The true Christ owned as he is, true God and perfect man containing an answer to a late pamphlet having this title The Quakers creed concerning the man Christ Jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by George Keith. Keith, George, 1639?-1716. 1679 Approx. 149 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47186 Wing K219 ESTC R27494 09888219 ocm 09888219 44324 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47186) Transcribed from: (Early English Books Online ; image set 44324) Images scanned from microfilm: (Early English books, 1641-1700 ; 1362:1) The true Christ owned as he is, true God and perfect man containing an answer to a late pamphlet having this title The Quakers creed concerning the man Christ Jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by George Keith. Keith, George, 1639?-1716. 107, [6] p. s.n.], [London : 1679. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Apologetic works. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Rina Kor Sampled and proofread 2003-04 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE True Christ Owned , AS HE IS TRUE AND PERFECT GOD MAN. Containing An ANSWER to a late Pamphlet , having this Title , The Quakers Creed , concerning the Man Christ Jesus , &c. Writ by a Nameless Author . Which Pamphlet containeth many gross Lies , and wilful Perversions : Beside some other great Mistakes , occasioned by the Author his Ignorance and Blindness . By George Keith . Printed in the Year , 1679. The True Christ Owned , AS He is True and Perfect GOD , AND True and Perfect Man. Pamphlet . TRanscribed verbatim out of a Treatise entituled , The way cast up . Ans. The false-hood of this shall plainly appear to any who readeth my Book , how that the Author hath Omitted many particulars of great Moment , that are necessary , for the Reader to understand the whole , beside the many Arguments , made use of in my Book , to prove the truth of what I have affirmed ; which he hath not so much as once named , onely he hath taken notice of some few , wherein he thought he could find any advantage , but that he is therein also disappointed , the following Answer , I hope shall make sufsiciently apparent . Pamplet . Animadversion , 1. The Quakers from hence believe , that Christ had a Manhood differing in nature , srom the man-hood of all other Men , contrary to Heb. 2. 11. Ans. He hath given no answer to my argument from 1 Cor. 15. 45 , 46 , 47. that proveth that Christ as Man , excelleth all other Men , in Nature and Substance , as the most high Heavens do excel the low Earth ; but only to oppose this , he bringeth that Scripture , Heb. 2. 11. which yet doth nothing oppose what I have affirmed ; for granting , that Heb. 2. 11. proveth , that Christ hath the same Nature of all other Men , in respect of all the essentials of Man's Nature , and that he had all belonging to Man's Nature , which Adam had , before the Fall , ( although more is to be understood in Heb. 2. 11. ) all this doth not prove , that he hath not somewhat more belonging to his Nature , as he is the Heavenly Man , than Adam had ; but indeed , on the contrary , it proveth very clearly , that he had more , which is implyed in these words , He that Sanctifieth ; for Christ the Heavenly Man , the Second Adam , doth Sanctify the Earthly Man , or First Adam , as he believeth in him , and giveth him Life , both to Soul and Body , even Life Immortal ; and therefore he hath a more excellent Nature , which is Heavenly and Divine , than the First Adam had ; for that which Sanctifyeth and Quickeneth , is more excellent , than that which is Sanctifyed and Quickened thereby ; but it behoved him to partake of the true Nature of all other men , in all essentials , which therefore , accordingly he hath done , according unto Heb. 2. 14. forasmuch then , as the Children are partakers of Flesh and Blood , he also himself took part of the same : and ver . 16. For he took not on him Angels , but the Seed of Abraham . But , that more is to be understood also , by these words Of One , Heb. 2. 11. is manifest , because he that Sanctifyeth , and they who are not Sanctifyed , but remain in their Unbelief and Ungodliness , are not said to be Of One. Nor doth Christ call the Unbelievers his Bretheren , but only them that believe , and are Sanctifyed by him : Christ therefore , and true Believers , are Of One , because they are united together by a mutual participation of the Nature of each other ; so that as Christ the Heavenly Man , doth partake of the Flesh and Blood of the Children , they also partake of his Flesh and Blood , and become one Flesh with him according to Eph. 5. 31 , 32. And therefore , as he doth partake of the Nature of Men , so these men who do believe in him , are partakers of his Divine Nature , who is the Heavenly man , and of God through him , according to 2 Pet. 1. 4. compared with 2 Cor. 5. 19. and John 17. 23. Moreover , that the Man Christ Jesus , hath a Nature excelling all other men , as much as the Heavens do excel the Earth ; See also John 3. 31 , 32 , 33 , 34 , 35. and compare it with 1 Cor. 15. 45 , 47. Pamphlet . Animad . 2. They believe from hence , that the Word was made Flesh , or Man , before the Creation of this World , contrary to Gal. 4. 4. 1 Pet. 1. 20. Ans. These Scriptures prove nothing contrary to my assertion , for they are only to be understood of his outward coming , when he took Flesh in the Virgins Womb , and came in the likeness of Sinful Flesh ; now I do not say , that he took that outward Flesh from the beginning , but only at that time : but he , namely , the Heavenly Adam himself , was from the beginning , and was the Word made Flesh , and gave unto the Saints srom the beginning , his Flesh to Eat , and his Blood to Drink , otherwise they could not have had Life in them , according to John 6. Pamphlet , Animadversion 3. The Quakers have found out another kind of Flesh , besides these four sorts , 1 Cor. 15. 39. Ans. Here thou seemest rather to mock , than to argue in good earnest . But what I have affirmed of the Heavenly Flesh and Blood of Christ , which he had from the beginning , is no invention , nor fiction of ours , but grounded on the Scriptures Testimony , and also on our own blessed experience : for that Flesh and Blood of Christ , which he had from the beginning , is the Food and Nourishment of our Souls unto Eternal Life , as it was also the Food and Nourishment of the Souls of all that believed in him , from the beginning of the World ; for all before , and after his outward coming in that Body of Flesh , did Eat the same Spiritual Meat , and Drink the same Spiritual Drink ; for they Drank of the Rock , &c. and that Rock was Christ , 1 Cor. 10. But when the Apostle is speaking of four kinds of Flesh , he is only speaking of the Flesh of Terrestrial , or Earthly Bodies ; but not of the Flesh of Christ that came down from Heaven ; which indeed , is none of these four Sorts , but hath a more excellent Nature : for all these four Sorts are but Natural and Corruptible , but the Flesh of Christ is Spiritual and Incorruptible : And as touching the words of Grotius , cited by thee , Flesh is not understood by the Hebrews , but of the Mortal Body ; it is easily answered , by taking the word literally , without any Metaphor or Figurative Speech ; but if we take it Figuratively , it hath other Significations . For how oft is all mankind comprehending both Soul and Body , called Flesh in Scripture , and yet the Soul is not the Mortal Body ? But how little hast thou considered , how if thou stand unto the words of Grotius , thou hast given a stone to break thy own Head ? for if nothing is to be called Flesh , but the Mortal Body ; then the Body of the Resurrection , namely , both Christ , his Body , & also the Resurrection - Body of the Saints , is not properly Flesh , because not a Mortal Body . Pamphlet . Animad . 4. The Apostles frequently speak of things to come , as present ; as well might the Author say , that Cyrus had a Soul and Body , and did exist in flesh and blood , an Hundred Years before he was born ; for he is called by Isaiah , Gods Anointed , before his Birth , Isaiah 45. 1. Ans. If this be not gross Socinianisme , and Samosatenianisme , I leave unto all understanding and sound Christians for to Judg : For both the Socinians now , and Samosatenians of old , denyed that Christ was before Mary ; and so doth this Author , contrary to the express . Testimony of many Scriptures cited and opened in my Book called , The Way cast up ; to which again , I Refer the Reader : and what a gross and unchristian , yea , Blasphemous comparison is this of the Author , betwixt Cyrus and Christ , as if Christ were no more Gods Anointed before his outward Birth in the Flesh , than Cyrus , was before his birth ; and so by this means , all the Saints from the beginning of the World unto the outward birth of Christ , containing near about four Thousand Years , had no Christ , nor no Saviour , no Head , no Mediator ; nor indeed , nothing of the Heavenly and Spiritual Anointing or Unction ; and so had nothing of the Holy Ghost , which is that Anointing : for how could they have it without Christ , who is Gods Anointed , originally and first of all , and from , and by , and through whom , it cometh down , and is conveyed unto the Saints , even as the Oyl that was poured on Aarons Head , ran down from the Beard unto the skirts of his Garment : Now that David and all the Saints , before Christ came in the flesh , were in measure anointed with the holy Unction , or Anointing ; even the same wherewith the Saints are now Anointed : see Psal. 23. and Psal. 133. 1 , 2. And how did they receive this Oyl or Anointing , but from Christ , who is Gods Anointed first of all , and by whom it descendeth unto them , of whom Aaron the high Priest , was the Figure or Type ; & therefore Christ was Gods Anointed from the beginning , not only before Cyrus , but before all other men , according unto Prov , 8. 23. I was anointed from the beginning , ( so the Hebrew word Nissakti , doth signifie , as I have already shewed in my Book ) or ever the Earth was . Moreover , when Paul said , the Fathers of old , drank of the Rock , and that Rock was Christ , was this only a Prophecy of Christ ? who , but one so blind and grosly ignorant , as the Author of this Pamphlet , can so affirm ? Nor , do thefe Scriptures Cited by thee , Mat. 3. 16. Luk. 4. 1. concerning Christ his being anointed with the holy Ghost , after his outward birth , prove , that he was not anointed before : For , in contradiction to thy self , thou grantest , he was Anointed before he was born ; as indeed he was both then , and also from the beginning . The Fifth Animad . hath nothing in it of Argument , against what I have affirmed ; only he perverteth some of my words , as the Reader may fee , by comparing his words and mine together ; and this he often ufeth , not willing to suffer my words to stand as they are , but seeking to Vail and darken them , with his perverse minglings and additions . Pamphlet , Animad . 6. They believe that the Man Christ , did suffer , was slain , and Crucified , when our first Parents sinned ; and doth suffer , is slain , and Crucified , as often as man sins , and Apostatise , contrary to Heb. 9. 26. and 1 Pet. 18. that testifie that the man Christ Jesus , was personally and really slain , Crucified and offered for sin but once ; the other is but either in Decree , Promise , Type , or Metaphor . Ans. These Scriptures are only to be understood of Christ , his Sufferings in the body of flesh ; so that he did but once die and suffer for sin , in the outward body , and in his outward person , which doth not hinder , but that he suffered and was slain , inwardly and spiritually , in mens hearts by sin , both before and since he suffer'd in the body of flesh , which was Crucified at Jerusalem : for the writer to the Hebrews , did tell of those that fell away , that they crucify to themselves the Son of God afresh , Heb. 6. 6. And if thou saist , this is but in the Metaphor ; I Answer , admitting it in a sense so to be , yet a real suffering is implyed under that Metaphor ; as also , when the Spirit is said to be quenched , somewhat real is understood under that Metaphor ; and so in the present Case , although the slaying and Crucifying of Christ , may be said to be a Metaphor , or Figurative Speech , yet some real suffering analogous in some true respect unto what he did suffer in the outward , is thereby understood ; and that I did acknowledge a Metaphor in that expression , is clear by my very words cited by thee , where I say , the measure of the life of the Lamb , came to be slain , as it were in them , by transgrefsion ; here the words as it were signifie a Metaphor , which yet hindereth not , that the suffering of this innocent Life of Christ , was real , according unto its own kind and nature . Pamphlet . Animad . 7. In Answer to Amos 3. 13. he saith , As well might they say , that God as God hath now , and had then , such Eyes , Ears , Feet , Hands , as we have ; for the Scripture speaks of him frequently , after that manner . Ans. I no where Read in all the Scripture , that God hath such Eyes , Ears , Feet and Hands , as we have ; fo that in this , thou dost grosly pervert the Scripture it self : For , although the Scripture speaketh at times , of Gods Eyes , Ears , Feet and Hands , yet they are not said to be such , as ours ; and though these words are metaphorical , they have also somewhat that is real , understood by them by way of Analogy ; his Eyes , signifying his infinit Knowledg ; and his Hands , his Power , &c. and although I do also acknowledg , that the words Amos 3. 13. are Metaphorical , yet a real suffering is implyed under them , which is the suffering of the Spirit of Christ , as he is the Heavenly man , & Lamb of God ; for , in that respect only , he doth or can suffer , properly ; nor is it any contradiction , or inconsistency , as thou seemest to make it , that the same Life ; or spirit of Christ , may be alive in it self , and yet Slain or Crucified , as to the sinner , no more than it is any contradiction or inconsistency , that the soul is , as it were , dead unto the dead body , in which it lived ; and yet remaineth alive in it self , even when it is in the body , as it was in the case of Eutichus whom Paul raised from the Dead , Acts 20. 10. In his Animad . 8. he bringeth no new matter , but what my former Answer doth give a sufficient Reply unto ; for the words , Rom. 6. 9. are to be understood of Christ his being raised from the Dead in that body wherein he suffered ; so that he died no more , as in the Head , no , nor yet in many of the Members ; in whom that precious Life of Christ , shall never any more , be slain or quenched : but it cannot be so said of all , seeing some may fall away , and Crucify him afresh , unto themselves . Pamphlet , Animad . 9. In Answer to my Arguments from some places of Scripture in the old Testament , thou sayest , By the same way of arguing , Christ did from the beginning , really take upon him Angelical Nature , as well as mans Nature . Ans. That Nature which Christ did take from the beginning , did and doth excel in its very being , the Nature , both of all men , and also of all the most glorious Angels ; and yet , according unto the same Nature , he is somtimes called Angel , and somtimes Man ; Angel there , not signifying the common nature of Angels , but only his High Office and Dignity thereof ; for Angel is , as to say , Messenger , or one that is sent : and therefore it doth not follow from this , that Christ took on him the common Nature of Angels , as he did the seed of Abraham , when he was born the son of David according to the Flesh. And thy other instance concerning the man riding upon a red Horse , is no less impertinent ( Zech. 1. 18 , ) For although some places of Scripture , have only an allegorical sense , it followeth not , that none have a proper ; and the proper sense is to be kept , where nothing doth perswade unto the contrary ; as indeed nothing doth perswade to the contrary , in the present case ; but many things concurr together to establish the true and proper sense . Pamphlet , Animad . 10. Here he bringeth forth no matter of argument , but onely some queries , which I might altogether wave ; yet for the sake of others , I shall say that which may suffice unto any sober enquirer : And to the First , I say , this Life and Spirit of the man-hood of Christ , is one with the Holy Ghost , by an oneness of union , even as the man Christ , is one with God ; but as the Holy Ghost doth signify the Spirit of God , simply considered , the Spirit of Christ , as man , is distinct from the Holy Ghost , as really as the man-hood of Christ , is distinct from the God-head , but not divided , or separated there-from . To the Second I answer , that the Spirit of Christ , as he is the Heavenly Man , is not properly a creature , but only as it is taken improperly , & largely , for a Divine Production & Emanation ; but properly , it is rather an Emanation or Generation , than a Creation . To the Third I say , a Spiritual Body , can well enough penetrate another that is , either , not Spiritual ; or if Spiritual , yet not in that degree , as the other . Now , when I say , according unto the Scripture , that Christ had Spiritual Flesh and Blood from the beginning , wherewith he fed the Saints ; by that Flesh and Blood , I mean a Spiritual Body , in the highest degree : and how one Body more Spiritual , can penetrate another , in a less degree , we have a Figure , or shaddowy resemblance , in the outward light , that doth easily penetrate , both christal and air . To the Fourth , I say , it is very easiy to conceive , how Christ is called the Second Adam , although , as man , he was before Adam , who is called the first man : namely , in respect of the outward birth in the flesh , and also , in some respect , in the inward birth , of Christ in us , when we are regenerated and made new creatures , in him : for commonly , the first birth , which is of the nature of the first Adam , as in the Fall , hath place in men , before Christ the second birth be formed in them ; and yet Christ himself and his Spirit , Life and Soul , as he is the Heavenly Man , was and is before Adam and all Creatures , the first and the last ; of whom John said , there cometh a man after me , which is preferred unto me , for he was before me : And thus , according to Solomons advice in the Proverbs , I have answered the Fool in his folly , lest he should seem wise in his own Eyes . Pamphlet . Animad . 11. Here he bringeth no argument , but only querieth , and seeketh to ensnare ; but I am aware of his serpentine cunning , and can easily escape it by the grace of God , which is given unto me : and whereas he laboureth to bring G. F. younger , and me , into a contradiction , his work is vain ; for according to G. F. I say , the true Eternal God , is Light , and that Light is in us : But God doth shine in us , in Christ the Heavenly Man , or Second Adam , who is in us ; for God was , and still is , in Christ , Reconciling the world unto himself . Again , whereas thou sayst , by way of query , Was the man that appeared frequently to the Patriarches , without the spring of this Soul and life of Christ. I answer , Nay ; for that man was Christ , even the same that afterwards came in the flesh of the Virgin Mary : And whereas thou sayst , let them produce one Scripture , and they shall carry it , where it is said , The man or Man-hood became flesh , it saith , The Word was made Flesh ; I answer , these words , The Word was made Flesh , cannot be restricted , or limited to the outward birth of Christ in the Flesh ; for the Word was made Flesh from the beginning ; which Flesh was the Saints food in all Ages ; and the Word made Flesh dwelt in them , according to Joh. 1. 14. The word was made Flesh , and dwelt in us ; for so the Greek doth bear it , and so was it Translated , by divers of them called the Fathers . But that Christ the Heavenly man , took part of Flesh and Blood with the Children , see Heb. 2. 14. And that this he , who did so partake with men of Flesh and Blood , was not God ; separately , and abstractly considered ; but God in Union with the Heavenly Man-hood , and Soul of Christ , is clear , from other Scriptures , as 1 Cor. 15. 47. Joh. 3. 31. Joh. 6. 38. Now these words , Joh. 6. 38. I came down from Heaven , not to do mine own will ; most clearly signifie , that the Soul of Christ came down from Heaven , to take Flesh ; for God simply considered , could not say , I came down from Heaven , not to do my own will , for God always doth his own will , which being most Holy , is a Law , both unto Christ the Heavenly man , and also unto all others : this Scripture with many others , I did bring , in my book , The way cast up , for proof of what I have affirmed , whereof thou hast taken no notice , so as to give any reply . But lastly , whereas thou sayst , in this Twelve Animadversion , In the next quotation , Mark , he saith , As man he was the Son of God ; at which thou art offended : it seemeth therefore , that this is no part of thy Creed , viz. That Christ as man , was the Son of God , even when born of the Virgin Mary ; But if thou denyest this , I ask thee , who was the Father of Christ , as he was man , but God ? For if he had another Father , then he was not born of the Virgin : which , if this be not rampant blasphemy , for any called a Christian to affirm , I leave unto all true Christians for to Judge : Or if thou denyest , that Christ was the Son of God before he was born in the Flesh , thou art Guilty of Gross Socinianisme , and contradictest the Scriptures Testimony in many places . Pamplet , Animad . 12. They believe that Christ did not become man , when the Virgin conceived by the over-shaddowing of the Holy Ghost , but was man before . Answ. He was man before , but yet he was not man cloathed with Flesh and Blood , in the likeness of our Flesh , before the Virgin conceived by the over-shaddowing of the Holy Ghost ; and therefore we do saithfully believe , that the Man Christ was born of the Virgin , and conceived by the over-shaddowing of the Holy Ghost , who was the Son of God , both after he was so born , and also before , even from Everlasting . Pamplet , Animad . 12. Thus Christ was never man , had never a Humane Nature ; for as they have said before , The Soul most properly is the man , and Christ never had a Humane Soul , according unto Keith . Answ. That Christ was never man , I altogether deny , to follow by any true Consequence ; from what I have affirmed , and as to his reason , that Christ never had a Humane Soul , according unto Keith , as touching the words , Humane Soul , I do not remember that I have used that Term at all in my book , The way cast up ; for because it is not a Scripture-Term , and of a doubtfull and Equivocous signification , I purposely did pass it by ; I say , it is of a doubtfull , or Equivocous signification : because first , it may signifie such a Soul ; as hath no substantial dignity , or perfection in it , above the Souls of other men ; and in this sense , the Soul or Spirit of Christ , as he is the Heavenly man , is not a Humane Soul , but Divine , and Heavenly ; for it is more excellent , even in the nature of it , than the souls of other men : Or Secondly , it may signifie the true soul of man , having all the Essential Properties of mans soul , and it 's whole perfection ; and if in this sense , any will say , that Christ hath a Humane Soul , and call the Man-Hood of Christ , his Humanity , there needeth no contention about it ; for in the Latine Tongue , we have not a word so proper , as Humanitas , to signifie the Man-hood ; and if we may say Humanitas in Latine , we may say in English Humanity ; that is to say , Man-hood : But then , by the Humanity of Christ , we understand , not only the whole Essential perfection of the souls of Ordinary men , but also some greater and more Excellent perfection , as aforesaid ; and therefore , it may be called his Heavenly and Divine Humanity , or Man-hood , which took part of Flesh like unto ours , in the womb of the Virgin. And not only the soul of Christ , but also his body of Flesh , in the outward , as it had all the Essential properties , and whole Essential perfection , of our bodies ; so it had somewhat more , as being . conceived of a Heavenly and Divine seed , that came down from Heaven ; and for this cause , the Heavenly man Christ Jesus is truely Divine , both in soul and body , being divinely qualified in both . And if this offend any , that Christ should be called a Divine man , I desire them to consider ; how oft men are called Divines , only for some profession of Divinity ; & surely Christ Jesus , as man , hath incomparably more reason to be called Divine , than any of them ; And what if I should call all their Divines , Humanes ? Is this too mean and low a Terme , whereby to call them ? But why is it too mean and low unto them , and yet they give it unto Christ , and call him Humane ; his soul , a Humane soul , and his body a Humane body : Is not this to exalt themselves above Christ himself , and to take to themselves a Title , which they will scarce allow unto him , and to give him a Title ( as namely Humane ) which they think too mean for themselves . Pamplet , Animad . 12. So that he is so far from being like to us in all things , that he is not like unto us in any thing ; for though he had a body like to ours , yet that body is not informed as ours . Answ. He is sufficiently like unto us in all things ( sin excepted ) that both his soul and his body had all the Essential properties , and whole Essential perfection , that the soul or body of any other men hath ; but that he had , and still hath greater , and more excellent perfections , both of soul and body , than all other men , doth not hinder that he was made like unto us , in those which both he and we also have : for was not Adam made in the Similitude or likeness of God ? So that by reason of that Similitude , man was like unto God and yet God is infinitely more excellent in nature and being , than Man ; but yet according unto the reasoning of this Author , either man hath no likeness unto God , is not like unto him in any thing , or then God hath no Substantial or Essential perfection above man ; both which are most absurd and contrary unto Scripture . But again , is not man like unto the Beasts in some things , as also unto the Herbs , Plants and Trees of the field ? So that as the Herbs , Plants and Trees , have a Vegitable soul or life , and as beasts have a sensitive soul or life ; hath not man both the Vegitable and sensitive soul , and is he not like unto them in those respects ? And yet hath he not a Substantial dignity and excellency of nature above them ; But yet again , according unto this mans reasoning , either man is not like unto the Beasts and Trees , in any thing , or else he hath no Essential dignity or perfection ; not so much as in his very soul , above them ; and therefore it shall follow , at last , that as God is no more excellent in his nature than man ; and as man is no more excellent in his nature , than any beast , yea or Tree , that God is no more excellent than any beast or Tree of the field , which is most gross and blasphemous , and yet the Natural and necessary Consequence of this mans Doctrine . When I think upon these and such like gross absurdities , that follow from this mans Doctrine , together with his other absurd sayings , and Malicious perversions , I wonder not , that he hath been either ashamed or afraid to put his Name to his Pamplet . Pamplet , Animad . 12. A Son is not a Son , if he have not the same nature with the Father and Mother . Answ. I grant , for Christ hath the same Nature both of Father and Mother : seeing as I have declared in my book , he is True and perfect God , and True and perfect Man : but that he hath the same Nature with Mary , and all Mankind , as to all the Essentials of soul and body , hindereth not , that he hath also , a more excellent nature ; otherwise , thou might as well say , that Christ could not be the Son of Man , and also the Son of God , which is contrary to Scripture . Pamplet , Animad . 12. Jesus increased in Wisdome , his Soul was then subject to some kind of ignorance , though not sinfull : it did not know all present or past things . Answ. Ey Jesus increasing in Wisdome , may be very well understood , the manifestation of the spirit of Wisdome , that did more and more shew forth it self in him ; and that to increase , is not always taken strictly , is clear from the words of John ; He , namely Christ , shall increase , but I shall decrease Now , John was not to decrease , as to any Perfection , Grace , or Vertue , wherewithall God had endued him . But again , I do readily grant , that Christ , as in respect of the Nephesh of his soul , might grow in Wisdome , as other men , as also he did grow in stature : and Lastly , even the Nismah , although Omnipercipient of things present , and Omniscient of things , both past and present , may and did grow in Knowledge ; for the Soul of Christ , hath this Omnisciency of things past and present , by the Perception of the objects , or things , as they dayly appear : and therefore his Soul may grow in experimental Wisdome and Knowledge , as properly as the soul of any other man ; although both his Wisdome and growth therein is incomparably beyond that of all other Men or Angels : But whereas thou sayst , Christs soul was subject to some kind of ignorance , this is too grosly and rudly , yea irreverently spoken : He was nescient of some things that was to come ; as namely , of the day and hour of the last Judgement , as he declared himself ; but to say he was ignorant of any thing , is gross and improper ; for ignorance signifieth always some defect of that Knowledge which one should have , as blindness , deafness , &c. Signifie a defect of the Natural senses of seeing , hearing , &c. Pamplet , Animad . 12. Christ ( according to Keigh ) when he appeared in Flesh , was more like to the Angels that appeared in Humane shape , in the time of the Old Testament , than like to men . Answ. This I altogether deny , for Angels have not real bodies of Flesh and Blood , such as men have ; Angels are not born of women as men are , Angels are not crucified and buried , as men are , and as Christ was : and although Christ was called an Angel , yet he had and still hath , a nature more excellent than all the Angels , and when he came in the likeness of our Flesh , he took not hold on Angels , but he took hold on the seed of Abraham . Pamplet , Animad . 12. What spirit was that which Christ committed to his Father , when he gave up the Ghost on the Cross ? Answ. Why not the same excellent spirit or soul , that is above the Nature of all souls of men , and that is Omnipresent ; for still the Father is greater than he , and he hath his dependence on the Father , in whose hand or power , he is . Pamplet , Animad . 12. And if they are for the pre-existence of the Soul of Christ's Man-hood , why not for the pre-existence of the souls of all other men ? Answ. I have no time , nor mind to answer all thy queries ; many of which are altogether unnecessary , others , vain and frivolous ; but if thou thinkest that the pre-existence of the Soul of Christ , doth necessarily infer the pre-existence of the souls of all other men , thou shouldest have proved it by a clear Deduction , so to be ; which because thou hast not done , I am not concerned to answer thy query in this particular : and I advise thee , with Augustine , to be more earnest to know , what shall be the state of thy soul after thou goest out of this world , than what it was before thou camest into it . And if thou repent not from thy heart , for thy so long opposing the Truth , and maliciously perverting the words of Truth , the state of thy soul will be miserable after thy departure . Pamplet , Animad . 13. I ask , why is not this Man Christ , in all the fallen Angels , as well as fallen men ? Answ. He is in all the Creatures , for hefilleth all things , giving being unto every Creature , and upholding the same therein ; and Consequently he is in the fallen Angels ; as also to Judge and condemn them for their sin ; but yet Christ Jesus hath a nearer Relation unto fallen men , than unto the fallen Angels , by reason of the seed of Abraham , which he assumed : and therefore the Apostle Paul Preached Christ in fallen men , not only after that general manner of presence , but in way of Grace and Mercy , in order to restore and renew fallen man by Repentance according to his Commission , which he received from Christ ; which was to turn fallen men from darkness to light : but we read not , that Paul had any such Commission to preach unto the fallen Angels : and as for the fallen Angels , they are reserved in Chains of darkness unto the Judgement of " the great day , and expect not any other thing from Christ but Torment , as they said unto him , when he came in the flesh , and did cast them out of men , What have we to do with thee , Jesus of Nazareth ? Art thou come to Torment us before the time ? So , here , the Devils believe and tremble , for they fear the Judgement of Christ , to whom all power is given ; But how could they fear it , if he were not present ; and how could he cast them out of those they possessed , if his power ( which is one with himself ) did not reach unto them ? Pamplet , Animad . 13. As for the Greek proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must necessarily be Translated among in some places , else see what sense you will make . Answ. That it must be necessarily translated among , in some places , I do not deny ; but in many more places , it must necessarily by translated , not among , but in ; and in every place , it ought to be translated in , where the sense doth permit it , without any contradiction to truth , or other inconveniency ; because it doth most properly and usually signify , in , and not among ; but improperly , and less usually , whereof many hundreds of examples may be given . Now there is no contradiction unto truth , nor any inconveniency , to understand by the Greek particle ' Ev , it 's proper and common Signification , which is [ in ] in all these places mentioned in my Book : And indeed , these very places constrain us to translate the Particle in , and not barely among : For how was Christ Crucified among the Galatians , but in them ? Gal. 3. 1. And how was the Riches of the Glory of the Mistery , which is , Christ , among the Gentiles , but in them ? and how could Paul Preach the Unsearchable Riches of Christ among the Gentiles , if nothing of these Riches of Christ was in them , but all without them ? And how could so many have been said to have pierced Christ , if he was not in them ? For as touching the outward piercing of the outward Body of Christ , we only read that some few did that ; and therefore , their piercing of Christ , must be meant of his tender Life and Spirit , which both Jews and Gentiles have pierced in their own Hearts , by their Sins , according to Rev. 1. 7. Pamphlet , Animad . 14. They believe this man-hood of Christ perceives and knows all things , past and present , of it self and by it self ; considered , without any Relation to , or union with the Deity , and that it needs not God , as to the knowledge of any present or past things , but only as to the thing to come . Answ. This is a most gross and unreasonable perversion and wresting of my words ; which any man that , hath the least Sobriety or Candor , must needs acknowledge , by reading my words , even as cited by him : But if he say , that his gloss doth follow by way of consequence , from my words ; I altogether deny it , and in plain contradiction to what he hath most perversely and falsely alleadged to be my assertion : I say , the Man-hood or Soul of Christ , neither knoweth , nor can know , any thing , past , or present , without the need and necessary help of God ; as neither indeed , can we , or any Creature : And Secondly , I affirm , that Christ hath this Omnipercipiency , or Universal knowledge of things past and present , by Virtue of his Divine Union with God ; even as the body hath its perception of some things , by Vertue of its Union with the Soul , to which it is United . And because the Soul of Christ , hath the most excellent , most perfect and most high , and immediate Union with God ; so as that Christ himself is God : therefore he hath this universal perception or knowledge of things past and present : and therefore also , he hath the most abundant knowledge of things to come , by Divine Revelation from the Father , above what the most perfect Angels or men can have ; so that what they know by Divine Revelation , they know it by Jesus Christ , who hath it from the Father , according unto Rev. 1. 1. The Revelation of Jesus Christ , which God gave unto him , to shew unto his servants . Nor can it follow by any just consequence imaginable , that because I say , that Christ hath an Universal sense or Perception of things as they are , that therefore he doth know them without all need of God , or without all Relation unto him , or Union with him ; I say , this doth not follow , no more then it followeth , that whereas the Author of this Pamphlet hath many Natural Perceptions of Natural Objects , Seeth , Heareth , Smelleth , Tasteth & Feeleth ; many Objects immediately , and knoweth them without immediate Revelation ; that therefore he hath no need of God , or of his help , whereby to make them known : Whereas indeed , according to his manner of reasoning , either he himself , Heareth , Seeth , Smelleth , Tasteth , Feeleth all Natural things by immediate Revelation ; and all his Natural knowledge of things immediately Revealed unto him by God ; or then he knoweth them all without any need of God , and without all Relation unto God , so much as unto a Creator : both which , how absurd they are , and yet how the Natural Consequence of his own reasoning , I leave unto every understanding man sor to Judge . But I cannot but wonder at his blindness and inconsiderateness that doth not understand , how to make a difference betwixt that knowledge , which is by a real sense or perception of the Objects in themselves , and that which is by a Divine Revelation , when the Objects themselves are not immediately discerned ; for that which I know by a real Perception of the things , I need not a Revelation to make them known : As for Example , when I hear a man speak , I need not a Divine Revelation to tell me who speaketh unto me , or what is spoken ; and yet I need the help of God , in many respects , both to convey the voice unto me , and also to help me to hear ; for it is God who maketh the ear to hear , and the eye to see : And thus , according to the aforesaid Example , if Christ Jesus , even he the Man-Christ Jesus , who was Crucified for us , hear our Prayers , when we pray unto him , and unto God through him , doth he not know our Prayers without a Divine Revelation ? and if he know them only by a Divine Revelation , he cannot be faid properly to hear them , as I have sufficiently proved in my book , and to which this Trifler , and perverter , hath made no reply : and if he denyeth , that the Man Christ Jesus heareth our prayers , let him declare so much ; and then we shall see , how this shall relish unto the ears of true Christians ; and who are most denyers or owners of the True Christ , & of his Divine perfections . Pamplet , Animad . 14. Whether this is not to constitute a new God in time : Is it not Jehova's Prerogative , what is spoken , Psal. 139. Of possessing the Reins , and being Omniscient . Answ. To say that Christ Jesus the Heavenly man , and Lord from Heaven , is Omniscient , and hath an Omni-perception , and Universal knowledge of things ; is not to constitute a new God in time , for Christ Jesus is God , even the same God , with the Father , by vertue of his most excellent , and most immediate Union with him , which no men nor Angels have , or are capable to have , and Christ Jesus is before all things , and consequently before all times also , the first and the last : Nor doth it follow , because the man-hood of Christ hath an Universal knowledge and perception of things , that therefore his man-hood is either equal unto the God-head , or the same ; for seeing the man-hood hath his being as well as his knowledge , from the God-head , and is altogether dependent from him , the Father is greater then he , as he hath declared himself : and here what thou talkest of the communication of properties , I may afterwards consider , in its proper place , where thou fliest unto it , as thy last refuge , after thou hast finished thy Animadversions . Pamphlet Animad . 14. As to the second it is spoke , Now I am no more in the World , and me you have not always : I go away . Answ. It is very clear , that he spoke these words , only in respect of his outward and bodily presence of his external person , or outward man ; but not in respect of his inward and spiritual presence , even as he is the Son of man , or second Adam , for after the Ascenfion of Christ , John saw one like unto the Son of man , walking in the midst of the Seven Golden Candlesticks , who could this be but the Son of man himself ? And how is Christ the second Adam , the quickning spirit , if he be not present to quicken those whom he doth quicken ? for how can that which is absent from us , altogether quicken us , or give us life ? Pamphlet Animad . 15. As to thy query here , I answer , That Christ was an offering unto God for sin ( when he was Crucified upon the Cross ) both in soul and body ; and neither his soul nor body , want any thing that is Essential unto the true and real Nature of man ; and all that which he had as man , he offered up unto God through the eternal spirit . Pamphlet Animad . 15. They believe this second latter body is Ascended , glorified in Heaven , yet remains the same in substance , contrary to their former faith , citing John Crook , in his book called Counterfeit Convert , when the question is put J. C. viz. whether dost thou believe , that the same body of man , after the departure of the soul from it , doth rise to life again : he answereth , this query is contrary to Scripture , which saith , a Natural body , &c. Answ. This is another manifest perversion , for it is plain by J. C. his words here cited by thee , that J. C. doth not speak of the body of Christ , but of the body of an ordinary man , which goeth to dust and corruption , whereas the body of Christ did not corrupt ; for it being conceived by the Holy Ghost , and having a Heavenly Original , it was more excellent then the body of any other man ; and therefore seeing it did not corrupt , it was raised again , according to the words of Christ , concerning it , Destroy this Temple , and after three days I will raise it up : and the same , after fourty days Ascended into Heaven . Pamphlet Animad . 15. Yet according unto Keith the Philosopher , though it be the same in substance , it is no more a body of Flesh and Blood. Answ. How or in what respect , he calleth me the Philosopher , as whether by way of Derision or not , I am not careful to determine , or inquisitive to understand , for I affect no such Title , unlesse it be understood according to the Etimology of the word , to signifie a lover of Wisdome ; namely the true Wisdome , and not that falsely so called ; and in this sense , every true Christian is a Philosopher ; which is to say , a lover of Wisdome ; but that Philosophy and vain deceit , which the Apostle bids the Colossians beware of ; that is , after the Tradition of men , after the rudiments of this world , and not after Christ , wherein I have been formerly educated and exercised , before I knew the truth as it is in Jesus , I have renounced , and do here , openly declare my Renounciation thereof , and count it all but loss and dung for the excellency of the knowledge of Christ Jesus , in whom are hid , all the Treasures of Wisdome and Knowledge ; and what I have declared , or given forth in any publick Testimony concerning the truth , I have not received from the Worlds Philosophy , or Wisdom , but from the openings of the spirit of truth , as they livingly fprung up in my heart and inward parts ; and unto the same , and to nothing else , I can and do recommend my Testimony , to be judged in all , who have the same living spring of truth ; as it is in the life and light of Jesus , opened in them ; and unto the greater measure of the spirit of truth , in any others , I freely can and do submit , any publick Testimony which I have given forth , for the spirit of the Prophets is subject to the Prophets ; & what the spirit of truth opens in one , can never be condemned by the same spirit in another . Pamphlet Animad . 15. The first Heavenly body of the man-hood of Christ which Keith saith , he had from the beginning , he allows to have Flesh and Blood , and calls it so , and it hath so now , in Heaven , surely according unto him , yet , the body born of the Virgin , is changed so Etheriall , that you must call it no more Flesh and Blood. Answ. I have said nothing concerning the Flesh and Blood of Christ , either before , or after his outward coming in the Flesh , but according unto plain Scripture ; nor have I medled to give any other names unto the body of Christ , but what the Scripture giveth : for Christ said , the bread from heaven is his Flesh , and of this Bread , or Flesh , all true believers did feed , and thereby had life in them , even from the beginning of the world : and seeing Christ himself gave these names of Flesh and Blood , to that inward , Heavenly , Spiritual , and invisible substance , which refreshes the soul and inward man of every one that believeth , Who dare call these names into question , or find fault with them ? although , I do freely acknowledge , they are Metaphorical and figurative ; as when Christ called himself the vine , and those that believed in him , the branches ; and I ask , was not Christ the vine , even from the beginning , into which all true believers were grafted ? and did they not eat the Grapes of this Heavenly Vine-Tree , and drink the Liquor or Juice , or Wine thereof ? and what was that but his Flesh & Blood , even as the Grapes of the Vine may be called it's Flesh ; and its Wine or Liquor , its Blood ; and as it is so called in Scripture , the Blood of the Grape ? But when I say , the body of Christ which was born of the Virgin , and was crucified and rose , and ascended , did not remain a body of Flesh and Blood , I am warranted by the Apostle , who said , Flesh and Blood cannot inherit the Kingdom of God : and the body at the last resurrection is raised spiritual , conform unto the glorious body of Christ ; and therefore it is not Flesh and Blood , in the Vulgar , or common sense ; but if any call it so Metaphorically , and spiritually , I shall not contend . Pamphlet Animad . 15. If the body of Christ be turned into air , and yet remain the same , in substance , we ask , what it is that identifies and makes it the same in substance , that it was , when Flesh and Blood. Ans. Here is another gross abuse and perversion of my words , that he affirmeth : I say the body of Christ is turned into Air. This is a gross lye and perversion ; I call it not Air , but a body Etherial and Heavenly ; and it is a more excellent body than the purest Air , beyond all comparison ; and as to his question , what is that , which Identifies and makes it the same in substance ; this is very easily answered ; the substance of the body it self remaining the same , under these different modes , or manners of being ; as when the Soul of a man , is the same for substance , when converted from Earthly , Carnal , and Natural , to Heavenly and Spiritual . Pamphlet , Animad . 16. As to the comparison that the Author uses , as nothing of the Body of the Sun is here on Earth , but in Heaven ; only its light and heat , which are qualities in the Air : So now that light within , that these Quakers have made so much stirr about , is nothing else but an accident and quality from the man-hood of Christ , in Heaven , adhering in our Souls , as light and heat , adheres in the Air. Ans. Here he passeth by the other examples given by me here , and elsewhere , and only noticeth that of the Light , which having its center in the Sun , emanates in most abundant Streams into all the World , which emanating light that flows from the body of the Sun , he denieth to be any part of the Suns body , affirming it onely to be an accident or quality : But what reason or prooff giveth he , for his assertion ? Surely none at all : But if he thinketh to defend himself by the authority of some called Philosophers ; who say the same with him : I can tell him of other Philosophers , so called , more famous ; & who speak indeed , more according to the truth , that deny it ; and affirm , that the Light of the Sun , that emanates unto us , is a real substance , and hath of the real body of the Sun in it , which is the real Substance of Fire , as it can be proved , by the said Light , when it is contracted or gathered together , by the help of a burning Glass , that it burneth , or kindleth , any ordinary combustible matter , as any other fire doth : But seeing such a debate , is more proper for naturalists , and belongeth to that called natural Phylosophy ; I shall not insist thereon : only , I inform the Reader , who is not acquainted , perhaps , with such things , that the opinion which holdeth light and heat , to have no body , is almost generally , now rejected , in the Schools , as false ; and as a meer old fiction of some old Popish School men , grounded upon some mistaken notions of Aristotle , and upheld by the Jesuits to uphold their absur'd Doctrine of Transubstantiation , when they teach , That the colour , and tast , and smell of the bread & wine , being but meer accidents , do remain without all Substance of the bread and wine , after the consecration ; and as absur'd and ridiculous , is their doctrine who say , that light hath no body , that is proper unto it , but is a meer accident , or quality in the Air : For as well may the Jesuits say ; that the colour , smell and tast of the Bread and Wine , having no body , or substance of the Bread and Wine , are only accidents adhering in the Air. But why dost thou not answer to my other examples , brought from Scripture ; as namely , how the natural Life and Soul , do principally reside in the head and heart , and yet emanate into all the members of the body ; and how the Sap and Moisture , residing principally in the root of the Tree , goeth forth into all the branches ; even so the life and light of Christ , as he is the Heavenly Adam , residing principally in himself ; doth emanate and stream forth , into all his members , and in some respect , into all things ? Is the Sap and Moisture , a meer accident , having no substance ? and is not the Soul of Man , substantially , in all the bodily Members ? although residing , more principally in the heart & head . Pamphlet , Animad . 17. They believe this Heavenly man-hood to be a creature , contrary to John Crooks Counterfeit convert , p. 63. that true light which is called the Life of Christ , John 1. 4 , 9. and lighteth every man that cometh into the World , is not a creature ; Keith saith , it is a creature . Ans. To this I have answered sufficiently above , upon Animad . 8. that the Spirit or Life of Christ , as he is the Heavenly man , is not so properly or strictly a creature . But men have not only the Spirit of Christ in them , as he is Man ; but also as he is God , and the Light , Life , and Spirit of Christ , as he is God : or the word simply considered in it self , in no sense , can be said to be Created : But the word made Flesh , may in that sense be said to be Created , as it is said to be made ; for Made , Created , and Formed , are commonly of one Signification : And that the word was made Flesh from the beginning , I have proved in my book , because the Saints in all Ages , did feed upon the Word made Flesh , and the Word made Flesh dwelt in them . Now in what sense I understand , that the Heavenly man-hood and Soul of Christ is Created : I explain in my book , in these words , p. 135. Therefore to the end that the word may be ingrafted into us , and we again ingrafted into it , the Word must be Incarnate , or made Flesh , as we are ; for all men are a sort of Flesh , and so called in Scripture , in comparison of God , that is purely Spirit ; and though the Souls of Men are 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 , neerer unto us , than it was in God before any thing was made ; and the Word was first of all made Flesh , to be the root and soundation of all other Created beings , and for which they are Created ; for it is a more noble Creation , than all things else : Here by my words quoted at large in my book , it may be seen , how and in what sense , I understand the Heavenly man-hood of Christ to be Created , namely , as the word is made Flesh : also Christ himself designed by Wisdome , Pro. 8. 24. doth expresly say of himself ; when there were no Depths , I was Formed ; and again , v. 25. before the Hills , I was Formed : for so doth the Hebrew word Cholalti , most properly signify , and is used elsewhere in Scripture to signify the Creation of other things ; so that , Made , Formed , Created , do commonly signify one and the same . Nevertheless , I do acknowledge , that Christ the Heavenly Man , is not so properly or strictly to be called a Creature ; or Created , Made , or Formed ; but rather generated : and he is the Son of God , rather than a Creature of God ; even as a Man's Son , is not called his Creature , but his Son ; and yet he doth truly and properly partake with the Creatures ; otherwise he could not be a perfect Midle , or Mediator , betwixt God and Men , who are Creatures . But seeing this production or bringing forth of Christ from God the Father , is so great a Mystery , it is by no means to be curiously disputed about , but simply to be acknowledged , believed and admired ; and not to be expressed in words which mans wisdome teacheth , but what the Holy Ghost Teacheth ; such as the Scripture words are , which say , The Word was made Flesh ; and Christ , the Heavenly man , is the only begotten of the Father , full of Grace and Truth , and the first-born of every Creature : and concerning his wonderful Generation , it is said , Who can declare it ? and he is called , the New Man , who is Created after God , &c. and so to these Scripture Names , I keep close ; where I am safe , and where the malicious accusations of the adversaries of truth cannot reach unto me . And by what is said , the reader may easily understand , that there is no real contradiction , betwixt John Crook and me ; for whither J. C. mean by the true Light , which is the Life of Christ , the Light of the Word simply considered , or the Word made Flesh , I am at no contradiction with him ; for according to the first , That Light , can in no sense be called a Created Light : and according to the second , namely , As the Word made Flesh , or as the Spirit of Christ as man , it is not properly Created , nor in that strict and narrow sense , is it to be so called , as the other Creatures are . Pamphlet , Animad . 17. That Scripture , in Heb. 9. 11. Not of this Building ; is grosly corrupted by the Author , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is rightly translated building or structure : It is not always taken , for the Act of God , in framing something out of nothing ; nor the effect of Gods so Acting ; but it is taken in another sense , in some places , as 1 Pet. 2. 13. Ans. That Scripture , Heb. 9. 11. Is not at all corrupted , but truely translated , and the sense of it truely given ; nor doth thy weak and frivolous reasoning prove the contrary : for as the Greek word doth not always signify a strict Creation ; so no more doth the word Creation , in English ; and that the word is sometimes applyed to an Humane work , or constitution ; proveth not that it is so to be understood here : For the Writer to the Hebrews is not comparing Heaven with the Tabernacle made by mens hands , ( as thou alleadgest ) in that verse : neither doth he call Heaven , that greater and more perfect Tabernacle ; for he saith not so ; but thus : Christ being come , an high Priest of good things to come ; by a greater and more perfect Tabernacle , &c. entered in once , into the holy place : The greater and more perfect Tabernacle : Therefore , is Christ himself , who hath gone into Heaven : And this Tabernacle , is more excellent , than that outward figurative Tabernacle was ; because that Tabernacle , could not remove it self from one place unto another ; but as it was carried by the hands of men : neither could it go into Heaven , because it was of a meer earthly creation ; but Christ Jesus by a greater , and more perfect Tabernacle , namely , by himself , did go into Heaven ; for he came down from Heaven , and is Heavenly ; and not of such a mean , and Earthly Creation , as that outward Tabernacle was : and therefore , he doth compare Christ with the Figurative Tabernacle ; not so much as to its structure or building with mens hands ; for that were but a mean and low comparison , seeing the beasts Skins that covered the Tabernacle , and the blood that sprinkled it ; as also , the substance of the wood , and other materials , were not made with mens hands , but only the artificial structure , or form of the Tabernable , was the work of mens hands . But Christ Jesus , this greater and more perfect Tabernacle , doth excel the Typical and figurative Tabernacle , in regard of the very substance of which it is made ; as being of an Heavenly Nature , and not of this creation , with the outward Tabernacle , as to the very substance ; although for our sakes , he did partake with us of the Earthly creation , yet he himself is wholly and altogether Heavenly ; if this be not the True and real sense of those words , Heb. 9. 11. I leave unto the spiritual for to Judge . Pamphlet Animad . 17. Let the Quakers remember , that this creation , of which he saith , this Man-Hood is not , but of another ; was not by hands . Answ. That it was not the work of mens hands , I confess ; but this giveth thee no advantage ; nor doth it in the least , weaken my Argument ; for this Earthly and corruptible creation , although it is not the work of mens hands , yet by a Metaphorical and figurative speech , it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made with hands ; to signifie the weakness and corruptibility of it ; and for a clear proof of this , see , 2 Cor. 5. 1 , 2. Where the Apostle compareth the earthly house of this Tabernacle of our Mortal Flesh , with our house from Heaven : and calleth this last by way of Antithesis , an house not made with hands ; as if the Mortal body , which is our earthly house , were made with hands , although not with the hands of men ; which is a figurative expression , as holding forth the meanness and weakness of all that which is earthly and Mortal , which the Learned among the Hebrews , on that account , call in Hebrew , Asiah , as to say , in English , manufaction , or a making with hands : but besides this visible and corruptible world , of Heaven and earth , which they call Asiah , or faction ; they understand that there is another more excellent world , or creation , invisible unto our outward eyes ; and this they call Jezirah , as to say in English , formation ; and besides this , yet a more excellent , which they call Briah , in English , creation ; namely that which is strictly and properly so called , ( the other two , although commonly named , Creations , yet not so properly or strictly ) for which distinction of three Worlds , they Alledge Isaiah , 43. 7. where all these three Hebrew words are used ; and besides all these , yet one most excellent of all , and which doth in the Nature thereof , approach nearest unto God himself , and this highest and most Noble production , above all things Created , Visible , or Invisible , they call Aziluth , which is to say , in English , Emanation . Nor are these distinctions of Worlds and Creations , idle fictions of latter Jews , but real things ; the Truth whereof is warranted , by clear and express Testimonies of Scripture , both of the old and new Testament : for doth not the Scripture speak of Heavens in the Plural number , and of Heavens of Heavens ? Also , doth it not say , that God made all things both visible and invisible by Jesus Christ , and certainly these invisible things are a more excellent Creation , as God created them , than the visible ; also it is said , That God by his Son made the Worlds , or Ages ; which cannot meerly relate unto the times , but also , and more especially unto the things themselves , made in those times . Pamphlet , Animad . 17. Some of them think fit to call this man-hood an Emanation , rather than a creation ; you see they are at a losse , what name to give this child of their own begetting , and breeding , in the imagination . Answ. This is another gross abuse , and perversion of my words ; as if by these , some who think fit , rather to call the Heavenly man , an Emanation , than a Creation ; I did understand some of my friends , called in scorn , Quakers , and as if we were at variance among our selves , how to name it ; which is a grosse untruth and false hood : for by that same , I did understand some Hebrew Doctors , or Teachers , who call this Heavenly Man Aziluth , which is to say , in English , Emanation ; as also they do call him , the Heavenly Adam , the great High-priest , the Bridegroom and Husband of the Church : and they say plainly , if this man were not , the world could not confist : and who is this but Christ Jesus , although they do not express these names . And certainly , it might be a great help whereby to convince the Jews , and to gain them to believe in Christ Jesus , as he was born and suffered in the Flesh , and Rose and Ascended into Heaven , to make use of those Testimonies , which are in their own books , unto Christ , although under other names ; some whereof are very proper , and according unto Scripture , in our reasoning with them , in order to their conversion ; which way , if used in the Wisdom of God , and direction of his Holy Spirit , I doubt not , but the Lord would bless ; for even Paul , when he preached unto the Gentiles , at times , made use of some Testimonies out of their writers , whereby to bring them to acknowledge the Truth . But whereas thou art not affraid , nor ashamed , to call this Heavenly Man , Christ Jesus , a Child of our own Begetting , and Breeding in the Imagination ; thou openly shewest thy gross Ignorance of the Scriptures , and thy great Unbelief , and want of True Faith in Christ ; and that thou art a greater Infidel , in some Respect , than many of the Jews are : Some whereof , in words , do Acknowledge him , as he is the Heavenly - Adam , as Spiritually present with his Church in all Ages ; although they do not believe his outward Coming , and Birth in the Flesh , which is a great Sin unto them : But thine , and their Sin is greater , who , although in words ye Confess unto his outward Birth in the Flesh ; yet Deny his real Spititual Presence in the Church , either before , or since his outward Coming , and Birth in the Flesh. And surely , thy Blasphemy is no less , to call the True Christ of God , as he was and is in all Ages , even from the Beginning , a Child of our own Begetting , than the Blasphemy of those Jews was ; who , when he came in the Flesh , called him the Carpenter's Son. Pamphlet . Can Flesh and Blood , and an Human Soul , be said to Ray and Beam from God , who is a Free and Simple Spirit ? Answ. Christ's Soul is Heavenly , Divine , and Spiritual ; and so is that Flesh and Blood of his , whereof I speak , which he had from the Beginning : And it may properly and safely enough be called , an Emanation from God the Father , according unto Christ's own Words , who said , He did proceed , and come forth from the Father ; and whose Goings - forth have been from of Old , or from the Age. But then , Emanation ( in this Sense ) doth not signifie , That the Thing which doth so Emanate , is belonging to the very Essence of that from which it doth so Emanate : For these who call it an Emanation , do acknowledg , that it is a Distinct Being , or Production of a Thing distinct from the Godhead ; although next unto it , and most nearly united with the same ; as so indeed , the Heavenly Manhood of Christ is . Pamphlet . Therefore , you shall hear , he hath denyed it again , in the next Quotation . Answ. This is another gross Abuse , and Perversion ! For , I have not denyed , that Christ his Heavenly Manhood , may be said to Emanate from the Godhead ; as one Being , or Essence , may be said to Emanate from another Being or Essence , distinct therefrom : Only , I say , That the Godhead it self hath no such distinct Parts , within its own Essence or Being , as Center , or Rayes ; but rather , is all Center , according to that noted Saying of H. Trismegistus : Whereas the Soul of Christ hath its Center and Rayes distinct , by way of Emanation ; and yet , that which Emanates , is of the real Being and Essence of the Soul , as truly as the Center . Pamphlet . Animad . 18. This then , may as fitly be spoke of them , as of the Man Christ Jesus ; that in G. K. and J. C. dwells all the Fulness of the Godhead bodily , Col. 2. 9. How doth the Christian savour this ? Is it not Rampant Blasphemy ? See Piscator , and he Translates the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Col. 2. 9. Essentialiter , Essentially : And Calvin likewise upon the Scripture , saith , That God hath in Christ , Essentially appeared unto us . Answ. I altogether deny the Consequence ; That , because the Essence of God is in us , that therefore , the Fulness of the Godhead can be said to dwell in us bodily : for that is only proper unto Christ , who is the Mediator betwixt God and Us ; in whom that Fulness dwelleth immediately , and to which it is immediately united . And forasmuch , as we cannot contain the Fulness of Christ , but only a Measure of him ; therefore , the Fulness of the Godhead cannot be said to dwell in us : and yet we must partake of that Fulness which dwelleth in Christ , because we partake of Christ , in whom the Fulness is . And this is no Blasphemy , but words of Truth and Soberness , and cannot but savour well and comfortably unto every true Christian ; namely , that God dwelleth in us in Christ , according to Christ his own Words , unto the Father , Joh. 17. 23. Thou in Me , and I in Them ; and according unto John , He that confesseth the Son , hath the Father also , 1 Joh. 2. 23. And as for Piscator , his Translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essentially , it doth nothing hinder , but rather helpeth to consirm the Truth of what I affirm : For , if the Fulness of the Godhead dwell in Christ Essentially , or in its true Essence ; then it is clear , that if any Measure of Christ dwell in us , that a Measure of that Fulness of God himself , dwelleth in us : for no Measure , or Part of Christ , is empty of God. Which Fulness of the Godhead , as also , the Measures of it , are not to be understood Simply , as in God himself ; who properly hath no Parts , nor Measures , but in respect of his Appearance and Manifestation towards us ; which Appearance or Manifestation of God , hath its Fulness in Christ , and its Measures in us , according to the Measure of the Gift of Christ , received by us . For concerning Christ , it is said ; That God gave not the Spirit by Measure unto him : But to every one of us , the Grace or Gift ( namely , of the Holy Spirit ) is given , according to the Measure of the Gift of Christ. And thus we see , that the Scripture holdeth forth Measures of the Spirit given unto us , through what we receive of the Measure of Christ : But Christ hath that Spirit in Fulness , or without Measure : And the Spirit of God , both in Christ , and in Us , s of the same Essence with God. Again , As to the Words of Calvin , cited by thee ; they do also confirm the same Truth , and over-turn thy gross Assertion : For , if God hath appeared unto us Essentially , in Christ , and that we are Partakers of Christ himself , by a real Participation of him as Calvin doth else-where acknowledge ; then , together with Christ , we are also Partakers of God : for God revealeth himself in Christ Essentially , and Christ revealeth himself in us . Pamphlet . Whosoever then hath God Essentially in him , hath the whole Deity in him ; for the Essence is the whole Deity . Answ. The Essence of the Deity ( as I have said ) hath not Measures properly in it self ; but yet the Scripture alloweth us to speak of the Measures of the Spirit of God , which is one Essence , or Being with God : Which Measures in Us , and Fulness in Christ , are to be understood , in respect of Manifestation . And according to this Distinction of fulness and measures , that is warranted by the Scriptures , I deny thy Assertion ; that who ever hath any measure of the Essence of God , hath the Whole or Fulness ; and the plain tendency of all thy work against us , is not only to rob the Saints of Christ , the Heavenly Man , but also of the Holy Ghost , and consequentially of God ; and then finally , of all Goodness , Vertue and Grace : And indeed , this is the real and naked tendency of the Doctrine of all those , who contend so earnestly against the real and proper in-being , or in-dwelling of Christ , in the Saints , as he is the Heavenly Man , and second Adam ; to bring us at last , if they could , to deny that we have either God in us , or the Holy Ghost ; for if the Essence of God , dwell only in Christ , and that Christ dwell not in us , then indeed it should follow , that we have nothing of God , and so nothing of the Holy Spirit , which is one Essence with him : and the end of this is plain down-right Atheisme ; for if God himself be not present in men , nor the Holy Ghost , ( which is one Essence with him ) nor Christ , how can any thing that is truly Good be in us , who can work it ; or being wrought , who can preserve it if God and Christ be absent ? Surely nothing appeareth unto me , more rampant Blasphemy , nor more gross Atheism , than to deny , that God is really present in all Men , and in all Things : For , how is God omni-present , if he be not really present , in and with all his Creatures ? And if God be present in all his Creatures , then Christ is also present , because the fulness of the Godhead dwelleth in Christ. But seeing thou wilt not allow Christ , to have any further reach or extent , than the humane soul and body of any ordinary Man ; and that the Fulness of the Godhead is contained within that bounds of the ordinary stature of a mans body , and that essentially ? is not this to limit the infinite God into a narrower place , or room , than the Souls of many brute beasts , which have larger bodies , manifold times , than the greatest body of any earthly man , and to confine him within the humane figure and shape of a man ? yea , nothing is more plain , which is gross Anthropomorphitisme , and the blasphemous Doctrine of Lodowick Muggleton . But further , I enquire , seeing thou affirmest , That the Essence of God is only in Christ , and that whole Christ is contained within the ordinary dimensions of mans Body ; and that Christ had neither Soul nor Body before Mary ; Where was the Essence of God , from the beginning of the World until that time ? For either it was somewhere , or no where ; to say it was no where , no not in the Highest Heavens , is absurd ; seeing God is said to dwell in the Heavens ; and they are called Gods Throne ; and Christ Taught his Disciples to Pray , Our Father which art in Heaven , &c. But again , on the other hand , if thou shalt grant , That the Essence of God was in Heaven , then that Heaven is as personally united unto God , ( by thy Doctrine ) as ever Christ Jesus ; and may as truly , and in the same sense be called God , the Son of God , God-man ; the Creator of the World , and is the Object of Divine Worship . This , I say , is the necessary and infallible consequence of thy Doctrine , because thou sayest expresly , who ever hath the Essence of God in him , is as personally united unto God , as Jesus Christ ; and may as truly , and in the same sense be called God , &c. Pamphlet , Animad . 18. Yet observe , the Author will not have the center of the Heavenly Man hood of Christ dwell in us , but allows here , the Essence of the Deity to dwell in us : Is not this a preferring the Manhood above the Deity ? Ans. By no means : but it is an infallible indication , That the Deity is infinitely a more excellent being than the Man-hood of Christ simply considered ; for it is a greater perfection to be all center ; and that the center be every where , then only in some place . As for Example , if the Light of the outward Sun were all center , and that the center of the Suns Light were every where in the whole Firmament , that Light should be a much greater , and a more glorious and excellent Light , than the Light of the Sun , as it is now at present , is : And although I say , that the center of the Soul and Spirit of Christ , as Man , is not in us ; yet the true Essence of the Soul and Spirit of Christ , in measure , is in us ; for that emanation , or flowing forth , and ray of his Life and Light , is truly efsential unto him , and is not any meer quality or accident , or operation , as some have supposed . Pamphlet , Animad . 19. They believe , that there is a Nephesh , and a Nishamah , in this Heavenly Soul of the man-hood of Christ , one more gross , the other more refined . Answ. This is a gross abuse and perversion : for although I speak of a Nephesh , and Nishamah , in the Soul of Christ , yet I did not call the one more gross , the other more refined , although the one doth excel the other ; yet none of them are either to be called , or understood to be gross , as having any mixture of refuse , or superfluity , as the word gross doth import . Pamphlet . But there is a secret not yet to be revealed by this Rabbi ; whether these two be one Soul , or two Souls of different kinds ; or whither two faculties , or parts of one and the same Soul ? Answ. This is another abuse , for I do not state the question so ; as whether one Soul or two Souls ; but thus : whither two principles really distinct , or two faculties or powers of one only principle , which I found no necessity to determine , as neither I yet do , whatever be my Judgment and Perswasion in the case . Now , admitting or giving that they were two principles , yea although three , or four ; or more Principles , were acknowledged to be in the Soul of man , as constituent thereof ; it is still but one Soul , in the compleat and intire notion of the Soul ; as the Body of man , is still but one body , although consisting , · not only of many Members , but also of many Principles ; as namely , the Elements of Water , Earth , Air , Fire ; and certainly , he that understands the nature of any ordinary man , and what man is , inwardly and outwardly , in Soul and Body , must needs acknowledge that every ' man hath many principles in him ; yea the principles of the whole Creation , reduced by a wonderful order , into a certain Epitome or Compend ; and for this cause , not only these called Philosophers of old , but also these called the Fathers , have called Man , the Microcosme , or little World , as having all the principles of it , in him ; namely , the principles of the outward and visible World , in his body and outward man ; and the principles of the inward and invisible Worlds , in his inward man ; and these words , Isaiah 43. 7. Every one that is called in my name , and unto my Glory , I have Created him , I have Formed him , I have Made him . The learned among the Hebrews understand them , in respect of the three Worlds aforesaid ; so that out of each of these three Worlds , Man is Made , or Created ; and yet he still but one man ; his Soul , one Soul ; and his Body , one Body ; although consisting of many principles ; Even as a speech , or discourse , is but one speech , or discourse , although that speech , consist of many sentences , and every sentence of many words ; every word commonly of divers syllables , and every syllable of divers letters ; and the letters which are the first principles of speech , of divers kinds and natures ; and for this cause , and with a respect unto this , some have called man , Logos , i. e. a Speech , as being the Similitude of that more excellent and principal Logos , which is Christ , the essential speech or Word of God. But because every being , the nearer that it is in nature unto God , doth the more resemble him ; and that God himself , is a most simple unmixed being , without all composition of parts or principles , and is one in the highest and most perfect sense , ( which yet his being three , only in manner or property of being , doth nothing hinder ) ; and that Christ , the Heavenly man , of all things , is nearest unto God , and his most perfect Image ; therefore it is manifest , that he hath least of that which may , or can be called a composition , or mixture of principles : But whatever perfection , virtue , power , or operation , the creatures have in their various compositions , he hath them all virtually and eminently in himself , after a more perfect , and simple manner : But seeing he took hold on the Seed of Abraham , and did partake of Flesh and Blood like unto ours , to the end that he might be yet more like unto us , that he might make us like unto him , yet more abundantly , whether it behoved not that he was to partake with us , of all the principles , both inward and outward , that belong to the essential constitution of any man , is a thing worthy of consideration ; as also , admitting that he did partake of all these Principles , whether he did assume , or partake of them , at one and the same Moment of time ; And what I have here written , is enough I hope , to them who have a Spiritual understanding , to discern , and perceive my Judgement in the present case ; as whether the Nephesh and Neshamah in Christ , be distinct Principles , yea or Nay ; or whether more , then these two : but as for others who are Carnal , and cannot reach unto these things , if never so plainly told them , I am not concerned to give them a further answer ; and I had rather that I might be instrumental in the hand of the Lord , to bring the Soul of any man or woman , to the Feeling and Tasting of the precious Life of Christ in their hearts , than to fill their understandings with the soundest Conceptions of words about Christ : and I can and do say it , in the presence of the Lord , the life and power of Christ Jesus , as I feel it in the least measure , to move and operate in my Soul , to conform and Leaven me into the Image of Christ , in righteousness and holiness , is more to me , then all the soundest Conceptions of words about Christ ; But yet , because , in the Light of the Lord , I see clearly , how false and absurd , yea how Blasphemous , and Atheistical Notions and conceptions of Christ , and also of God , many men have , I have been earnestly and fervently moved , and am at this present time , in the Zeal and Love of God , and in true compassion and good will towards Man-kind , to declare what God hath made manifest unto me , of this and other things , and to open the Scriptures of Truth concerning them , as God by his Holy Spirit hath opened them plainly to my understanding : Wherefore , let every one that is Spiritual , and hath a Spiritual discerning , read me , and feel my Testimony , and that from which it comes ; for it is not of man , but of the Lord : although , at times , to gain the reader , as Paul did in his day , I find freedome to make use of Testimonies of other men ; and what ever True Testimony to the Truth , I find in any man , be he Jew , or Gentile , Scythian or Barbarian , so called , it is precious and comfortable unto me ; And to declare it unto others , as the Lord giveth me true freedome , may and shall have its Service ; for Truth is one in all , and its Testimony is one ; And something of Truth by Vertue of that Divine illumination of Jesus Christ , the Light of the World , that doth inlighten every man , that cometh into the World , is made manifest for a Testimony among all Nations and sorts of people ; and in every Nation , he that feareth God and worketh righteousness , is accepted of him : And what if some hold the Truth in Unrighteousnesse ? What if wicked men at times , confesse unto Christ , as the Devils formerly did ? We must not therefore deny him , but rather make use of their own Testimony against them , unto their further condemnation . Pamphlet Animad . 20. I query here , whether , besides this Nishma , Adam had a Rational Soul , which was the Root of his animal Senses , and discursive parts ; and whether this that was breathed into Adam , was the Center of the Soul of Christ or some ray only ; it should be the Center , in that Nishma , is the excellency ( the Author saith ) of this Soul ? Answ. The darkness and perversness of Spirit that is in this Author of the Pamphlet , causeth him to ask many unnecessary questions , which a Child of an ordinary clear understanding , might resolve , according to the Principles laid down in my book : and although I have condescended in freedom , to answer many of his questions , especially , such as have any weight in them , for further clearing the Truth , yet diverse others , I purposely forbear to answer , seeing they neither tend to edification , nor serve to clear the Truth : But to these at present mentioned by me , as above , I answer briefly , Adam ( beside that Divine Nishma , or Soul of Christ ) had also , a Rational Soul , as we also have , and all men ; but the Center of the Divine Nishma , or Soul of Christ , was not breathed into Adam , nor into any man , besides Christ himself ; nor doth it follow , that it should be the Center , which was breathed into him , because the Nishma is the excellency of his Soul above ours : I say , this reason doth not hold , for not only the Center , but also that emanation or ray of the Divine Soul of Christ , that is in us , is exceedingly more excellent , than our Souls . Moreover , whereas he argueth , that if Adam had a proper Nephefh , that then he was a more compleat man , then Jesus Christ of Nazareth ; I deny the confequence , for Christ hath all the Essential perfection of mans whole Soul and Body , elther Virtually or formally , even as man hath Virtually or formally all the Essentials , resembling the Sensitive Soul of a Beast , that belong to perfect it , as an animal , or living Creature ; but yet he hath some what more : all which proveth not , that a beast is a more compleat animal , or living Creature , than a man. Pamphlet . It s True he saith , the Soul or Spirit of Christ hath an immediate and wonderfull manner of Union with the Deity , as no other Soul or Spirit of men were partakers of . But what Union the body of Christ that was taken of the Virgin , had with the Logos , which any of the Quakers have not , I cannot yet learn. Answ. That is also plainly enough insinuated in my book , where I expresly say , that Christ was a most wonderfull Vessel , both as concerning his Soul and Body ; and that , in that very body , born of the Virgin , the Center of his Soul did reside ; which could not be without an Union of such a Nature as no other body could have , seeing no other man , ever had the center in him , but he . Pamphlet , I query what difference , betwixt the Nishmah of his Soul , and the Center of it ? Answ. As great as betwixt the Spring and the Stream , and the life and vertue that is in the Root , and a measure of the same in the Branches ; so great is the difference , betwixt the Center of that Nishmah , and the ray or emanation of it into us ; which yet is one and the same Substance or Essence with it . Pamphlet . Look into Buxtorfs Lexicon , you that are Schollars , and there you will see , that this curious distinction of Nephesh and Nishmah , is ground less — and a little after , for the same word is used of the beasts and fouls , and creeping thing , that were destroyed by the Flood Gen. 7. 22. Answ. That the word , Nishmath , or Nishmah , at times , is used indifferently , or commonly , to signifie the breath or life of any living Creature ; doth not hinder , but that at other times , and that more frequently , it hath a peculiar and singular signification , even as the word Ruach , signifieth , at times , indifferently , any ordinary Spirit , good or bad , as also the wind ; and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , Spiritus in Latine , and Spirit in English ; and yet also , it hath a peculiar signification , at other times , to signifie the Divine Spirit of God , and Christ : and thus also many other words have both a common and peculiar signification ; as the words , El , Elohim , Bara ; and others . And unto Buxtorfs Authority , I oppose the Testimony of others better skilled , and namely the Author of the Apparatus in Librum , Zohar , part , 1. p. 542 , and p. 600. And that which is of more Authority then all Humane Testimonies , I oppose unto him the Scriptures Testimony , in diverse places , which I have Cited in my book ; as namely , Gen. 2. 7. Prov. 20. 27. To which I shall adde , Job 32 8. The Inspiration of the Almighty giveth understanding ; where the same Hebrew Word , Nishmah or Nishmath , is used , that is in Gen. 2. 7. And surely , whoever shall duely consider that Scripture , Gen , 2. 7. How that-the Lord God breathed in Adam , the breath of Life , and he became a living Soul ; and shall compare it with 1 Cor. 15. 45. The first man Adam , was made a living Soul ; the second , or last Adam was made a quickening Spirit ; If he have the least sense of that quickening life of Christ Jesus , that made the first Adam a living Soul , cannot but acknowledge , that that breath , or inspiration of life , which made Adam a living Soul , was something more excellent and living , then his own Soul , which he received from Christ Jesus the second Adam , who is the image of the invisible God , after whom he was made ; for it was this breathing in , or inspiration of Life , that made him a living Soul ; Namely living unto God : Whereas he was a Soul afterwards when he Transgressed , but not such a living Soul ; for in the day he did eat of the forbidden fruit , he dyed , and remained no more a living Soul unto God , in Holiness and Righteousness , after the image of him that created him . And indeed , that this breath or inspiration of Life , was not Adams own Soul , but a Divine substance ; diverse of those called Fathers , of great Note , do earnestly contend . Hilarius , saith , on Psal. 118. expounding these Words : And he breathed into him , the breath , or Spirit of life , and man was made a living Soul , Inspirationi ergo huic Preparatus sive formatus est , per quam Natura Animae & Corporis in vita perfectionem , quodam inspirati Spiritus foedere contineretur . Scit in se beatus Paulus , duplicem esse Naturam , cum Secundum interiorem Hominem delectatur in Lege , &c. In English thus ; Man therefore , being prepared , or formed , unto this inspiration , by which the Nature of the Soul and body should be contained within a crtain Covenant ( or bond ) of the inspired Spirit . Blessed Paul knoweth that there is a Twofold Nature in him , when according to the inward man , he delighteth in the Law of God. Again , Cyrillus Alexandrinus on 9. John saith expresly , that the breath of life , which God breathed into Adam , was not the Soul of Adam , but a Divine substance . Non est igitur factum divinae Substantiae Spiraculum , anima hominis , sed animato potius homini , & proprietati Naturae utrisque ( anima dico atquae corpore ) Consumatae quasi Sigillum . Naturae suae Creator Spiraculum vitae , id est , Spiritum Sanctum infixit , &c. Which is in English thus : The breath of the Divine substance , was not made the Soul of man ; but rather man being already indued with a Soul , and the property of his Nature being consummated both in Soul and Body , the Creator fixed in him , as it were the Seal of his own Nature ; That is , the Holy Spirit . The which Holy Spirit , he also calleth the Spirit of the Son , and the Divine Nature ; and indeed , without all doubt , God breathed into Adam , the Holy Spirit ; but this Holy Spirit being one Essence or being with God , dwelleth in the fulness of it , in Christ the second Adam ; and therefore Adam could not be a partaker of the Holy Spirit , but as he was also a partaker of the second Adam , whose Nishmah , or Soul , hath the Holy Spirit in it , as being its most immediate Temple , or house ; and therefore the fulness of the God-head is said to dwel bodily in Christ , because Christ is as the body or house , that most immediately receives that fulness to Communicate of the various measures of it unto others ; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth Body , is said to be derived from a word , which signifieth a House , or Lodging , or Habitation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that the fulness of the God-head , dwelling in Christ , as in its most immediate , and proper Habitation ( as the Soul of a man dwelleth in its body ) no man can partake of God , but as he partakes of Christ , in whom that fulness dwelleth . Pamphlet , Animad . 20. I desire the Schollars to call to mind , how this Notion of the Soul of Christ in all , suits with Platoe's of the anima mundi . Answ. Cyrillus Alexandrinus and others do Judge , that Plato , by his anima mundi , did understand that which the Scripture calleth the Holy Ghost ; for as the Scripture speaketh of three that bear record in Heaven , the Father , the Word , and the Holy Ghost : Plato likewise spoke of three , namely , the good , the mind , and the Soul : and the Good he calleth the one , and the Father ; the Mind , he calleth the Son , as being generate of the Father : both which answer unto the Father and the Son , which the Scriptures Testifie of , and therefore they conclude , that by that he called the Soul , he did understand , the Holy Ghost ; And that Plato had learned this mystery of the Three from the Egyptians , who had learned it from Moses ; But that he had wrongly understood it himself , for he seemeth to call them Three Gods , as being distinct , in a threefold being , or substance : And the first greatest of all , the second less than the first , but greater than the Third ; so that Plato his Doctrine of this Mystery was unsound , and imperfect , although it seemeth that he aimed at the Truth . Now , whereas we believe that the Holy Ghost , is one and the same Essence with God ; and that the Heavenly Man-hood or Nishmah of the Soul of Christ , is distinct in essence or substance from the God-head , although by a most excellent and wonderful union united with the same for ever , and yet is not any third essence , as Plato calleth his Anima Mundi . It is very manifest , that Plato his Anima Mundi , cannot at all be acknowledged to be the Soul of Christ. Again , Plato calleth it the Soul of the World , as Judging the World it self to be an Animal or living creature composed of Soul and Body : But this doth by no means agree unto the Soul of Christ , for if it did , then the world should be Christ , and the body of every beast , fish , foul , tree , or stone , and also the earth it self , should be the real body of Christ ; all which is false and absur'd , and therefore Plato's Anima Mundi cannot be the Soul of Christ. Pamphlet . Animad . 21. I Query whether this Soul of Christ can be the Holy Ghost ? Answ. This query is altogether needless , seeing in my book called , The Way cast up , I have expresly declared , that the Soul of Christ , and the Holy Ghost , simply considered , are distinct beings ; but because the Holy Ghost dwelleth in Christ , the Heavenly Man , and by him only is conveyed unto us , and that they are wonderfully united one unto another , we cannot understand them as separate ; and therefore , as Christ , the Second Adam , in Scripture is called the quickening Spirit , and the Lord is the Spirit ; so he may also be called , the Paracletus , or Advocate , as he is expresly called , 1 John 2. 1. And if any man Sin , we have an advocate with the Father , Jesus Christ , the righteous : and this same advocate or paracletus , is but one ; it is clear , that sometimes Christ himself , is called the Holy Ghost , in Scripture ; for the words Holy Ghost , as well as the word Spirit , have different significations in Scripture ; for God is said to be a Spirit , also Christ is called the Lord that Spirit , and the Second Adam , the quickening Spirit . And thus the words , Holy Ghost , and Spirit , do sometimes signify more generally , and sometimes they have a more particular , and peculiar signification . Pamphlet . Animad . 21. Why then the Christian hath a great advantage of a Quaker , in that his Sanctification is of another , and better nature , than that of the Quakers , in that it is the Holy Ghost , who is God , who mystically dwells in them . Answ. Here thou dost commit Three great abuses . 1. To distinguish betwixt the Christian and the Quaker ; whereas every true Christian is a Quaker , namely , one that trembles at the Word of God ; and every true Quaker , is a Christian , and we desire to be called by no other name , than that of true Christians : 2. That thou dost insinuate , as if we did not believe , that the Holy Ghost , who is God , did dwell in us , but only Christ ; which is a gross perversion , and false calumny ; yea so false , that thou givest thy sels manifestly and openly the lie ; in the next citation . 3. Thou dost grosly again contradict thy self , that thou sayest the Holy Ghost dwells mystically in every true Christian , and yet thou deniest that the essence of God dwelleth in any Christian , although the Holy Ghost be one essence with God : Nor will thy term , mystically , save thee ; for if by mystically , thou understandest not a real indwelling of the Holy Ghost , as he is one essence with God , then the Quaker is in a better condition , and hath a great advantage of thy supposed Christian ; that according unto us , every true Christian and Quaker , hath the Holy Ghost , who is one essence with God , really , or essentially dwelling in him , through Christ , who is also in him ; and this according unto 1 Cor. 14 25. God is in you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which being rightly translated , is essentially , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signifieth being , or essence . Pamphlet . Animad . 21. But they understand the Holy Ghost , who is God , is not separated from this Body & Soul of Christ : but why then did they not express themselves so ? Answ. Thou seest Reader , how openly he giveth the lie unto himself , in this citation ; by acknowledging that we understand the Holy Ghost is not separated from this Body and Soul of Christ ; and yet a few lines before , he did alleadge , that according to our principle , the Holy Ghost did not dwell in us : and whereas he saith , why then did they not express themselves so ? I answer , first , how couldest thou know our understanding , or mind , if the thing had not been expressed ? But Secondly , I say , that I have sufficiently expressed the same in my book , called The way cast up , in several places , particularly in p. 114. where I say expresly : For , because the Fullness dwelt in him ; and that he was immediately , and most intimately united with the God-head , so as no Man nor Angels are , but only the Man Jesus , he is only the true Christ. And because he it is alone , who in an immediate way , and originally , is Gods Anointed , who hath Anointed him with his Holy Spirit ; and all other men , even the most Holy , but mediately united with God through him , receiving the Anointing , or Holy Spirit : Therefore all other men are not Christ , but Christians ; not being immediately Anointed of the Father , but by the means of Jesus Christ. Nor are they otherwise partakers of the Anointing or Holy Ghost , but as they are partakers of Christ. Thus Reader , thou feest how clearly I have expressed this very thing ; and how faulty the Author of this Pamphlet is , and how far he hath fallen short of his promise , to give the World a true account of our Faith , concerning the Man Christ Jesus ; who is guilty of so many false insinuations , gross perversions , self - belyings and contradiction , as I have sufficiently demonstrated . Pamphlet . Animad . 22. They believe this humane nature is divine : farewell that distinction then , yet 't is inferior to the God-head . But this Author thinks that omnipresency , and omnisciency , may be attributed to the Man-hood ; yet the man hood not being consounded with , or equalized to the God-head , contrary to the Doctrine Taught by our Christian Divines . Answ. Mark Reader , the great ignorance and partiality of this Author , who is so much offended , because I call the Nature of the Man-Hood of Christ , Heavenly and Divine ; as if because the name Divine is given to the Man-Hood of Christ , that therefore I consound the Man Hood with the God-Head , and equalize it thereunto ; and yet within three or four lines , he calleth these of his brethren , who profess to teach of Divine things , Christian Divines ; he will therefore have men that Teach , or profess to teach Divine things , to be called Divine ; but he will not allow Christ , the Heavenly-man to be called Divine : This is a plain exalting themselves above Christ. But again , if to be called Divine , is to be equal unto God ; then by his Doctrine , he and his brethren whom he calleth Christian Divines , are equal unto God : see what Blasphemies his ignorance and rashness , doth precipitate and hurry him into . Pamphlet Animad . 22. That there are Attributes of God not communicable to the Creature ; and among them are these two , Omnisciency and Omnipresency ; these cannot be Communicated to any Creature , but it immediately becomes God. Answ. That Christ Jesus is not to be called a Creature in that strict and narrow sense , as the other Creatures are , I have above declared ; and yet he doth partake with the Creatures , having taken part of Flesh and Blood with us . And be it so , that Omnipresency and Omnipercipiency , being communicated unto Christ , that he is God ; In what is this contrary to Christian Doctrine ? Is not Christ God ? Do not all true Christians believe that he is both God and Man , and yet but one Christ ? But according unto thy Doctrine , because Christ is neither Omniscient nor Omnipresent , he is not God , but a meer Creature . This is gross Socinianisme , and Arianisme both , that Christ is not God , but a meer creature . Now , although I say and believe , with other true Christians , that Christ is God ; yet I do not say , the Man-hood of Christ is his God-head , nor yet equal thereunto ; for the God-head is still greater then the Man-hood , and hath its Attributes , or Divine properties , that are incommunicable unto the Man-hood , simply considered ; for the God-head is absolute and independent , and hath not its being from the Man-hood : But the Man-hood is dependent , and hath its being from the God-head . Again , these Attributes of Omnipresence and Omniscience , as they are in the God-head , and belong unto the same , are indeed , incommunicable unto the Man-hood ; for the Omnipresence and Omniscience of the Man-hood of Christ , are of a far inferiour Nature and condition , in respect of the Omnipresence and Omniscience of the God-head : And first , as to the Omnipresence of the God-head , it is centrally every where , and is no where circumscribed , as I have already cited out of Hermes Trismegistus , in my book ; But the Man-hood or Nishmah of Christs Soul , is not so Omnipresent , for its center is not every where ; so that , here is a manifest difference , betwixt the manner of Gods Omnipresence , and the Omnipresence of Christ , as man ; Again , as to the Omnisciency of Christ as man , it is not of the same Nature with the Omnisciency of God , but inferiour unto the same ; for the Omnisciency of Christ as man , or of his Man-hood , is by a certain influence , or impression , or touch , which the Objects , known , make upon him ; and therefore , the Objects themselves are in some sort the instrumental cause , or occasion to excite his knowledge , in respect of the Creatures which he doth know , past , or present ; and as for his knowledge of things to come , by Divine Revelation , that also differeth from the manner of Gods Knowledge , who knoweth all things , past , present , and to come , immediately in himself , without dependance on any other , or without receiving any influence or impression , from the Creatures , which he doth know ; nor are the Objects any cause , so much as instrumental in the least , of the knowledge which Christ hath as God , or of his God head : and thus I have very plainly and clearly demonstrated , that the manner and sort of the Omnipresence and Omniscience of Christ as God , is very differing from his Omnipresence and Omniscience , as man ; These two Attributes , or properties , as they belong to his Man-hood , being of a very inferior Nature and kind ; and yet true Omnipresence , and Omniscience , in their kind and sort , and such as are altogether necessary for him that is to be a Mediator betwixt God and Man , and our High-Priest with God ; namely , that he can be touched with the Feeling of our Infirmities ; and that he be present both to hear us , and also , to help and succour us , in all Straits and Wants . And here again , thou fallest into a gross Contradiction , to assert , That God only is Omni-present , and not Christ , as Man ; and yet to affirm , That the Essence of God is only present in the Manhood of Christ , which is a manifest and palpable Contradiction . Again ; I ask thee , Is Omni-presence Essential unto God , or only an Accident ? If an Essential Attribute , then it followeth , That God's Essence is every-where : If it be only an Accident , then thou asserts contrary to Scripture , and to thy own Divines , as thou callest them , That there are Accidents in God , and that He is Changeable , which is gross Cajetanisme , and Vorstianisme ; namely , the Heresie of Cajetanus and Vorstius , that is greatly Condemned , and that generally by all Christians . Pamphlet . Animad . 22. Let it be considered likewise , there is thought by Judicious Divines , that there is an Infinite Space beyond this Globe of the Heaven and Earth : I query , Whether this Manhood , if Omni-present , must not be there ? And a little after , he saith ; And if present there throughout , this is Immensity ; and then , the Universe is but as a Drop of the Bucket , to the Man-hood of Christ : Is it not then equal to God , and confounded with God ? And after , in p. 15 : l. 1. he calleth this Infinite Space , Infinite Imaginary Space ! Answ. They who affirm , That there are such Infinite Imaginary Spaces , may rather be truly called Unjudicious Humanes , than Judicious Divines ; seeing , by thy own Confession , they are meerly Imaginary , and are not any Part of the Universe , and are neither God nor Christ ; and yet are Infinite , and have Immensity : Then which , there can be supposed nothing that is a greater Contradiction ; namely , to say , There is an Infinite Imaginary Space , having Immensity that is not any real Thing or Being : That is , neither God nor Christ , nor Angel , nor any Spirit , nor Body , nor any Created Thing , but meer Imaginary ; and yet it is greater than Christ , the Heavenly Man : for it is Infinite , and hath Immensity . But , to discover yet more abundantly thy Confusion and Contradiction , I ask thee ; Why may not Christ , as Man , have the same Infinitness and Immensity , that this Imaginary Space hath ? Why then , according to thy own Words , the Manhood of Christ should be equal unto God , and confounded with God. By this then , it clearly followeth from thy own Doctrine , That this Infinite Imaginary Space , having Immensity , is Equal unto God , and Confounded with God ; and so , is greater and better than Christ , and that Infinitly ; and yet , it is neither God nor Christ , nor any Creature , or Part of the Universe of Created Beings . Is not this a strange new Deity of thy own devising , and a most abominable Idol ? But , seeing this Space is only Imaginary , and is nothing but a Child of thine , and thy Bretheren's Imagination ; and yet , because it hath Immensity , and is Infinite by thy Doctrine , it must be Equal unto God : It followeth from thy Doctrine , that the Brat of thine own Imagination , is Equal unto God : Which , if it be not the grossest Idolatry , that ever any Man was Guilty of , I leave unto all Men of a true Understanding for to judge ; yea , if it be not the Height of Atheisme . But again , supposing , ( but not at all granting ) that there were such Infinite wast Places , having no Creatures in them , I ask thee ; If God should fill them all with Creatures , ( as he could well do , because he is Omnipotent ) should these Creatures , taken in the whole Complex , be Equal unto God , and have the same Immensity , or Infinitness , with him ? Surely , thou must needs say , Not : And therefore , Christ , the Heavenly Man , although he should also be in all these Places , is still inferiour to the Godhead : For whatever any Man , or Creature , can conceive of Places , or Spaces of the greatest Extent Imaginable , God is still infinitly Greater ; and all the Creatures , Visible and Invisible , are unto Him but as the Drop of the Bucket , and Dust of the Ballance . And here , if any should ask me , because I deny all such Imaginary Spaces , as idle Fictions of foolish and Ignorant Men , What is beyond this Visible World of Heaven and Earth ? I do easily and readily answer ; That not only God and Christ , but also real Parts of the Creation , which are true real beings , Created of God , are beyond this Visible World of Heaven and Earth ; whose Greatness and Number , no Humane , nor ( indeed ) any Created Understanding can fathome , or comprehend ; but God alone , the most High ; and Christ Jesus , by whom all Things are created and made , Visible and Invisible : For Solomon said truly ; We cannot find out the Works of God , from the Beginning unto the End. And thus we have no need to run into these Fictions of Imaginary Spaces , to find a Place beyond this Visible World ; seeing the Things which God hath made , are Greater , and more Numerous , than we can conceive , or imagine : And therefore , are really Infinite and Immense , or Immeasurable , unto our Understanding ; although they are well known unto God , in Number , Weight , and Measure ; and are , in comparison as Nothing , and as the Prophet speaketh , Even less than Nothing . Pamphlet . Animad . 23. And thus he layes the Ground and Foundation of the Angels Worship , upon the Excellency of the Nature of the Manhood , barely considered in it self : I query solemnly , If it be not great Idolatry , for Men or Angels to worship any Creature ; and that Creature , though never so Excellent , be not in Personal Union with God , and the Worship terminated upon the Godhead ? Christ is God and Man ; Christians worshipping him , terminate the Worship upon the Godhead . See , if Keith hath not made the Angels Idolaters ? Answ. That he saith , I lay the Foundation of the Angels Worship upon the Excellency of the Nature of the Manhood , barely considered in it self , is a gross Abuse and Perversion , and a most palpable Lye and Contradiction to my Words : As also , that he insinuates , that Men or Angels are to worfhip the Man Christ , without a Respect unto that Union he hath with God ; So that , by Vertue of the said Union , he is God : This also is another gross Lye and Perversion . And 3 dly . That he alledgeth , that in our worshipping the Man Christ Jesus , we do not terminate our Worship upon the God-head , but only upon the Manhood , and that also barely considered in it self : All which Three Assertions of the Author , are gross Lies , and most groundless Calumnies : For I no where , in all my Book , use any such Words as he alledgeth . And that I have no such Meaning as his Words import ; my Words that stand upon Record in my Book , do sufficiently clear me : As namely , where I say expresly , p. 82. That the Man Christ , is God , by reason of that most wonderful Union betwixt the Two Natures : And a little after , I say ; The Godhead and Manhood of Christ , are but one Christ. — And the God-head of Christ is no Inferiour Divinity , or Deity ; but the very same Godhead of the Father . Again , as concerning this most wonderful and singular Union , ( whereby the Godhead and Manhood of Christ , are one Christ ) I say , p. 83. Christ as Man , hath a true and real Soul , distinct from the God-head ; yet for ever united with the same , in a most immediate and wonderful manner : Of which Union , no other Soul or Spirit of Men or Angels , ever were , or shall be Partakers . And thus Reader , thou mayest clearly see , that I lay not the Foundation of Men and Angels , their worshipping Christ , upon the Excellency of the Nature of the Manhood barely considered ; as if he were not God , by reason of his most rare and singular Union with God : But , on the contrary , I do very plainly affirm the said Union , and that because thereof , Christ is God. And therefore also , I do further say , That the Worship which Men and Angels give unto the Man Christ , doth not terminate , ( which is as much as to say , in more plain English ) doth not rest nor end upon the Manhood ; but ascendeth through the Manhood of Christ , unto the Godhead , where it doth terminate , or rest : And therefore , the Saints in Scripture , are said to praise God through Jesus Christ ; and by Him , to offer up unto God continual Sacrifices of Thanksgiving : And so much doth the word Mediator import ; which signifieth a Middle Man betwixt God and Us : So that , although our Prayers , our Thanksgivings , and whole Worship , be directed unto Christ ; yet not unto Him alone , but also unto God htrough Him. Nor do my Words cited by thee , give thee the least Ground to say , That I lay the Foundation of the Angels Worship upon the Nature of the Manhood barely considered in it self ; because I say , That the Man Christ Jesus , is a Great and Mighty , and most Excellent Being , far above All , and excelling all Men and Angels : For doth not the Man Christ Jesus , excell all Men and Angels , by reason of his Union with the Godhead , such as none else are Partakers of ? Is not this Union of his with the Godhead , most Excellent ? And doth it not cause him to Excel all other Beings , that have no such Union ? By thy Doctrine , indeed , it addeth no Excellency unto him ; and consequently , by the same Doctrine of thine , ( although in Contradiction to thy self ) the Man Christ , is to be worshipped , as barely considered in himself , without any respect of his Union with the Godhead : For , according unto thy Doctrine , that Union addeth no Excellency unto him , and maketh him not one whit more Excellent . And thus , now , I desire all Men of Understanding , to see and consider , whether the Author of this Pamphlet , ( and not I ) hath not made the Angels Idolaters . And here , Reader , I desire thee also to consider , how this Author of this Pamphlet , seeketh to lurk in the Dark : and giveth us no express Account , whether he believeth , that the Man Christ Jesus , is to be worshipped ; only telleth , that all true Christians do terminate the Worship upon the Godhead ; which we also do : But this hindreth not , that the Man Christ , as Mediator , is also to be worshipped , and God through him ; which can be no Idolatry , because he is God , by Vertue of his most wonderful Union with him , which no Men nor Angels , are Partakers of , or ever shall be . And , if the Man Christ , is to be worshipped , my Argument holdeth still good ; that therefore he is really Present , as Man : To which Argument , although most convincing and demonstrating , he hath made no Shaddow of Answer ; and therefore , I return it upon him , or them who take any part with him . As also , I return all the other Arguments in my Book , which are many , that he hath not so much as once named , far less , answered : And particularly , where I argue from what he and they do generally acknowledge , of the Devil ; his being every where present , in all Evil Men , at least , which are more numerous than the Good ; and yet they will not acknowledg , that Christ , the Heavenly Man , is every where Present in all Good Men. And thus they make the Devil greater than He : And which is more , seeing he holdeth , That the whole Essence of the God-head is contained within the Body of Christ ; which , as he saith , is of no greater Extent , than the ordinary Body of one Man ; and will not acknowledge , that God himself is any where , but in that one only , Human Body : and yet the Devil possesseth really , the Souls and Bodies of many Men and Women . He doth make the Devil not only greater , and more largely or universally present in the World , than Christ ; but also , ( with Fear and Reverence be it spoken ) than the very Godhead it self ; which is indeed , the greatest Blasphemy and Impiety of Words , that ever I heard formerly , in all my Life ; and yet the plain , down-right Language of his Doctrine , and vain Impious Scribling against us . And thus Reader , having answered sufficiently unto every one of his Animadversions ; which I have done some-what more fully and largely , than was either needful unto him , or then ( indeed ) he was worthy of : yet for the sake of others , who might be desirous to have some Things further opened and cleared , I have found Freedom so to do . And now I shall take some Notice of what he addeth by way of Conclusion ; and reply also , there-unto , so far as is needful . Pamphlet . p. 14. He proposeth three generall Considerations , which he thinketh will Answer my whole Book . 1. That the Prophets spoke of many Things to come , as if they were present . Answ. To this I have sufficiently answered above ; and I have proved , how absurd and contrary to Truth , the Opinion of the Author is , that Christ was no more Christ , before his birth in the Flesh , than Cyrus was God's Anointed , of whom Isaiah prophecyed many Years before he was Born. Where-as , although the Prophets prophecyed of Christ's Coming , and Birth in the Flesh , as a thing to come ; yet they did still understand , that Christ himself was present , in and with the Church , in all Ages ; as I have already proved in my Book , at large . And this was also the Testimony of the Apostle ; and particularly , of Paul , who said expresly , That by Jesus Christ , all Things were Created ; and , He is the same Yester-day , To-day , and for Ever . Also , Paul said , The Fathers did Eat the same Spiritual Meat , and Drink the same Spiritual Drink : For they drank of the Rock that followed them , and that Rock was Christ. And if they did eat the same Spiritual Meat , and drink the same Spiritual Drink , then they did eat the Flesh of Christ , and drink his Blood ; otherwise , as Christ taught him self , They could not have Life . Pamphlet . p. 14. His Second Consideration is , That Christ acted , in his Mediatorship , in all Things before his Incarnation , in reference still to his Incarnation , which was to be in the Fulness of Time. Answ. That Christ acted in his Mediatorship , in all Things before he was Born in the Flesh of the Virgin Mary , in reference still to his Birth in the Flesh , which was to be in the Fulness of Time ; and also , in reference to his Sufferings , Death , Resurrection , Ascention , &c. I do readily grant . But what saith this against any thing that I have affirmed in my Book ? Or , What doth it infer against the Real Being and Existence of Christ , in all Ages , from the Beginning ? Surely , nothing at all , but on the contrary , if thou stand to thy own words , they do prove manifestly , that Christ , as he is the Heavenly man , was from the beginning ; for how could he Act in his mediatorship , if he was not mediator from the beginning ? How can Mediatorship be without a Mediator ? Surely , not at all , more than Kingship can be without a King , or Lordship without a Lord ; or any other Office , without him that doth bear it . And if Christ was Mediator from the Beginning , it followeth most clearly , that he was Man from the Beginning : For it is the Man Christ Jesus , who is the Mediator betwixt God and Man , as Paul hath expressly declared , 1 Tim. 2. 5. For Christ as God , simply considered without his Manhood , cannot be Mediator ; even as Man , simply considered without the Godhead , he cannot either : for the Nature of a Mediator is such , that he must have the Nature both of God and man , united together , after the most excellent and singuler manner , so as , by reason of that Union , he is true and perfect God , and true and perfect Man ; and therefore seeing he was Mediator from the beginning , and acted in his Mediatorship , or mediatory Office , as King , Priest and Prophet , and as Head of his Body the Church , he was Man from the beginning , although not Man cloathed with flesh and blood , in the likeness of our Flesh , until the fullness of time was come , that He was Born of the Virgin Mary . Pamphlet . Pag. 14. His third consideration is , that many things in Scripture , are spoken of Christ , by that figurative speech , of the communication of properties , when that which is proper to one nature only , is attributed to the other , or to the whole person , &c. Answ. Although thou dost betake thy self to this , as thy last refuge ; namely , that , called by some , the communication of properties , yet doth it nothing help thy Evil cause , more than the former . For albeit I grant , that there is such a figurative speech of the communication of names and properties , whereby the Man Christ is called God , and also God is called Man , and God is said to have Shed his Blood , although Christ , as God , hath not Blood to Shed , but only as Man ; yet by reason of that most rare and wonderful union betwixt the Godhead and Manhood ; the Blood of the Man Christ , is called , the Blood of God , Acts 20. 28. But this communication of names and properties , is not a bare Titular , or Verbal communication , but is grounded upon a real communication , of real Divine Attributes and Properties , which the Godhead of Christ , doth communicate unto the manhood ; so that the manhood of Christ , by reason of this most rare and excellent , and truly Divine union , it hath with the Godhead , doth by vertue of the same , receive such Divine attributes and perfections , as are communicable unto none else beside him ; and the nature of the Manhood of Christ , must be so excellent , so great , and so perfect , and so substantially excelling all Men and Angels , that is capable of such an Union , or of such Divine attributes , properties , and perfections , that are both proper and necessary for such an one as is to be Mediator betwixt God and Man , and our High Priest with God ; of which Divine attributes , omnipresence , and omnipercipience aforesaid , are some , which I call Divine , because of their great excellency ; and in respect of which , the manhood of Christ is nearest unto the Godhead of all other distinct beings , although , as I have already shewed the omnipresence and omni-percipience , or omniscience of Christ , as man , is not the same , nor equal unto these attributes of omniscience , and omni-presence , that belong to Christ , as God , or unto the Godhead : but of a far inferior sort . Moreover , seeing the foresaid communication of names ; is grounded upon that so rare and singular union , betwixt the Godhead , and manhood of Christ , it is very manifest from hence , that the said communication of names , could not be from the beginning of the world , unless also the union betwixt the Godhead and Manhood of Christ ( which is the ground of the said communication ) had been from the beginning ; and consequently , also the Manhood of Christ was from the beginning ; for two natures cannot be united , before the one of them have any being : again , as the said communication of names and properties , require the Man-hood of Christ to exist , or have a being from the beginning of the World , otherwise it could not be said that the Man Christ Jesus , was from the beginning , not so much as by that figurative speech of communication of properties ; so in like manner , that communication of properties cannot be allowed ; but where , as well as when , the Godhead and Manhood are together united , and existent , and that , for the same reason already given , namely , that the communication of the names is grounded upon the union of both existing together , in the same things , places , or persons , as well as in the same times : and therfore , if the Manhood of Christ , were not omnipresent , in all places , as well as all times : The Man Christ , could not be said to be omni-present , not so much as by that figurative speech of communication of properties , which is not barely Verbal , or Titular , and Nominal , but Reall and Substantial , according to the manner above expressed . Again , there are many Scriptures which speak of Christ , that must needs be understood of Christ as Man , and not as God , so much as by that figurative Speech of communication of prorerties ; as when Christ said , John 6. I came down from Heaven , not to do my own Will : this must needs be understood of Christ as Man , as I have already proved , seeing Christ as God always doth his own Will. What he adds page 14 , 15. concerning the sum of the Quakers Doctrine , concerning Christ , it being in great part , a heap of Nonsence and Confusion , and not my words nor meaning , and so far as any part of it is true , being sufficiently answered already , I need not make any new Reply unto it ; only , whereas he talketh of two Souls and Bodies of Christ , I would have the Reader to Remember , that I have no where in all my Book spoke of two Souls of Christ : and as concerning the two Bodies of Christ , they are also but one body , in the full and intire Notion of a body , consisting of various parts and members , united into one , so that the manhood of Christ is still but one , in its full and intire Nature . And again , whereas he finds fault with us , for saying , that Christs heavenly body , whereof the Saints are partakers , confisteth of flesh , blood and bones , he may find the same fault with Christ , who spoke os his flesh and blood that came down from Heaven , which is the Saints Food : also , he may blame Paul , who said , the Saints were of his flesh and of his bones ; But flesh , blood , and bones , here understood , are not to be meant literally , and after a vulgar manner , but spiritually , and figuratively ; for his flesh and blood from Heaven , are Spirit and Life : And although the Wisdom of God hath expressed them under these distinct Names , yet originally , they may be but one substance , even as flesh and blood , and bones , of an earthly body , are originaly but one substance , which is dust and earth . And I can and do freely appeal unto all Christians , whom God hath spiritually Enlightned , and given a Spiritual Understanding unto , of the Mystery of God and Christ , whether this be not the True Christ of God , of whom I have declared ? And , Whether that described by the Author of this Pamphlet , here Answered by me , is not indeed a False Christ ? And also , his God , whom he limiteth Essentially within the Dimensions of an ordinary Human Body , be not also False ? And so , Whether He , and not I , be not guilty of Gross Idolatry , and bringing - in another Gospel , and so is acted by another Spirit ; and hath therefore a Curse from the Apostle upon him ? Gal. 1. 8 , 9. And lastly , Whereas he laboureth to fix upon me the Heresies of no less than Seven several sorts of Heretical Sects ; he but sheweth forth the same Lying Spirit , that hath acted him all along : And therefore , to undeceive the Reader , whom he seeketh so grosly to abuse , I shall very clearly and briefly pass through these Seven Heads ; and sufficiently purge my self of every one of them , to any that are Judicious and Impartial . 1. He chargeth me with the Heresie of the Macedonians and Valentinians , who said , Christ brought an Heavenly Body from Heaven with him . To this I answer , That was no part of their Heresie ; but only that they said , Christ's Body in the whole Substance of it , came down from Heaven , and did not in any part , share or partake of the Substance of the Virgin Mary ; but altogether passed through the Virgin , as Light passeth through the Air , or purest Christal : But this I do not maintain ; for I have sufficiently declared , That Christ did really partake of the Virgins Flesh and Substance ; although the Body of Christ was not Conceived after the manner of Human Conception : And therefore , it was Heavenly in respect of its Original , and more Excellent than the Body of any other Man. And that this was reputed no Heresie among the Antients , I prove ; because Hilarius , one of the Fathers of great Antiquity , and in high Esteem among these called the Orthodox , was of the same Judgment ; namely , That both the Body and Soul of Christ , had a Nature more Excellent , than that of all other Men ; although they had also , what belonged to the true Nature of Man , in all Essentials . 2. He chargeth me with the Heresie of Apellis , that said , Christ had an Airy Body , and Starry Flesh , that passed through the Virgin. To this I answer ; That I have no where affirmed any such thing , nor such Words have I any where used : For the Flesh and Blood , whereof I speak , according to Scripture , that came down from Heaven , is neither of the Air nor Stars ; but of a more excellent Substance , and that beyond all Compare : And also , that the Body which he did take of the Virgin , was a real Body of Flesh and Blood ; as I have above declared . 3. He chargeth me with the Heresie of the Manichees , that said , Christ had an Imaginary Body . To this I answer ; That I am altogether free of this Charge : For I affirm , That Christ hath no Imaginary Body ; for his Body is Real and Substantial . Nor doth it prove , that Christ his Heavenly Body , is Imagińary , because it cannot be seen , or felt , or heard , by the outward Senses , as he reasoneth : For by the same reason , God himself should be no Real Being , but only Imaginary ; seeing God , who is a Spirit , cannot be seen , or felt , by the outward Senses . And thus wee see , what Spirit of Madness acteth this false Accuser ; who seeking to fix upon me ( but falsly ) the Error of Manicheisme , salleth head-long himself into the Ditch of Gross Atheisme : For what grosser Atheism than this , to say , That God is no real Being , but only Imaginary ; which is the Necessary Consequence of his Doctrine . 4. He chargeth me with the Heresie of Apollinarius , who is said to have affirmed , That Christ had no Soul distinct from the Godhead : The contrary of which , I have manifestly affirmed , and do still affirm . And when I say , The Nismah is the Word Incarnate , or Word made Flesh , I do not exclude the Soul of Christ : For if these Words ( namely , the Word made Flesh ) exclude the Soul of Christ , then by the perverse Reasoning of this Author , he maketh the Apostle John equally Guilty with me , of the Heresie of Apollinarius . And thus we may see , how commonly this Author falleth into the same Ditch , which he hath prepared for another ; and sometimes into a worse . 5. He chargeth me with the Heresie of the Nestorians , who said , There were two Persons , as well as two Natures , in Christ. To this I answer ; But I have no where said , That there are two Persons in Christ ; nor do I say , That there are two Christs , or two Sons of God , as the Nestorians affirmed . Moreover , whereas he saith , The Quakers hold , that there are Three Natures in Christ , if not Four : I answer , 1. But this was no Part of the Nestorian Heresie , if I had so affirmed : and therefore , instead of proving me a Nestorian , he but proveth himself a gross Lyar , Perverter , and Calumniator . But , 2. I answer , That I hold only , that there are but two Natures in Christ , Nature being taken ( as it ought to be ) in its full and intire Concept or Notion : For the Nature of Christ his Manhood , is still but one intire Nature of Man , although consisting of various Principles . And this the Author himself , must needs acknowledge , or then be guilty of his own Accusation : For , is not the Soul and Body of Man of distinct Natures , and yet they make up but one intire Nature of Man ? And if he say , they are two distinct Natures , then Christ having these two Natures of Soul and Body ; and also , being God , he hath , according to this Author , three Natures ; which was the Accusation where-with he chargeth me , and yet is guilty of the same . 6. He chargeth me with the Heresie of the Eutychians , who gave the Divine Attributes to the Human Nature . To this I answer ; That I have abundantly cleared my self of this , above ; where I have shewed , that these Divine Attributes , of Omni-presence , and Omni-science , which belong to the Manhood of Christ , are neither the same , nor yet equal to these of the Godhead ; and so , I confound not the Manhood and Godhead of Christ , but acknowledge them distinct Natures and Beings , forever inseparably united together , after the most Perfect manner : whereas the Eutychians are said to have confounded the Manhood and Godhead into one Nature . — 7. He chargeth me with the Heresie of the Ubiquitarians , but whom he meaneth , he doth not express : But for answer , by the Ubiquitarians , either he meaneth the Eutichians , or them called Lutherans ; if the former , concerning them , I have answered already , upon the 6 th . If the latter , namely the Lutherans , I have at large , in my Book discovered , how I do not hold the Ubiquity or Omnipresence of Christ , after that absurd and gross manner , as they do , but after another way ; that is , both according unto Scripture Testimonies , in many places , and is no wise repugnant unto right reason , but very agreeable thereunto : Although in the general , I do acknowledge , that I do agree with the Judgment of Luther , and those that wrote the Liber Concordiae , as touching that particular ; and whereas I made use of some excellent testimonies , both out of Luther and Liber Concordiae , for the Ubiquity , and Omnipresence of Christ , this Author hath not so much as once named them , far less answered them . And thus Reader , I have particularly replied unto all his false accusations , and his beast with the Seven Heads , that he hath conjured out of the Sea of his troubled Imagination , I have easily slain , with a few easy and simple strokes : and here it were but very Just , instead of his Counterfeit Creed of his own making , concerning what the Quakers believe of the Man Christ Jesus , to draw up an account of his Atheistical and Blasphemous Creed , concerning both God and Christ , which is truly his , and which he must needs own ; either as his express words , or as the genuine , and most necessary consequences of his Words and Doctrine ; and when I have so done , I should be more Just unto him , than he has been unto me , who hath alleadged upon me many false things , which are neither my express words , nor the true consequences of my words ; no , not after the remotest manner : But at present , I shall spare this pains , and refer the Reader to the places in my answer to his Pamphlet , where I have proved him manifestly guilty of Socinianisme , Arianisme , Anthropomorphitisme , Muggletonisme , Judaisme , Anti - Christianisme ; and lastly of gross Atheisme and Impiety ; to which also , I could add Manicheisme , Ebionitisme , and Cerinthianisme , withal whom the author of the Pamphlet , falsely called , the Quakers Creed , hath taken part , and for which he is justly reproveable . Some Testimonies out of Hilarius , concerning the Manhood of Christ , both as touching the Soul and Body : Who although he doth expresly affirm , that Christ hath the true and whole nature , both of God and Man , yet he no less expresly saith as followeth in his own words lib. 10. de Trinitate . SUum , rursum panem esse dixit , ut per hoc quod descendens de caelis , panis est , non ex humana conceptione origo esse corporis existimaretur , dum caeleste esse corpus ostenditur — Et arguere nos solent Heretici quod Christum dicamus natum non nostri corporis atquae animae hominem . — Sed ut per se sibi sumpsit ex Virgine corpus , ita ex se sibi animam sumpsit , qua utique nunquam ab homine gignentium , originibus prebetur . Si enim conceptum carnis nisi ex Deo Virgo non habuit , longe magis necesse est , anima corporis nisi ex Deo aliunde non fuerit — at vero si Dominici corporis sola ista natura sit , ut sua virtute sua anima feratur in humidis & insistat in liquidis , et extructa transcurrat , quid per naturam humani corporis concepta ex Spiritu S. caro Iudicatur ? And concerning the Soul of Christ , he further saith . Naturae hujus potestatem , Iam non dico metus , sed nec infernae sedis regio est concludens , quae descendens ad inferos , a paradiso non desit , sic ut & hominis filius loquens in terris , maneat & in Caelo . — Non habet hunc metus corporalis penetrantem quidem inferos , sed ubique Naturae suae virtute distentum & naturam hanc mundi Dominam , ac libertate Spiritualis virtutis immensam , non sibi terrore mortis , Gehennae chaos vindicat , qua Paradisi deliciae carere non possunt . In English thus . Again , he said , that he was bread ; that by this , that he is bread , coming down from Heaven , the Original of his Body may not be esteemed to be of Humane Conception , while it is shown to be a Heavenly Body — And the Hereticks use to accuse us , because we say , that Christ was born a man , having a Soul and Body not of our kind : but as by himself , he took to himself a Body of the Virgin ; so of himself , he took to himself , a Soul which is never to be acknowledged to have the same Originals of them begotten of Man : for if the Virgin had the Conception of the flesh , not of any other but God , it is much more needfull , that the Soul was not of any but of God. — But indeed , if that be the onely Nature of the Lords body , that by its own vertue , by its Soul it is carried upon the waters , and standeth upon the Floods , and being struck at , can pass through ; why is the Flesh conceived of the Holy Ghost , judged by the Nature of an Humane Body ? And concerning the Soul of Christ , he further saith . The power of this Nature , now I say , not only fear , but the region of the infernal seat doth not contain ; which descending into the Hells , is not absent from Paradice ; so that being the Son of Man speaking in the earth , he doth remain in the Heavens . Bodily fear doth not take hold of him ; that doth indeed penetrate the hells , but is everywhere extended , in the vertue of his own Nature ; and the pit of Hell cannot claim to it self by the Terrour of death , this Nature ; that is , the Lady of the world , & immense , or unmeasurable in the liberty of Spiritual vertue ; Which the delights of Paradice cannot want , Post-script . SInce I wrote the Answer , aforesaid , to the Pamphlet , set out by a Nameless Author , called the Quakers Creed , &c. I have seen a sheet in print subscribed by William Haworth , a sort of Independent Teacher at Hartford , which he calls a Winding-sheet for the five Hartford Quakers ; and in the said sheet , he refers the Reader to the aforesaid Pamphlet , called the Quakers Creed , for an answer to my Book , The way cast up . This gives me just ground to hold the said William Haworth , either to be the Author of the said Pamphlet , or at least an approver of it ; and therefore all the Lies and Calumnies , and whatever other gross abuses , weaknesses , and impertinencies , and all the absurd , and blasphemous Assertions , which I have discovered in the said Pamphlet , are Chargeable upon him , and lye at his door . And whereas William Haworth saith , at the end of that fheet aforesaid , that G. Keith saith , Christ never was a man ; this I charge upon him , as a most gross , and Notorious lye , and slander : I never spoke , wrote , nor thought , any such thing . It is strange , that the man has so far lost all sense of shame , to publish such a manifest lye in the sight of the world . Now , how truely , and uprightly I own and believe , that Christ is both God and Man , my book called , The way cast up , is a sufficient witness ; and this other Treatise , writ by me in answer to the lying Pamphlet , owned by him , is another . But it seemeth , he doth suppose , that such a Conclusion will follow by way of Consequence from my words , because I have affirmed in my book , that Christ the Heavenly Man , was from the beginning , even before Adam , the first Man , which was of the Earth , earthly . But this consequence I altogether deny , as false and unreasonable ; for his being before he came in that body , doth no more infer , that he was not man in that body , than it doth infer , that a man ceaseth to be a man , or that the Soul of any Man ceaseth to have a being , when it is not in a Fleshly body : and if the having of a Fleshly Body be so Essential to the being of the Soul , ( which is most principally the Man ) so as the Soul cannot be , or subsist before the Fleshly Body ; the same reason holds as much , that the Soul cannot subsist , or have a being , after the Fleshly Body is put off : and so by W. Haworth his Argument , the Soul of every man dyeth with the body , and hath no immortal Subsistance . Let him see , how he can clear himself of this , and many other absurdities , which he runneth himself into , by his foolish and inconsiderate way of reasoning . And as for other things in that he calleth his Winding Sheet , which he chargeth upon the Quakers , as their Doctrines , and then upon some called Quakers ; as that one should say , that the Soul of man was the Devil , & that the Devil was made an offering for sin ; and another should say , that Christ was a bastard : These false , and abominable Calumnies , have been so fully and sufficiently answered above , by the said five Hartford Friends ; and especially in their last , called the Malice of the Independent Agent again rebuked , that it is to no purpose to give any further reply . Nor is the evidence he giveth by proof of some witnesses , of any more Authority than his own , who hath openly in the face of the world , discovered himself to be a lyer , and false accuser ; and can it be questioned , but he can find others like to himself , who because of their deep malice , and prejudice against the Truth , make no more conscience than himself , to bear false witness against the innocent ? Moreover , whereas these five Friends of Hartford did justly blame W. H. for Charging the whole people called Quakers , with any errour , that some one or other called a Quaker , may be supposed to have writ or asserted , set case any one had so writ , or asserted : And they Query further , Is it just , the Independent party should be charged with the private Opinions of every one of them , because they pretend all to one rule , the Scripture ? — The said W. H. giveth only this bare and naked evaston , in that he calleth his Winding Sheet : Should the Independants ( saith he ) hold Infallibiliy as you do , then might that party be Charged with all the Religious Opinions , that any of them at any time vented . Unto which bare evasion , these Friends of Hartford , have given a sufficient reply , in pag. 13. of their last book : where among other things , they say ; Such an absurdity was never the assertion of the people called Quakers , viz. That either every one pretending to be guided by the light within , or distinguished by the name Quaker , is therefore guided by the same light , in all discourses , or so to be owned by the said people . This which they have already said , is sufficient to overturn his evasion ; as because the Quakers do all pretend an infallible Spirit , that therefore all must be acknowledged to have that infallible Spirit , and to be guided thereby ; which doth no more follow , than that because all the Independants so called , pretend to one Rule , the Scripture ; that therefore , all that they or any of them speak , write , or do , is according unto the Scripture ; which instance of parity , they did bring in their foresaid answer , pag. 13. ( Yet do not thereby grant , that any of the people called Quakers , are guilty of any such Blasphemous Doctrines as before cited . ) To which W. H. hath made no reply ; and therefore , it is returned upon him , as wholly unanswered : as also the whole substance of their last book , which W. H. hath not answered , nor indeed hath not so much as pretended , to give a particular answer , unto the greatest and most Principal part thereof . And therefore , these Friends see it not needful to give any further answer , to what he calleth his Winding Sheet , until he give a particular answer to the several parts of their book ; and they look upon his sheet , to be no Winding-Sheet for them ; but that it is an evidence , he hath spent all his strength , and is as it were a dying man , that is no longer able to hold out in this controversie : and that therefore , it may be more fitly called a Winding-Sheet for VV. Haworth himself ▪ than for them . FINIS .