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
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
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
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
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
every thing nothing is sin to God for every thing is God He told them they should be As Gods that 's 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 strong 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 Vnion with God it is God Ans I answere without all question Mr 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 its 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 2ly 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 them 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. and 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. the 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 some Kingdomes by it if the Divel had any to give him which were not his own before I le say to such get thee behind me Sathan Mat. 4. thou 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. and 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 that are farre enough from you Can ye say as Christ of Nathaniel Ioh. 2. or 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 This 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. that 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. the 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 can communicate as Christ does from that stock of grace he has if he have any Col. 2. and 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