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A62527
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The bottomles pit smoaking in familisme as may appeare by ashort [sic] discourse on Gal. I.9, together with some breef notes on AB. Copps recantation sermon (as 'twere) preached at Burford, Sept. 23, 1651 / by John Tickell ... ; 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 weighty questions concerning the mystical union.
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Tickell, John, d. 1694.
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1652
(1652)
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Wing T1154; ESTC R38807
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39,336
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106
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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