Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	precious_a	3,677	5	8.0318	4	false

Text snippets containing the quad

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

committ himself unto them becaus he 〈◊〉 all men and needed not that any should testify 〈◊〉 Man for he knew what was in man And sure●● John understood this of Christ as man for he 〈◊〉 here speaking of the Man Christ even Jesus 〈◊〉 was borne of Mary but to say that he knew 〈◊〉 thoughts not immediatly but by revelation 〈◊〉 to contradict the express words of this Scriptur● which saith that he needed not that any should testify●● man so needed not divine revelation to know 〈◊〉 thoughts or hearts of men And Peter said unto 〈◊〉 Man Christ Jesus Lord thou that knowest all 〈◊〉 knowest that I love thee all which prove that 〈◊〉 Man Christ Iesus to wit his soul hath a reall 〈◊〉 and is really omnipercipient and 〈◊〉 of all things present and past if not of 〈◊〉 things to come for as things to come he may 〈◊〉 know them by divine revelation from his Father but he cannot properly be percipient of them 〈◊〉 sense perception require alwayes a present object 16. And if Christ as Man be omnipercipient he is also omnipresent not onely becaus omnipercipiency is as great or rather a greater propriety and priviledge but also becaus omnipercipiency doth really imply and involve in it omnipresence for how that which is so altogether absent from us can be sensible of our affairs and thoughts is altogether unconceiveable and puts our understanding as much upon the rack as the Popish doctrin of transubstantiation and the Lutheran of Consubstantiation whereas in the way as I have expressed it the thing ●s easy to be understood SECTION XI 1. An objection answered that I seeme to agree with the Lutheran doctrin of the ubiquity of the Man Christ. 2. That the externall Person and body of Christ is not every where nor his Soul wholly in every place by a certain multiplication of ubications as the Lutherans commonly but falsly teach 3. The Center Spring or Fountain of his Soul Life or Spirit as he is the Heavenly Man is onely in that body that was crucifyed outwardly at Jerusalem and is now glorifyed in the Heavens 4. And is extended unto us by way of emanation 5. Some examples given to illustrat this Truth 6. As we agree with Luther in the generall so we differ from him in the particular manner of the ubiquity of the Man Christ Iesus which in their way is inexplicable and repugnant to Scripture 〈◊〉 the certain instincts and dictats of Reason but 〈◊〉 our way most r●tional and agreeable to Scripture 7. The great comfort of this Doctrin that we ha●● the Man Christ Iesus so near unto us in virtue of his Divine Life and Soul in his Divine Seed an● Body extended unto us 8. That the most glor●●ous Angels can not see God but in the Man 〈◊〉 Iesus to wit in his Spirit Life and Light r●vealed in them 9. How the words of Jame● concerning the Word Ingrafted are to be understood and the words of John concerning the Wor● made Flesh. 10. That Scripture Heb. 9 1● opened 11. A Saying of Hermes Trismegist●● concerning God his being a Circle whose Center is every where and is no where circum●cri●ed 12. The Man Christ Iesus a real a● proper middle betwixt God and us ANd if it be objected that I seeme to agre● with the Lutheran doctrin as concernin● the ubiquity of the Man Christ. 1. I answer that I do indeed agree wit● them in the general but differ from them as to 〈◊〉 manner in great and weighty circumstances For they say the externall person body of Christ that suffered on the Cross is every where even the whole in every place 2. I say Nay his externall Person is arisen and ascended and is not here as the Angel said sur●●exit non est hîc he is risen he is not here meaning his outward body for that was it they were seeking and it is impossible that one and the same 〈◊〉 body can be in many places at once 2. They say the whole Soul of Christ is in every 〈◊〉 and in every thing not by an extention but a ●ertain multiplication of its ubication but this is as ●●possible and unconceivable as the former 3. But I say The whole Soul or Spirit of Christ ●not in every place nor in every man for the ●enter and Spring or Fountain of it is onely in that ●ody that was crucified on the Cross at Jerusalem ●nd is now ascended and glorified in Heaven which ●emaineth the same in Substance that it was on ●arth although it be wonderfully changed as to the 〈◊〉 and manner of its being it being no more a ●ody of flesh blood and bones but a pure ethereal 〈◊〉 heavenly body like unto which the bodys of the ●aints are to be at the resurrection For Earth●● and Heavenly are not so differing but that re●aining one in Substance they may be changed ●e into another so that as one and the same 〈◊〉 Soul may by the operation of the Mighty Power of God be changed so as to be made heavenly and pure even so one and the same Earthly body may by the same Power be made Heavenly and thus in different respects they are one and the same and yet not the same one in Substance and not one but another in the manner of being 4. And the Center or Spring of Christs Soul remaining in that glorifyed body it extends its precious Life Spirit and Light into the Saints and 〈◊〉 some manner into all men 5. Even as the Light of the Sun that is centra●●● in the body of the Sun and yet emanats and 〈◊〉 forth its Light in most abundant streams and rays●● to all the world And as the Soul of any ordin●●● man hath its center in one principal part of the body as some think the Head but others the Hea● and sendeth forth its Life and vital Rays into 〈◊〉 whole body and therefore the Soul is sensible● whatever affects any part or member in the who●● body Even thus our blessed Lord and Saviour ●●sus Christ is sensible of whatever affects or moves 〈◊〉 Church which is also his body by the real 〈◊〉 of his Divine Life Soul and Spirit in the Divi●● Seed extended into the same 6. And thus indeed as we agree with Luther an● his followers in the general so we differ from the● as to the particular manner and way of the real pr●●sence and ubiquity of the Manhood of Christ 〈◊〉 in their way is inexplicable and repugnant to the most certain instincts and dictats of Reason that God has indued us with as Rational creaturs Whereas the way as I have expressed it is most rational and will be found to be most true and solid by all that shall seriously ponder the matter and weigh the reasons and arguments I have given for it and may yet further give from Testimonys of Scripture and experience of the Saints that no reason can contradict but doth highly favour 7. And surely it is no lesse

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

our necessitys yet we can no otherwayes receive his help but as it comes to us by the conveyance of the Man Christ Jesus our alone Mediator 9. Thirdly My third reason which is mainly for my present purpose and which alone is enough to conclude is because it demonstrats this great blessed Truth to wit that the Man Christ Jesus is really present in and among us and consequently every where I do not mean by his externall or outward person for that is ascended into Heaven but in virtue of his Divine Life and Spirit or Soul extended into us in his Divine Seed and Body which is his Heavenly flesh and blood wherewith he feedeth the Souls of them that believe in him I say Our worshipping the Man Jesus and praying unto him doth plainly demonstrate that he is really present in and among us and with us as his Name Immanuel doth signify not onely as God but as Man for it were a most absurd thing to worship an object that is altogether absent as the Manhood of Christ is according unto these Presbyterian Teachers We know how the Prophet Elijah mocked Baals worshippers with a Godly zeal and indignation on this account as supposing him in their account as an absent God Cry aloud said he for perhaps he is asleep or hath taken a journey As for us God forbid that we should worship an absent Christ or call upon a Saviour to help us in whom we do not believe as really present 10. Sure I am they who pray unto him and yet do not believe him to be present and have not some sense of his presence are real Idolaters for they pretend to worship an object which wanteth a property altogether essential to an object of Divine worship that is real presence 11. Nor is it enough for them to say he is present as God but not as man for if the Man be not present he is not to be worshipped and if he be to be worshipped as most certainly he is then he is present for this is one of the great motives of worship and prayer that he whom we worship and call upon is present to help us as David called him ● present help in time of trouble and we are commanded to come and worship before his presence 12. But again Our praying to the Man Jesus doth imply that he doth really heare our Prayers and is really sensible and perceptive of them and that not onely when we use vocal prayers but also when we pray onely in our most secret thoughts Now it is impossi●le that he could hear us and be sensible of our prayers and especially of our thoughts if he were not immediatly present in us and with us For to say that his God-head doth reveal our prayers and thoughts unto the Man-hood doth no wise answere the strength of this reason for hearing and perception are immediate acts of the soul and reach unto the objects immediately or the objects unto them but what is made known by revelation simply doth not so reach and that cannot be properly called hearing our prayers or being sensible of them As suppose that God should reveal immediatly to a man in Persia or China that I am praying here at such a distance that man could not be said to hear me praying or be sensible of the very breathings of my soul as when the Lord revealed to Ananias that Saul who after was called Paul did pray yet who will say that Ananias heard Paul pray at that time Surely this is such a slender and deceitfull evasion answer as the Papists use commonly to give when we bring this reason against their praying unto Saints and Angells to wit that they do not nor cannot hear our prayers every where becaus they are not every where present nor can be becaus of their limited capacity they tell us that they read ou● prayers in the mirrour or looking glasse of the Deity or have them revealed unto them immediatly by God which answer the Protestants most deservedly reject for that is not properly to hear 14. And indeed none is fit to be a Mediator but he that immediatly heareth our prayers and hath a sense of the breathings and yearnings of our souls towards God and is touched with the feeling of our infirmitys as Christ Iesus our high Priest really is for said the Apostle Hebr. 4. 15 16. we have not ●n high Priest which cannot be touchea with the feeling of our infirmitys but was in all points tempted like 〈…〉 yet without sin let us therefore come boldly unto the 〈◊〉 of grace that we may obtaine 〈◊〉 and find grace to help in time of need Here observ how he makes this the reason why we should come 〈◊〉 ●nto the throne of grace even becaus 〈◊〉 have an high Preist that is not of so A damantine a nature nor yet so remo●e from us as that he cannot be touched with the feeling of our infirmitys and therefore he hath a real feeling of them which is more 〈…〉 the Prophets mantle fell and this was a figure of this great mystery for Christ the greatest of all Prophets when he ascended he let fall his mantle upon his disciples to wit a plenteous emanation of his spirituall and divine Body and Life the proper vehicles and conduit of the Holy Ghost and of God himself so that they came to be wonderfully indued with the Holy Ghost and indeed that which Jesus Christ hath left with us of his Divine Body and Life is Gods Throne of Grace or Heavenly Throne on which God sitteth and to which we have access while we are here upon Earth that is of the same nature with that above and one intire being with it the Altar the mercy seat The Cherub on which God rideth as it is Psal. 18. 9 10. He bowed the heavens also and came down and darkness was under his feet and he rode upon a Cherub 〈◊〉 did flee yea he did flee upon the Spirit so the Hebrew This Cherub is the Man Christ Iesus the heavenly rayes of whose Spirit Light and Life are his wings on which the most glorious and most High God doth ride and bring speedy deliverance to his afflicted Saints in all ages And Christ also is 〈◊〉 heavens that God boweth to wit the Heavenly Man that most willingly boweth and obey●●● the Fathers commands in all things who is the Man of Gods right hand by whom he doth all things 〈◊〉 heaven and Earth he bel●g his most immediat and most universall instrument and organ of operation in all things in heaven or Earth or under the Earth and therefore to him must every 〈◊〉 bow whether in heaven or earth or below the earth 15. But I shall more particularly prove that 〈◊〉 Man Jesus even in the dayes of his flesh did kno● the thoughts of men from express testimonies 〈◊〉 Scripture Math. 12. 25. and Iesus knew their though● see also Luk. 6. 8. and John 2. 24 25. But 〈◊〉 did not

in the matters of the Worship of God would readily be quite spoyled and they be necessitated to betake themselves to other callings to gaine a livelyhood to themselves and familys seing there would be no use for studyed sermons and their rhetoricall conn'd discourses by which they have laboured to tickle the ears and please the fancys of their hearers and have done all their art or eloquence could to reach the natural affections of people But now the Lords chosen people that are taught by the true Shepherd Jesus Christ have learned to know his voyce from the voyce of a stranger and to feel more of the true Life of Jesus Christ raised up in their hearts by a few words spoken from that Life though it be but in a homely way by a Trades-man or a poor handmaid then ever they sensibly felt by the most eloquent and meer artificial Preachers that are strangers to this Life and therefore it is but little wonder though these men stretch forth and employ the most of their Rhetorick and parts to declare against us both in pulpit and print For they homologate that word which Erasmus spake concerning Luther that it was a hardtask he had taken in hand seing the Popes mi●re and the Monk● bellys stood in the way So it is with the Lords Witnesses in this day their work would be easier in promoting the true Reformation of Gods worship and people if the pride greedyness of the Clergy their esteeme with power over the people their stipends set rents were not concerned for they walk no further by Scripture rule though they call it their onely rule then the Scripturs do stand with their interests Hence though there be no warrand to admitt of any to be members of the Christian Church but true Believers that know upon what ground they owne the Christian Faith yet they will have all the Subjects of the Nation whether they have any evidence of Faith or not to be members of their Church that their power may be of as large extent as that of the Civil Magistrate yea without any Scripture warrant they take Infants to be members by sprinkling them though they have no better warrand for joyning men and women in marriage together then a Popish Canon yet such is their love to have a hand in all the concernments of the people that they must needs be the instruments against which with many more of this nature we beare our Testimony and therefore no wonder they rage so much against us Now there being no formall charge in all the said bitter postscript set down against us but that false one that we put a false Christ in stead of the true Iesus deny Christ to be the second Person of the Trinity Iesus the son of Mary to be the true Christ alone c. as he goes on in that pag 553. without any proof it shall here suffice to say those things being so fully answered in this following Treatise and also in other books of our Friends The Lord knoweth we are shamelesly traduced slaundered in this matter as in most of other things charged upon us by our adversarys and it can not be but strange to me that any who pretend to be Christians or Gospel-Ministers should be so impudent or otherwise so grossely ignorant if not malicious in their calumnys seing it hath so often been published both by word and writ and in print that we owne no other Saviour but Iesus Christ borne of the Virgin Mary and crucifyed at Ierusalem and that the Lords People never had have or ever shall have remission of sins but through the meri●s and vertue of that precious blood and sufferings which our Lord Iesus the Onely begotten Son of God did undergoe and shed at Jerusalem that He is true God and Man yea what ever the holy Scripturs of Truth do witness concerning him that we dearely owne with our souls and hearts avouching with a firme faith that the same Christ hath given a measure of Light to every man Joh. 1 9. Tit. 2 11. which is of a Divine Supernatural Substantial being a beame and ray of his Blessed Spirit to convince the world of sin and duty sufficient to bring all men to Salvation being joyned unto and rightly improven according to the testimony of many places of holy Scripture which call him the Light of the world and a Light to inlighten the Gentiles the true Light that enlightens every man that cometh into the world and that the Grace of God that brings Salvation hath appeared unto all men teaching us that denying ungodlynesse and worldly lusts c. This is the free Gift which Christ hath purchased Rom. 5 18. and therefore ought to be taken heed to and believed in as Iohn 12 36. For Christ is given to be a Leader to his people and hath promised to be with them to the end of the world and this is by his spirituall and inward appearance in the Hearts of men And becaus we beare our Testimony to this appearance of Christ in us shall we be therefore thus malitiously traduced by such prejudicated men I shall wish no worse to him or them but the Lord forgive them and open their eyes seing I know some that have been little inferiour to them in prejudice in a day to whom God hath shewed mercy and therefore my bowels are moved for such This man also chargeth us that we are greater enemys to none then to the faithfull Ministers and eminent labourers in the Gospel as he doth expatiate at large in the beginning of that page 556 in the Postscript To which I reply passing by his ungodly and unchristian expressions and Epithetes that we have ever had a reverent esteeme of all faithfull ministers that in simplicity and sincerity of Heart have endeavoured to preach the Gospel though in many things short of these blessed discoverys God hath manifested to us and we do remember them that were such with that due respect that becomes as having been faithfull according to their measure in their day and were blessed to be instruments in Gods hand to the good of many that in singlness and sincerity of heart did heare them But it is not the duty of any Christian to stand still and shut out any further discovery then they attained unto for as all the degrees of the Apostasy came not at once nor with the first or second trumpet Rev. 8. so neither is the Reformation to be compleated by the first or second vial Rev. 16. And therefore though they studyed Sermons yet many of them at times spake as the Lord gave it them witnesse Iohn Knox who told the Queen of Scotland when she was threatning him as Alexander Petry in his History of the Kirk sheweth Pag. 236. that in the preaching place he was not master of his own tongue but behoved to speak as God commmanded him c. So many good men after the Reformation from Popery could be

Sacrament of the Altar becaus for good reasons it is judged not to be his but a spurious birth of some other Writer and it is not to be found in some of the most ancient coppys This little book of Thomas a Kempis hath had an exceeding great reception among Protestants of all sorts onely some peevish narrow-spirited Presbyterians can not endure to hear it commended becaus writ by one that lived in the Church of Rome in a dark time and yet the doctrin of it excell●th that of their most spirituall Preachers It is a most unreasonable thing to cry up a faction or party or particular Church becaus of some excellent men that have been among them and perhaps zealous for that way 3. For indeed few Professions or Sects in Christianity but have had some excellent men in them The Baptists in Holland have had some also they had faithfull and zealous men that dyed Martyrs and were put to death by Papists And both Independents and Baptists in England had some excellent men among them whose labours no doubt the Lord did bless with his presence Few hills so barren but some exc●llent medicinal herbs grow upon them and in their bowells there are some mines of gold and silver and some deserts yeeld Diamonds and precious stones So I shall most willingly grant there have been holy and spirituall men in the Presbyterian Church that have known ●ommunion with God in spirit in a blessed measure and were faithfull in the talents given them of God And I believe their soules are entered into everlasting rest and their memory is as a box of precious oyntment among others of the Lord● Witnesses in other professions and places of the world And though they have been h●noured by receiving signal testimonys of ●he Great Bridegroomes love towards them as his spouse in re●oycing over them with singing and frequently helped to giv● him testimonys of their endeared affection to him ● Head Husband Supreme Lord and Governour yet I altogether deny that such high commendation doth belong to the National Presbyterian Church in the heap or indeed to any considerable part o● her for they who had any measure of true piet● among them did certainly beare as small proportion unto the body of the Nation as the white of the eyes and teeth in an Ethiopian or Black mor doth unto the rest of his body 4. But alas The Presbyterians in our days both Teachers and People are sh●mefully declined from the footsteps and spirit of those antient good men and this generation now living is no more of the true faith and spirit of these Worthy men then the Iewes that put Christ to death were of the faith and spirit of Abraham 5. But that the Presbyterian Church deserveth ●o such commendation as this Author gives her as ●eing so frequently helped to give him testimonys of ●er endeared affection to him as her head husband ●upream Lord and Governour we need goe no ●urther to bring witnesses to confute this then 〈◊〉 own treacherous practices upon every occasion 〈◊〉 had to shew her infidelity For although she ●●yed up the Presbyterian goverenment as being 〈◊〉 a Divine right and the onely government esta●●●shed by Christ in the Church yet at two seve●ll times the National Presbyterian Church when ●●elacy was imposed by the supreame Magistrat 〈◊〉 received it and at lest in outward appearance ●●atever she was in her heart turned Prelatical 〈◊〉 most shamefully conformed to that which 〈◊〉 hath often called Anti-Christian The first time was when King Iames the Sixth ●ught in Prelacy which lasted about 28 years And the second time when it was again introduced of late years and is at this present day remaining And I can not think that the Author of the Postscript thinketh the National Church of Scotland at this present time Presbyterian otherwise she is a great Hypocrit seing she doth outwardl● conforme to Episcopacy so that whereas there ar● reckoned to be in this Nation about a thousan● Parishes yet so farr as I can understand or learn● there is not One parish in all the Nation that 〈◊〉 k●ept it self intirely free from conformity And it 〈◊〉 welknown that the body of the Nation is conformed to Episcopacy and the farr greatest number● the Presbyterian Teachers conformed also 〈◊〉 some of them who were zealous for presbyteri●● government are become Bishops And inde●● they who have not conformed beare little or 〈◊〉 proportion considerable to them who have 〈◊〉 the Presbyterian Non conformist Teachers have g●●nerally manifested base and unchristian cowardi●● in running away from their flocks through fear suffering and exposing them to those they 〈◊〉 to be Wolves and some of them are fled beyo●● Sea Others lurk in corners here and there 〈◊〉 keep privat conventicles where many times 〈◊〉 preach Sedition against their L●wfull Prince instigation of whom that insurrection happ●●ed 1666. 6. And some of them have printed books in defence of the lawfulness of making wa●r against the Suprem Magistrat in order to reestablish the Presbyterian Government a way flat contradictory to the nature of the Gospel to the express commands of Christ and also to the practice of the primitive Christians to make any carnal or military resistence so much as in their own defence which lasted for hundreds of years so that it is but of later times that any professing the Name of Christianity did offer to defend themselvs by carnal weapons against their Lawfull Magistrats During the ten persecutions not so much as a shaddow of any such thing is to be found in Church history And yet as Tertullian gives an account who lived in the heart of those persecutions it was not for want of number or strength that they did not oppose themselves in their own defence but onely becaus they were Christians 7. And although suffering be a thing greatly commended and also commanded under the Gospell and is as S. R. calles it in one of his Epistles a great part of the Ministry yet I know not if the Presbyterians can instance one single person of them all since the late revolution that have suffered or do at present suffer for Conscience sake in a pure and cleanly way I mean for matters purely Evangelical and out of pure Conscience for such of them who did suffer had not keept their hands clean from too much incroaching upon affairs of the Stat and power of the Magistrat so that they had little cause to glory in those sufferings 8. And if the Presbyterians think they have had any Martyrs for Presbyterian government yet this will not commend their Church above the Episcopal which hath had its Sufferers also who have suffered unto death and whose Sufferings were as much matters of Conscience unto them as the Presbyterians was unto them Yea the Episcopal Church gloryeth that she had one of the most religious Kings that either then was or had been in the world for many ages a Martyr for her whose life was worth many

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

a comfortable then 〈◊〉 is a true doctrin that we have the Man Iesus Christ 〈◊〉 near unto us in virtue of his Divine Life and Soul in his Divine Seed and Body extended into us and thus he is the Incarnat Word or Word made flesh ●welling in our flesh and is made like unto us for as we are flesh so he is flesh also but of a more excellent make or creation And thus he is the Bride●room and Husband of our Souls to whom we may approach and whom we may kiss and imbrace and handle with the hands of our Soul and whose glory we may behold even the glory of the Word made flesh and dwelling in us Whereas the glory of the Word as it was in God before it became flesh or cloathed it self with the heavenly Manhood no eye of Angel or Saint ever could or can behold for the Glory of the Word simply considered in God out of the Manhood of Christ is God himself without any middle or Mediator 8. And this none hath ever seen or can see no not the most glorious Angels but it is the Word made flesh or God made manifest in flesh to wit in the Heavenly Flesh or Manhood of Christ that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious Angels as wel as of the most Holy Souls as Paul declared Great is the mystery of Godlyness God manifest in th● flesh c. seen of Angels Observe here it is not God simply but God manifest in flesh that is seen of Angels and is believed on in the world although he was both seen of Angels and believed on in the world long before he was manifest in that outward body of Flesh which was also a most glorious manifestation and excelleth in glory all the outward manifestations that ever were or shall be but the Angels and Saints did really see him before that nanifestation in outward flesh and the Saints do now really see him although his outward body and external person be not now present for us to behold 9. Yet the Word Incarnate or made flesh and called by Iames the Ingrafted Word we do really see for it 〈◊〉 in us and unlesse it were made flesh or incarnate it could not be ingrafted into us for all ingrafting or implanting requireth some simili●ude or analogy of nature and substance therefore we can not graffe an apple or cherry-graffe upon stone or iron or bare earth by reason of the great unlikenesse and distance of their natures and yet the Word simply and nakedly considered in God before it was made flesh is more unlike unto us and in nature more remote from us then an apple is from stone or iron Therefore to the end that the Word may be ingrafted into us and we again ingrafted into it the Word must be incarnate or become flesh as we are for all men are a sort of flesh and so called in Scripture in comparison of God that is purely a Spirit and though the Souls of men 〈◊〉 Spirits yet comparatively as unto God they are as it were flesh And thus the Word is become flesh that is to say hath advanced a step or degree nearer unto us then as it was in God before any thing was made and the Word was first of all made flesh to be the Root and Foundation of all other created beings and for which they are created 10. For it is a more noble creation then all things else and is 〈◊〉 this creation as the Apostle declared expressly Heb. 9 11. the words not of this 〈◊〉 should be translated not of his creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some think fit rather to call it an emanation from God then a creation to speak strictly which I shall not dispute about for it rather is a strife about words then in the thing it self Now when I say that the Light Life and Spirit of the Heavenly Man Christ Jesus is not in us as in respect of its Fountain and Center or Spring but onely by way of emanation or participation we deriving it from that Central Light and Life that was in him that was born of the Virgin Mary 11. I do by no means acknowledg or understand that the Deity had onely its Center in that Man and from him doth ray into us for the most Blessed and Glorious Deity properly hath no center and rays distinct by way of emanation but rather is all Center according to that noted saying of Hermes Trismegist God is a Circle whose cent●● is every where and is no where circumscribed And therefore the Blessed Deity is as centrally and essentially in us as in the Man Christ Iesus 12. But still as in respect of union manifestation and operation and also in respect ●f communion and fellowship the Man Christ Jesus or Word Incarnate is the onely and proper middle and Mediator betwixt God and us so that where●● God is immediatly united with the Man Christ Jesus no other men or Angels have or indeed are capable to have an immediat union with God their union is onely mediat with God and so their communion and fellowship with him is but mediat also by the means of Christ Jesus although in respect of other means it is immediat And of this I found needfull once for all to acquaint the Reader to prevent his mis●●ke SECTION XII 1. How much more truely we own aud esteeme the Manhood of Christ then the Author of the Postscript or his Brethren 2. A testimony of Luther for the Man Christ his being every where 3. Another Testimony from those who imbraced the Aungustane Confession in that Treatise called Liber Concordiae that Christ as Man is really present with the Saints on Earth 4. The Lutherans grosse errour in the manner of this presence hath given occasion to many to deny the Truth it self becaus they could not understand the manner 5. The manner offered in this Treatise most consonant both to Scripture and Reason and almost to Sense 6. How Iohn saw the Son of Man in the midst of the golden candlesticks after his Ascersion 8. How Christ 〈◊〉 the ladder by which we ascend unto God 8. The Nephesch and Neschamah of Christs Soul distin●guished 9. Christ his spirituall coming in his Saints as the Son of Man Ma●th c 16 ver 28. 10. A Testimony of Calvin that Christ as Man doth sanctify us and give us Grace 11. Some testimonys from S. R. his Epistles that Christ is in the Saints not onely by his Gra●es but by himself 12. Another Testimony of Calvin 13. That S. R. speaketh of the Man Christ his being in the Saints 14. Many call that h●rrid blasphemy in us which they commend in S. R. and others of their own Teachers which is great injustice and partiality 15. Christ his knowing the heart of the Samaritan Woman and curing the woman of Canaan of her issue of blood proveth the extension of his Soul and Life or Spirit