Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	abraham_n	angel_n	lord_n	686	4	3.4680	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47197	The way cast up, and the stumbling-blocks removed from before the feet of those who are seeking the way to Zion, with their faces thitherward containing an answere to a postcript, printed at the end of Sam Rutherford's letters, third edition, by a nameless author, indeed not without cause, considering the many lyes and falshoods therein, against the people, called Quakers, which are here disproved, and refuted / by George Keith ...	Keith, George, 1639?-1716.; Rutherford, Samuel, 1600?-1661.	1677 (1677)	Wing K233; ESTC R19568	115,272	246

promised to our Parents after the fall and actually gave unto them even the Seed of the Woman that should bruise the head of the Serpent And therefore though the outward comeing of the Man Christ was deferred according to his outward birth in the flesh for many ages yet from the beginning this Heavenly Man the promised Seed did inwardly come into the hearts of those that believed in him and bruised the head of the Serpent and destroyed him that had the power ●f death that is the Devil the stronger man entering 〈◊〉 house and dispossessing the strong man and casting 〈◊〉 out And thus Christ is the Lamb that was slain ●rom the foundation of the World namely in that 〈◊〉 the beginning even as soon as our first Parents 〈◊〉 the measure of the Life of the Lamb which 〈◊〉 in our first Parents in the innocent state came as 〈◊〉 were to be slain in them by transgression and to ●ndergoe sore and deep sufferings by reason of 〈◊〉 sin even as the Seed Christ complained by the ●rophet Amos 3 13. Behold I am pressed under you 〈◊〉 cart is pressed that is full of sheavs this must 〈◊〉 be understood of the Life of Christ as Man for as God he can not suffer nor be slain whereas the Life of Christ as man is capable of suffering and being crucified as unto us although that Life still live in it self unto God namely that Seed or measure of it graffed or imprinted in us according to which the Apostle declareth that they who fall away from Christ do crucify again to themselvs the Son of God Heb. 6 6. And Iohn saw that after Christ was outwardly crucifyed at Ierusalem he should be again crucifyed in spiritual Sodom and Egypt whic● is the Apostat Church Rev. 11 8. And 〈◊〉 hath he been crucifyed by the Wicked even fro● the beginning and hath lived in all Saints as 〈◊〉 before he came in the flesh as to his outward birt● as since So that as Paul said I live yet not I but 〈◊〉 that liveth in me The same could Abraham 〈◊〉 Moses and all the Prophets say that Christ the Heauenly Man and Second Adam lived in them 〈◊〉 they lived by his living in them as he said to 〈◊〉 Disciples becaus I live therefore shall ye live 〈◊〉 But Christ as he is God liveth in all and is altog●ther uncapable of the least suffering and althoug● as Man he may and doth suffer yet in due time 〈◊〉 suffering Life will prevail and be raised up over 〈◊〉 its Suffering in all men where it suffers by 〈◊〉 of sin to the everlasting comfort of them that 〈◊〉 in him and obey him but to the everlasti● torment of them that do not believe in him 〈◊〉 give obedience unto him 7. But yet more particularly to prove that the Man Christ was from the beginning see Gen. 32 24. Now when Iacob was left alone there wrestled a man with him unto the breaking of the day and that this was Christ is clear from Hosea 12 4. For it was such a man as was also the LORD GOD of Hosts to whom he prayed and made supplication whom Hosea calleth also the Angel See also Gen. 18. where the Man Christ appeared unto Abraham with two Angels that are called men ver 2. for Angels are a sort of Heavenly Men and one of these three men Abraham prayed unto and therefore it was the Man Christ who after he had talked with Abraham ascended and did afterwards destroy Sodom and Gomorrah with fire and brimston And Gen. 19 24. it is said The Lord rained from the Lord fire and brimston therefore this was no other man or Angel but the Heavenly Man Christ Jesus who at divers times appeared unto the Fathers in the true forme of a Man yea even unto Kiug Nebuchadnezar together with the three children in the firy furnace and although it is commonly supposed that it was onely God that appeared thus in a fantastical forme and shape of a man and not that it was really the Man Christ Jesus yet this is by no means to be granted otherwise we should give away the cause to the Manichees and such who affirme that Christ was never a real and true Man even when born of the Virgin Mary and crucifyed 〈◊〉 the cross but onely that it was a phantasme or phantastical appearance of man For indeed seing he 〈◊〉 called as really Man before his outward birth in the flesh as afterwards we have as good cause to believe him to be true and real Man before his outward birth 〈◊〉 in the flesh as after 8. For it is not the outward flesh and blood that is the Man otherwise the Saints that have pu● off the outward body should cease to be men 〈◊〉 Christ should have ceased to be Man betwixt 〈◊〉 death and his resurrection but it is the Soul or inward Man that dwelleth in the outward flesh or ●ody that is the Man most properly such as Christ 〈◊〉 even from the beginning 9. And this was the Man even Christ who● Ezekiel saw in his vision upon the throne above 〈◊〉 firmament Ezek. 1 26 27. and whom 〈◊〉 saw Dan. 7 9. and this was long before his outward birth in the flesh and was as real a vision of the Man Christ Jesus as that which John ●ad Rev. 1 from ver 13 to 19. And this same Man the Lord Jesus Christ Isaiah did see Isa. 6. sitting upon his heavenly Throne so that his traine or skirts filled the Temple The same also appeared unto Adam Gen. 3 8 9 10. nor will it prove that he whom Ezekiel saw was not the real Man Christ Jesus becaus it is said that he saw as the similitude of a man for even when Christ came outwardly in the flesh he is said to be found in fashion or likeness as a Man and yet he was a true Man and did truely and really partake of our flesh and blood by his outward birth 10. Yet before this even from the beginning he was the heavenly Man and had his Soul and Heavenly flesh and blood by which he reached unto the Saints in all ages and did refresh and feed them unto eternall Life And forasmuch as he gave them of his flesh and blood from heaven he also gave them of his Life or Spirit as he is the Heavenly Man or Second Adam 11. For the Life or Spirit of the Second Adam doth extend as farr as his heavenly flesh and blood And thus the Word was made Flesh even from the beginning and dwelt in us as in all Ages and they beheld his glory as the glory of the onely-Begotten of the Father full of Grace and Truth yet he dwelleth not onely in the Saints but also without them in himself and did so from the beginning 12. For the Saints can not contain Christ even as Man they onely partake of some measure or ray or emanation of him they have not the Center or spring of his Soul and Life in

them but onely an emanation or stream of it the Center and Spring it self was for most part in heaven untill it descended and cloathed it self with the likeness of our 〈◊〉 flesh in the Virgins womb 13. And ●herefore let all the Scripturs be searched and it shall not be found that Christ became Man and tooke to himself the Soul of Man at his conception in the womb of the Virgin Mary but onely that he took flesh and was the Son of Mary David and Abraham according to the flesh but according to his Heavenly Nature even as man he was the Son of God and was the Father and Lord of all the Faithfull in all Ages therefore David in spirit called him LORD whose Name is Wonderfull Counseller the Mighty God the Everlasting Father aud Prince of Peace SECTION IX 1. That Christ is in every man yea in every Creature in a true sense proved from Scripture 2. That it derogats no more from the honour of Christ then from the honour of God the Father that he is in all things 3. Christ in the saints proved from Scripture 4. Yea in all men even the wicked proved from Scripture 5. The God-head properly doth not suffer in men but the soule or life of Iesus Christ the heavenly man 6. More Scripture to prove that Christ suffers in the wicked as Heb. 6. 6. Rev. 11. 8. 7. Paul preached Christ in the Corinthians and Galatians when unbelievers proved from 1 Cor. 2. 2. Gal. 1. 3. Eph. 3. 8. 1. Tim. 3. 16. 8. If Christ be in the Saints he must be in all men proved from a most convincing reason that otherwayes he would be divided from himself and in discontinued places 9. Christ is otherwayes in all men then in the other inferior creaturs in regard of his operations 10. And otherwise in the Saints then in other men not only in regard of operation but also in regard of union and communion 11. How Christ is and yet is not in unbelievers in different respects cleared by two manifest examples 12. Christ is otherwise in the outward body and temple that suffered at Jerusalem then in the Saints 13. The Saints union with God is but mediat through the heavenly man Christ whereas the union of Christ with God is immediat 14. The Saints not Christ but Christians and receive all things from God by the Heavenly Man Christ Iesus 15. How Christ hath given eternall life to all flesh or all mankind according to John 17. 2. which place of Scripture is falsly translated in our English Bible THe fifth Particular whereof he accuseth us is that we affirme Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world 1. Answer That Christ is in every man yea in every creature we do boldly affirme conforme to the Scripture which saith all things were created by him even Iesus Christ the incarmate Word or Word made flesh and therefor he is in all things and as Iohn said he was in the world and the world was made by him for indeed it is impossible that the maker can be separated from the thing that is made I say according to the Scripture that seeing all creaturs were made by Iesus Christ therefore he is in them all even as God is in all giving them and upholding them their beings and ministring unto every thing what is needfull and fit for it 2. Doth it any more derogat from the honour and glory of Christ that he is in all then it derogats from the honour and glory of God the Father who is in all and through all blessed in himself for ever more For as God is a pure being and life that nothing can defile even so is Christ Jesus an incorruptible and incontaminable life and being as God is Light so Christ is Light a Light that shineth every where even in the darkness as Iohn declared but the darkness cannot comprehend it nor can the darkness obscure and darken it onely it can and doth obscure and darken the eyes of them who are in darkness that they cannot see nor behold the glory of the Light But more particularly to come to the matter in hand I shall first prove from Scripture that Christ is in the Saints and secondly both from Scripture and good reason that is grounded on Scripture that he is in all men in a true sense yea in all creatures And thirdly I shall shew that in regard of his operations he is otherwise in men then in the other creaturs of an inferior degree And fourthly that he is otherwise in the Saints then in other men and that not onely in regard of operation but also in regard of union and communion And fiftly that he is otherwise in the vessell or temple that suffered on the Crosse at Ierusalem and is now glorifyed in heaven then he is in any or in all of the Saints or in any other creaturs whatsoever howsoever excellent 3. As to the first that Christ is in the Saints see Ioh. 6 56. he that eateth my flesh and drinketh my blood dwelleth in me and I in him see also Iohn 17. 23. I in them and thou in me c. see again Rom. 8. 10. And if Christ be in you the body is dead Eph. 3. 17. That Christ may dwell in your hearts by faith Collos. 1. 27. Christ in you the hope of glory 2 Cor. 13. 3. Seing that ye seek a proofe of Christ speaking in me and verse 5. know ye not your own s●lv●s how that Iesus Christ is in you unless ye be reprobates Many more Scriptures may be brought but these shall suffice to shew that Christ is in the Saints and Christ is Gods anointed King Priest and Prophet and therefor by Christ is not to be understood the Word simply considered as in God but the incarnate or ingrafted Word or the Word made flesh that dwelleth in the Saints Ioh. 1. 14. for the Word simply considered as in God is not the anointed but the annointer whereas Christ is Gods anointed 4. Secondly that Christ is in all men even in the wicked see Amos 2. 13. Behold I am pressed under you as a Cart is pressed that is full of sheaves This cannot be understood of God or the Word simply considered that cannot be pressed or suffer any grief but it is well understood of the incarnat or ingraft●d Word to wit the precious Seed of the life of Christ in us that is exceeding tender and is capable of grief and suffering by mens sins Psal. 95. 10. Fourty years long was I grieved in this generation Isajah 63. 9 10. In all their affliction he was aff●icted and the Angel of his presence saved them in his love and in his pity he redeemed them and he bare them and caryed them all the days of old but they rebelled and vexed his holy Spirit c. 5.

foolish and groundless distinction that they have borrowed from the Popish School-men The Scriptur telleth us nothing of this nicity yet we do acknowledge the person of Christ. 10. And if by Person they understand his manhood or the man Christ Iesus we believe that Christ is man and a singular man that is to say he is not two or many men but one onely man as also he is singular for the excellency of his nature even as Man 11. So that whatever excellency any other man hath in his nature Christ hath the same and also far greater and more excellent in his who is the heavenly Man or Lord from heaven the second Adam that is a quickening Spirit whereas other men in comparison of him yea Adam the first Man is but of the Earth Earthly So that as farr as the most high heavens do excell the base and low Earth so farr doth Christ even as Man excell all other men and that not onely in accidents as the Popish school-men and the Presbyterian Teachers following them do teach but in nature and Substance And therefore as the Heavens do influence the Earth and make it fruitfull by the virtue that proceedeth therefrom so the heavenly Man Christ Iesus doth influence all other men by his Light and Life that they may be fruitfull in holiness and righteousuess and who remaine unfruitfull it is not for want of the Life and Spirit of the Heavenly Man as not influencing them but becaus that by unbeliefe they harden their hearts against his Heavenly breathings and influences And this distinction betwixt the very nature of the Soul and Spirit of Christ as man amd that of the soules of all other men is clearly held forth by Paul according to the wisdom given him of God that whereas the Soul of any other as namely the Soul of Adam was made a living Soul the second Adam is a quickening Spirit who quickens both the Souls and bodys of other men who in faith receive his quickening life and Spirit and whatever virtue the Souls of any other holy men have to quicken others they have it not of themselvs nor yet immediatly of God the Father but they derive it from the heavenly man or second Adam Christ Jesus who hath it immediatly of the Father who is the Mediator between God and Man even the Man Christ Iesu● 12. And this doth manifestly hold forth a substantial dignity and excellency in the nature of the Man Christ Jesus even as a man above the nature of all other men and Angels which the Papists and Presbyterian Teachers do both deny 13. And thus it may appear how much more we do esteeme of the Manhood of Christ Iesus then either Papists or Presbyterians SECTION VIII 1. The fourth accusation is false for we owne no other Iesus Christ but him who was born of the Virgin Mary 2. He was the true Christ of God before 3. That the man Christ Iesus was from the beginning 4. Some Scripturs brought and opened to prove this as Eph 3 9 Joh 6 38. 1 Cor 15 47 48. Joh 3 13. Eph 4 9. 1 Cor 10 3 4. the same proved from 1 Tim 2 5. and 1 Cor 11 3. 5. Christ was anointed from the beginning Prov 8 23. Psal 2 6. 6. The Man Christ before Abraham and John the Baptist. 7. Some more Scripturs opened as Psal. 110 34. Amos 2 13. Heb. 6 6. Rev 11 18. And some more Scripturs opened out of the Old Testament to prove that the Man Christ was from the beginning as Gen. 32 24. Gen. 19 24. 8. That the outward flesh and blood is not properly the Man but the Soul or inward man 9. More Scripturs opened out of the Old Testament as Ezek. 1 26 27. Dan. 7 9. 10. Christ his Soul and heavenly flesh and blood from the beginning 11. The Soul Life or Spirit of the Heavenly Man doth as far extend as his heavenly flesh and blood even to all the Saints 12. Though they have not the center or root of his Soul and Life in them but onely a measure ray or emanation of it 13. The Scripture no where saith that Christ did take his Soul but onely his outward flesh of the Virgin and so according to the flesh he was onely the Son of Mary David and Abraham by virtue of his outward conception and birth The fourth Particular whereof he accuseth us is that we deny Iesus the Son of Mary to be the alone true Christ. 1. This is a false accusation We own no other Jesus Christ but him that was born of the Virgin Mary who as concerning the flesh is the Son of Mary and the Son of David and the Seed of Abraham 2. And yet he was the true Christ of God before he took flesh and before he was the Son of Mary or David or of Abraham for his being born of the Virgin Mary made him not to be Christ as if he had not been Christ before But he was Christ before even from the beginning as I shall prove clearly out of Scripture Eph. 3 9. it is said expressly that God created all things by Iesus Christ. Now if all things were created by Jesus Christ then Jesus Christ was before all things for the cause is always before the effect at least in order of nature But to this they object that by Iesus Christ is meant the Word onely in this place whereas the Word onely is not properly the Christ but the Word as cloathed with the Manhood or the Man as united with the Word And so I answer that the Word onely is not properly the Christ without the Manhood but it is the Word made Flesh or made Man And therefore seing the Apostle by the Spirit of God hath declared that all things were created by Jesus Christ and that Jesus Christ signifieth properly the Word made Flesh or made Man it is clear that according unto the Apostle the Word was mad flesh or Man even from the beginning 3. And this will yet more appear by comparing this place with other places of Scripture as Ioh. 6 38. For I came down from heaven not to do mine own will but the will of him that sent me Now Christ spake this not simply as the Word or as God but as Man for as God he had no will of his own distinct from the will of the Father for the Father and the Word have but one onely will whereas the Man or Manhood of Christ hath indeed a distinct will which yet is always in union with the will of the Father And seing Christ spake this as Man it is clear from his own words that as Man he came down from heaven and was Man before he descended to take part of our flesh in the Virgins womb and therefore Paul calleth him the Second Adam the Lord from heaven and that heavenly Man 1 Cor 15 47 48. Also it is clear that Christ himself speaketh in the 6 of Iohn of his flesh and blood that did

come down from heaven whereof men must eat and drink to the end that they may live by Christ Iohn 6 51. I am that living bread which came down from heaven If any man eat of this bread he shall live for ever And the bread that I will give is my flesh Now many understood not that saying in that day as many at this day do not understand it for they thought he had spoken of Earthly flesh and blood and therefore they were offended and said How can this man give 〈◊〉 his flesh and blood to eat Whereas Jesus understood it of his heavenly flesh and blood therefore he said unto them Doth this offend you What if ye shall see the Son of Man ascend up where he was before So that Christ was the Son of Man before he descended that is to say true Man for Son of man is a Syriack phrase signifying man Compare with this Iohn 3 13. No man ascendeth up to heaven but he that came down from heaven the Son of man which is in heaven see also Eph 4 9 10. Now in that he ascended what is it but that he also descended into the lowest parts of the Earth He that descended is the same that ascended farr above all heavens that he might fill all things And this will yet further appear if we shall consider what Paul writes of this mystery 1 Cor. 10 3 4. that the Fathers to wit the people of Israel long before Christ came outwardly in the flesh did all eat the same spirituall meat and did all drink the same spirituall drink for they drank of the Spirituall Rock that followed them and that Rock was Christ. Nor can it be said that it must be understood figuratively to wit the Rock signified Christ for we read no where in the Scriptur of any Rock that followed the people in the wilderness as outwardly that was a figure or type of Christ but Christ himself was that Rock that followed them And certainly if the Saints before Christ came outwardly in the flesh had ●ot eat of the flesh of Christ and drunk of his blood they could not have had life by him but they had life by him and therefore they did eat his flesh and drink his blood And therefore Christ had flesh and blood to wit heavenly and spirituall even from the beginning on which the Saints in all ages did feed even from the beginning such as Adam and Evah Abel Henoch Noah Abraham c. And seing Christ had flesh blood from the beginning he was man from the beginning for as God simply he can not have flesh and blood For God is a Spirit therefore it is the flesh and blood of Christ as he is Man or the Son of Man as Christ said unless ye eat the flesh of the Son of man c. 4. All which prove effectually that the Man Christ Jesus was from the beginning and if the man Christ Jesus had not been from the beginning it would follow that the Church all along from the beginning had wanted a Mediator and Head for it is the Man Christ Jesus united with the Godhead of the Logos that is the Mediator betwixt God and man as Paul declared 1 Tim. 2 5. and the Head of every man is Christ and the head of Christ is God By Christ Paul in this place 1 Cor. 11 3. understandeth the Man Christ which he placeth as a middle between God and men so that God is the head of every man But it is most absurd to suppose that the Church and Saints all along untill Christ came outwardly in flesh wanted a Mediator and Intercessor or that they wanted a head for even as the naturall body can not live without its head so nor can the Church which is the body of Christ live without its head which is the Man Christ Jesus 5. But let us descend more particularly into particular places of the Old Testament and we shall see the same truth confirmed abundantly Prov. 8 23. I was anoynted from the age from the beginning so the words should be translated the Hebrew word nissakti signifyeth anoynted and is so rendered by Buxtorf in his Lexicon and also by the English Bible Psal. 2 6. in the margine I have anoynted my King upon my holy hill of Zion the Hebrew root is the same in both places and both places are to be understood of Christ as is generally confessed 6. Now Christ signifyeth Anoynted and it is the Man Christ that is Anoynted with the Holy Spirit and not the Word or Logos which is God himself for the Godhead anoynts not the Godhead but it is the Godhead that doth anoynt the Manhood of Christ which Manhood hath been Anoynted from the beginning and therefore the Man Christ hath been from the beginning who is Gods Anoynted King and the Head of his Church in all Ages the First and the Last even the first-born of every creature who said to the Jewes Before Abraham was I am and it was the Man Christ that said this to the Jewes and of him John the Baptist thus declared Iohn 1 30. there cometh after me a man that is preferred unto me for he was before me and this was the man Christ of whom he spake Again let us consider Psal. 110 1 3 4. The Lord said unto my Lord sit thou at my right hand untill I make thine enemys thy footstool and ver 3. from the womb before the morning-star I have begotten thee so the Septuagint and Vulgar Latin which doth little differ from the Hebrew it self in this place And vers 4. Thou art a Priest forever after the order of Melchizedek Now that Christ as man is here understood and not simply the Logos or Word I prove First becaus here are two Lords The Lord said unto my Lord the Father speaking unto the Man Christ for indeed the Man Christ is a distinct Lord from the Father as he is a distinct Being and Substance as Man and as Man he is a Lord and King who said All power in Heaven and Earth is given me of my Father but the Word simply considere● is not a distinct Lord from the Father becaus not a distinct Being or Substance Secondly it is the Man Christ that is Gods high Priest and not the Word barely considered for a Priest is one that prayeth unto God for the People and mediats o● interceeds betwixt God and them but the Word barely considered can not doe this becaus he is no● a distinct Substance or Being from the Father whereas the Man Christ is a distinct Being although not divided or separated from him and if he be ● Priest forever then from the beginning and consequently Man from the beginning according to which the Apostle said Iesus Christ the same yesterday to day and forever Yesterday that is from the beginning to day that is at present and for ever that is in all time and ages to come This is the promised Seed which God

inlighteneth every ●an that cometh into the world Joh. 1 9. 12. Fifthly Christ Jesus he is otherwise in the 〈◊〉 then he was and is in that vessel and temple 〈◊〉 suffered at Ierusalem and is now glorifyed in 〈◊〉 Heavens for the Saints have not the Heavenly 〈◊〉 Christ Jesus as it were centrally and original●●● them the Spring and Centre of his Soul Life 〈◊〉 Light is not in their vessells but onely in that 〈◊〉 which was born of the Virgin Mary they 〈◊〉 enjoy of his Life and Light as it proceeds 〈◊〉 him by way of emanation and participation 〈◊〉 that although the true Light be both in him and 〈◊〉 yet it is otherwise in him then in us as the 〈◊〉 of the Sun is otherwise in the body of the Sun 〈◊〉 it is in other bodys into which it emanates and 〈◊〉 Life is otherwise in the Principall part or parts 〈◊〉 the Natural bodys then as it is in the other Mem●●● And both these exampls have been used by 〈◊〉 Ancients to shaddow forth this great Mystery 〈◊〉 they also are used in the Scripture it self which calleth him the Head of the Body and the Sun of Righteousness and it pleased the Father that in him all fulness should dwell and out of his fulness we all receive and Grace for Grace for in him dwelleth all the fulness of the Godhead bodily see Coloss. 1 19. and 2 9. and Joh. 1 16. So that in all things he hath the preheminence as the Apostle declared And look as the sap or moisture and living vertue is otherwise in the Root and Stock of the Tree then it is in the Branches although i● be really also in the branches even thus it is as concerning Christ and the Saints he is the Vine they are the Branches he is the Root that beareth them and sendeth forth his Life conti●ually into them to make the● fruitfull that they may bear living fruits of Life Now he is the Root and Vine into which the Saints are grafted not simply as the Word but as the Word Incarnate and as dwelling in that most pure and most Wonderfull Vessell that suffered at Ierusalem 13. For becaus the fulness dwelt in him and that he was immediately and most intimatly united with the Godhead so as no men no● Angels are but onely the Man Iesus he is onely the true Christ. And becaus he it is alone who in an immediate way and originally is Gods Anoynted who hath anoynted him with his Holy Spirit and all other men even the most holy but mediately united with God through him and mediately by and through him receiving the Anoynting or Holy Spirit therefore all other holy men are not Christ but Christians not being immediately anoynted of the Father but by the means of Iesus Christ. 14. Nor are they otherwise partakers of the Anoynting or of the Holy Ghost but as they are partakers of Christ. And this the Name Christian doth plainly import for it is a derivative name from Christ holding forth that as we derive our name from him so also we derive from him whatever Light or Life Grace or Heavenly Virtus we do enjoy The Father first giveth it unto him and he even the Man Christ Jesus that was born of the Virgin Mary the Son of David and Abraham according to the Flesh doth give it unto us 15. He it is by whom Grace and Truth cometh unto Mankind he it is to whom the Father hath gi●en power over all flesh as he himself declared Ioh. 17 2. that whatever the Father hath giuen to ●im he may give to them eternell life for so the 〈◊〉 are according to the Greek and so both ●rias Montanus and the vulgar Latin and Dutch Translation render them So that Christ hath given 〈◊〉 all flesh that is All mankind eternall Life even 〈◊〉 hath received it of the Father not that all 〈◊〉 do enjoy or possesse eternall Life but yet the Seed or Principle of it is put in them which is the Light of his Son Christ Iesus that lighteth every man that cometh into the World and thereby All men may have Life as Christ himself said I am come that ye may have Life and if they have it not it is not becaus they can not but becaus they will not have it for it is really tendered unto them by Christ Jesus who on this account is the Saviour of all men but especially of them that believe SECTION X. 1. All true Christians do worship the Man Christ Jesus 2. True Believers worshipped him upo● Earth in the days of his flesh 3. The Wise-men from the East worshipped the child Jesus but not Mary thereby condemning the grosse idolatry of the church of Rome 4. Many exampls out of Scripture to prove they worshipped the Man Chri●● Jesus 5. Some Presbyterians have taught tha● the Man Christ Jesus was not to be worshipped to the great dishonour of the Christian Religion 6. The Christian Quakers falsly accused that 〈◊〉 do not pray to the Man Iesus Christ. 7. We ofte● expressly mention the names JESUS CHRIST in our prayers and when we do not mention thes● names yet praying by the movings of his Life 〈◊〉 Spirit we pray always unto Christ Iesus who● the heavenly Man and God over all blessed for ever 8. In what sort of expressions I have heard some of our Friends pray to Christ in our Meetings and which I have also used in prayer to my great comfort 9. That becaus all true Christians do worship the Man Christ Iesus he to wit the Heavenly Man must needs be really present in and among them in their meetings and consequently every where but this is not meant of his externall person 10. Who pray unto the Man Christ and do not believe him to be present are real Idolaters as this Author of the Postscript 11. That distinction refuted that he is present as God not as Man 12. That the Man Christ heareth our prayers proveth that he is present every where 13. That distinction refuted that the Man Christ Iesus knoweth our prayers and thoughts not by immediat perception but by having them revealed to him by the Godhead which is the Popish evasion for worshipping Saints and Angels 14. Some places of Scripture opened as Heb. 4 15 16. Psal. 18. 9 10. 15. That Christ did immediatly kow the thoughts of men proved from divers Scripturs 16. Omnipercipiency of the Soul of Christ proveth him as man to be Omnipresent 1. ANd for these causes it is that all true Christians do worship the Man Christ Jesus and pray unto him as they do unto the Father so that he is a true and proper object of Divine adoration as is the Father yea it is in and through him that we can onely in a true and acceptable way worship the Father and call upon him 2. And even in the days of his flesh they who saw his glory and did truely know what he was did both believe in him and pray unto him and

he bid his Disciples believe in him Ye believe in God believe also in me said he that is in me the Man Christ Jesus whom God hath sent 3. And seing we are to believe in him we are also to call upon him for that which is the proper object of true Faith is also the proper object of true Divine adoration as accordingly we find that they who had true faith in him in the days of his flesh did also worship him and pray unto him as the Wise men that came from the East did worship him even when he was an Infant Matth. 2 11. And when they were come into the house they saw the young Child with Mary his mother and fell down and worshipped him And here observe it is not said they worshipped Mary his mother no they were more wise although they did know that she was blessed above all Women yet they did also know that she was not an object of Divine worship as Christ was Surely these men although commonly accounted Heathens had more sound understanding then all the wise men so called of the Popish Church who worship Mary the mother of Jesus and pray unto her as they do also unto other Saints which is gross idolatry Again see Matth. 8 2. And behold there came a Leper and worshiped him saying Lord if thou wilt thou canst make me clean and this was the Man Jesus 4. And many such examples are to be found in Scripture of those that worshipped him in the days of his flesh see Matth. 9 18. and 14 33. and 15 25. And after his Resurrection the Disciples both Men and Women did worship him see Matth. 28. 9. 17. as no doubt they did so before and after his Ascension the Disciples did call upon him see Act. 7 59. And they stoned Stephen calling and saying Lord Iesus receive my Spirit and Act. 9 21. the Disciples are said to be they that call on this Name to wit IESVS and Paul saluteth the Corinthians thus 1 Cor. 1 3. Grace be unto you and peace from God our Father and from our Lord Iesus Christ and ver 2. unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ●urs And it is the will and command of the Father that at the Name of Iesus every knee should ●ow and every tongue confess to the glory of God the Father So that whatever honour or worship is given to the Man Christ Jesus it redounds to the Father He that honours the Son honours the Father and he that honours not the Son honours not the Father And Rev. 5 11 12 13 14. All the Saints and Angels and every creature are brought in not onely worshipping the Father but the Lamb that was slain and this is the Man Christ Iesus or Word incarnate for the Word or Logos simply considered never was nor can be slain All which Scripturs and many more that could be mentioned prove clearly that the Saints did worship the Man Christ Jesus and did pray unto him And they who believe not this doctrin are more blind then the poor blind man Bartimeus who when Iesus of Nazareth passed by saw him with the eyes of his Soul to be the Christ of God and prayed unto him saying Iesus thou Son of David have mercy upon me Mark 10 46 47. Also the Canaanitish woman that was not a Jew but in the Jewes account an Heathen she believed in him with a great and marvelous faith and also prayed unto him and when he seemed to have refused her yet she continued in prayer saying Lord help me 5. I have been the more full and express in this Particular for three weighty reasons First Becaus I know that divers Presbyteria● Teachers in this Nation have openly professed and some have taught it in the Pulpit that Christ as Mediator or the Man Christ is not to be worshipped or prayed unto which occasioned a great contention in their Synods and Presbyterys in some places of late years to the great dishonour of the Christian Religion and of that Worthy Name whereby we are called 6. Secondly Becaus that some have ignorantly accused us that we did not pray to the Man Iesus nor call upon the Father in the Name of Iesus Christ which is a gross calumny 7. For many times have I both heard others and also I my self have called upon that Blessed Name expressly naming the words IESVS CHRIST although when we express not these words yet if we pray by the moving of his Life and Spirit we pray in the Name of Jesus and also to Jesus the Heavenly Man that is glorified with that glory he had with the Father before the world was 8. Yea I have heard expressly such petitions put up in our Prayers at our Meetings unto Christ as Jesus Son of David have mercy upon us O thou Blessed Lord Iesus that wert crucified and dyed for our sins and shed thy precious blood for us be gracious unto us Thou that in the days of thy flesh wert tempted of Satan afflicted bore our sins on the cross felt our infirmitys and wert touched with them O thou our Mercifull High Pr●est whose tender bowels of compassion are not more straitened since thy Ascension but rather more enlarged and whose love and kindness is the same towards thy Servants in our days as it was of old help us and strengthen us and by the power of thy Divine Life and Spirit raise us up over all tentations and indue us with a measure of the same patience and resignation that dwel● so fully in thee and which thou didst so abundantly manifest in all thy sufferings in the days of thy flesh Thou art the same that thou wert thy heart is the same towards thy Servants as when thou wert outwardly present with them in the flesh Thou art our Advocat and Mediator in Heaven with the Father our Mercifull High Priest who is not untouched with the feeling of our infirmitys Thou even Thou Blessed Iesus thou knowest our most secret desires and breathings which we offer up unto thee in the enablings of thy blessed Life and Spirit that thou mayest present them unto thy Father and our Father that in thee we may be accepted and our services also and for thy sake our defects and short comings our sins and transgressions that we have committed may be forgiven us These and such like expressions frequently used by us in prayer both in secret and also in publick in our Assemblys plainly demonstrate that we worship and pray unto the Mediator betwixt God and Man the Man Christ Jesus the anoynted King Priest and Prophet of his People who also is God over all bessed forever For he is that Mighty One upon whom the Father hath laid help so that although the Father himself loveth us and is most willing and ready to help us in all

a Christian indeed but a tast of the sweetness of Christ come and see will speake best to your Soul This plainly implyeth that Christ is present even to them who are not Christians indeed seing to tast of the sweetness of Christ is that onely which makes one who is not a Christian indeed to be a Christian. But beside all this I shall cite some express testimonys for Christ his being in the Saints See 1 part Ep. 43. It 's not for nothing that it 's said Coloss. 1 27. Christ in you the hope of glory I will be content of no pawn of heaven but Christ himself And 2 part Ep. 1. I have good confidence Madam that Christ Iesus whom your Soul throug forrests and mountains is seeking is within you Many more testimonys may be cited but these may suffice to prove that this great Seer in the Presbyterians account did believe that not onely the Graces and Comforts of Christ are in the Saints which are as it were his train and attendants but that he himself is in the midst of them And if it be replyed that by Christ his being in the Saints he meant is God not as Man as we understand it 12. To this I answer 1. God or the Word or Logos singly considered is not Christ but the Word incarnate or the Word made flesh and planted in us For Christ signifyeth Anoynted and it is the Man Christ that is Gods Anoynted and indeed we can not see nor tast nor smell nor feel of the naked Deity of Christ nor converse with Christ simply as God but as God-Man or the Word incarnate and the Presbyterians commonly teach that there is no accesse to God nor communion with him but through the Mediator Christ Jesus as Calvin himself teacheth for thus he writeth on the Hebrews cap. 1 ver 2. That God is no otherwise revealed to us then in Christ for there is so great a brightness in the essence of God that it blindeth our eyes till it shine upon us in Christ. Whence it followeth that we are as blind men to the Light of God unless it shine to us in Christ. By this it is clear that Christ importeth somewhat beside the essence of God which is his Manhood or as he is the Word incarnate But 2. The Presbyterians now adays would not onely exclude Christ as Man but even as God out of his Saints for they are greatly offended at Iohn Owen an Independent Teacher who in his book on the Perseverance of the Saints hath affirmed that the Holy Ghost himself doth really indwell in the Saints so that not onely the graces and gifts of the Holy Ghost but he himself is an indweller in them and is united unto them and they to him and for this Caudry a Presbyterian hath found fault with him And 3. I shall produce some of S. R. his own words and leave them to the Reader whether they do not hold forth somewhat of the truth of that which I plead for although I believe he had not a distinct and explicite understanding of it See 2 part Ep. 38. I know said he God is casten if I may so speak in a sweet mould and lovely image in the person of that heavens-Iewel the Man Christ and that the steps of that s●eep ascent and stair to the Godhead is the flesh of Christ the new and living way Surely these words import no lesse but that Christ as Man although not as to his external person yet in some other mysterious way is present with the Saints on Earth seing they can not see God as in himself but as he is to be seen in that lovely image of the Man Christ whose flesh is the steps and stair to the Godhead And therefore we must have that flesh in us else we can not ascend to any true communion with him in our hearts 13. But again see a more express testimony that the Man Christ is in the Saints buddeth forth blossometh and beareth fruit in them part 3. Ep. 13. But the Plant of Renown the Man whose Name is the BRANCH will budd forth again and blossome as the rose and there shall be fair white flourishes again with most pleasant fruits upon that Tree of Life a fair season may he have Grace Grace be upon that blessed and beautifull tree under whose shaddow we shall sit● and his fruit shall be sweet to our tast Again see 3 part ep 8. Iesus that flower of Jesse set without hands getteth many a blast yet withers not becaus he is his Fathers ●oble Rose casting a sweet smell through Heaven and Earth and must grow and in the same garden with him grow the Saints Now I would ask the Author of the Postcript Do these words of S. R. hold forth a false Christ or another Jesus then the 〈◊〉 Jesus the Son of Mary If they do not then why doth he accuse the Quakers as holding another Christ onely becaus they speak of Christ in them as formed in them budding and growing and bringing forth fruit of Life who is the Plant of Re●own the BRANCH the Tree of Life the incorrup●ible Root the Seed and Word Ingrafted And surely it is impossible to understand how the Man Christ Jesus casts a sweet smell through Heaven and Earth if he is not present both in Heaven and Earth Again see 1 part Ep. 127. If Christ b●d and grow green and blossome and bear seed again in Scotland and his Father send him two summers again in one year and bless his crop O what cause ●ave we to rejoyce in the free salvation of our Lord and to set up our banners in the Name of our God! I have cited these passages the rather becaus many Presbyterian Teachers as wel as others when they hear or read such words as proceeding from us namely that Christ is a Seed or Plant of Life in us growing sprouting budding blossoming and bearing fruit and that this Heavenly Seed and Plant is a tender Plant as he is so called in Scripture that is bruised and wounded by mens sins and hindered to bring forth fruit in them that give place to sin but groweth strong and becometh exceeding fruitfull in all them that joyn to it and love it and deny those things that are contrary to its nature such as all kinds of sin are then they cry out horrid blasphemy this is to deny the true Christ of God the Son of Mary 14. But if these expressions be found orthodox in S. R. I hope they are not blasphemous in us seing we hold forth no other Christ Jesus but the same that all the Saints believed in and was of Mary and David according to the flesh and before them and the Father and Lord of them according to the Spirit who is the Saints hiding-place in all ages as it is written Isaiah 32 2. And the man to wit the Man Christ shall be as an hiding-place from the wind and a covert from the tempest as rivers