Christ the Seed of the Woman came into the Man and Woman four thousand years before he was made of a Woman And in the next you will hear of another mystery beyond this viz. That this promised Seed the man Christ came into our Parents before the promise was made G. K. Pag. ibid. And thus Christ is the Lamb slain from the foundation of the World namely in that from the beginning even as soon as our first Parents fell the measure of the life of the Lamb which lived in our first Parents in the innocent state came as it were to be slain in them by transgression and to undergo sore and deep suffering by reason of mens sins Animad From hence 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 apostatizes contrary to the Scripture that testifieth 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 metaphore Heb. 9. 26. But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself The Quakers say it was from the beginning of the World 1 Pet. 1. 18. For Christ also hath once suffered for sin The Quakers say he hath often suffered G. K. Even as the Seed that complained by the Prophet Amos 3. 13. Behold I am pressed under you as a Cart is pressed that is full of Sheaves This must needs be understood of the life of Christ as man Pag. 100. For as God he cannot suffer nor be slain whereas the life of Christ as man is capable of suffering and being crucified unto us although that life still lives in itself unto God namely that seed or measure of it graffed or imprinted in us Animad They believe from hence that the man Christ did really suffer when the Prophet brings in God speaking in Amos 3. 13. Behold I am pressed under you c. for as God he cannot suffer As well might they say that God as God hath now and had then when the Prophets writ such eyes ears feet hands as we have for the Scripture speaks of him frequently in that manner And take notice that here they affirm this man Christ as man may be crucified and slain in a sinner and yet at the same time may as man be alive in that same sinner G. K. Pag. ibid. Although as man he may and doth suffer yet in due time his suffering-life will prevail and be raised up over all its suffering in all Men where it suffers by reason of sin c. Animad They believe the man Christ is still suffering by reason of sin that he is slain and not yet compleatly risen whereas the Scripture saith Rom. 6. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him G. K. The Author proves Pag. 101. Christ to be a real man from the beginning by the instance of the man that wrestled with Jacob Gen. 32. 24. by instancing in one of the three men that appeared to Abraham when Sodom was destroyed Gen. 18. 2. By the instance of him that Nebuchadnezzar saw in the Furnace And saith though it is commonly supposed that it was God that appeared thus in a fantastical form or shape of a man and not that really it was 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 as affirm that Christ was never a real and true man Pag. 102. even when born of the Virgin and crucified on the Cross but only that it was a phantasm or phantastical appearance of man for indeed seeing he is 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 Animad They believe from hence that when Christ appeared in the times of the Old Testament in the shape and form of a man to have assumed a real Body of their kind of Spiritual flesh into union with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word and to be as really man as he was when born of the Virgin so that the Word was made Flesh very frequently for he appeared in the form of a man very frequently Now let it be considered this man that appeared is likewise called an Angel compare Heb. 18. 1. with Gen. 18. 2. and Gen. 32. 24. with Hos 12. 4. and read Dan. 3. 28. so that by the same way of arguing Christ did from the beginning really take upon him Angelical nature as well as mans nature And likewise the two Angels that were with him Gen. 18. were really men for they are called so and appeared to Abraham to be so The Author was aware of this objection and therefore prudently hath prevented it he thinks by saying in the same Pag. 101. Angels are a sort of Heavenly men so that if Christ had taken on him the nature of Angels he had taken on him mans nature i. e. a kind of heavenly Manhood But to go on by this way of reasoning when Zechariah saw a man riding upon a red Horse Chap. 1. 8. this Horse and Man was as real as the Man and Ass which went up to Jerusalem that we read of Mat. 21. We say of these that God appeared in the form of Man and so saith the Scripture Gen. 35. 9. God appeared to Jacob he did by his own power create a Body or form or fashion it out of some pre-existent matter and did act and assist it to do that present work for that present time and then laid it aside again or annihilated it and this the Eternal Word did as a Preludium of his future Incarnation when he should assume Mans nature a real Humane rational Soul and a real Humane Body consisting of earthly Flesh and Blood in the Womb of the Virgin in the fulness of time G. K. 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 Eternal Life and forasmuch as he gave them of his Flesh and Blood from Heaven he also gave them of his Life and Spirt as he is the heavenly man or second Adam for the Life and Spirit of the second Adam doth extend as far as his heavenly Flesh and Blood And thus the Word was made Flesh from the beginning Pag. 103. Animad They believe from hence that the Manhood of Christ which hath been from the beginning consists of Flesh and Blood this is the Body and then of a Soul Spirit or Life and that this is the food that Saints are fed withal unto Eternal Life and calls it the Spirit of the second Adam believes that both
parts of it viz. Flesh Blood and Soul is extended to and into every Saint in Heaven and Earth I do but query whether this Life and Spirit of the Manhood of Christ be not the same with or differing from the Holy Ghost If it be not the same but a Creature as afterwards he confesses how any thing that is but a Creature can be food for Saints to Eternal Life and how one Body of Flesh and Blood can penetrate another and why this Heavenly man Christ should be called by the Author the second Adam when as he was the first Adam for he was a man that had a Body of Flesh and Blood and a Soul before Adam was Thus indeed the last should be first and the first last G. K. For the Saints cannot contain Christ even as Man they only partake of some measure or ray or emanation of him they have not the center or spring of his Soul and Life in them but only an emanation or stream of it the center and spring it self was for most part in Heaven until it descended and cloathed it self with the likeness of our sinful flesh in the Virgins Womb. Pag. ibid. Animad We query whether this Manhood of Christ that is in every one be not the same with that Light the Quakers have so much talked of and if so then see how much they differ among themselves Fox the younger in his Book Pag. 53. calls the Light within the true Eternal God Keith here but a ray of the Manhood They say the spring of this Soul and Life was for most part in Heaven Was the man that appeared so frequently to the Patriarchs without it They believe this Center Spring descended and cloathed it self with Flesh in the Virgins womb Now let them produce one Scripture and they shall carry it where it is said the Man or Manhood became Flesh It saith The Word was made Flesh Joh. 1. 1. God was manifested in the Flesh 1 Tim. 3. ult Rom 8. 3. God sending his own Son in the likeness of sinful Flesh Is this Manhood God is it the Word is it the Son of God In the next Quotation mark he saith As man he was the Son of God G. K. ☞ Pag. 104. And therefore let all the Scriptures be searched and it shall not be found that Christ became Man and took to himself the Soul of Man at his conception in the Womb of the Virgin but only that he took Flesh and was the son of Mary David and Abraham according to the Flesh but according to his Heavenly nature even as man he was the Son of God Animad They believe that Christ did not become man when the Virgin conceived by the overshadowing of the Holy Ghost but was man before They believe that he only took Flesh Blood and Bones of the Virgin and that this Body thus taken never had such a humane Soul to inform it as ours is but instead of that the heavenly Flesh with the Soul of the Manhood of Christ informed it which Manhood is of a different nature and substance from ours Thus Christ was never man had never a humane nature for as they have said before Pag. 102. The Soul most properly is the man and Christ never had a humane soul according to Keith 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 Herein again he is unlike to us and how is he let them tell us the son of Mary David c A son is a real man consisting of such a soul as well as body as Mary and David had A son is not a son if he hath not the same nature with the Father and Mother Now that Christ had such a soul as others let the Scriptures be searched and it will be found in Luk. 2. ult Jesus increased in Wisdom his soul was then subject to some kind of ignorance though not sinful it did not know all present or past things and therefore it was not the heavenly Manhood for that Keith saith is omniscient and omnipercipient The Scripture saith Deut. 18. I will raise up a Prophet from among their Brethren like unto thee How was Christ like unto Moses if he had not a soul of the same nature with Moses his soul Christ according to Keith 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 What Spirit was that which Christ committed to his Father when he gave up the Ghost on the Cross Luk. 23. 46. Was it the soul of the Manhood which Keith is speaking of which afterward he saith is omnipresent And if they are for the pre-existence of the soul of Christs Manhood why not for the pre-existence of the souls of all other men G. K. Pag. 109. The Author proves the man Christ to be in all When Paul preached to the Corinthians and Galatians in the time of their Heathenism he preached Christ crucified in them See 1 Cor. 2. 1. Gal. 3. 1. The words in both places according to the Greek Are crucified in you And it was a great part of the mystery that Paul preached unto the Gentiles to wit Christ in the Gentiles See Col. 1. 27. What is the riches of the glory of this mystery in the Gentiles Eph. 1. 8. He preached the unsearchable riches of Christ in the Gentiles And 1 Tim. 3. 16. God manifested in the flesh preached in the Gentiles So the Greek in all these places c. Animad They believe that all the Heathens in the time of their Heathenism had and now have this man Christ in them and that the riches of the glory of the mystery was in them while they worshipped Devils I ask why is not this man Christ in all the fallen Angels as well as fallen men As for the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must necessarily be translated among in some places else see what sense you you will make Acts 2. 29. His Sepulchre is in us unto this day Rom. 12. 3. To every one that is in you not to think of himself c. 1 Cor. 5. 1. It is reported commonly that there is fornication in you and such fornication that one should have his fathers wife 2 Pet. 2. 1. There were false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the People even as there shall be false Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you and if in these places why not in the other which Keith quotes G. K. Pag. 128. I shall more particularly prove that the man Jesus even in the days of his flesh did know the thoughts of men from express testimonies of Scripture Matth. 12. 25. And Jesus knew their thoughts Luk. 6. 8. Joh. 2. 24 25. And needed not that any should testify of man for he knew what was in man And
13. Magistracy this or that sort that a People may chuse to themselves is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane creation When the Apostle then saith not of this building it is to be understood of Heaven into which Christ is entred with his Blood This Heaven is not of the same make and building with the Tabernacle which was the figure for this Tabernacle was made with hands and of earthly materials but Heaven by the immediate power of God Let the Quakers remember that this creation of which he saith this Manhood is not but of another was not by hands some of them think fit to call this Manhood an emanation rather than a Creation You see they are at a loss what name to give this Child of their own begetting and breeding in the imagination can Flesh and Blood and a humane soul be said to ray and beam from God who is a free and simple spirit as light which rays necessarily from the body of the Sun which is a body of light therefore you shall hear he hath denied it again in the next Quotation G. K. For the most blessed and glorious Diety properly hath no center or rays distinct by way of emanation but rather is all center And therefore the blessed Deity is as centrally and essentially in us as in the man Christ Jesus Pag. 136. Animad According to this they must believe that G. Keith and J. Crook have God as essentially in them as the man Christ Jesus and this then may as fitly be spoke of them as of the man Christ Jesus in G. Keith and J. Crook dwells all the fulness of the Godhead bodily as it 's said of the man Christ Jesus in 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 same Scripture saith God manifests himself either by Figures or by Vertue Power and Grace Sed in Christo nobis essentialiter apparuit i. e. but hath in Christ appeared essentially to us whosoever then hath God essentially in him hath the whole Deity in him for the essence is the whole Deity and is as personally united unto God as ever Jesus Christ 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 Yet observe the Author will not have the center of the heavenly Manhood 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 G. K Pag. 143. But when I say the soul and spirit of Christ as Man is extended unto us I do not understand the Nepheseh of his soul but the Nechamah or Nischma even that divine spirit of life that God breathed into Adam Animad They believe that there is a Nepheseh and a Nischma in this heavenly Soul of the Manhood of Christ one more gross the other more refined It is this Nischma that is extended thus into all things not the Nepheseh 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 whether two faculties or parts of one and the same soul we will at present have our liberty till they have determined the controversy to conceive them two real distinct principles so that Christ you will see by that time we come to the end will have two Bodies and two Souls only remember both these two principles Christ had before any thing was conceived in the womb of the Virgin It is said before Pag. 104. It cannot be found in Scripture that Christ took to himself the soul of man at his conception c. G. K. Pag. ibid. And is that which Solomon calls the Candle of the Lord searching all the inward parts of the Belly and James the ingrafted Word and John the Word made Flesh or incarnate Word that dwelleth in us By the Nepheseh I understand that of the soul of Christ common to him with the souls of other men as namely the root and life of the animal senses and discursive parts By the Neschamah or Nischmah I understand that substantial dignity and excellency of the soul of Christ that it hath in its nature being a divine nature so to speak above and beyond the souls of all other men and spirits of the most excellent and holy Angels but whether his Nepheseh and Neschamah be two principles really distinct or two faculties and powers of one only principle I shall not in this place determine nor is it material to the thing in hand to enquire Animad They believe that this heavenly Manhood this Flesh and Blood and one of the souls at least were breathed into Adam when God breathed into Adam the breath of life This I suppose was the beginning of the Light in Man Now it was as the Author hath said before that Christ came to be slain in our first Parents I query here whether besides this Nischma Adam had a rational soul which was the root of his animal senses and discoursive 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 Nischma is the excellency the Author saith of this soul yet I remember he hath said that as to the center it was most what in Heaven it may be this was one of the times it came out of Heaven Now if the Nischma of Christ was in Adam as this man saith and yet Adam had a distinct Nephesh proper to himself then was Adam a more compleat man than Jesus Christ of Nazareth Upon this supposition that the Author hath suggested that Christs Nepheseh may be but a distinct faculty of the same soul but if neither of the two Adams had a rational humane soul distinct from the Nischma which is not of this Creation as Keith saith then neither of the Adams were compleat men neither had the nature of man but only bodies acted by a divine nature as here he calls it nay it destroys all humane nature so that there never was nor is a compleat man as we have had the notion of a man in the World for doth not God breath this Nischma into every body formed in the Womb as he did into Adams body in its creation and let it be considered Adams body and so every others mans body had and hath as an intire personal union with the God head as the body which Jesus of Nazareth had for ought I can learn from Keiths Divinity It 's true he saith the soul or spirit of the heavenly Manhood of Christ hath an immediate and wonderful manner of union with the Deity as no other soul or spirit of men were partakers of Pag. 83. but what union the body of Christ that was taken of the
surely John understood this of Christ as man for he is here speaking of the man Christ even Jesus that was born of Mary But to say that he knew mens thoughts not immediately but by revelation is to contradict the express words of this Scripture all which proves that the man Christ Jesus to wit his soul hath a real omnipercipiency and is really omnipercipient and omniscient of all things present and past if not of all things to come for as things to come he may well know them by divine revelation from his Father Pag. 129. and if Christ as man be omnipercipient he is also omnipresent Animad They believe this Manhood 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 things to come and that it is every where in Heaven Earth and Hell and all this Keith asserts of the man Jesus as born of the Virgin of which John speaks Joh. 2. 24 25. Let the Reader see if all this is not in the last Paragraph We query notwithstanding what is said to the contrary whether this is not to constitute a new God in time is it not Jehovahs prerogative what is spoken Psal 139. from the first to the 14. of possessing the Reins and being omnipresent Whither can I fly from thy presence unless we speak by the figure of the communication of Properties and so attribute that to the whole Person which is proper only to one nature Christ as God only not as man is omniscient and omnipresent As to the first he was ignorant of many things as man otherwise it could not be said that Jesus grew in Wisdom Luk. 2. ult As to the second it is spoke Now am I no more in the World and me you have not always I go away G. K. Pag. 131. The whole soul or spirit of Christ is not in every place nor in every man for the spring and center or fountain of it is only in that Body that was crucified on the Cross at Jerusalem and is now ascended and glorified in Heaven which remaineth the same in substance that it was on Earth although it be wonderfully changed as to the mode and manner of its being it being no more a body of Flesh Blood and Bones but a pure ethereal or heavenly body like unto which the bodies of the Saints are to be at the Resurrection for earthly and heavenly are not so differing but that remaining one in substance they may be changed one into another Animad The Quakers not to wrong them believe that besides the heavenly body of heavenly flesh and blood which was crucified when Adam sinned Christ hath another body of another kind of flesh and blood taken of the Virgin and that was crucified without the gates of Jerusalem But we query wherefore it was offered whether as an expiatory sacrifice for Sin and whether his soul was made an offering for Sin according to Isa 53. 10 and if so whether you mean any thing but the soul of the heavenly Manhood which he had before the World was They believe this second latter Body is ascended glorified in Heaven yet remains the same in substance contrary to their former Faith When the Question is put to J. Crook viz. Whether dost thou believe that the same body of man after the departure of the soul from it doth rise to life again answers in his late Book called Counter Convert Pag. 68. This Query is contrary to Scripture which saith a natural body c. yet according to Keith the Philosopher though it be the same in substance it is no more a Body of Flesh and Blood but purely ethereal yet let it be considered that the first heavenly Body of the Manhood 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 to him yet the body born of the Virgin is changed so ethereal that you must call it no more Flesh and Blood But this is contrary to what Christ saith of himself after his Resurrection which is a state of glory 1 Cor. 15. 43. It is raised in Glory Christ saith Luk. 24. 39. Handle me and see for a Spirit hath not flesh and blood as you see me have 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 G. K. Pag. 132. The center and spring of Christs soul remaining in that glorified body it extends its precious life spirit and light unto the Saints and in some manner into all men even as the light of the Sun that is centrally in the body of the Sun and yet emanates and sends forth its light in most abundant streams and rays into all the World Animad They believe this heavenly Flesh and Blood is in some manner in all Men. I ask why not in some manner in all Devils 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 stir about is nothing else but an accident and quality from the Manhood of Christ in Heaven adhering in our souls as light and heat adheres in the Air. G. K. Pag. 135. For it is a more noble creation than all things else and is not of this creation as the Apostle declareth expressly Heb. 9. 11 The words not of this building should be translated not of this creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some think fit rather to call it an emanation from God than a creation to speak strictly Animad They believe this heavenly Manhood to be a creature contrary to J. Crook's Counterfeit Convert Pag. 63. That true light which is called the life of Christ Joh. 1. 4. 9. and lighteth every man that cometh into the World is not a Creature Keith saith it is a Creature I take it for granted that this Manhood and the Light within are all one and the same Yet Keith saith though it is a Creature yet not of this creation but do we read of any other Creation before the creation of these Heavens and this Earth with the Hosts of them That Scripture in Heb. 9. 11. Not of this building is grossly corrupted by the Author going about to prove the Manhood of Christ not to be created in this creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is rightly translated Building or Structure it is not always taken for the act of God in framing somthing out of nothing nor the effect of God's so acting but it is taken in another sense in some places as 1 Pet. 2.
Virgin had with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which any of the Quakers bodies have not I cannot yet learn yet Keith saith the center of the soul of Christ dwells there only since it was taken of the Virgin but then I query what difference betwixt the Nâ—schma that is the excellency and dignity as he saith of this soul and the center of it and is not this Nischma breathed into every man that is made alive in the womb as it was breathed into Adam in his creation Look into Buxtorfs Lexicon you that are Scholars and there you will see that this curious distinction of Nepheseh and Nischma is groundless Nischma signifies the very breath as well as the mind and soul so Nepheseh the mind and soul as well as breath It 's true the Hebrew useth Nischma mostwhat for the rational immortal soul of man and this is surely the root of the animal senses and discursive parts but that it should signify something not of this Creation far excelling the holy Angels spirits a divine nature and yet subjected in man as Keith affirms I no where find Before I leave this to let you see the vanity of this mans reasoning from Gods breathing into Adam the breath of Life that Adam was made partaker of the soul of the Manhood of Christ as well might he say that the excellency of the soul of the Manhood of Christ was in every animal before the Flood and is now in every Beast Bird for the same word is used of the Beasts and Fowls and the creeping things that were destroyed by the Flood Gen. 7. 22. In whose Nostrils was Nishmah Ruach Chaiim i. e. The breath of the spirit of Life of all that was in the dry Land died I desire the Scholars to call to mind how this notion of the soul of Christ in all suits with Plato's of the Anima Mundi G. K. Pag. 145. But the flesh of Christ that the Saints fed upon is rather that divine Body the substance of which is of another kind than the outward Body how much soever made glorious or spiritual but this Body cannot sanctifie us without the soul of Christ extended into it Animad They believe from hence that Christ had and hath two Bodies one they call divine the other outward and those two differ in kind and nature though the outward Body be now glorious and spiritual They believe this divine Body of Christ is in us and not alone but with the soul of Christs Manhood and these both together do sanctify us I query whether this soul of Christ be the Holy Ghost but how can that be when the Author hath said it is a Creature 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 But they understand the Holy Ghost that is God is not separated from this Body and Soul of Christ but why then did they not expess themselves so but this is language that the Scripture is not acquainted with that the Soul of the Manhood of Christ is extended into the body of the same Manhood which soul and body are both created Beings and both together are extended into the soul of every Saint and there sanctifies together with the Holy Ghost G. K. Pag. 159. Whose nature as man is heavenly and divine although it be inferior to the Godhead for he said My Father is greater than I nor will his omnipresence nor omnipercipiency prove that as Man he is as great as the Father for the whole Universe of created Beings of Heaven and Earth visible and invisible are as the dust of the Ballance and drop of the Bucket in comparison of God Animad They believe this humane nature is divine Farewel that distinction then yet its inferiour to the Godhead yet omnipresent and omniscient but this Author thinks that omnipresency and omnisciency may be attributed to the Manhood yet the Manhood not be confounded with or equalized to the Godhead contrary to the Doctrine taught by our Christian Divines viz. 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 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 omnipresent must not be there By the Authors own Argument it must be there otherwise it cannot perceive any such space nor Gods presence there for he hath said it perceives nothing but where it 's present Pag. 129. Parag. 16. and if present there throughout this is Immensity and then the Universe is but as a drop of the Bucket to the Manhood of Christ is it not then equal to God and confounded with God G. K. And therefore that the Heavenly man Christ Jesus his Spirit Light and Life doth every where extend it self into all things will not prove that Christ as man is equal unto God nor yet confound his Godhead and Manhood it only proveth that the man Christ Jesus is a great and mighty and most excellent Being for above all and excelling all Men and Angels and all angelical and heavenly Powers which is a most certain truth and therefore do all the Angels worship him as they are commanded Pag. ibid. Animad He here speaks of the Manhood of Christ as distinct from the Godhead not confounded with it nor equal to it yet hath omnipresency and omnipercipiency Attributes of its own and of it self in its own nature is a most excellent Being far above all Angels and thus lays the ground and foundation of the Angels Worship upon the excellency of the nature of the Manhood barely considered in it self I query selemnly if it be not grand 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 terminates the worship upon the Godhead See if Keith hath not made the Angels Idolaters Take but these two or three things along with thee Reader in perusing Keiths Book and all his vain scribling is answered 1. That the Prophets spoke of many things that were to come as if they were present 2. 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 3. 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 the reason of this is because Christ hath two distinct natures but yet is but one Person the Manhood is taken up