall Covenant, Cant. 2.6.Song 2:6wherein, the mediatour ſtands united. 3. nor of all the ſweet relations that flow from it, as husband father, friend &c. I ſhould bee p. 69then too large. but thus.

1. Chriſt ſtands (as it were) in a ſpiritually Civil, Ep. 1.22. Rom. 5.14. 1 Cor. 5.21.22.45. Rom. 11.16.17. Heb. 7.22. Eſ. 53. 1 Ioh. 1.2. 2 Cor. 5.21. 2 Cor. 5.14. Kor. 6.11. 1 Cor. 12.12. Gal. 3.16.Rom 5:141 Cor 5:211 Cor 5:221 Cor 5:45Rom 11:16Rom 11:17Heb 7:22Isa 531 John 1:22 Cor 5:212 Cor 5:141 Cor 12:12Gal 3:16and politicall union myſtically united to his Church: as an head-man: a repraeſentative. thus he is ſaid to bee the head of the Church, the ſecond Adam, the ſecond man; roote, roote-man, you know the union between the ſurety and his friend of the proxy, the repreſentative the Burgeſſe in parliam^t. &c. hence floweth communion ſpirituall, Chriſt is reckoned to us, and wee reckoned to Chriſt, Chriſt made our ſin: wee made the Righteouſnes of God in him. read at large Rom. 5. wee are (in divine Law) reckoned as really one with him, as if (though not) one perſon, hence our communion, in election, Juſtification, Adoption, ſanctification, glory.

Chriſt is that, in reſpect of us, what he is not, in reſpect of himſelf and wee are that, in reſpect of Chriſt, what wee are not, as in our ſelves hence that in Joan. 17.23. I in them, and they in mee, hence the Communion in attribution (Communicable) ſo Alſo is Chriſt: Chriſt myſticall: Chriſt Jeſus in union with his Church: as Chriſt, he is not p. 70conſidered without his Church, (he is as God. therefore that is not communicable,) & his people, as ſuch, are not conſidered without Chriſt, no more then a body without an head. This is a ſoul enriching-union, call it what you will.

This union is by Gods gracious Covenant Grant on Gods part. Ephe. 1.4Eph 1:4This may be, before we be, from eternity, (choſen in him we thus are) in Gods account, or virtually.

2. By the ſpirit working faith.

3. Ephe. 3.17.Eph 3:17Faith wrought by the ſpirit, bringing us on our part in time, actually into this Covenant, ſtate, and ſo union with Chriſts The union of Chriſt I ſhall ſpeak unto elſewhere.

2. The kind 1. Cor. 15 Ioh. 6. 1. Cor. 8.6.1 Cor 15John 61 Cor 8:6Chriſt ſtands in ſuch an union as we were but now ſpeaking to, in reſpect of God, as a principle active, and a working cauſe (in ſubordination to God the Father) united to the elect ſoule. Cod works by Chriſt. Heb. 1.2.

This is by the ſpirit from Chriſt, The forme(and the Father) being to us as the ſoule is to our body, a quickning principle, though not in every particular, as the ſoule to the body. (I ſpeak as to influence— quickning— to a ſpirituall p. 71life, 1. Ioh. 4.12.13.1 John 4:121 John 4:13) working in us habits of Grace (as anon) whereby we are enabled likewiſe, by faith and love, and other Graces, in ſeverall reſpects, to unite to Chriſt, and maintain Communion with him.

This is ſet out by the union between (not a civil—but) a naturall head and members. So 1. Cor. 12. 1. Cor. 12 Col. 1.18.19. Col. 2.19. Ioh. 15.1. Pet. 21 Cor 12Col 1:18Col 1:19Col 2:19John 151 Pet 2the head is the ſeat of the ſpirits naturall, giving out influence to all the body by theſe ſpirits, ſo Chriſt. Hence (not only civilly but otherwiſe) this is ſet out by the Vine and Branches— building and foundation. Hence the Communion of Sanctifiing influences. The ſame ſpirit working that in meaſure in us, Ioh. 1.16. Ioh. 3.34. Col. 1.19 1. Ioh. 5.20. Ephe. 3.19.John 1:16John 3:34Col 1:191 John 5:20Eph 3:19w^ch it wrought in Chriſts humane nature in fulneſſe, Even grace for grace, and we are ſaid to have it from his fulneſſe. On this account I might now here ſpeak of the union as it is on our parts with God. As 1. Intellectuall, the underſtanding and God, by knowledge and viſion of faith. 2. Morall, the will by faith cleaving to God in Chriſt, and ſo of love &c. but this would make this Volume ſwell. From what hath bin ſpoken concerning union, you may anſwer the queſtion concerning Preſence. thus breifly.

p. 721. God and Chriſt are preſent Symbalically or Typically, and analogically, the rock followed them, and that was Chriſt, Typicall. So the Cloud, and Temple, &c.

2. Eſſentially, by his Immenſe preſence filling all things, places, fil'd of none. Mat. 28.29.Matt 28:29So he is in every thing, place, even Hell. So is the God-head of Chriſt, or Chriſt as God, every where: Familiſts make a great matter of this. But alaſſe this is not his ſpeciall preſence, Devils have this, though we have more.

3. Act. 17.27.Acts 17:27Energetically: by power and providence operative. 1. Generall, and common in all creatures, to works of nature. Of him are all things, in him we live. 2. Speciall and Saving, the ſpeciall works of grace in the hearts of his people, from regeneration to perfection. But this is not as in himſelf, and in his Sonne.

4. Objectively, the mind by underſtanding, and will by chuſing, love embracing, makes God preſent. But eſpecially faith. Chriſt is ſaid to dwell in our hearts by faith, faith bringing in a preſence, and an abiding preſence of Chriſt unto the heart, according to the preſence faith gives—faith ſees God who is inviſible, p. 73and faith layeth hold on God, Heb. 11.27. Moſes his Optiks.Heb 11:27in Chriſt: nay faith will make the humane nature of Chriſt preſent, with the preſence that faith gives, which is a reall preſence: it can feed upon this humane nature of Chriſt, and eate the fleſh of Chriſt, and drink his blood, and really nouriſh the ſoule hereby, as really as the body is nouriſhed by its food, &c. Chriſtians indeed know this, from hence by the being that faith gives, the ſoule ſhall be in God: and God in the ſoule: Chriſt in the Saints, and the Saints in Chriſt, without jumbling of their Perſons, natures together. Alaſſe it is to be feared, they know not this Inbeing and Indwelling of God, that talke ſo groſly of it: many talke of Gods being in them, and their being in God, but they know not what they ſay.

I ſhall ſpeak a word concerning the Effects of theſe Unions, theſe operations, this In-being of God and Chriſt in us. God forbid I ſhould not ſay that Chriſt is in us. The Deity, and the humanity of Chriſt, the Perſon of Chriſt, but how? you have ſeene. I will ſpeak no more to that.

p. 74Q. The agent working in us is Chriſt, the Father, the Spirit, but what is the thing wrought upon us? the working virtue is the power of God; but what's the effect?

An. This is not God himſelf. God of God, Ioh. 1.16John 1:16I ſay that grace wrought in us (I ſuppoſe we may agree to call it grace, let it be what it will) is not God, the Being the Eſſence of God, produced in us: there is the Being of God, the Eſſence of God God himſelf producing, but the thing produced, is not God, is not the Perſon of Chriſt, is not the Perſon of the ſpirit, though theſe Perſons be there, in a ſpeall way of Preſence and Union to effect it. Gal. 5.22 Pet. 5.21 Eph. 1.18Gal 5:22Eph 1:181. I ſay grace is a fruit of the ſpirit. 2. It is a diſpoſition in us, a qualification of our underſtandings and wils, and affections, and Gods working in us is not to ſet up a third thing between God and us, 1. Pat. 1.21.but to diſpoſe, and frame, and order our ſpirits to move towards him.

3. This work is that which is conveyed through inſtruments, Gal. 4.19.Gal 4:19meanes, & ordinances, miniſters. Paul travels in birth to forme this Chriſt, and the word, the Scripture word, and that preached, is p. 75that which is the ſeed of God too, 'tis that which things humane, as well as divine concurre unto, 1. Pet. 13.25.to effect and produce on the hearts and minds of men in an ordinary way as Inſtruments: true, man cannot do it alone without God, and God will not do it alone without man, I mean ordinarily.

4. The alteration it makes upon the man, on whom 'tis wrought, 'tis no Eſſentiall alteration, ſubſtantiall alteration, the man is man ſtill, and but man, though better qualified, a ſpirituallized man, his underſtanding is cleared of darkneſſe, and ſtrengthened by the enlightning of the ſpirit of God, to underſtand more clearly the things of God. There is not a new faculty of ſeeing, but the hinderance removed, (the vaile as it were before the underſtanding) and help afforded, light brought into a dark room, 1. Cor. 3.16.1 Cor 3:16the objects cloathed with light.

So the will, the will is will ſtill, no new ſoule, but the action of the ſoule purified. There's a new diſpoſition, its called new, becauſe it was old and is made new as 'twere there is a new ſtamp upon it, a peece of filver was ſilver before the Goldſmith toucht it. An old p. 76peece of Plate put into the Furnace, put in a new mould, comes forth not the old peece of Plate for forme, but a new though the ſame for ſubſtance.

If it be God, then the ſoule is turned into God, a creature made a God: for 'tis the ſoule that hath this work.

6. Or elſe it's God changed and converted into a creature, which is blapheamous.

7. We need not goe ſo far, the Scripture tels us, 1. Cor. 5. Eph. 3.171 Cor 5Eph 3:17it is a creature, if any man be in Chriſt, he is a new creature throughout, whatever is new, its a creature ſtill, & therefore not God, yee are the workmanſhip of God in Chriſt Jeſus, created unto good works, God in Chriſt works upon you, and creates you a new unto good works, that you may be able to worke new works: its you that are created, you that have the alterations, this alteration is not the adition of another ſubſtance, which may be called you, but you, even you are created unto good works, new made. It is Gods Image created in Righteouſneſſe & true Holyneſſe. There can be no more, for former reaſons: which ſhewed that the Deity of Chriſt is not formed in us, and aſſumes not our p. 77fleſh, as it did the fleſh in the Virgins wombe.

8. This worke of god upon us hath ſeverall names but they all note the ſame thing, only with ſeverall relations as the new creature, becauſe it is a creature and new wrought by the creating power of god.

The new birth Regeneration, Ioh. 3. 1 Pet. 1.23.John 31 Pet 1:23becauſe it is like a birth, and is a new ſtate like the ſtate of a man brought a new into the World.

A birth from above, becauſe it came from God above, this worke does — the ſpirit, the word that is the ſeed of God is from above, &c.

Sanctification, 1 Cor. 1. ult.1 Cor 1becauſe it purifies our hearts, ſets us apart from ſin and the world, creature, and diſpoſes us for God devotes us, directs us to him.

The life of Chriſt, becauſe wrought by Chriſt, 2. becauſe it acts in the ſtrength of Chriſt, he is the bottome, the principle, the original, though not the ſubject of this life, 3. becauſe it makes us live like Chriſt.

Chriſt formed in us, as Chriſt may be ſaid to be formed in us, that grace which is in Chriſt being communicated p. 78to us by the ſpirit as before.

There being the ſtampe, the image of Chriſt upon us — not in the Godhead. the Godhead of Chriſt, as Chriſt is the expreſſe image of the fathers perſon, Heb. 1.2.Heb 1:2we have proved this already — that that is not in this ſence formed in us — but as the nature of man is conveyed from the father and formed in the Son, ſo is the nature of grace (created) from Chriſt conveyed to us and formed in us as in Chriſt, (the Godhead is incommunicable.) and ſo the divine nature, becauſe a Godly nature, 2 Pet. 1.4 Epheſ. 4.24.2 Pet 1:4Eph 4:24from God, like God, a participation of ſome of the attributes of god. though not in the ſame way as attributed unto god, they are in god per modum eſſentiae, in abſtracto.in us per modum qualitatis, or habitus. in god 'tis his eſſence, in us the repreſentation of god. god is holy. his eſſence is holineſſe, in concretewe are holy — 'tis our quality: though it ſtreames from god yet it is not god, though a nature divine, ſomething beyond and above the naturall ſtrength of man and pitch of man, 'tis his nature humane improoved nearer to a divinity.

Heavenly, 1 Cor. 15.1 Cor 15not becauſe of the ſubſtance of the heavens, but the Analogy, p. 79that is between the heavens and this thing, this work of grace. they that are heavenly — 'tis ſaid 1 Cor. 15. &c. but enough for this.

Chriſt was formed in the Virgins wombe naturally and literally, but in us myſtically and ſpiritually.

So much for what related to my diſcourſe, now followes, what related to his Sermon. The more groſſe and principall paſſages concerning gods giving up his people to ſin — you will ſee here that Familiſts (if Coppe does not) father blaſphemouſly their wickedneſſe on god.

I ſhall not ſpeak much as to M^r Copps Sermon, only cleare ſome paſſages, and vindicate the purity and holineſſe of god and Scripture.

Eſai 40. ult. Who gave Jacob to the ſpoile, and Iſrael to the robbers, did not I the Lord? was his Text.

His point of doctrine (as I remember) was this: that God gives up his owne people to robbers and ſpoilers.

In the explication, he told us, that theſe robbers were ſuch as ſhould ſpoile gods own people of their Prieſts and Altars, &c. and at length of their holineſſe, p. 80by ſin, blaſphemies, wickedneſſes.

M^r Coppe on the Lords day before this lecture, preached neere Witney: his Text (as I am informed) was. There is a time to ſing, and a time to dance. it ſeems he was very merry. (ſome men ſuch as rejoyce in wickedneſſe, are very merry when, (they cannot be unleſſe) they have, the Divell for their playfellow. as I have read of Witches, ſo I have heard of ſome Familiſts and Ranters that (literally) they dance dirges with the Divell.) in that diſcourſe (as I heard from ſome that knew it.) he ſaid that the whole Scripture from the beginning of geneſis to the end of the Revelations was to be underſtood allegorically. This I am ſure, is the ſence of all Familiſts. No wonder then that ſuch doctrines are drawne from ſuch Scripture. Familiſts (ex profeſſo) bring Scripture to their private ſpirit, and make Scripture ſpeak according to that. They will not try their ſpirit by the true ſpirit of god in the Scripture, nor ſpeake according to the Law, and to the teſtimony in Scripture. When men leave Scripture: or preſume to interpret p. 81Scripture in their owne (if not the Divels) ſence: what doctrines muſt we expect? no wonder, that gods giving his people over to afflictions, and (as I take it from the ſcope of the Scripture) Iſrael to captivity and (literally) robbers and ſpoilers bee interpreted. a giving up of his owne people to ſin, curſe, ſweare, blaſpheme. God as a father may well chaſtiſe correct & his children, actually, effectually; I trow, not ſo give up his people to the power of ſin.

1. Take this note: Iames 1.13.Jas 1:13god tempts no man to ſin, he that ſinneth is lead away into ſin by his own Luſt; and the inſtigation of the divell-underſtand this effectively as the working cauſe. ſin is of the divel, he is the Father, and our corrupt hearts they are the mothers of theſe helliſh brats.Iam. 1.15.Jas 1:15

2. There is not a principle of ſin in god, Exod. 15.11. 1 Pet. 1.Exod 15:111 Pet 1he is good, and purely good, and perfectly good. he were not god had he ſuch weakneſſe, and contradiction. The god of Familiſts whom they generally ſo ſerve is the —, he is the ſink of ſin.

3. Farther, god permiſſively, may ſuffer ſin to be, for ends beſt known unto himſelfe.

p. 824. On the ſame account, God may ſuffer the Divel to lay his ſnares, and leave his people to themſelves- and they may be inſnared in theſe, and ſin, but yet hee's not the cauſe of ſin.

5. He forbids ſin, gave ſtrength once againſt ſin, and now more then they will uſe: if men neglect this ſtrength, nay ſin away this ſtrength, is God bound to renew their ſtrength, that they may not ſin? and ſhall God on this be the cauſe of ſin? god forbid.

6. God may judicially give over ſome men to ſin — give Sathan the charge of them, Rom. 1.Rom 1the power of them. to doe upon them what he will and can, god withdrawes from them (judicially) his good gifts, and whats his owne, and whom have theſe to blame? if they with a full careere run on in ſinne, they run freely downe the ſtreame of ſin, 'tis their choice to ſin, why ſhall god be blam'd for this?

If God and Chriſt doe ſay, thou ſhalt not take the name of god in vaine, Euod. 20.and Coppe and others ſweare themſelves into the bottomleſſe pit of hell, why may not god leave them there? Rev. 22.Rev 22if they will be uncleane, why may not god ſay let them p. 83be uncleane? what comfort is this to M^r Coppe, and others thus robbed and ſpoyled with him?

M^r Coppe applied his doctrine, firſt to their comfort, who with himſelfe were ſpoiled, they ſhould not be troubled: for god gave them up. Helliſh comfort for ſuch wretches. I grant, god judicially gave the Divell leave to doe what he would with them. I ſay this is helliſh comfort, to be in the divels hands by Gods judiciall appointment. he would have others not only pitty them, but love them as Brethren. but what compaſſion ſhould others ſhew them? the weake god pitties, ſpares, pardons, ſo ſhould we.

The obſtinate, the rebellious, he lets run the long run to hel and judgement, let them take what they meet with in the way of ſin, Juſtice from god, ordinary, by the Magiſtrate; extraordinary, by his owne hand, and damnation in the end of ſin.

As for us we muſt mourne for ſin, their ſin, reprove them for ſinning; 1 Cor. 5.1 Cor 5if all will not doe, but they will ſin, deliver them to Sathan: pray downe mercy, 1 Tym. 1.20.or gods vengeance on them. 2. Let gods p. 84ordinance take hold upon them by the Magiſtrate.Rom. 13.Rom 13

To love them as brethren, is to reckon our ſelves their brethren in iniquity. 'tis to partake in their ſins, 2 Ioh. 10.11.and the next ſtep to partaking with them in their plagues.

You have the ſeeds of theſe. ſaies he.

What though wee have the ſame Corrupt principles of ſin within us, if God change our natures, and kill us to ſin, and ſin to us, Rom. 6.Rom 6muſt wee love ſin ſtill, where wee ſee 'tis? ſhall wee call the Divel father ſtill, in calling theſe brethren, that beare his Image, and becauſe they beare his Image, no let us hate ſin, where it 'tis, in our ſelves, in others, and hate our ſelves, and others too, if worthy, on this account of hatefull ſin: Hate I not, Lord, the workes of Iniquity, Pſal. 129.21.22.Ps 129:21Ps 129:22ſuch as hate thee Lord, I hate them with a perfect hatred.

Againe ſaies M^r. Cop. God may give you up too, to be rob'd and ſpoyled.

And what though God may leave us? muſt wee therefore to provoke him to it, Prov. 4.6.Prov 4:6leave God? no let him know if wee keepe to God, hee will keep us, if wee forſake not God, heele never forſake us: and what though it bee an houre of p. 85tryall? ſnares there be, ſhall wee let fall our watch, and run upon them: let us keep to God, and I ſay, that god will keep us, reſiſt one ſin manfully, and heele give ſtrength to withſtand another, Epheſ. 6.12.13.Eph 6:12Eph 6:13where you ſee your weaknes Call in his ſtrength and ſtand.

Raunters may take their fill of ſin, they ſay god is unlimited Almightines, & unlimited Almightines is in them and they may doe any thing.

M^r. Coppe gave us ſome reaſons for his doctrine. 1. god is unlimited almightineſſe god can and may doe any thing, pull down his own ordinances as circumciſion, &c. Reader, this you have at, large in his booke caled Cops returne to waies of truth.

God Almighty hee is infinite, yet hee cannot ſin and thats his Almightineſſe, ſin cannot faſten on him to doe Contrary to the nature of god, nay hee cannot be ſo farre faſtned on by ſin, to will whats contrary to the nature of god. and proclaimes him weak, imperfect, that were not almighty.

For the Aboliſhing of Jewiſh ordinances know: they were erected but for a time: when ſcripture ſayes they ceaſe p. 86they muſt ceaſe: might they have been nelected when they were in force, without ſin? I trow not, reade Gal. 3.10. to this M^r. Coppe brought in (as I have heard of Juglers) his ſic volo ſic Jubeo let that paſſe: nay, ſayes M. Coppe as another reaſon for his doctrine.

"He that ſaid thou ſhalt not murther, Coppe.bade Abraham ſlay his ſon: and he that ſaid thou ſhalt not Commit adultery, ſaid to Hoſea, take a whore.

Foule mouth's, blaſpheaming god & ſcripture, will belch out this with open mouth: Raunters will bring ſuch reaſonnings for their Adultery, Curſing, blaſpheming? murthers and what not they would make god like unto themſelves a murtherer, Pſ. 51.Ps 51an Adulterer, a blaſphemer, theſe things will they doe, and god it may bee, may keepe ſilence too: but bee will reproove them and ſet their ſines in order before their eyes: hee will teare them in pieces, and there ſhall be none to deliver: ô that ſuch as forget god would Conſider this.

What doe ye think now readers of M^r Coppe Recantation?

Concerning god's will in ſin, note.

1. Gods will in precept determins p. 87ſin, not gods will in decree or providence, gods will revealed in his word, not his eſſentiall will as they call it, unleſſe they mean this eſſentiall will manifeſting, in his word, what ſhall be ſin, what not.

2. Some things god cannot but will to be ſin, ſuch as contradict his nature, the truth of his divinity: he cannot deny himſelf.

3. Other things are ſin or not ſin as hee does in his precepts will them to be ſin: and no otherwiſe: ſuch are things as in their own nature ſtrike not at his Majeſty, but may be by his wiſdome ordered for his glory.

4. Theſe latter, as his will of precept makes them ſin, by forbidding it, ſo his will of precept makes it no ſin by Enjoyning it (this was Abrahams & Hoſees caſe) nay the omiſſion of the things thus enjoined is ſin; a trial it was to Abraham, & to Hoſee, but no ſin: (were it done really, Abrahams was not, and as moſt ſay, Hoſees was but an allegory, or a parable, as to him: read Pareus, Buroughs on the text, the law maker hath this power to change his owne lawes, lawes were made for god not god for lawes.

Examples of ſin, and particular repeales p. 88of ſtatutes to particular perſons are no warrant for us to ſin.

6. Inclinations to ſin, opportunities to ſin, ſuggeſtion by immediate voices or inſtincts, unto ſin, they are not warrants to ſin.

7. The Commiſſions for ſuch actions as will bee no ſin the ſtatute repealed, muſt have the broad ſeale of heaven infallible dem̄oſtration evincing that repeale.

Thus you have the point ſtated brefly, and I hope clearly — let me cloſe up all with a note or two and ſo farewell.

1. Familiſts are grown extreamly cunning, to order their words ſo as that 1. They may be in a ſence true, 2. Defend themſelves from the hands of the Magiſtrate. 3. And yet to let their own know their diveliſh and blaſpheamous meaning.

2. A Familiſticall Repentance is a divel-trick, they will as it were take all ſin to themſelves, yet moſt groſſely, though craftily, charge all on god.

3. If this be Copps Repentance (reader judge by what is here noted) he is a very—incarnate, the Lord rebuke him, and from Sin, Satan, and Ranters deliver us.

FINIS.

End of the text · John Tickell, The Bottomless Pit Smoking in Familism (1652)