in his 1. I wish all Mr 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 Mr Coppe himselfe doth at length acknowledge it wee thank God and him for it 3. If Mr 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 't is 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 from 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 Mr 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 What 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 't was 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 of 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 't is one of their cursed formes of swearing like that the plague of God take all flesh of cursing I should tremble to 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 I le now mention 5. They are designers we may not be ignorant of their devices they have learnt these of their blasphemous ringleader when 't is 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 Copy 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 't were 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
I had done Mr Coppe did againe and againe under most dreadfull execrations professe his assent and that particularly to the principall poynts which were delivered by mee Whether willingly or unwillingly truly and syncerely or faignedly and Reservedly though I suspect God is his judge and knowes his heart and will reckon unto him all those curses which he reckoned unto himselfe if he were not right in this If Mr Coppe be a reall friend to these truths and as they were delivered blessed be God that once a blasphemer is now a Gospell-preacher If Mr Coppe be still an enemy and like the Divell appears in All formes for his advantage the World shall know the most diabolicall Hippocrisies of such blasphemers There was one passage as eminent among all the rest dropt from him Let me be accursed said he and that with an Anathema maranatha if I deny any one of all those things which were delivered by him Should this fall to the ground no through Gods help it shall not 1. Truth shall triumph as well as conquer 2. It shall not loose one testimony which may to good effect proclaime its soveraignty and divinity The Gospell would not loose a testimony from ehe devils mouth to the divinity of this sonne of God whose cause we now take up This testimony is considerable whether free or forc't if free see here what Truth will doe it will at length prevaile if Mr Coppes Recantation be right and God have chang'd his heart these lines will not offend him If forc't then see what God can doe for truth let the World know that at such a time and such a place God over rul'd his tongue suppressed his rage and made him speake for truth 2. As this may serve to proclaime Gods truth so Mr Coppes conversion and true returne if such to waies of truth and let those know who have been formerly deceived by him what he now professes that ye also if God will may be informed convinced and converted 3. But if ye know Coppes mind in this and he prove a dissembler and a deceiver still I say I will not judge him I doe professe I doe suspect him then let these lines the pillars in that house the stones in those walls within which these things were first delivered rise up in judgement and beare witnesse against the wretch in the great day of the Lord Jesus and let his damnation which of a long time slumbreth not be proved from God as just and himselfe as inexcusable As for the notes on the principall passages of his Sermon they serve 1. To cleare the truth by me asserted and by Coppe in the former part of his discourse with execrations owned 2. To vindicate the Scriptures purity verity and harmony 3. To let the World know that Familists have double tongues and can sometimes use both at once for their advantage A Familist before a Committee at Redding could say Christ was not God and yet at Ildesly could say the fiery deity of Christ did mingle and mixe it selfe with our flesh and was in the center of our Soules burning and consuming c. and at the same time at Redding could call in all with I meant not so Mr Coppe said Christ was crucified at Jerusalem Cursed were the man that should deny it and that Christ was crucified at Sodom and at Aegypt and Cursed was he that should not say it what 's his meaning I cannot tell but let that passe 4. These notes doe likewise serve to vindicate the Spotles purity and holinesse of God from those black and hellish imputations of sins originall approbation liberally conferr'd upon his Holy pure spotlesse being nature word and will and power One told me a while since professedly that the Divell was God appearing in darknesse and distance Coppe himselfe told me too once in New-gate that light and darknesse was all one to God speaking upon this account of sin there 's something in the wind to use his own expressions in his Sermon and Recantation The Parliaments Act concerning Ranters hath done blest be God for it much good but occasionally as Gods laws provokes some to sin the more if not in one kind yet another 'thas made the Divell break out in another straine he loves not Newgate so well as to speake directly however he is resolved he will be known to be the same Collaterally but more of this anon Christian friends for your sakes I have done this the Lord blesse it I shall desire but one or two things from you and so conclude First I beseech you study and keepe to the true Gospell recorded in the Scriptures of truth preached by the God of truth in our natures and those that heard him and received it from him the Sonne of God hath with his own blood sealed it To it even to this Gospel have the Apostles and Martyrs in severall ages with their bloods witnessed 'T is that Gospell which never can though to the price of your bloods too be overvalued 'T is that Gospel which will maintain it selfe and maintaine you by which you must be saved and its accursed despisers and blaspheamers damned ô be tender of Gospel-truths and the God of Gospel truths you shall finde as tender of your comforts You see whither men run when they forsake the Gospel whether the Scriptures or Ordinances or most especially the Christ of the Gospel the Imputative righteousnesse of our Gospel-Christ it seemes I mistooke Mr Coppe when I spake against a Righteousnesse within us of our owne though of Gods working as the matter of our Acceptance or the Gospel righteousnesse refined Familists are for this in opposition to the imputed righteousnesse of Christ the grosser sort of them know none at all but that which bears conformity to hell to whom light and darknesse purity and uncleannesse God and Sathan make but one the Lord rebuke you I say you see whether they runne they seldome stop till they come to irreligion to Atheisme nay what shall I call it Hell it selfe where I leave them unlesse God shew mercy to them which I suspect will never be 2. Let Accursed Gospellers be accursed by you their Doctrines their Persons with their doctrines bid them not good speed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary salutation least you be partakers of their sinnes and of their judgements I mean their plagues of which a reprobate judgement to refuse the truth and entertaine the wrong is not the least Contend earnestly for the faith which was delivered to the Saints I must conclude the fulnesse of the blessing of the Gospell rest upon you In the Gospel-Christ I am yours to further your Gospel-Interest in what I may J. T Abingdon Octob. 3. 1651. A Sermon preached immediatly before M. Coppe came in to Preach at Burford Sept. 23. 1651. GALAT. 1. 8 9. Though we or an Angell from Heaven should preach any other Gospel unto you then that which we have Preached unto you let him be accursed as
planting them in defending the true doctrines of the Gospel as in Preaching The series and scope of most of their Epistles are taken up with this See the charge which Paul gives unto the Elders of the Church of Ephesus Acts 20. from 28. to 32. read the Scripture 'T is a speciall commendation which Christ gave the Angel of the Church of Ephesus Revel 3. I know thy works and thy labour c. how thou can'st not bear with them that are evill and thou hast tried them which say they are Apostles and are not and hast found them lyers c. Pauls words in 20. Acts there shall grievous wolves com in among you it seems were true c. and for my name-sake hast laboured and hast not fainted O 't is an excellent thing to spend and be spent for the sake of the name of Christ to labour and not faint This Angel had his faults too but yet this was praise-worthy that the deeds of the Nicolaitans he hated which he also hated what ere this generation were it appeares they were too bad Some would have them of neare kin to these sprung up in our generations c. a filthy beastly sect it seems it was God hates such and the Ministers of the gospel should hate such Wretches Iude. for they are accursed Contend then earnestly for the Faith which was once delivered to the Saints or else the blood of Christ the blood of Soules will cry against you Paul buckles himselfe against them our matter which we have now to doe with is other-guess'd matter then that which Paul had the point of Circumcision and Jewish observations impos'd on the Gentiles though that were bad enough the whole Gospel perverted the very Foundations overturned in their Doctrines the Person the Office Understandings the Righteousnes the Death the Blood the Gospel the Ordinances the wayes of Christ Blaspheamed and reproached some turning the very grace of God into lasciviousnes denying even the Lord that bought them giving themselves over unto uncleannesse to follow all manner of lasciviousnes and that with greedinesse How should we plead with this Accursed Generation you that love Christ hate these 3. Obs That Gospel which Paul preached and the Apostles preached and in the Scripture is recorded which holds out the grace of God in Christ unto salvation that 's the true Gospel be side this thereis no other this Gospel is the rule and Standard of all Gospel doctrine by which all men's doctrine must be tried This Gospel is the Everlasting Gospel ' the same Gospel which was from the beginning Revel 14.6 The Fathers knew no other Gospel glad tidings of salvation but through the blood death and Righteousness of Christ The Apostles received no other Gospel from Christ they preacht no other the Churches planted by them received no other into this and this alone they were baptized There is there can bee no other Gospel or doctrine of salvation but this there is no other name Act. 4.14 by which wee can be saved but onely by the name of the Lord Jesus and that as dying upon the Crosse at Jerusalem for our sins according to the Scripture Let all other Gospel be tried by this If they speak not according to this they are accursed Gospels I shall give you some Characters of true-Gospel doctrine and preachers I had rather shew you the true then rake all dunghils for the false truth will manifest errour I take this as the maine That 's the true Gospel and they are the true-Gospel preachers that lay the whole weight and burthen of our salvation on the Lord Jesus Christ the son of God the son of man Equall with God that is God yet God in our flesh our nature I meane not our particular persons as they would have it who despise this Christ they lay salvation on a Christ within them this Christ within in the Gospel sence is true but in theirs is grossely false however the stresse of our salvation lyes not there that may bee an Evidence an Earnest of salvation but Christ in the wombe of the virgin Mary Christ lying in the manger Christ living in Judaea that poore despised Christ that Carpenters son as some abominably call him is the true Christ and the strength of our salvation that Christ that lived here on earth in a low meane way was crucified at Jerusalem dying upon the Crosse lying in the grave arising againe the third day visibly and corporally ascending into heaven and fitting now there at the right hand of the Majesty on high that 's the true Christ and our Saviour that Christ that shall come againe in the same visible way bodily way manner as he went up into heaven to judge the World render to quick and dead Good and bad every man all flesh according to their deeds done in the flesh that shall take his Saints into heaven and curse the wicked and blaspemous to eternall torments that 's the true Christ and the true Gospel places Salvation in this Christ and in no other This is our Saviour our Redeemer neither is there Salvation in any other not in Men not in Angels no not in God himselfe abstracted from this Christ that was borne of Mary lay in the manger died on the Crosse doe yee know what God out of that Christ is he is a consuming fire Everlasting burning and who shall dwell with him shall stubble God out of that Christ considered is an Idoll not our God for God is now God manifest in our flesh in our nature the flesh that was at Jerusalem upon the Crosse now in heaven 2. That 's the true Gospel which holds out the true salvation and true damnation the states of men after this life Salvation 't is true in some sence is begun here in title earnest first fruits but salvation to speake fully and properly of salvation is a state to come the wrath from which we are saved is a wrath to come and the great Evill of sin though I say some be here is yet to come Even then when Christ that Christ of whom we speake shall appear not to our fancies not in the worke of grace neither in the speciall tokens of his spirituall presence but appeare bodily corporally visibly then shall we see him as he is and not till then then shall he appeare unto our compleate Salvation and not till then other salvation there is not vile wretches ye are that would destroy and annihilate salvation it selfe We shall have our bodies and with these eyes shall we then see our sweet redeemer Salvation is not a phancy 't is reall and for its fulnesse 't is yet to come first comes death and judgement and then compleate salvation and for damnation and hell let fooles make a mock of Hell they shall find there is another hell beside that fancied hell of theirs in this life some of them I will not say all are ordained of old unto this destruction they
a spot get they I never knew any one yet though I have known many of this generation that ever came of roundly to the waies of truth to a Crucified Christ Some may escape but it 's an hard matter if they die not in these sinnes read Heb. 6.4 what hopes there are of such and 2 Pet. 2.20 21 22. I cannot note it now it is a dreadfull word to me Oh what a curse goes there along with false gospels many of them professe to returne to waies of truth and some may write their recantations but lord shew mercy to them they have that abiding on them which denotes a curse a plague in error 3. An accursed gospel in gospel sence binds over to the curse indeed the wrath of God everlasting burnings the very bottomeles gulfe of hell 2 Pet. 2.1 if Christs blood dont sprinkle them as 't is rare if ever they are damned for ever I le speak it boldly as their doome such as wilfully blaspheame the name of Christ and turne apostates from him damnation is theirs there is no hope for them see a most dreadfull Scripture 10 of the Heb. and then judge whether this be true in the beginning you have Christ in his death and blood preacht to remission of sinne as we have now preacht it in the 26 you see the sentence on Apostates if we sinne wilfully after we have received the knowledge of the truth the truth that is in Jesus there remaineth no more sacrifice for sin I tremble to read this Scripture and to think of their forlorne condition there 's no hope no helpe but a certaine fearfull looking for of judgement a certaine ô there 's the dreadfull word as God is true these shall not live but dye read the 28s of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant a vaine thing or an unholy a common thing and hath done despight unto the spirit of grace once enlightning him and working somewhat on him still shining in the Scripture to him but rejected by him We know him that hath said vengeance belongeth unto me I will recompence saith the Lord. it is a fearfull thing to fall into the hands of the living God Let me close up all with this exhortation which the Apostle in these words gave unto his people you see what the true Gospel is what false gospels are ô be perswaded to sacrifice your soules upon this Gospel and forall other gospels who ever bring them whether we our selves who have preacht this true Gospel unto you and which you have received I say whoever whether we our selves or others nay an Angell himselfe from heaven should he by infallible demonstrations make it out unto you that he came from the throne of God beleeve them not abhorre them their doctrines their persons and such Preachers looke upon them as upon the plague as upon the Divel himselfe they are accursed touch not with them their doctrines their principles Ioh. ep 2. least you be partakers of their sins and partakers of their plagues I beseech you in the bowel of the Lord Jesus Christ as ye love his person prize his righteousnesse expect salvation by him as you look that his blood his death his mediation his intercession should save your immortall soules keep and hold to this his Gospel let none deceive you let the truths of Christ the least of which is worth your soules the blood of Christ the ordinance of Christ the works of Christ the waies of Christ be pretious to you ô tender his name that he may tender yours stick close and cleave to him that he may cleave and stick close to you his gospel is the true Gospel the power of God to save y our soules though we or an Angel from heaven should preach any other gospel unto you then this which we have Preached and you received What I said before I say againe and not I but the Holy-ghost himselfe men may say we speak in passion and we rage and raile but God himselfe saies it and the Apostle by the inspiration of the blessed Spirit speakes it let them be accursed AMEN Animadversions on Mr 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 Mr 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 points 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 Vsurpation Ans My preaching there and then was not from usurpation I was called to it by God Mark 16. 2 Tim. 4.11 it s a generall Gospel warrant Goe preach the Gospel to every creature wee le 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 mistake I took it for Mr Osburnes turne on whom I would presume it made no stirre as farre as I conceite 't was 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 T was 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 That M. Coppe and his gospel are both accurst Will you know sayd M. Coppe what 's 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 and 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 and 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. so 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 Gods 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 both 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 there 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 Some 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 't were 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 Mr 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 t was no new gospel but it harmonized with Christ prophets and Evangelist I would not speake after mine 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 Mr 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 Mr Coppe againe and againe with dreadfull curses execrations profest his assent in 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 Mr 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 't was noted in the Epistle Let me be accursed with an Anathema Maranatha if 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 Mr 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
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
THE BOTTOMLES PIT Smoaking in FAMILISME As may appeare by ashort discourse on Gal. 1.9 together with some breef notes on AB COPPâ—â— Recantation Sermon as 't were Preached at Burford Sept. 23. 1651. By JOHN TICKELL Minâ—â—â—â—â— to the Church in ABINGâ—ON Berks This may serve for a Key to Familisme 'till another opening to most if not all their chambers of Imagery Also to vindicate the true Gospell God and Scripture-purity and answer severall weigâ—ty questions concerning the Mysticall Vnion There shall arise false Christs c. Mat. 24.24 Printed at Oxford by L. â— for 〈…〉 Anno. Dâ—â— 165â— To the Reverend his honoured Father Mr GEORGE HUGHES Pastor of the Church in Plymouth DEVON Honoured Sir I Can never tell the World how much I owe you Natures account is much but that of Grace is more you have me on both in eternall obligations bound as yours Rich and free grace all powerfull love through your selfe as the instrument Gave me my true my best my lasting I meane my spirituall being the forme of Christ in mee Not Familistically Sir I blesse God for Himselfe his Sonne his Spirit his Gospell your selfe What cause Sir have I to blesse God for you you have begotten nouresht brought me up as your own Sonne in the Gospell I will not like Jacob pluck my Brother by the heele Who ever were the first I blesse God I was not the last of your first fruits in Tavestocke Devon Sir I am a plant of your planting watering and a member and a Minister in the Church of Christ unworthy of either but blessed be God for both who planteth a vineyard and eateth not the fruit thereof I send you here a cluster I would they were either faire or ripe they are yet too greene for your tast however they are the first fruits from a slip of your owne I beg your Acceptance I am sure of your protection what I am and have is yours blessed be God that I have the honour to subscribe your Sonne in the Gospell J. TICKELL Abingdon Octob. 3. 1651. To All that love the Lord JESUS in or neere BURFORD Grace and Peace SPECIALL providence brought me to Burford had there not been more of Gods will then of my will in it I had not been there that day nor staid there that houre some suspected a designe I can assure them I knew not of any lecture there that day till as I was riding by the Church-yard one told me that Mr Coppe was then to Preach having not long before heard of his Recantation and liberty I was very willing to understand of the worke of God upon him upon this account I hastned to the Church when I came to the doore I saw there much people ready to heare but the Pulpit empty and no one there as yet to Preach I was no sooner thinking whether I were best to stay that houre or immediatly to returne from whence I came then I was prest in Spirit a Scripture with strong impressions being presented to me to take the opportunity of speaking something to the People ere Mr Coppe came in This motion put me on motion towards the Pulpit from whence assistance from God desired this exhortation such as 't is was then delivered a Gospel blessing rest upon it Preached and Printed So much may serve for that If any desire the knowledge of my Commission let them read Mark 16.5 Math. 28.19 20. 2 Tim. 4.2 from thence take satisfaction as for my principle the searcher of hearts best knowes it to whom I shall referre inquiries only thus much I am not a Son of contention I love truth and peace nay more then this my over-love to peace has often wronged truth but the blood of sprinkling wash this away Notwithstanding this ' has been my lot to passâ— by peace for twice or thrice to stand by truth the prince of peace once taught me this my soule bleeds when I heare the person the nature the offices the undertakings the death the blood the Righteousnesse that all-glorious-soule-saving-imputative-righteousnesse of the Lord Jesus Christ blaspheamed I had rather ye would rend my bowels stab me to the heart spill my blood as water upon the ground then reproach blaspheme despise that blood which was the price of my redemption God will judge for this Should not I speak the stones would mans bloud cries but Christs cries loud The Lord deliver me from bloud-guiltinesse through his grace I am resolved the blood of soules the blood of Christ shall not be laid to my account when their avenger makes inquisition and comes to reckon I judge not Mr Coppe but experience tels me that some he knowes can more closely deceive then ever to be plaine I met with one not long since that told me my selfe and twenty more that he that had two natures was Antichrist againe he that said that Christ had two natures is The Antichrist farther he that saies the fulnesse of the Godhead dwels not in us in the same way and manner as it did in Christ is The Antichrist the man passes for a convert but God convert him enough for that If any aske what makes this untimely birth abroad with this homely dresse untill another let them take this answere 1. Truth will abroad as well as errour and reason good shee lives in light 2. Truth is best seen naked error like a Strumpet dares not appeare without a mantle a painted face a gorgeous dresse a crucified Christ would have a crucified stile I desire to know no other Christ I am sure this Gospel without the wisdome of mans words is the power of God unto salvation 3. Phantastick preaching hearing praying writing in the great sin of our age Luther was not of the garbe wherein most of our late admired Preachers have appeared I wish good men would seriously consider and lay to heart the advantage which Familisme has taken from their seraphicall notions and speculations O that some had not set Truth on tenter-hookes to reach their phancies Christ will give them but little thankes for this for mine own part I desire rather to be understood then admired I am not willing to be taken by the ignorant or the unlearned as a Barbarian I would have the meanest capacities take in my notions especially such as have universall relation to faith and practice When I speake to the meanest I am sure the chiefest understand me For the thing it selfe I must acknowledge 't is an hasty birth but blessed be God for this as for these whence had I them Well I most gladly glory in mine infirmities that the power of Christ may rest upon me and this too such as ' t is if God owne it as he did the enimies themselves being judges I le owne it too and pray that the blessing of the Father of Lights may rest upon it that what is wanting in these lines may be made up in your hearts A farther account of their publike view take thus 1. When