Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abel_n	abraham_n	adam_n	19	3	6.6999	4	false

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

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

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

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

aforesaid as he is the Heavenly Man 1. ANd thus it may appear how much more truely according to the Scripture and our own blessed experience agreeing most exactly with the experience of the Saints of old we own and esteeme of the Manho●● of Christ Iesus above whatever the Author of the Postscript or his Brethren did acknowledg who would exclude the Heavenly Man or Second Adam Iesus Christ altogether out of the very Saints whereas the Second Adam is the quickening Spirit that raiseth up both Soul and body into Life as Paul declared 2. And indeed Luther did conceive a most just indignation and zeal against them such as this Presbyterian is who exclude the Manhood of Christ out of the Saints and confine it to one place For thus he writeth in his Larger Confession of the Supper of the Lord. Absit autem ut ego talem Deum agnoscam aut colam ex his enim consequeretur quod locus spatium possent duas natur as separare personam Christi dividere quam tamen neque mors neque omnes diaboli dividere aut separare potuere Et quanti tandem obsecro pretii esset talis Christus qui unico tantum loco simul divina human● person● esset in omnibus voro locis dun●axat quidem separatus Deus aut divina persona esset sine assumptâ suâ humanitate In English thus Far be it from me that I should acknowledg or worship such a God for hence it should follow that place and space could separat the two naturs and divide the person of Christ which neither death nor all the devils could ever doe And I pray of what worth were such a Christ who ●n one onely place should be both a divine and humane person together but in all other places should be God separat or a divine person without his assumed humanity 3. And also those who embraced the Augustan confession in that Treatise called Liber Concor●●a where they give a new declaration of some articles in that confession upon the head concerning the person of Christ speak their mind very notably in these following words which expresse the very something upon the matter as to the generall that 〈◊〉 plead for Quare perniciosum error om esse judicamus quando Christo juxta humanitatem Majestas illa derogatur Christianis enim eâ ratione summa illa consolatio eripitur quam è promissionibus paulò antè commemoratis de presentiâ inhabitatione capitis Regis summi sui Pontificis haurire poterant Is enim promisi● non modò nudam suam divinitatem ipsis praesto futuram quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas se● ille ipse homo ille qui cum discipulis loquutu● est qui omnis generis tribulation●s in assumpt● suâ humanâ naturâ gustavit qui eâ de causâ nobis ut hominibus fratribus suis cond●lere potest se in omnibus angustiis nostris nobiscum futurum promisit secundum eam eciam naturam juxta quam ille Frater noster es● ● nos caro de carne ejus sumus In English thus Wherefore say they we iudge it to be a hurtful● error when that majesty is derogated from Christ according to his manhood for by that means th● most great consolation is robbed from Christians which they could have drawn from the promises a little before mentioned concerning the presence and ●ndwelling of their head King and high Priest For he promised that not onely his Godhead should be present with them which to us miserable sinners is as a fire consuming most dry stubble but the same that man who spake with his disciples who tasted all kind of tribulations in his assumed manhood who for that cause can be grieved with us being also men and his brethren did promise that he would be with us in all our afflictions also according to that nature by which he is our Brother and we are flesh of his flesh 4. But the Lutherans conceit that the externall person of Christ not onely virtually but formally is in every place yea the wole in the whole and the whole of it in every part is so absurd and repugnant unto rational perception that from this many have taken occasion unjustly to deny the Truth it self becaus they did not see how this manner of the Lutherans of the ubiquity of the man Christ could consist with Reason 5. Whereas the manner offered by me is most consonant both to Scripture and Reason yea and almost to Sense it self for there are sensible examples by which we may illustrate the manner of it as namely that of the stream of Light that floweth from the candle and filleth the whole house while as the body of the candle it selfe is but in one place 6. And what doth that firy streame or river signify that issued and came forth from the Ancient of days but the extension of the Life and Spirit of Christ as he is the Heavenly Man And as John Rev. 1. describeth him is a wonderfully Great man even that Son of man whom Iohn saw after his ascension in the midst of the golden candlsticks even he that liveth and was dead ver 18. to shew that it was the Man Christ and he had in his right hand seven star●● which are expounded to be the seven Angels or Pastors of the seven churches This showeth it is not his externall person or outward body that is here described for it is impossible to conceive how he can hold a number of men in the right hand of his externall person Therefore by his right hand is signified his power as he is the great Heavenly Man which can wel hold all the men that ever were in the world 7. Also this wonderfull extension of the Spirit of Christ as Man in his Divine body and Seed is most clearly described hy Christ himself Iohn 1 51. Verily verily I say unto you hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Son of Man This is the Great and Heavenly Man Christ Iesus who is that Ladder which Iacob saw in his vision the top whereof reached unto Heaven and the foot of it reached the Earth But this can not be the externall Person of Christ and therefore it is the Spirit of Christ as he is Man or his Soul that is extended into us here upon Earth in his Heavenly body that he giveth us to feed upon by means of this Heavenly Ladder 8. But when I say the Soul or Spirit of Christ ● Man is extended into us I do not understand the Nephesch of his Soul but the Neschamah or Nisch●ah even that Divine Spirit of Life that God breathed into Adam and is that which Solomon calls the Candle of the Lord searching all the inward parts of the belly and Iames the Ingrafted Word and Iohn the Word mad flesh or Incarnate Word that dwelleth in us