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 but 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 person 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 alway 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 t is well known there are severall hee that knowes not this knowes nothing the union of the soul and body is one kind of union the union of head and members a secondly the union of members in one body a 3d. the union of husband and wife a 4th of foundation and building a 5th of vine and branches a 6th of the two natures in Christ a 7th of the persons in the divine essence an 8th c. Of a Christian with God and Christ a 9th 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 may 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 onely in the generall and universall union in respect of which 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
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 1. 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 So 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 Energetically 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 and faith layeth hold on God Heb. 11.27 Moses his Optiks in 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 Q. 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. 1.16 I 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. 1.18 1. 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 meanes ordinances ministers Paul travels in birth to forme this Christ and the word the Scripture word and that preached is that which is the seed of God too 't is 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 't is wrought 't is 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 the 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 it s called new because it was old and is made new as 't were there is a new stamp upon it a peece of filver was silver before the Goldsmith toucht it An old peece 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 't is 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. 3.17 it is a creature if any man be in Christ he is a new creature throughout whatever is new it s 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 it s 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 flesh 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 because 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
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 Mr 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. Christ 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 2. Christ was not borne meere man as we are Ioh. 1. but Christ was borne God-man 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. they 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 Scripture 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 bee these are termes too high for weake Capacities the are Scripture expressions Heb. let it suffice weake ones to beleeve that 't is so though they know not how 't is 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. Jesus Christ Imanuel died Ever-lived c. though onely 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. but 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 speaks 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 most 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 't is 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 onely 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 the nativity of Christ in us as they term it after the same manner as 't is 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
whole creation Eph. 1. it 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 hath 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 God-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 with the speciall gratious-union of speciall love hence that Scripture hee that dwelleth in love dwelleth in God and God in him for God is love 1 Iohn 4.16 ubi amor tbi anima love brings an indwelling 2. 1 Sam. 18.3 Hence 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 he is united 1 Iohn 3.2 as 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 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 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 and 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 wherein the mediatour stands united 3. nor of all the sweet relations that flow from it as husband father friend c. I should bee then 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 and 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 parliamt. 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 considered 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. 1.4 This 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 Faith 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 Christ 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 life 1. Ioh. 4.12.13 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. 2 the 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 which it wrought in Christs humane nature