THE BOTTOMLESS PIT Smoking in FAMILISME As may appear by ashort discourse on Gal. 1.9. together with some brief notes on AB. COPP●● Recantation Sermon (as 'twere) Preached at Burford: Sept. 23. 1651.  
By JOHN TICKELL Min●●●●● to the Church in ABING●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 Gospel, God, and Scripture-purity, and answer several weighty questions concerning the Mystical Union.  
There shall arise false Christ's, &c. Mat. 24.24.  
Printed at Oxford by L. ● for 〈…〉 Anno. D●● 165●.   

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 own you, Nature's account is much but that of Grace is more: you have me on both in eternal obligations bound as yours. Rich and free grace all powerful love, through yourself as the instrument, Gave me my true, my best, my lasting, I mean my spiritual being, the form of Christ in me. 
Not Familistically.  Sir I bless God for Himself, his Son, his Spirit, his Gospel, yourself. What cause Sir have I to bless God for you? you have begotten, nouresht, brought me up as your own Son in the Gospel. I will not like Jacob pluck my Brother by the heel. Who ever were the first; I bless 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 fair or ripe: they are yet too green for your taste: however they are the first fruits from a slip of your own. 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 Son in the Gospel J. TICKELL. Abingdon Octob. 3. 1651.   

To All that love the Lord JESUS in or near BURFORD  
Grace and Peace.  
SPECIAL 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 stayed there that hour: some suspected a design: I can assure them, I knew not of any lecture there that day, till as I was riding by the Churchyard, 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 work of God upon him: upon this account I hastened to the Church, when I came to the door, I saw there much people ready to hear, but the Pulpit empty, and no one there as yet to Preach. I was no sooner thinking, whether I were best to stay that hour, or immediately to return from whence I came, than I was pressed 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 'tis 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 knows it, to whom I shall refer inquiries: only thus much, I am not a Son of contention: I love truth and peace: nay more than this, my overlove to peace has often wronged truth, but the blood of sprinkling wash this away. Notwithstanding this, ' has been my lot to pass● by peace, for twice or thrice, to stand by truth: the prince of peace once taught me this. my soul bleeds when I hear the person, the nature, the offices, the undertake, the death, the blood, the Righteousness, that all-glorious-soule-saving-imputative-righteousnesse of the Lord Jesus Christ, blasphemed. I had rather ye would rend my bowels, stab me to the heart, spill my blood as water upon the ground, than reproach, blaspheme, despise, that blood, which was the price of my redemption, God will judge for this. Should not I speak, the stones would, man's blood cries, but Christ's cries loud. The Lord deliver me from blood-guiltiness. through his grace, I am resolved the blood of souls, 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 tells me, that some, he knows, can more closely deceive then ever, to be plain, I met with one not long since, that told me myself and twenty more, that he that had two natures was Antichrist: again, he that said that Christ had two natures is The Antichrist. farther, he that says the fullness of the Godhead dwells 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 ask what makes this untimely birth abroad, with this homely dress, until another let them take this answer.  
1. Truth will abroad as well as error, and reason good: she lives in light.  
2. Truth is best seen naked. error like a Strumpet, dares not appear without a mantle, a painted face, a gorgeous dress. a crucified Christ would have a crucified stile: I desire to know no other Christ, I am sure this Gospel without the wisdom of man's words is the power of God unto salvation.  
3. Fantastic preaching, hearing, praying, writing in the great sin of our age. Luther was not of the garb, 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 seraphical notions and speculations. O that some had not set Truth on tenterhooks to reach their fancies. Christ will give them but little thanks 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 universal relation to faith and practice. When I speak to the meanest, I am sure the chiefest understand me. For the thing itself. I must acknowledge 'tis 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 ' 'tis. if God own it, as he did, the enemies themselves being judges, I'll own 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 public view take thus.  
1. When I had done, Mr Coppe did again and again, under most dreadful execrations profess his assent, and that particularly to the principal points which were delivered by me.  
Whether willingly, or unwillingly, truly and sincerely, or feignedly, and Reservedly. (though I suspect) God is his judge and knows his heart, and will reckon unto him all those curses, which he reckoned unto himself, if he were not right in this.  
If Mr Coppe be a real 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 Devil appears in All forms for his advantage, the World shall know the most diabolical Hippocrisies of such blasphemers.  
There was one passage, as eminent among all the rest, dropped 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 lose one testimony, which may, to good effect, proclaim its sovereignty and divinity.  The Gospel would not lose a testimony from ehe devils mouth, to the divinity of this son of God, whose cause we now take up. 
This testimony is considerable. whether free or forced. if free: see here what Truth will do, it will at length prevail. if Mr Cops Recantation be right, and God have changed his heart these lines will not offend him. If forced: then see what God can do for truth. let the World know, that at such a time, and such a place, God over ruled his tongue, suppressed his rage, and made him speak for truth.  
2. As this may serve to proclaim God's truth, so Mr Cops conversion and true return (if such) to ways 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 Cops mind in this, and he prove a dissembler and a deceiver still: I say, I will not judge him, I do profess I do 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 bear witness 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 himself as inexcusable.  
As for the notes on the principal passages of his Sermon: they serve.  
1. To clear 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 mix itself with our flesh, and was in the centre of our Souls, burning and consuming etc. 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 Egypt, and Cursed was he that should not say it: what's his meaning I cannot tell: but let that pass.  
4. These notes do likewise serve to vindicate the Spotless purity, and holiness of God, from those black and hellish imputations of sins original, approbation, liberally conferred upon his Holy, pure, spotless, being, nature, word, and will, and power. One told me a while since professedly, that the Devil was God appearing in darkness and distance. Coppe himself told me too once in Newgate, that light and darkness 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 Devil break out in another strain. he loves not Newgate so well, as to speak 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 bless it. I shall desire but one or two things from you, and so conclude.  
First I beseech you study, and keep to the true Gospel, 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 Son of God hath with his own blood sealed it.  
To it, even to this Gospel, have the Apostles and Martyrs, in several ages, with their bloods witnessed.  
'Tis that Gospel which never can, though to the price of your bloods too be overvalued.  
'Tis that Gospel which will maintain itself, and maintain you, by which you must be saved, and its accursed despisers and blaspheamers damned. o be tender of Gospel-truths, and the God of Gospel truths you shall find, 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 righteousness of our Gospel-Christ. (it seems I mistook Mr Coppe, when I spoke against a Righteousness within us of our own, though of Gods working, as the matter of our Acceptance, or the Gospel righteousness. refined Familists are for this, in opposition to the imputed righteousness of Christ, the grosser sort of them know none at all, but that which bears conformity to hell. to whom light and darkness, purity and uncleanness, God and Satan make but one. the Lord rebuke you. I say you see whether they run, they seldom stop, till they come to irreligion, to Atheism, nay what shall I call it, Hell itself. where I leave them, unless God show mercy to them which I suspect will never be.  
2. Let Accursed Gospelers be accursed by you— their Doctrines, their Persons with their doctrines, bid them not good speed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the ordinary salutation, lest you be partakers of their sins, and of their judgements. I mean their plagues. of which a reprobate judgement to refuse the truth, and entertain the wrong, is not the least. Contend earnestly for the faith which was delivered to the Saints. I must conclude, the fullness of the blessing of the Gospel's 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 immediately before M. Coppe came in to Preach at Burford Sept. 23. 1651.  GALAT. 1. 8, 9 
Though we or an Angel from Heaven should preach any other Gospel unto you, then that which we have Preached unto you, let him be accursed: as I said before, so say I now again, if any man Preach any other Gospel unto you, then that which you have received, let him be accursed.  
THe words are the Apostles censure passed on all false Gospels, and such Gospel preachers: 'tis short, but sharp; they are, and let them be accursed.  
As for the occasion of the words and the Epistle, you may understand, Galatia was a newly planted-Church, the light of the glorious Gospel of Jesus Christ had lately broken in upon them, in purity and with power. the Apostles had so Preached it, these Galatians had so received it.  
It seems it fell out with them, as with most other Churches, not only in ours, but the Apostles times where ever God had yet his Church, there the Devil would have his Chapel. he'll have his Gospel and his Preachers too, though both accursed.  
There were some troublers, perverters of this glorious Gospel of Christ crept in among them, and as it seemed overthrew the faith of some. I marvel that you are so soon removed etc. from him that called you into the Grace of Christ. to be removed from the sound profession of the Gospel, which is the doctrine of the free and rich grace of God, saving sinners by a Christ, his righteousness, his death v. 6. his blood, his sacrifice, is to be removed from God-Salvation-Grace, to another Gospel, any other doctrine of salvation, beside that by the grace of Christ, is another Gospel fare different from, and directly contrary to, that Gospel which God revealed, and declared, which is not another. though the Devil and false Apostles may conspire to frame and devise another Gospel, than the true Gospel, revealing Salvation by the grace of Christ, yet 'tis no true Gospel. there is but one Gospel, there is not another Gospel, beside that one which is indeed a Gospel, brings glad tidings of salvation. there's not another Gospel. to us there is but one God, one salvation, one Mediator, one Faith, one Gospel. against such Gospels and Gospelers, the Apostle opposes these two or three verses, which I have read.  
He tells them their troublers were the Perverters of the Gospel, nay more than so, these Perverters and their Doctrines were both accursed, and so to be accounted by them, whatever they might pretend themselves, or theirs to be. Might the Apostle say, be sure there is no other Gospel, no more to be revealed for Gospel truth, ●hen what we have made known unto ●ou, and what you have already received, and entertained. Talk not of new ●ight, Revelations, New-teachings, this or that, though we ourselves, or an Angel from heaven, could you be infallibly persuaded, he came from the throne of Glory etc. yet believe him not, there are no new Editions, to be expected of the true Gospel. No more additions or alterations to be passed upon it, Christ hath sealed it up with his own blood, and revealed unto us fully, clearly, by his infallible, and unerring spirit. So we have Preached it, so you have Received it. I tell you, there is no other Gospel, though we or an Angel from heaven should Preached etc. Thus for the occasion and scope of this Text. I shall be very plain and brief in what shall follow. For observations take these  
1. Obs. Obs. 1 It's no new, no strange thing, to hear of new Gospels, true Cospel perverters, false Gospel-Preachers.  
You shall hear of such in the purest Churches, the Primitive Churches, Churches planted even by the Apostles themselves. 
God's. Pist. Rom. 1. Cor. 15  John met with such as denied the Divinity of the Son of God. Paul such as denied the Imputative Righteousness of Jesus Christ, the Resnrrection of the Dead. Some there were that told them the Resurrection was passed already, of whom was Hymaneus and Philetus. 2. Tim. 2.16.17. etc.  
It cannot be more strange now in our days, on whom the very ends of the world are come: Our blessed Saviour for 1600 years ago foretold us this, read through the 24th Chap. of Matthew, and there you'll see that even in these days, there are to be false Christ's, & false Prophets, & shall show great signs and wonders, and if it were possible, deceive the very Elect: they shall say lo here is Christ, and lo there is Christ, but believe them not, take heed that no man deceive you. Here's a Prophecy of false Teachers, even the grossest in these latter Ages of the World, note first their Doctrine, they hold new Christ's, and many Christ's, several Christ's, lo here, and lo there a Christ, even as many Christ's as men. Secondly their growth, their ptogresse, to deceive even the very Elect. The Temptation it seems must fall hard even upon the Elect of God, not the grosser part only of the world, but even the very Elect should be quite (were it not Impossible) to be deceived by them. Such as belong to Election, given to Christ, taken into an everlasting Covenant with God, it may go hard with them, but because of their Election, they shall not be finally deceived. Thirdly, Their power, signs, and wonders, but for lying wonders, we have enough of those. Fourthly, Take this Caution, think not this strange, when it comes to pass, see I have told you, be not deceived there will be, if Christ be true, false Christ's, and false Prophets, and shall deceive, and utterly deceive many, though the Elect shall stand. So you have in 2. Pet. 2. throughout, and in the Epistle of Judas, there shall be false Teachers, even denying the Lord that bought them. Damnable Heresy, they bring upon themselves swift destruction, read the Chapter, and the 3. verse of Judas, ungodly men denying the only Lord God, and even our Lord Jesus Christ, turning the grace of God into Lasciviousness, (as some of these say, let us sin that grace may abound,) even as Sodom and Gomorrah and the Cities about them, in like manner giving themselves over to Fornication, and going after strange Flesh, filthy Dreamers, note that, I have heard enough of them, defile the flesh, despise Dominion, speak evil of Dignities, etc. these are spots, etc. woe unto them.  
Think it not strange if you meet with such now, the Scripture is true, they make it good, you are forewarned, their Gospel are cursed Gospels, but of this anon.  
2. Obs. Obs. 2 From the Apostles Practise and his undertaking, note this.  
That it is the work of the Ministry of the true and everlasting Gospel of God in Christ, as to Preach this Gospel to every Creature, to take all opportunities for this, and to lay out themselves in this, so to defend this Gospel, and to take all opportunities, and to lay out their strength, and to bestir themselves with might and main, in maintaining this true, and opposing all false Gospels, and perverters of the true.  
You shall find this was the work of the true Prophets against the false: the true Apostles against the false Apostles. The Apostles themselves had as much to do, in preserving Churches, as in 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.  
'Tis a special commendation which Christ gave the Angel of the Church, of Ephesus, 
Revel. 3.  I know thy works, and thy labour. etc. how thou canst not bear with them that are evil, and thou hast tried them which say they are Apostles and are not, and hast found them liars, etc. Paul's words in 20. Acts (there shall grievous wolves come in among you) it seems were true, etc. and for my namesake hast laboured, and hast not fainted. O 'tis 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 praiseworthy, that the deeds of the Nicolaitans he hated, which he also hated, what ere this generation were, it appears they were too bad. Some would have them of near kin to these sprung up in our generations, etc. a filthy beastly sect it seems it was. God hates such, and the Ministers of the gospel should hate such Wretches, 
jude.  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 Souls, will cry against you. Paul buckles himself against them, our matter which we have now to do with, is other-guessed matter, then that which Paul had: (the point of Circumcision, and Jewish observations imposed 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 Righteousness, the Death, the Blood, the Gospel, the Ordinances, the ways of Christ blasphemed and reproached, some turning the very grace of God into lasciviousness, denying even the Lord that bought them, giving themselves over unto uncleanness, to follow all manner of lasciviousness, and that with greediness. 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 thereiss 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 preached no other the Churches planted by them received no other, into this, and this alone they were baptised? There is, there can be, no other Gospel or doctrine of salvation, but this, there is no other name, 
Act. 4.14  by which we can be saved, but only by the name of the Lord Jesus, and that as, dying upon the Cross, 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 show you the true then rake all dunghills for the false, truth will manifest error. I take this as the main. That's the true Gospel, and they are the true-Gospel preachers, that lay the whole weight and burden of our salvation on the Lord Jesus Christ the son of God, the son of man Equal with God, that is God, yet God in our flesh, our nature I mean 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 sense, is true but in theirs is grossly false. however the stress of our salvation lies not there, that may be an Evidence, an Earnest of salvation but Christ in the womb of the virgin Mary, Christ lying in the manger, Christ living in Judaea, that poor despised Christ, that Carpenter's 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 mean way was crucified at Jerusalem, dying upon the Cross, lying in the grave, arising again 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 again 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 eternal 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 himself abstracted from this Christ that was borne of Mary, lay in the manger, died on the Cross do ye 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 Idol not our God. for God is now God manifest in our flesh, in our nature, the flesh that was at Jerusalem upon the Cross, 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 'tis true in some sense is begun here, in title, earnest, first fruits. but salvation, to speak 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 Evil of sin, though I say some be here, is yet to come Even then when Christ, that Christ, of whom we speak shall appear. not to our fancies, not in the work of grace, neither in the special tokens of his spiritual presence, but appear bodily, corporally, visibly. then shall we see him as he is, and not till then. then shall he appear unto our complete Salvation, and not till then. other salvation there is not. vile wretches ye are that would destroy and annihilate salvation itself: We shall have our bodies, and with these eyes shall we then see our sweet redeemer. Salvation is not a fancy. 'tis real and for its fullness 'tis yet to come. first comes death and judgement, and then complete salvation. and for damnation and hell, let fools 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 are reserved in chains of darkness, to the blackness of the darkness of that day. He that believeth shall be saved, but he that believeth not he shall be damned.  
3. The true Gospel lays the main cause of our salvation next to the work of God the father, on the obedience, on righteousness, 
Rem. 1.17. Rom. 3.25. Rom. 5. Es. 53. Heb. 10.  on the sufferings, on the death, on the blood of the Lord Jesus Christ his soul presented unto God as an offering, a sacrifice, a propitiation for our sins, making satisfaction to divine justice, bearing, the wrath of God, which was due unto us for our sins. He was made sin for us, 
2 Cor. 5. ult.  though he knew no sin, our sin was imputed unto him, that we might be made the righteousness of God in him, that his Righteousness might be Imputed unto us for our Righteousness. 
Rom. 9.6.  thus the Gospel is the power of God unto salvation, as it reveals this righteousness of Christ (imputed to us) from faith to faith the gospel places the main cause of our salvation, not in any thing within us, but without us, not as righteousness, though wrought in us by the power of God, but a righteousness without us in the person of the Son of God, 
Rom. 5.  that was made flesh, and dwelled among us. There is no other saving name but this. you are saved by the merits alone of that precious blood, 
Acts 20.  that very corporal blood of the man crucified at Jerusalem as ye call him. 
1 Pet. 1.17.   
4. 
Rom. 3.25. Mark. 16.16.  That's the true gospel which holds out the true application of these merits of Christ unto us, in believing, by faith, which holds out the true faith, as carrying in it these few particulars.  
1. True gospel faith, saving faith hath this for its general argument, it sets its seal to all Scripture truth, 
1 Inᵒ 4.2.3. Inᵒ,, 1.1.  à free and a powerful assent to the whole doctrine of the gospel. particularly, that the man at Jerusalem, as they call him, was and is the Son of God. God blessed for ever.  
2. That he is true man, God-man Immanuell. 
Es. 7. Mat. 1.  these two natures meet in one person. one told me not long since, that he that had two natures in one person was Antichrist.  
3. That he is our Mediator sufficient, 
1 Tim. 2.5.  only mediator, surety, between God and us.  
4. That he lived, died, risen again, ascended. Sits in glory, shall visibly come again, judge the World, and whatever else the Scripture speaks of him.  
5. 
Heb. 10.  That his death was à sacrifice for sin. That it is his imputative righteousness, by which we are justified, on the account of which our sins are pardoned, our souls accepted, saved, etc.  
6. 
Inᵒ 6. 1 Cor. 15.  That there is a life, a salvation to corn, a judgement, a resurrection of the body. I know not how any man can be saved that denies any of these. I am sure he that professedly blasphemes any one of all these, so living and so dying he shall not. he that believeth not shall be damned. Mar. 16.16.  
Take heed bow ye depart from the faith, lest ye depart from salvation with it.  
If you be saved by Christ's righteousness, mediation, you must believe all these truths and more.  
2. 
Rom. 3.25.  True gospel faith carries the soul of itself, and from of any thing else, and applies it, by a clinging and a cleaving of the soul, unto Christ above foe Salvation.  
It casts the soul upon that person, high offices, his righteousness, the merits o● his death and sufferings, and there expects Salvation, and no where else, like a shipwrackt creature that catches at a plank, and on that lays hold to come to shore. Not one fall'n soul shall come alive to shore (that ever heard of Christ and the Gospel) but this way.  
Faith casts the soul on Christ the son of God, the son of Mary, and if there be no salvation in this crucified Christ, 'twill be content to perish in those floods of guilt, and flames of wrath, to all eternity. 
1 Cor. 2.2  it knows no other, it will have none else, Christ, and none but Christ for me.  
3. 
Rom. 6.  That's the true faith which purifies the heart, and transforms the soul into the likeness of this death of Christ, to die to sin to live to righteousness, there is no Condemnation to them that are in Christ Jesus, 
Rom. 8.1.  and they are such as walk not after the flesh but after the spirit, as have crucified the flesh with the affections and lusts. Faith derives a power from the death of Christ to kill us to sin, and sin to us there is the likeness of his death brought home unto us, and wrought within us, but this is not (as Familists would have) that death of Christ by which we are saved, and have our sins pardoned, our persons justified, this is the consequent, the fruit of that.  
Such Gospel, and such faith as leads unto Licentiousness, that is a false Gospel, an accursed Gospel, and such Preachers are cursed Preachers, so living and so dying, 
Heb. 12.  ye shall never see God. without holiness no man shall see the Lord.  
You see the true Gospel, you may hereby know the false. they that deny that deny that Christ, his righteousness, reproach his blood, his death, that deny those Gospel's truths, they that preach not this faith; take this from me, (but not from me, take it from God himself) their Gosples, they are false accursed Gospels, and such preachers they are false and cursed Preachers, they are so to God, they should be so to you. and that's the next point. with which I end.  
Other Gospels, and Gospel-pretending-preachers besides the true, the old, the everlasting, they are accursed Gospels, accursed gospel perverters: God so looks upon them, and so should all good men.  
An accursed thing what's that? It's a thing most abominable, detestable, to be abhorred by all that come a near it. like the accursed things that were under the law accursed. Deut. 2.26.  
2. An accursed thing (such as these gospels) is such as render every person, thing it touches or comes near unto accursed. 
Josh. 6.18.  you know what it was with Achan, the accursed thing rendered him accursed, and some of this fell upon the whole camp; and accursed gospel is the plague of the person, that preaches it, that hears it, to entertains it, the plague of the place to which it comes, and where such like are: unless detested, abhorred, looked upon both as to their persons and doctrines as accursed, by all that know them.  
O what a curse goes with false gospel, what delusions, 
Rom. 1. 2 Thes. 2.11.  what a reprobate mind? what horrid wickednesses bring they with them? leave once Christ, his truth, and gospel, and entertain a legion of unclean Devils. nay more, even the best of such, if there be any that belong to God, as some there be. what 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 ways of truth, to a Crucified Christ. Some may escape, but it's an hard matter if they die not in these sins, 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 dreadful word to me. Oh what a curse goes there along with false gospels. many of them profess to return to ways of truth, and some may write their recantations; but lord show mercy to them, they have that abiding on them, which denotes a curse, a plague in error.  
3. An accursed gospel in gospel sense binds over to the curse indeed, the wrath of God, everlasting burn. the very bottomless gulf of hell. 
2 Pet. 2.1.  if Christ's blood doubt sprinkle them (as 'tis rare if ever) they are damned for ever. I'll speak it boldly as their doom: such as wilfully blaspheme the name of Christ, and turn apostates from him, damnation is theirs, there is no hope for them. see a most dreadful Scripture 10 of the Heb. and then judge whether this be true. in the beginning you have Christ in his death and blood preached to remission of sin, as we have now preached 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 forlorn condition: there's no hope no help, but a certain fearful looking for of judgement. a certain, o there's the dreadful word, as God is true, these shall not live but die, read the 28s of how much sorer punishment. suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant a vain thing, or an unholy, a common thing, and hath done despite unto the spirit of grace, once enlightening 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 recompense saith the Lord. it is a fearful 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, o be persuaded to sacrifice your souls upon this Gospel. and forall other gospels, who ever bring them, whether we ourselves, who have preached this true Gospel unto you, and which you have received, I say whoever, whether we ourselves, or others, nay an Angel himself from heaven, (should he by infallible demonstrations make it out unto you, that he came from the throne of God) believe them not, abhor them, their doctrines their persons and such Preachers, look upon them as upon the plague, as upon the Devil himself, they are accursed: touch not with them, their doctrines their principles, 
joh. ep. 2.  lest 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, prise his righteousness, expect salvation by him, as you look that his blood, his death, his mediation, his intercession should save your immortal souls, keep and hold to this his Gospel, let none deceive you, let the truths of Christ (the least of which is worth your souls) the blood of Christ, the ordinance of Christ, the works of Christ, the ways of Christ be precious to you. o 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 your souls, though we or an Angel from heaven should preach any other gospel unto you, than this which we have Preached and you received. What I said before, I say again, and not I but the Holyghost himself, (men may say we speak in passion, and we rage and rail, but God himself says it, and the Apostle by the inspiration of the blessed Spirit speaks it) let them be accursed AMEN.   

Animadversions on Mr COPPS Sermon at BURFORD:  
Wherein is cleared the doctrine of the Gospel in general, in special, the Person of Christ, His Righteousness, His union, presence with us, Scriptures harmony, God's purity, etc.  
WHen I had done, Mr Coppe begun: 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-coined appellation, unlimited Almightiness. I refer 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 concerned the text in Esay 40. ult. Who gave Jacob to the spoil, and Israel to the robbers, did not I the Lord.  
In these two was much to be observed. I shall briefly note the chiefest in it.  
As for the former part of his discourse which referred to mine, something in it concerned myself, and otherwhat the matter.  
For what concerned myself, there was a hint of Usurpation.  
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 general Gospel warrant Go preach the Gospel to every creature, we'll take in the Apostles limitation in another general, Let every thing be done in decency and in order. to apply it. I found a people there to hear, 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 turn, on whom I would presume, it made no stir. as fare as I conceit 'twas done with decency and in order. I was no Stage player, I bless God. his presence was in mine eye, his fear upon mine heart, my matter was Evangelicall, my method clear and plain, I know not an exotic term which Scripture does not use, or the peoplet Mat heard it understand. I thank God my desire was to observe the form of wholesome words, I wish others had done so too.  
'twas said some preached they knew not what, and talked 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 Containing 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 appear by the exhortation. I desire to know no other.  
If M. Coppe have another gospel beside that which Paul and after him, I preached I tell him.  
That M. Coppe and his gospel are both accursed.  
Will you know said M. Coppe what's the gospel? the gospel is the power of God.  
An. If he mean what Paul meant, I grant it 3 his words seem to me 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 people's sake.  
I writ not now to quarle with M. Coppe but to inform the people, as to this question. How the Gospel is the power of God.  
You must understand the gospel sometimes notes the matter contained in the gospel, 
Q. 1. An.  as the person of Christ, his righteousness, the way of salvation by him, especial 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 righteousness applied unto us by faith, unto salvation. this is the way of salvation even the righteousness of Christ etc. which is preached in the gospel God's 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 preached: 
1 Cor. 1.  so then understand: though the doctrine the preaching of salvation, through the cross, be a way despised by the world, a Crucified Christ accounted a weak a Contemptible saviour, the doctrine, a foolish simple doctrine, & the preaching of this by men a weak foolish and Contemptible thing.  
Yet God's power works this way unto salvation.  
A crucified Christ carryeh in him both the wisdom and power of God unto salvation. 
1 Cor. 1. ult.  God's wisdom and God's power too shine in it unto Salvation: no way so wise, no way so powerful because God appointeth it, and God works with it, to a full salvation.  
2 The gospel preached, the Greeks count it foolishness, and Jews weakness, but Instrumentaly is the wisdom and the power of God.  
God makes use of the foolishness and the weakness of preaching to save those that believe, 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 brief and God willing clear.  
God's power working in us holds not out so fully this gospel to us but as if this very power were the very gospel: and we were to look for no other gospel.  
I say the Gospel is the Gospel though God's 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 instrumental, I mean the word and the word preached is the instrument, the power of God, his being, put forth with strength efficient, is the working, the principal working cause of this salvation. you must distinguish between the tool which is used, and the force the hand putteth forth with this tool or instrument. strictly the tool is not your hand or the working virtue in your hand.  
Some men love to darken words without knowledge, merely that people may not know where to find their meaning, others would abuse the Scripture but they dare not speak plainly. 'twere a gross 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 design, though we cannot take him.  
If Mr Coppe mean, the gospel is the unlimited Almightiness of God, with a mighty power carrying him out to sin, swear, blaspheme. He be bold to tell him, he's worse than the devil. I say not, this is his meaning. but if that be his meaning, my words are plain and need no explanation. So much for that.  
M. Coppe said there was much spoken after others.  
If I spoke after Christ, after the Apostle, after the faithful witnessers to gospel truth, I speak as I desire it seems 'twas not new gospel, but it harmonized with Christ, prophets and Evangelist. I would not speak after mine own spirit, nor after any but after Christ, and as they speak after Christ. I tell you friends, our accursed gospelers love not the old way of God and Christ in scriptures: ye must have something new, like Africa; and that makes them such monsters. I told you other gospels than the old gospel preached after Christ and Paul (for patterns) are cursed Gospels. my soul abhors them.  
For other trivial things I let them pass.  
As to the matter I beseech you ponder well these words.  
As to the matter by me delivered Mr Coppe spoke two ways.  
1. By way of Assent and Confirmation.  
2. By way of Gloss, 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 again and again with dreadful curses, execrations, professed his assent in full words to several the main passages in mine exhortation. should I repeat the particulars, I should transcribe the whole. I have therefore let the whole lie open to public view, that the world may see, if Mr Coppe be right, what through God's grace he is brought to see.  
If otherwise, what by God's power he was made to say.  
I intent 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 righteousness of Christ. 6. The resurrection of the dead, with several others delivered by him, particularly in this form.  
Let me be accursed, if I deny that Jesus Christ is the Son of God.  
Let me be accursed if I deny the Righteousness of Jesus Christ.  
Let me be accursed if I deny the Resurrection of the body, etc.  
At length to sum up all, as 'twas 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 briefly this.  
I most gratefully accept these asseverations from Mr Coppe. I hearty thank him for them, upon the account of truth, that he would so freely, so pathetically profess 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 thank him, that he would take so much pains as to repeat it, even in mine own words, and to confirm it, as he did with execrations. I profess I had no particular prejudice against his person as such, in my discourse, I thank him, he expressed no more against mine in his.  
1. I wish all Mr Cops 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 sovereignty and divinity of Gospel-truth, even Mr Coppe himself doth at length acknowledge it. we thank God and him for it.  
3. If Mr Coppe did defaulter with us, speak one thing and mean another. learn from hence never more to trust a Familist, unless you can by better demonstrations than their verbal recantations, make good their real conversions to the ways of God and truth. 2. And as for him, if it may appear by these notes or his own discourse, that he is the same what he was before, only more cunning. 1. To preserve himself from bars and bolts, Newgate a type of Hell. 2. To deceive others, the very picture of the Devil. I say if this appear (I will not say 'tis so, though you may see my guess anon) then 1. let the World know what to expect, when the Bottomless pit is opened, and the Devil loosed. 2. Let the people of God where ever they hear the name of Coppe, look on it as accursed, either stop their ears, or pray to God, some way or other to stop his mouth, that he may no more dissemble, 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 Devil and man's own heart.) to kill to damn besides to over-awe to overpower: that hell itself shall not open its mouth, (sometimes, this is not always,) to Contradict. if Coppe be still what he was before, see here how God suppressed his rage, overuled his tongue what a testimony to divine truth, what a witness against himself, hath the gospel God forced and wrested from the wretch's 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 jerusalem, let my tongue cleave to the roof of my mouth if I deny that. Christ was Crucified in Sodom and Egypt, cursed be he that denies 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 intent when they thus speak.  
2. I shall show you the Scripture meaning, as to those Assertions under this Question. How is it said that Christ was Crucified at jerusalem? How may it be said that Christ was Crucified as in Sodom and Egypt.  
1. Familists use to speak one thing and mean another: 
Por:  as you may see in the Epistle: One disputed with me about the Deity of Christ before a Committee, he denied that Christ was God, or Jehovah, 'twas proved, the man was charged by the Committee with it, he presently told them he meant not so. the like.  
Christ's Imputative righteousness is a sapless righteousness, but he meant not so. They will say and unsay in one breath.  
2. Before the late Act against Raunters, they spoke boldly, now they dare not, especially in points against the light of nature.  
3. Since the pretence of the conversion of several of them to the way of truth, they have a general strain of Clothing their corrupt notions with sound words, especially such Scripture expressions as will bear a general sense, as to Instance. They will tell you that Christ was Crucified at jerusalem, a sound expression, there general sense is true, he was Crucified at jerusalem, but in what sense? abominably corrupt, as a type and figure of the true death of Christ in them (as they pretend.) An harmless Christian, that would wrong none, and things none would wrong him, takes all well, the man (says he) speaks truth, delivers special truth, he granted that Christ died on the Cross, he does not deny that Christ died for our sins, according to the Scripture but poor heart, he never intended thou shouldest so apply it. Again he will tell you, by Christ's blood, that you are saved: myself not long since heard words like these, I thought no harm, but that by Christ's blood, the man meant the meritorious cause of our salvation. But it seems 'tis one of their cursed forms 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 known of them, they will put themselves on all expressions, ways & wind, to keep themselves from being known, but to their own: 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 Beggars, and seen some such books, for their sakes I shall not easily believe some Recantations. A Key to Familisme hath cost me more than I'll now mention.  
5. They are designers, & we may not be ignorant of their devices, they have learned these of their blasphemous ringleader, when 'tis for their purpose, they will tell you Scripture speaks it for them, and none then shall speak for Scripture, more than 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 believe it, that the Authentic Copy is their Imagination.  
7. I find it is one of their close designs and undertake, 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'll set truth and Scripture as 'twere together by the ears, and sport at it. I say Scripture they undermine, and they have an 100 ways for this, whereof this is one now hinted.  
8. Take this Rule wherever they be, they will be sure (I mean the craftiest of them) to close in with you, in all discourses, duties, that they may promote their design upon you: you shall find it, for a never failing observation, they will first insinuate an interest in your affections, and then corrupt your judgements. They will smile upon you, and cut your throat: use melting words, Honny-sweet, smooth as oil, but full of poison. A Christ would they exalt within, and who would not? meekness, love, peace, and righteousness would they promote, who likes not this? but friends, their Christ within, is to Crucify that Christ without, to crucify him as to your faith, your love, your delight, your joy— it will not be long ere ye hear of him, That he was the Type, and but the Type of this within. God never intended that you should besaved by the corporeal blood of a man, that's a fleshly Christ we know him. So no more: abusing that Scripture, where Paul Preaches the spiritual strength of the flesh and blood, the natural death of Christ in order to our Reconciliation: we know not Christ, 'tis true, barely as in the flesh, but with spiritual consideration, that blood as the price of our redemption that's the mystery, Christ only dying thats but the History) on this farewell Christ, farewell righteousness, farewell too I say, salvation. and what becomes of love and meekness: Antichrist, The Antichrist? the mystery of Iniquity is the best notion they can fasten on the Choicest Saints, & ways of holiness. I have had the experience of these: & therefore let the world know, themselves know, I do not wrong them.  
9 Take this note likewise: there be several sorts of Familists, the devil is cunning he draws them on by steps: and secondly Gods more gracious, they would follow faster, but because they are his election, he will not so fare leave them.  
I have heard of several sorts of devils some white, some black. some of stronger parts, others more base, and servile, and beetle-headed. See Burton melanch. it may be so, there are as many sorts of Familist.  
10. These several sorts they have their several streynes: the Lascivious Familist he turns all that way, the speculative the sceptical Familist he strikes another way, will go as fare as hell in principle, though not in practice. He say this for all, they all dance the devil's dirge 1. he loves variety, there were no pleasure for him else his sport might be sooner spoiled.  
11. Their Common principle is this, (though some will say it, others Conceal it they believe it.) God is All, and All is God, but whether am I gone, let me now resolve the question. I hope if this may be counted a digression, yet not from my main design, defence of truth, discovery of Enemies: It may be of much use. if well read and weighed. I have many more, but they may serve for another purpose. to the question.  
Quest. How Christ was Crucified at jerusalem, and at Sodom, and Egypt.  
Sol. 1. I say Christ was literally Crucified at Jerusalem, I think none question this, and therefore it needs no explanation. Christ Jesus did literally hang there without the City upon the Cross, as a Sacrifice for our sins.  
2. I say too that Christ was Crucified at Sodom and Egypt. but How? these places literally are fare asunder, but hark a little, and you shall find them in a safe Scripture sense, so near together, that I think 'twill be beyond man's skill to put them once again asunder.  
The Scripture in Rev. 11. v. 8. holds out the slaying of the witnesses. I pray of whom speaks, the Scripture, 
Rev. 11.8.  when it speaks of these? are they not the Martyrs, that have testified to Jesus under Rome's cruelty? well.  
What's that City, that great City, in one street whereof, these latter witnesses are slain? For shame let none but a popeling say, it is not Rome, but 'tis well known, Papists and Familists can both agree to mangle Scripture, and kill the witnesses. Well, and what do ye think is meant of Rome, and the City? is it only the space of ground within Rome's walls, or else the territories belonging to it? I need speak no more.  
1. 'Tis well known the Scripture speaks of Rome.  
2. 
For its spiritual a dultery and cruelty.  'Tis well known how fitly called Sodom and Egypt.  
3. 'Tis well known that Rome takes in the Empire Rome's jurisdiction.  
4. 'Tis well known Jerusalem was under the power of Rome, and jurisdiction of Rome, a street of that City to use the expression.  
5. 'Tis as well known that Christ was crucified by a power from Rome.  
Join these together, Christ was crucified in Jerusalem, his blood is reckoned with the blood of all his members on Rome's account, spiritually called Egypt and Sodom, and good cause why the blood of Christ should lie upon the head of that Scarlet Whore. 'twas within Rome that Christ was Crucified, within its territories, by the power of Rome, that Christ was crucified. a child may understand this.  
I think likewise, few but understand how Christ is said to suffer with his members, even in the same sense that they are said to be his members. I hope none is so gross to take it in a gross sense, though I knew a Familist once that did. I'll let that pass.  
There is a crucifying of Christ, and puttiug him to an open shame, even now while he is in glory, and Familists bloody hands cannot reach him in a literal sense. See Heb. 10.28. etc.  
I fear the crucifixion of Christ may be too sadly put upon their account, and they will find it so, when God comes to render recompense. how have they tortured Christ in Scripture? how reproachfully have they spoken of the death, the cross, the blood, the person of Christ? I fear this will be reckoned and accounted Crucifying the Lord of glory. surely, they will be found as guilty of the body and blood of Christ, as those that discern not the Lords-body in the Sacrament. 
1 Cor. 11.  the murder hath more accessaries than we are ware of. as bad as the principal agents, nay ten thousand times worse. So much for that.  
Let the Second opposition be this.  
Christ was borne of the Virgin Mary, cursed be the man that denies that.  
Christ is born or form in you, and cursed be the man that denies that.  
I desire the reader to view once again the characters of Familists noted but now, and then judge of this. The key of Familisme will show all the Chambers of Imagery in this too. I'll not consider these words now as Mr Cops, but first what use a Familist would make of this opposition. yet not all that use which a Familist knows to put it to.  
1. He would Amuse his simple hearers.  
2. He would carry on his design o● undermining Scripture, and Scripture truth.  
3. He would let you know that Christ was borne of the Virgin Mary, that you might not know, but count him orthodox.  
4. He would let his brother Familists to understand, that he was their own. (I mean such, as are well acquainted with their Canting, and something too of the kinds of their Recanting.)  
5. Should he speak his mind in plai● English, he would let you know. Christ borne of Mary true, but that's not the true birth of Christ, that was but a type, there's the birth of Christ within you, and that's the true Christ, and the true birth.  
I say this use a skilful Familist would make of such an opposition. Mr Coppe knows best whereto he might intent it. I charge him not: not because I fear him, but God. I would not wrong him, and that's the principle I go upon. perchance there may be a work of God upon him, and it comes on but by degrees. I bless God if there be any— I hope it will do him no hurt if truth be cleared, and error 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 form 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 mere man as we are, 
joh. 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 joh. 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 personal union.  
Though some Familists say he was no more God than we, 
Heb. 1.2. joh. 1.4. W.S.  they lie.  
Though some Familists say Christ had not two natures, they lie.  
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 Godhead was not the Manhood, nor the Manhood the Godhead: the natures were distinct without mixture, confusion, composition, though met in one person, and in a personal way united.  
A Familist told me the Deity was mingled with the soul 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 fullness of the Godhead dwelled in Christ bodily, Christ had not only the fullness 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 again of his fullness, have all we received grace for grace. this had special relation to his Manhood, I say he had not only this fullness of grace, (I call it created because it is not the Godhead but the work of God, a creature called a new creation, would Familists but understand this 'twere somewhat, the Lord teach them.) but he had the fullness of the Godhead in him, likewise, more than grace, the Godhead not only something divine, a nature divine, somewhat like God, and from God, a near resemblance of God, but the Godhead or the Deity, & this the fullness of the Godhead 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 be these are terms too high for weak Capacities, the are Scripture expressions, Heb. let it suffice weak ones to believe that 'tis so, though they know not how 'tis so, nay though their reason as weak, might tell them it is not so.  
6. This word was so made flesh or assumed flesh, and took it into such a near (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, etc. though only 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 says that Christ is form in us: so says Paul to his Galatians: this is a nice point, 
Gal. 4.  but I shall speak very plainly to it in few words.  
1. I shall tell you what familists do understand by this.  
2. I shall tell you what Paul meant by it, and how we are to understand it.  
Familists, their notion improved speaks this, that the Godhead (for persons in the Trinity they acknowledge not, or as we understand it.) the second person in the Trinity, assumes unto himself our particular personal flesh, and bodies, as it assumed that particular flesh and body which was framed and fitted for him by the Holyghost in the Virgin's womb.  
This is the thing they aim at; some of clearer reason note it so, others have more gross conceptions of it, according to their several Capacities.  
Some think that Every thing is God, and so they speak plain, they say the Devil himself is God, as one told me expressly that the Devil was God in darkness.  
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 ask whither they be God or no: as to instance, their body? 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 gross indeed) I say they will distinguish thus, between the Creature and God, for they make it the appearance of God, if you ask them Concerning the nature of this appearance, what being it is, they vanish, & can talk no longer. 'tis not they say, a real thing but apparent, as the image in the glass or water, or the image in our fancy, etc.  
This is their notion generally: others that are Come off from this, they take it in the first notion, the Godhead entering into a relation towards us our personal flesh, particular bodies, and soul as it did to Christ: and this they understand by Christ form 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 he was in Christ: only it is not manifested we do not see it, ask them why it works not so, as it did in Christ? they will tell you it hath its growthes and detriments, it is young, a babe, grown Crucified, and rises again 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 'tis spoken of the birth of Christ in the womb of the Virgin Mary.  
This is their opinion— now let me show you Paul's 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 Devil. the Assertion that every thing is God is most hellishly blasphemous.  
1. Briefly, the Devil himself never told our first parents that every thing was God, and therefore let God enjoy every thing, nothing is sin to God, for every thing is God.  
He told them, they should be As Gods, that's another matter.  
2. If every thing were God, I say there were then no God. a God is a most absolute spiritual simple immense eternal infinite being, etc.  
For that which is every thing is no God. it implieth contrariety, contradiction, weakness, multiplicity, and what not? if God be every thing— he must be then good and evil, weak and strong, finite and infinite, temporal and eternal, etc. but why rake I here, when man's natural heart cannot but abhor this principle.  
Ob. 2, If they say, true, the Creature is not God, in its being, so considered, but as it is in Union with God it is God.  
Ans. I answer, without all question Mr Coppe knows the meaning of this, Familists, do 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 Almightiness, but the creature weakness, etc. 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 than Christ was God quâ man: the Manhood was not the Godhead, but in nature property & operation distinct, but that as they are in union 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 root of the Devil in Familisme.  
If they mean this as to every creature, its most grossly blasphemous. the Devil himself 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 do suppose refer it to good men, though I have but little reason so to think, yet I will be so charitable for the sake of those that are deceived, and may think no more of it, especially at first, than 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 personal, 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 Godhead, were likewise theirs, they were omnipresent, omnipotent, omniscient. I desired once that Familists would make it appear 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 do that which man as such, and assisted by the Devil cannot do. Christ could, and did so manifest his Godhead. my works bear witness of me that I am true, and in the true sense the Son of God. O poor weakness— what have you yet done? Some I confess, have played the jugglers and Conjurers, and Sorcerers— could raise Devils, and show you fine sights— dance over joint stools, and a hundred such pranks you'll play.  
2. Let them make it out by divine testimony, I mean immediate from God in glory, Christ had it— particularly personally, this is my beloved Son, and in Scripture the mighty God. 
Es. 9 Heb. 1. Heb. 1.  and thy throne o God, etc.  
3. When did ever God say of them, as once of Christ, let all the Angels of God worship them. you Devils, will ye rob God of his honour? spoil 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 Devil in union been God, Christ might very well have worshipped him, Christ gotten some Kingdoms by it, (if the Devil had any to give him, which were not his own before.) I'll say to such, get thee behind me Satan. 
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 holiness to day, and for the Devil and darkness, as the phrase is, to morrow— God never yet changed 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 Devil.  
5. Are ye God in union show it by your omnisciency- Can ye like Christ search hearts, and know their thoughts, 
Mat. 9.4.12.25.  that are fare enough from you. Can ye say as Christ of Nathaniel, 
joh. 2.  or can ye so declare our hearts, and all our thoughts unto us, as that we may acknowledge that you know them. poor wretches ye are scarce yet men, I am sure ye are not man enough, ye want reason. ye are so fare from being God in union.  
This is most clear, if it be with them as it was with the man at Jerusalem, as they call him, they could do 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 sat down at the right hand of the Majesty on high, that their thrones as God endures 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 choicest Saints now are. Speak of Christ as they could not speak of themselves, or of any other. we know and are assured, that thou art The Christ, 
joh. 6.  the Son of the living God. nay God himself. to which of the Angels said he, thou art my Son, this day have I begotten thee. (poor creatures,) again of his fullness 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 again the Fullness of the Godhead dwells in him bodily— how more in him than others, if this be true of all? poor 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? do they fill all in all? Fie 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 personal union, as it was with Christ. than it follows, so many ways as God is personally united, so many persons must there be in the Deity—: and where's a Trinity? there must be as many persons in the Godhead, as ways of personating the Godhead, or of its subsistence.  
5. Again, Every such person must be a Christ, God and Man personally united make a Christ: gallant! we shall be all Christ's, several Christ's: as many Christ's as Christians, all of us Lords as was said of Christ. Fools, there will be Lords many, but we have but one Lord Jesus Christ.  
If this union be personal, than it follows, as what is proper to the Godhead may be attributed to the person, so what is attributed to the manhood, should be attributed to the person.  
The person thus in union should be God-man. Infinite Immense, Eternal, etc. Again 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 blasphemer. This would be sweet stuff, yet it must be so, if God and a sinner be personally united.  
Let me give you Paul's sense of Christ form in us, in the true sense, 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, form in us, etc. I shall therefore grant as much as may be granted.  
First I say, that true believers 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 Godhead, Father, Son, 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 form in us.  
6. That we are partakers of the divine nature.  
For my meaning in all this, I intent not what the Familists intent when they speak 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 Son, and Spirit are one, which is one stepfarther. I say, as truly and as really. It follows not in all respects, the same kind of union, to the same participation and communion; these comparisons and resemblances of our union do not always hold out the kind of the union, but for the most part the verity, the truth of the union it were gross 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 several persons of the Trinity, or as in the humane nature of Christ, I have proved this already.  
3. We are united to the person of Christ but not made one person with Christ.  
4. Christ is form in us, but not in the same way and manner as he was form in the womb 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 proved.  
4. We are really partakers 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 several sorts of union, 'tis well known there are several, he that knows not this knows 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. etc. Of a Christian with God and Christ a 9th. etc.  
2. Nor of the several 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 several, and must not be Confounded, neither shall I speak how Christ is in himself, in his father, in earth, in heaven, in his ordinances, in his people's hearts. etc.  
3. I shall not speak in the 3. place of the several 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 etc.  
For the better understanding of the mystical union observe these points. The matter is very high, the words shall be the plainer: that the meanest capacities may take it in, I shall use as few terms of art as may be, the truth in this point is above art. note.  
1. That there is a general union, & an especial union, between God and his Creatures.  
2. This union whither general or special is real, really uniting them.  
3. This real union is the original of a real Communion between God and the creature.  
4. This real union may be diversely Considered, according to the divers respects, and divers effects of union.  
5. Every union between God and the creature, is not this mystical union of which we speak.  
6. The Gracious soul mystically united unto God. may be thus united unto God in more respects than one.  
7. For distinctions sake (whither properly or improperly) we may say there are several unions: though indeed, properly, several modes or ways of union, between God and the elect soul. this premised I conclude.  
1. The elect soul hath God united to it, (though not only,) in the general and universal union. in respect of which God may be said to be united to the whole creation. this is not as an Elect soul, but in Common as a creature, this union I take to be held out in that text. In him we live and move and have our being. this union for its form, 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 dependence (natural) which the creature hath on God, for this esse & operari, through the spirit. he that knows not this, knows little, this union every creature hath with Gods: Familists go no higher than this, they may be thus united unto God, and yet devils. but this union the elect soul hath, as a creature, and more.  
2. The elect soul hath God united to it, in a special: (which is called a my. sticall union.) in respect of which God is not united to the whole creation, 
Eph. 1.  it being proper to the elect viz. Christ, Angels, and Saints: though to Christ Angels and Saints, under several respects.  
3. This union, wherein the elect soul hath God united to it, is not an Immediate but a mediate union, through a mediator Jesus Christ. 
Mat. 1. 1 Cor. 1.30. 2 Cor. 5.19.  God-man the Imanuel, God  us. of him are all things, especially spiritual. God is in Christ uniting and reconciling etc. God and the fallen creature cannot unite without a mediator. no more than a consuming fire and stubble. Christ is this mediator and the union is through him. John 17. read the Scripture.  
4. This union through a mediator may be considered, either first as uniting God and the soul, (the mediator intervening.) or secondly, as uniting the mediator and the elect soul.  
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 mediator 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 special gratious-union of special love, hence that Scripture, he that dwelleth in love, dwelleth in God, and God in him, for God is love, 
1 john 4.16.  ubi amor tbi anima. love brings an indwelling.  
2. 
1 Sam. 18.3.  Hence God stands united to the elect soul, in a special-gratious-Covenant relation, league, hence among men the term of the united provinces etc.  
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 etc. 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 veil our ignorance, then reveal this mystery, mystical it is, because secret, hidden, and a mystery: so says Paul Eph. 5. in natural things I would call it physical, set out by the union in Contact virtual, but in these supernatural I profess, I know not any word used fitly to note the nature of it. I shall not Coin new, but give you the notion itself in plain words:) I say god is united as a special grace working cause, I have spoken already, how he is not united, I speak now to show you, how he is united, 
1 john 3.2.  as well as I can, I shall better tell you, and you will better understand it, when we are come to heaven.  
God, through the mediator, as a principle, a working-cause of a spiritual being and operation, unites himself to the elect soul enlightening it, quickening it, etc. with special grace.  
This is on god's part, 1. 
1 Cor. 6.19.  by that special spirit (or the special Influences of the spirit) which actuates the spiritual elect soul, in its spiritual being & operation. 2. 
1 john 4.13.  on the creatures part, by the dependence of the spiritual soul on god for this, wrought in it by the spirit.  
From this union, it is said: he that is joined to the Lord is one spirit, 
1 Cor. 6.7.  and 1 Cor. 12.13. by one spirit we are united etc.  
7. Considering it with respect to the mediator, 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 soul. 2. nor of that special Covenant, 
Cant. 2.6.  wherein, the mediator stands united. 3. nor of all the sweet relations that flow from it, as husband father, friend etc. I should be 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 joh. 1.2. 2 Cor. 5.21. 2 Cor. 5.14. Kor. 6.11. 1 Cor. 12.12. Gal. 3.16.  and political union mystically united to his Church: as an head-man: a repraesentative. thus he is said to be the head of the Church, the second Adam, the second man; root, roote-man, you know the union between the surety and his friend of the proxy, the representative the Burgess in parliamt. etc. hence floweth communion spiritual, Christ is reckoned to us, and we reckoned to Christ, Christ made our sin: we made the Righteousness of God in him. read at large Rom. 5. we 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 we are that, in respect of Christ, what we are not, as in ourselves hence that in Joan. 17.23. I in them, and they in me, hence the Communion in attribution (Communicable) so Also is Christ: Christ mystical: 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 than a body without an head. This is a soul enriching-union, call it what you will.  
This union is by God's gracious Covenant Grant on God's part. 
Ephe. 1.4  This may be, before we be, from eternity, (chosen in him we thus are) in God's 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 Christ's The union of Christ I shall speak unto elsewhere.  
2. 
The kind 1. Cor. 15 joh. 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 soul. Cod works by Christ. Heb. 1.2.  
This is by the spirit from Christ, 
The form  (and the Father) being to us as the soul is to our body, a quickening principle, though not in every particular, as the soul to the body. (I speak as to influence— quickening— to a spiritual life, 
1. joh. 4.12.13. ) working in us habits of Grace (as anon) whereby we are enabled likewise, by faith and love, and other Graces, in several respects, to unite to Christ, and maintain Communion with him.  
This is set out by the union between (not a civil— but) a natural head and members. So 1. Cor. 12. 
1. Cor. 12 Col. 1.18.19. Col. 2.19. joh. 15.1. Pet. 2  the head is the seat of the spirits natural, 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, 
joh. 1.16. joh. 3.34. Col. 1.19 1. joh. 5.20. Ephe. 3.19.  which it wrought in Christ's humane nature in fullness, Even grace for grace, and we are said to have it from his fullness. On this account I might now here speak of the union as it is on our parts with God. As 1. Intellectual, the understanding and God, by knowledge and vision of faith. 2. Moral, the will by faith cleaving to God in Christ, and so of love etc. but this would make this Volume swell. From what hath been spoken concerning union, you may answer the question concerning Presence. thus briefly.  
1. God and Christ are present Symbalically or Typically, and analogically, the rock followed them, and that was Christ, Typical. So the Cloud, and Temple, etc.  
2. Essentially, by his Immense presence filling all things, places, filled of none. 
Mat. 28.29.  So he is in every thing, place, even Hell. So is the Godhead of Christ, or Christ as God, every where: Familists make a great matter of this. But alas this is not his special presence, Devils have this, though we have more.  
3. 
Act. 17.27.  Energetically: by power and providence operative. 1. General, and common in all creatures, to works of nature. Of him are all things, in him we live. 2. Special and Saving, the special works of grace in the hearts of his people, from regeneration to perfection. But this is not as in himself, and in his Son.  
4. Objectively, the mind by understanding, and will by choosing, 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 Optics.  in Christ: nay faith will make the humane nature of Christ present, with the presence that faith gives, which is a real presence: it can feed upon this humane nature of Christ, and eat the flesh of Christ, and drink his blood, and really nourish the soul hereby, as really as the body is nourished by its food, etc. Christians indeed know this, from hence by the being that faith gives, the soul shall be in God: and God in the soul: Christ in the Saints, and the Saints in Christ, without jumbling of their Persons, natures together. Alas it is to be feared, they know not this Inbeing and Indwelling of God, that talk so grossly of it: many talk 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 forbidden I should not say that Christ is in us. The Deity, and the humanity of Christ, the Person of Christ, but how? you have seen. 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, 
joh. 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 wills, 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.  means, & ordinances, ministers. Paul travels in birth to form this Christ, and the word, the Scripture word, and that preached, is that which is the seed of God too, 'tis that which things humane, as well as divine concur unto, 
1. Pet. 13.25.  to effect and produce on the hearts and minds of men in an ordinary way as Instruments: true, man cannot do it alone without God, and God will not do it alone without man, I mean ordinarily.  
4. The alteration it makes upon the man, on whom 'tis wrought, 'tis no Essential alteration, substantial alteration, the man is man still, and but man, though better qualified, a spirituallized man, his understanding is cleared of darkness, and strengthened by the enlightening of the spirit of God, to understand more clearly the things of God. There is not a new faculty of seeing, but the hindrance removed, (the veil as it were before the understanding) and help afforded, light brought into a dark room, 
1. Cor. 3.16.  the objects clothed with light.  
So the will, the will is will still, no new soul, but the action of the soul purified. There's a new disposition, it's called new, because it was old and is made new as 'twere there is a new stamp upon it, a piece of filver was silver before the Goldsmith touched it. An old piece of Plate put into the Furnace, put in a new mould, comes forth not the old piece of Plate for form, but a new though the same for substance.  
If it be God, than the soul is turned into God, a creature made a God: for 'tis the soul that hath this work.  
6. Or else it's God changed and converted into a creature, which is blapheamous.  
7. We need not go so far, the Scripture tells 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, ye 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 work new works: it's you that are created, you that have the alterations, this alteration is not the addition of another substance, which may be called you, but you, even you are created unto good works, new made. It is God's Image created in Righteousness & true Holiness. There can be no more, for former reasons: which shown that the Deity of Christ is not form in us, and assumes not our flesh, as it did the flesh in the Virgin's womb.  
8. This work of god upon us hath several names but they all note the same thing, only with several relations as the new creature, because it is a creature and new wrought by the creating power of god.  
The new birth Regeneration, 
joh. 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 work does— the spirit, the word that is the seed of God is from above, etc.  
Sanctification, 
1 Cor. 1. ult.  because it purifies our hearts, sets us apart from sin and the world, creature, and disposes us for God devotes us, directs us to him.  
The life of Christ, because wrought by Christ, 2. because it acts in the strength of Christ, he is the bottom, the principle, the original, though not the subject of this life, 3. because it makes us live like Christ.  
Christ form in us, as Christ may be said to be form in us, that grace which is in Christ being communicated to us by the spirit as before.  
There being the stamp, the image of Christ upon us— not in the Godhead. the Godhead of Christ, as Christ is the express image of the father's person, 
Heb. 1.2.  we have proved this already— that that is not in this sense form in us— but as the nature of man is conveyed from the father and form in the Son, so is the nature of grace (created) from Christ conveyed to us and form in us as in Christ, (the Godhead is incommunicable.) and so the divine nature, because a Godly nature, 
2 Pet. 1.4 Ephes. 4.24.  from God, like God, a participation of some of the attributes of god. though not in the same way as attributed unto god, they are in god per modum essentiae, 
in abstracto.  in us per modum qualitatis, or habitus. in god 'tis his essence, in us the representation of god. god is holy. his essence is holiness, 
in concrete  we are holy— 'tis our quality: though it streams from god yet it is not god, though a nature divine, something beyond and above the natural strength of man and pitch of man, 'tis his nature humane improved nearer to a divinity.  
Heavenly, 
1 Cor. 15.  not because of the substance of the heavens, but the Analogy, that is between the heavens and this thing, this work of grace. they that are heavenly— 'tis said 1 Cor. 15. etc. but enough for this.  
Christ was form in the Virgin's womb naturally and literally, but in us mystically and spiritually.  
So much for what related to my discourse, now follows, what related to his Sermon. The more gross and principal passages concerning gods giving up his people to sin— you will see here that Familists (if Coppe does not) father blasphemously their wickedness on god.  
I shall not speak much as to Mr Copps Sermon, only clear some passages, and vindicate the purity and holiness of god and Scripture.  
Esai 40. ult. Who gave Jacob to the spoil, and Israel to the robbers, did not I the Lord? was his Text.  
His point of doctrine (as I remember) was this: that God gives up his own people to robbers and spoilers.  
In the explication, he told us, that these robbers were such as should spoil gods own people of their Priests and Altars, etc. and at length of their holiness, by sin, blasphemies, wickednesses.  
Mr Coppe on the Lord's day before this lecture, preached near Witney: his Text (as I am informed) was. There is a time to sing, and a time to dance. it seems he was very merry. (some men such as rejoice in wickedness, are very merry when, (they cannot be unless) they have, the Devil for their playfellow. as I have read of Witches, so I have heard of some Familists and Ranters that (literally) they dance dirges with the Devil.) in that discourse (as I heard from some that knew it.) he said that the whole Scripture from the beginning of genesis to the end of the Revelations was to be understood allegorically. This I am sure, is the sense of all Familists. No wonder then that such doctrines are drawn from such Scripture. Familists (ex professo) bring Scripture to their private spirit, and make Scripture speak according to that. They will not try their spirit by the true spirit of god in the Scripture, nor speak according to the Law, and to the testimony in Scripture. When men leave Scripture: or presume to interpret Scripture in their own (if not the Devils) sense: what doctrines must we expect? no wonder, that gods giving his people over to afflictions, and (as I take it from the scope of the Scripture) Israel to captivity and (literally) robbers and spoilers be interpreted. a giving up of his own people to sin, curse, swear, blaspheme. God as a father may well chastise correct & his children, actually, effectually; I trow, not so give up his people to the power of sin.  
1. Take this note: 
james 1.13.  god tempts no man to sin, he that sinneth is lead away into sin by his own Lust; and the instigation of the divell-understand this effectively as the working cause. sin is of the devil, he is the Father, and our corrupt hearts they are the mothers of these hellish brats. 
jam. 1.15.   
2. There is not a principle of sin in god, 
Exod. 15.11. 1 Pet. 1.  he is good, and purely good, and perfectly good. he were not god had he such weakness, and contradiction. The god of Familists whom they generally so serve is the—, he is the sink of sin.  
3. Farther, god permissively, may suffer sin to be, for ends best known unto himself.  
4. On the same account, God may suffer the Devil to lay his snares, and leave his people to themselves- and they may be ensnared in these, and sin, but yet he's not the cause of sin.  
5. He forbids sin, gave strength once against sin, and now more than they will use: if men neglect this strength, nay sin away this strength, is God bound to renew their strength, that they may not sin? and shall God on this be the cause of sin? god forbidden.  
6. God may judicially give over some men to sin— give Satan the charge of them, 
Rom. 1.  the power of them. to do upon them what he will and can, god withdraws from them (judicially) his good gifts, and what's his own, and whom have these to blame? if they with a full career run on in sin, they run freely down the stream of sin, 'tis their choice to sin, why shall god be blamed for this?  
If God and Christ do say, thou shalt not take the name of god in vain, 
Euod. 20.  and Coppe and others swear themselves into the bottomless pit of hell, why may not god leave them there? 
Rev. 22.  if they will be unclean, why may not god say let them be unclean? what comfort is this to Mr Coppe, and others thus rob and spoilt with him?  
Mr Coppe applied his doctrine, first to their comfort, who with himself were spoiled, they should not be troubled: for god gave them up. Hellish comfort for such wretches. I grant, god judicially gave the Devil leave to do what he would with them. I say this is hellish comfort, to be in the devil's hands by God's judicial appointment. he would have others not only pity them, but love them as Brethren. but what compassion should others show them? the weak god pities, spares, pardons, so should we.  
The obstinate, the rebellious, he lets run the long run to hell and judgement, let them take what they meet with in the way of sin, Justice from god, ordinary, by the Magistrate; extraordinary, by his own hand, and damnation in the end of sin.  
As for us we must mourn for sin, their sin, reprove them for sinning; 
1 Cor. 5.  if all will not do, but they will sin, deliver them to Satan: pray down mercy, 
1 Tym. 1.20.  or gods vengeance on them. 2. Let gods ordinance take hold upon them by the Magistrate. 
Rom. 13.   
To love them as brethren, is to reckon ourselves their brethren in iniquity. 'tis to partake in their sins, 
2 joh. 10.11.  and the next step to partaking with them in their plagues.  
You have the seeds of these. says he.  
What though we have the same Corrupt principles of sin within us, if God change our natures, and kill us to sin, and sin to us, 
Rom. 6.  must we love sin still, where we see ' 'tis? shall we call the Devil father still, in calling these brethren, that bear his Image, and because they bear his Image, no let us hate sin, where it 'tis, in ourselves, in others, and hate ourselves, and others too, if worthy, on this account of hateful sin: Hate I not, Lord, the works of Iniquity, 
Psal. 129.21.22.  such as hate thee Lord, I hate them with a perfect hatred.  
Again says Mr. Cop. God may give you up too, to be robbed and spoilt.  
And what though God may leave us? must we therefore to provoke him to it, 
Prov. 4.6.  leave God? no let him know if we keep to God, he will keep us, if we forsake not God, he'll never forsake us: and what though it be an hour of trial? snares there be, shall we let fall our watch, and run upon them: let us keep to God, and I say, that god will keep us, resist one sin manfully, and he'll give strength to withstand another, 
Ephes. 6.12.13.  where you see your weakness Call in his strength and stand.  
Raunters may take their fill of sin, they say god is unlimited Almightiness, & unlimited Almightiness is in them and they may do any thing.  
Mr. Coppe gave us some reasons for his doctrine. 1. god is unlimited almightiness god can and may do any thing, pull down his own ordinances as circumcision, etc. Reader, this you have at, large in his book called Copse return to ways of truth.  
God Almighty he is infinite, yet he cannot sin and that's his Almightiness, sin cannot fasten on him to do Contrary to the nature of god, nay he cannot be so fare fastened on by sin, to will what's contrary to the nature of god. and proclaims him weak, imperfect, that were not almighty.  
For the Abolishing of Jewish ordinances know: they were erected but for a time: when scripture says they cease they must cease: might they have been nelected when they were in force, without sin? I trow not, read Gal. 3.10. to this Mr. Coppe brought in (as I have heard of Jugglers) his sic volo sic Jubeo let that pass: nay, says M. Coppe as another reason for his doctrine.  
" He that said thou shalt not murder, 
Coppe.  bade Abraham slay his son: and he that said thou shalt not Commit adultery, said to Hosea, take a whore.  
Fowl mouth's, blaspheming god & scripture, will belch out this with open mouth: Raunters will bring such reasonnings for their Adultery, Cursing, blaspheming? murders and what not they would make god like unto themselves a murderer, 
Ps. 51.  an Adulterer, a blasphemer, these things will they do, and god it may be, may keep silence too: but be will reproove them and set their sins in order before their eyes: he will tear them in pieces, and there shall be none to deliver: o that such as forget god would Consider this.  
What do ye think now readers of Mr Coppe Recantation?  
Concerning gods will in sin, note.  
1. God's will in precept determins sin, not gods will in decree or providence, gods will revealed in his word, not his essential will as they call it, unless they mean this essential will manifesting, in his word, what shall be sin, what not.  
2. Some things god cannot but will to be sin, such as contradict his nature, the truth of his divinity: he cannot deny himself.  
3. Other things are sin or not sin as he does in his precepts will them to be sin: and no otherwise: such are things as in their own nature strike not at his Majesty, but may be by his wisdom ordered for his glory.  
4. These latter, as his will of precept makes them sin, by forbidding it, so his will of precept makes it no sin by Enjoining it (this was Abraham's & Hosees case) nay the omission of the things thus enjoined is sin; a trial it was to Abraham, & to Hosee, but no sin: (were it done really, abraham's was not, and as most say, Hosees was but an allegory, or a parable, as to him: read Pareus, Buroughs on the text, the law maker hath this power to change his own laws, laws were made for god not god for laws.  
Examples of sin, and particular repeals of statutes to particular persons are no warrant for us to sin.  
6. Inclinations to sin, opportunities to sin, suggestion by immediate voices or instincts, unto sin, they are not warrants to sin.  
7. The Commissions for such actions as will be no sin the statute repealed, must have the broad seal of heaven infallible demostration evincing that repeal.  
Thus you have the point stated brefly, and I hope clearly— let me close up all with a note or two and so farewell.  
1. Familists are grown extremely cunning, to order their words so as that 1. They may be in a sense true, 2. Defend themselves from the hands of the Magistrate. 3. And yet to let their own know their devilish and blaspheamous meaning.  
2. A Familisticall Repentance is a divel-trick, they will as it were take all sin to themselves, yet most grossly, though craftily, charge all on god.  
3. If this be Copps Repentance (reader judge by what is here noted) he is a very— incarnate, the Lord rebuke him, and from Sin, Satan, and Ranters deliver us.  
FINIS.