a comfortable then 〈◊〉 is a true doctrin that we have the Man Iesus Christ 〈◊〉 near unto us in virtue of his Divine Life and Soul in his Divine Seed and Body extended into us and thus he is the Incarnat Word or Word made flesh â—welling in our flesh and is made like unto us for as we are flesh so he is flesh also but of a more excellent make or creation And thus he is the Brideâ—room and Husband of our Souls to whom we may approach and whom we may kiss and imbrace and handle with the hands of our Soul and whose glory we may behold even the glory of the Word made flesh and dwelling in us Whereas the glory of the Word as it was in God before it became flesh or cloathed it self with the heavenly Manhood no eye of Angel or Saint ever could or can behold for the Glory of the Word simply considered in God out of the Manhood of Christ is God himself without any middle or Mediator 8. And this none hath ever seen or can see no not the most glorious Angels but it is the Word made flesh or God made manifest in flesh to wit in the Heavenly Flesh or Manhood of Christ that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious Angels as wel as of the most Holy Souls as Paul declared Great is the mystery of Godlyness God manifest in thâ— flesh c. seen of Angels Observe here it is not God simply but God manifest in flesh that is seen of Angels and is believed on in the world although he was both seen of Angels and believed on in the world long before he was manifest in that outward body of Flesh which was also a most glorious manifestation and excelleth in glory all the outward manifestations that ever were or shall be but the Angels and Saints did really see him before that nanifestation in outward flesh and the Saints do now really see him although his outward body and external person be not now present for us to behold 9. Yet the Word Incarnate or made flesh and called by Iames the Ingrafted Word we do really see for it 〈◊〉 in us and unlesse it were made flesh or incarnate it could not be ingrafted into us for all ingrafting or implanting requireth some similiâ—ude or analogy of nature and substance therefore we can not graffe an apple or cherry-graffe upon stone or iron or bare earth by reason of the great unlikenesse and distance of their natures and yet the Word simply and nakedly considered in God before it was made flesh is more unlike unto us and in nature more remote from us then an apple is from stone or iron Therefore to the end that the Word may be ingrafted into us and we again ingrafted into it the Word must be incarnate or become flesh as we are for all men are a sort of flesh and so called in Scripture in comparison of God that is purely a Spirit and though the Souls of men 〈◊〉 Spirits yet comparatively as unto God they are as it were flesh And thus the Word is become flesh that is to say hath advanced a step or degree nearer unto us then as it was in God before any thing was made and the Word was first of all made flesh to be the Root and Foundation of all other created beings and for which they are created 10. For it is a more noble creation then all things else and is 〈◊〉 this creation as the Apostle declared expressly Heb. 9 11. the words not of this 〈◊〉 should be translated not of his creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some think fit rather to call it an emanation from God then a creation to speak strictly which I shall not dispute about for it rather is a strife about words then in the thing it self Now when I say that the Light Life and Spirit of the Heavenly Man Christ Jesus is not in us as in respect of its Fountain and Center or Spring but onely by way of emanation or participation we deriving it from that Central Light and Life that was in him that was born of the Virgin Mary 11. I do by no means acknowledg or understand that the Deity had onely its Center in that Man and from him doth ray into us for the most Blessed and Glorious Deity properly hath no center and rays distinct by way of emanation but rather is all Center according to that noted saying of Hermes Trismegist God is a Circle whose centâ—â— is every where and is no where circumscribed And therefore the Blessed Deity is as centrally and essentially in us as in the Man Christ Iesus 12. But still as in respect of union manifestation and operation and also in respect â—f communion and fellowship the Man Christ Jesus or Word Incarnate is the onely and proper middle and Mediator betwixt God and us so that whereâ—â— God is immediatly united with the Man Christ Jesus no other men or Angels have or indeed are capable to have an immediat union with God their union is onely mediat with God and so their communion and fellowship with him is but mediat also by the means of Christ Jesus although in respect of other means it is immediat And of this I found needfull once for all to acquaint the Reader to prevent his misâ—â—ke SECTION XII 1. How much more truely we own aud esteeme the Manhood of Christ then the Author of the Postscript or his Brethren 2. A testimony of Luther for the Man Christ his being every where 3. Another Testimony from those who imbraced the Aungustane Confession in that Treatise called Liber Concordiae that Christ as Man is really present with the Saints on Earth 4. The Lutherans grosse errour in the manner of this presence hath given occasion to many to deny the Truth it self becaus they could not understand the manner 5. The manner offered in this Treatise most consonant both to Scripture and Reason and almost to Sense 6. How Iohn saw the Son of Man in the midst of the golden candlesticks after his Ascersion 8. How Christ 〈◊〉 the ladder by which we ascend unto God 8. The Nephesch and Neschamah of Christs Soul distinâ—guished 9. Christ his spirituall coming in his Saints as the Son of Man Maâ—th c 16 ver 28. 10. A Testimony of Calvin that Christ as Man doth sanctify us and give us Grace 11. Some testimonys from S. R. his Epistles that Christ is in the Saints not onely by his Graâ—es but by himself 12. Another Testimony of Calvin 13. That S. R. speaketh of the Man Christ his being in the Saints 14. Many call that hâ—rrid blasphemy in us which they commend in S. R. and others of their own Teachers which is great injustice and partiality 15. Christ his knowing the heart of the Samaritan Woman and curing the woman of Canaan of her issue of blood proveth the extension of his Soul and Life or Spirit
Concerning Christ. 6. The second accusation a meere quible about the invented words of mans wisdom but the truth of the mystery is owned by the Quakers 7. Father Word or Sone and Hoâ—y Ghost are three otherwayes then in meere union operation or manifestion towards us onely but not three substances 8. Divers judged pious and learned men of the Ancients denyed and disputed against 3. hypostases and 3. persons as Jerom and Augustin 9. The third accusation a quible and false upon the matter 10. Christ is a singular man 11. Whatever excellency other men have the heavenly Man Christ Iesus hath the same and more also 12. The man Christ Iesus hath a substantiall dignity and excellency above all men in his manhood Nature 13. The Christian Quakers esteeme more highly of the man-hood of Christ Iesâ—â— then either Presbyterians or Papists PAg. 9. to wards the beginning And yet every Article of this that they may for ever destroy the foundations of salvation is by them oppugned and subverted They puting a false Christ in stead of the true Iesus the Son of David our onely saviour denying Christ to be the second person of the Trinity denying Christ to be a singular person denying Iesus the Sone of Mary to be the alone true Christ but affirming Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world affirming Iesus the true Christ the Sone of Mary to be onely an ordinary vessell which containeth this Light as the Spirit of eveâ—y other 〈◊〉 man doth and so not onely pulling down our exalted Prince from his throne of glory but putting their false Prophets in his place cloaâ—hing them with the glory of his proper titeles as being Christ as well as he becaus containing the some Light with his 1. Answer Because the Author of the Postscript layeth the whole streâ—s of all his accusations upon what he doth here lay down as the principls of the people called Quakers and for which as supposing all these to be truely alledged which yeâ— are extreamly false he goeth on at an high rate in divers whole pages both before and after these words of his already mentioned alledging that we deny all the Articles of the Christian â—aith strike at name thing of Christian religion thus robing us of the whole Gospell and turning us over into pure Heathenism shuts us out eternally from all access unto God and makes our salvation for ever simply impossible Therefore I have found it sit to sett down word by word these his particular charges which are the alone foundation of his whole discourse And allthough it may suffice to any sober man simply to deny these charges as applicable to us who are called Quakers and to informe the ignorant that they are a meere bundle of lyes and falshoods upon the matter and that this is enough 〈◊〉 overturn the foundation of his discourse and consequently the disâ—ours it self that is built on it seing he doth not bring the least proof for what he alledgeth against us from the words or writings of any of that people but meer blind suppositions and false consequences which doe no wayes follow from our principle yet for the further satisfaction of the sober inquirer â— intend God willing and assisting me by his grace to goe through every one of these particulars and in the simplicity and nakedness of truth to giveâ—â—â—ithfull accompt and declaration of our faith touching every particular which are eight in number The first whereof is that we put a false Christ in steâ—â— of the true Iesus the Sone of David one onely 〈◊〉 2. This is a false accusation for we acknowledâ— no other Christ but the one onely and true Chriâ—â— Iesus the Sone of David our onely saviour 3. And that the soundnes and truth of our faitâ— may appear in this particular let the reader knoâ— that we do most faithfully believe and acknowledâ— Jesus Christ to be true and perfect God and true and perfect man 4. And that the nature and substance of his Goâ—-hâ—ad is not the nature and substance of his Mâ—â—-hood his Man-hood is not his Godâ—head 〈◊〉 his God-head his Man-hood yet the Man 〈◊〉 God by reason oâ— that most wonderfull union 〈◊〉 the two naturs so that as the soule and body of a man are but one man by reason of 〈◊〉 union that is betwixt them although the soule be not the body nor the body the â—oule in like manner but in a more wonderfull sort the God-head and Man-hood of Christ are but one Christ without any confusion or transmutation of the God-head into the Man-hood or of the Man-hood into the God-head And the God-head of Christ is not any inferiour divinity or deity but the very same God-head of the Father so that Christ as God is equall with the Father and one and the same God with him of one nature and substance Again the Man-hood of Christ is a true and perfect Man-hood so that Christ as man hath a true and real soule distinct from the God-head yet forever united with the same in a most immediat and wonderfull manner of which union no other soul or Spirit of men or angels ever were or shall be partakers As also he hath a true and reall body so that whatever perâ—fection the Man-hood of any other man hath the Man Christ hath the same and that much greater and more excellent as may be afterwards shown 5. And thus the soundnes and truth of our faith may appear concerning the Lord Jesus Christ our â—lone faviour where wee agree with all that are 〈◊〉 and in the faith against the Socinians who deny 〈◊〉 true God-head of Christ and who also deny that Christ was before Mary whereas we believe that Christ was and is before all the First and the 〈◊〉 As also against them who deny the true and reall man-hood of Christ some denying him to have a true and real body of the Virgin Mary but onely â—antasticall as is said of the Manichees otâ—ers denying him to have a true reall soule affirming that the naked God-head tooke flesh and suffered in that flesh which is said to be the heresy of Apollinarius as also against them who affirme upon the matter thaâ— there are two Christs and two Sons of God as if the eternall Word or Logos were the one Christ and Son of God and the man Iesus borne of the Virgiâ— Mary the other Christ and Son of God which iâ— said to be the heresy of Nestorius whereas the eternall Word and Man Jesus are not two Christs noâ— two Sons of God but one and the same subsisting in two naturs as the soule and body are one man according to what is already said which example 〈◊〉 soule and body the Ancients have much used to explaine this great Mystery as also they have used another to wit of a red hot
iron the fire in the 〈◊〉 answering to the God-head or eternall Word anâ— the iron it self burning and shining by the vertue anâ— power of the fire in it answering to the Man-hood 〈◊〉 Christ both which examples I judge to be useful and pertinent yet falling exceeding short of thâ— Mystery it self which is so great that is passeth◠〈◊〉 understanding of men and Angels The second particular is that we deny Christ 〈◊〉 be the second person of the Trinity 6. This is a meer quible about the invented words of mans wisdom which we deny albeit the truth of the thing it self we deny not but faithfully believe to wit that Christ as God is the second of the Three that bear record in heaven which three are the Father the Word and the Spirit and these three are One as Iohn declared and we believe that these three that bear record in heaven are not three distinct natures and substances but the one in nature and substance not three Gods but One onely God not having three understadings three wills or three powers but one only understanding one only will and one only power 7. Yet they are three otherwise then in meer name operation or manifestation towards us onely being distinct in their relative modes or propertys so that the Father is not the Word nor is the Word or Son the Father allthough he be our Father nor is the Spirit that proceeds from the Father and the Son either the Father or the Son the Father is uncreated and unbegotten the Son or Word from everlasting is uncreated and yet begotten of the Father the Spirit is neither created nor begotten but proceedeth from the Father and the Son from everlasting the Father did not become flesh nor was born and crucified and rose but the Son or Word yet the Father is in the Son the Son in the Father the Spirit that proceedeth from them is was in them and with them from everlasting and is unto everlasting and whatever the Father doth the Word and Spirit do the same being one as in nature so in operation This Father doth all things by the Word and the Father and the word doe all things by the Spirit and yet as they are distinct in the manner or modes of being so also in the manner or modes of operation As the Father is first in the manner of his being so is he first in the manner of operation as the Son is second in the manner of his being so is he second in the manner of operation and as the Spirit is third in the manner of his being so is he third in the manner of operation Yet this priority is not a priority of time but of order for they were three before time even from everlasting and they all cooperat and work together And thus it may appear that we are sound in the faith as touching this great mystery and that we differr not in the matter or thing it self but onely as to the manner of expression which they themselvs grant is not by words divinely inspired as namely a Trinity of persons or three distinct persons Christ and the Apostles who declared of this mystery expressed it not in these termes of three distinct persons nor are these words recorded in Scriptures therefor we are not bound to expresse our faith in these unscripturall termes which the holy Ghost hath not taught nor indeed is there any need of those termes three distinct persons but rather they darken then explain the mystery which have occasioned not onely some of the vulgar but even some of them called the learned to erre grossely in their conceptions about the mystery it self as if the Father the Word and the Spirit were really three distinct substances each having a distinct understanding will and power and as if the word or Son were inferiour in nature to the Father and the Father greater then the Son as Origen is thought by some to have taught and as some do now teach and such although they affirme that the Word and the Spirit are diâ—tinct substances from the Father and that the Father is greater then they yet they do not acknowledg that the Word and Spirit are created or that they have their being from the Father by way of creation but only by way of emanation and they affirme that the Father is onely the most high God and the Word and Spirit inferiour unto him as being God onely by participation from and union with the Father and thus they think to defend themselvs as not being guilty of the Arian heresy whereas it was a branch of the Arian heresy to say that the Son or Word was not equall unto the Father But whither or not they be guilty of the Arian â—eresy sure I am they are in an error occasioned in great part by these unsound and unscriptural terms of three Persons in the Trinity for persons signify substances and not the modes or propertys of one Substance 8. And it is wel known that these words of Three Persons and 3 Hypostases have made great contention in former times and divers judged to be pious and learned men have denyed them and disputed against them as namely Ierome against three hypostases and Augustin disputeth solidely lib. 5. 7. de Trinitate that the words Three Persons are not properly applicable to the Mystery it self although he doth not know what other names to give them and surely it is too great presumption and curiosity in any men to dive further into this mystery then what God hath pleased to reveal or to give names unto it which the Lord hath not given And yet it is more presumption and smelleth rankly of a persecuting spirit to impose upon others these words which the Spirit of God hath not taught nor left upon record in the Scripture and yet becaus we do not own these words of mans wisdom and spirit to cry out against us as blasphemers and as denying the true Christ whereas we believe in and do own the true Christ according both to his God-head and Man-hood more according to the Truth and Testimony of the Scripture then our accusers do as I hope in its due place to shew The Third Particular whereof he accuseth us is that we deny Christ to be a singular Person 9. But this is another quible like unto the former for I ask him What doth he mean by the word Person whether the God-head or both united If he place the personality upon the Godhead it resolveth into the second particular already cleared but the Word or Godhead of Christ is not properly a person but an invisible Power and Life if he place it upon the Manhood as united with the Godhead this is contrary to their own doctrin who teach that the Word did assume the nature of Man but not the person otherwise he would be two persons and thus they distinguish the personality from the nature of man but this is a most
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 Iesuâ— 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
saying no doubt we have marred his influences and have not seconded nor smiled upon his actings upon us But let none mistake me as if I judged that none of the faithfull servants of the Lord did or could feell at times withdrawings of sensible refreshment or could not be under great heavyness at times yea and sense of deadness for that I most readily acknowledge but then such times are not of long continuance where faithfullness is kept unto but the Lord quickly returneth unto them and visiteth them againe with rich and plenteous visitations of his love and life so that they can give frequent testimonies of his living and powerfull appearance in their soules raising them up frequently over all heavyness and though they have sometimes more and some times lesse of life yet they have always some are always in some sense of life unless unfaithfulnes cause the removall of it from them whereas it is manifest that the generall â—raine of S. R. his Epistles in his later years holds forth â—uch a generall and constant complaining and â—nguishing as doth without all controversy â—emonstrate an exceeding great change in his inward condition from better to worse and that not onely for an hour or a day or some days but throughout All which do plainly speak forth to me that this sad and lamentable withdrawing of the Lord's presence from him and this so dark a cloud that he was brought under happened unto him as the effects of his unfaithfulness to the Lord and as a reall judgment or chastisement upon him becaus of his not following on to know the Lord more fully but sitting down by the way and opposing further discoveryes and breakings forth of Light in others yea turning back again and declining from what he once witnessed of this I shall give â—ome manifest Instances 3. First Notwithstanding so many clear and evident testimonys to be found in his former epistles to God his immediat revelations and teachingâ— in himself yet after all this he joyned with the Assembly of them called Divines though they may rather be called Dry-vines and blind Diviners â— Westminster to oppose all immediat revelation and to cry down the former ways of Gods revealing himself to his people as wholly ceased since the Apostles dayes affirming that the whole counsell of Goâ— was committed to writing Whereas in his formeâ— Epistles he plainly declareth that he had the counsell and mind of God in some things not to be found 〈◊〉 Scripture as I may shew afterwards Secondly Although in his former years as his Epistles declare he was exceeding zealous for privat meetings see Ep. 2. part 2. Yet afterwards he complyed with the members of the Generall Assembly at Aberdeen 1640 to make an act against all privat meetings which did exceedingly gratify the profane and sadned the hearts of the sober and as I heard S. R. himself was displeased with the act yet did cowardly comply to gratify the humor of his Brethren without giving any publick protest to the contrary to which I may add Thirdly His so fervent and hot opposing of further discoverys of God in both them called Independents and others whom they invidiously brande with the name of Sectaryes as also upon the other hand Fourthly Although he complaineth sadly of the Prelats their persecuting him for his Conscience yet after when Presbytery got up he joyned very keenly with those who persecuted the Prelats and banished them out of the Nation whereas he was onely confined for some time at Aberdeen where he was very kindly received by divers and this was the greatest persecution he did undergoe by the Prelats of whom he complained sadly And in his Ep. 24 part 2 he regreteth his persecution thus Our learned Prelat said he becaus we can not see with his eyes so farr in a milstone as his Lighâ— doth will not follow his Master meek Iesus who waited upon the wearied and short-breathed in the way to heaven and where all see not alike and some are weaker he carryeth the Lambs in his bosome and leadeth gently those that are with young But we must either see all the evil of â—eremonys to be but as indifferent straws or suffer no less then to be cast out of the Lords inheritance Who seeth not that what strength is in this reasoning as indeed it is strong was as fit against the Prelats being persecuted by S. R. as it was against his being persecuted by them If the Prelats could not see with the Presbyterians eyes so farr in a milstone as their light doth to apply S. R. his words against himself should he therefore persecut them or 〈◊〉 up persecution against them as he did and wrote most bitterly against toleration for Conscience sake And Lastly addunto all this that notwithstanding in the time when Presbyterians were low and under sufferings he wrote thus to a great man Ep. 17 part 1. I am not of that mind that Tumults or Armes is the way to put Christ on his throne yet afterwards how much both he and his Brethren came to be of that mind and to preach up fighting and armes as the way to reforme many thousands yet living do wel know yea that they carryed on their league and covenant by force of armes rather then by that meek way lâ—â—d down by Christ. Again it followeth in that Epistle Or that Christ will be served and Truth vindicated onely with the arme of flesh and blood nay Christ doth his turne with less dinn then with garments rolled in blood But how the word onely cometh into the former sentence I do not understand for it marreth the sense of the discourse altogether I never heard of any professing Christ that Truth was to be vindicated onely with the arme of flesh and blood nay the grosseâ—t sort of Papists will not say so for they will acknowledg that preaching and writing are ways also whereby Truth is to be vindicated if this be not an errour in the printing it seemeth to be fraudulently put in by the Publisher to excuse the Presbyterians so much using the arme of flesh and blood to carry on that which they judged a reformation And how much garments were rolled in blood by the instigation of Presbyterian Teachers the whole Nation was a witness so that many thousands were made widows and fatherless by that warr they stirred up the people unto expressly contrary to the nature of the Gospell These Instances show that S. R. his testimony especially against any further discoverys of Truth has no wieght he being so dark himself and having so palpably contradicted himself in divers things of great weight nor should any think it â—trange that S. R. should misjudge them at Aberdeen to whom he wrot that Epistle he never looked on himself as infallible nor do I think that his Brethren judg all his sayings infallible truths or divine oracles otherwise they may be bound up with Pauls Epistles But let us hear himself Ep. 52. 2 part The
but backward and so provoked the Lord. 6. The body or generality of the Presbyterian Church full of ignorance and guilty of swearing drinking drunk and other gross sins 7. Some among the Presbyterians that belong to the true Church of God 8. A National Church as National can not be a Church of Christ. 9. The Presbyterian Church deeply tinctured with the great sins of persecution and hypocrisy 10. Other Churches beyond the Presbyterian since the primitive times Now let us proceed to hear further what this Author saith pag. 1. lin 22. Forsakers of a Church so often honoured by receiving signall testimonys of the Bridegrooms love towards her as his spouse in rejoycing over her with singing and so frequently helped to give him testimonys of her endeared affection to him as her Head Husband supreme Lord and-Governour In this we may through Grace humbly boast nay despise or envy who will we can not do less without being guilty of the basest ingratitude that we have not been inferior to O blessed be his Grace to whom we ow it and it is for the commendation of his glorious goodness we mention it whatever we were beyond any Church we know upon the Earth Answer 1. That this is not an humble boast through Grace as the Author would have it but a proud boast through flesh I hope by the Grace of God to make appear The Apostle saith 1 Tim. 3. That in the last days perilous times shall come for men shall be lovers of their own selves covetous boasters proud blasphemers c. having a forme of godlyness but denying the power thereof from such turn away That the reformation of the Church of Scotland was not a matter to make so great a boast of as this Author doth I need goe no further for a proof then to S. R. himself who was so great a Sâ—eâ— in this man's account 3. Let us then hear what S. R. saith of the Presbyâ—erian Reformation Ep. 32. part 2. and this in the year 1640. When Presbytery was up most over the whole Nation and the Bishops were all excommunicated and fled It is true saith he in his Epâ— to Iohn Fennick in a great part what ye write of this Kirk that the letter of Religion onely is reformed and scarce that I do not believe our Lord will build his Zion in this Land upon this skin of reformation so long as our scumm remaineth and our heart-idols are kept this work must be at a stand And therefor our Lord must yet sift this Land and search us with candles c. This is a notable testimony and it appears plainly unto me that this Iohn Fennick to whom he wrot had a true sight of the defectivness of the Presbyterian reformation of which he wrot in a letter to S. R. and which S. R. did as freely acknowledg In which Testimony note these particulars 1. That he saith it is true in great part that the Letter in Religion onely is reformed where take notice of the word onely 2. That even scarcely the Letter is reformed so that the Presbyterian reformation was but as the skin of a mans body wanting flesh bones and sinews 3. That the Presbyterian National Church was not come to the true fundation of a Gospell Church which his words clearly hold forth I do not believe said he our Lord will build his Zion upon this skin of reformation therefor not the skin but some better foundation not yet discovered to the Presbyterians must be that on which God will build his Church according to S. R. And indeed this abundantly proveth that the Presbyterians began too hastily to build their Church and did not follow Gods method so that the Presbyterian Church could not say unto the Lord as Iob said chap. 10 vers 10. Hast thou not poured me out as milk and curdled me like cheese thou hast cloathed me with skin and flesh and hast fenced me with bones and sinews thou hast granted me life and favour and thy visitation hath preserved my spirit But the National Presbyterian Church being onely letter and skin having neither flesh nor bones not sinews how can it be a true Church of Christ how can it have life and spirit And surely that 's a great defect for as the bare skin of a man can not be called a man so nor can the bare skin of a Church be called a Church But 4. he telleth them of the remaining of their scum and heart-idols this sheweth they were no true spouse of Christ for he will marry himself to none who keep idols in their hearts And 5. he tells that the Land must be sifted and searched with candles and surely that was very needfull for the Presbyterian reformation was but as a wide riddle that did let through much more chaâ—â— and straw then true corn I mean chaffy and strawy Professors to be members of the Church 3. Many thousands of them really not deserving to be members of a wel ordered humane society becaus of the grossness and scandalousness of their conversation farr less of such a Divine fellowship common wealth as the true Church of Christ is I do not in the least doubt of it but the Lord had in that day as I believe he now hath many that were precious untohim among them called Presbyterians and did and do belong to the Catholick and universall Church even as I believe God hath many such not onely among them called Independents and Baptists but also among Lutherans Episcopalians and Papists 4. Moreover that about 40 years ago and upwards there was a very precious life appearing and breaking forth among them called Presbyterians in some corners in this Nation especially in some places in the West I do not question yea it is abundantly sealed in my heart that it was truely so and happy had they been if they had kept faithfull unto that for a precious tenderness there was and a precious sense of life and feeling of Gods blessed power among them especially at their privat meetings And also this life and power did in a blessed measure attend some Preachers in those days in so much as divers particulars were wonderfully reached changed in some parts a good simplicity was in divers so that I am fully perswaded it was a time of love wherein the Lord allured them and led them into the wilderness and spake comfortably unto them or spake unto their hearts as the words of the Scriptur are Hosea 2. And God remembred their simplicity and tenderness and this first love and kindness of their youth was very dear unto him although even in that day there were many errors and weaknesses among them yet the Lord winked at these things pittying them for his Seeds sake and with a regard to that honest simplicity and love that was among them who had they continued faithfull to that manifestation which was as the dawning of the morning no doubt the day of the Lord would have arisen among
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 â—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 â—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 â—ndergoe sore and deep sufferings by reason of 〈◊〉 sin even as the Seed Christ complained by the â—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 whicâ— is the Apostat Church Rev. 11 8. And 〈◊〉 hath he been crucifyed by the Wicked even froâ— the beginning and hath lived in all Saints as 〈◊〉 before he came in the flesh as to his outward birtâ— 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 altogâ—ther uncapable of the least suffering and althougâ— 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 everlastiâ— 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 puâ— 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 â—ody that is the Man most properly such as Christ 〈◊〉 even from the beginning 9. And this was the Man even Christ whoâ— 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 â—ad Rev. 1 from ver 13 to 19. And this same Man the Lord Jesus Christ Isaiah did see Isa. 6. sitting upon his heavenly Throne so that his traine or skirts filled the Temple The same also appeared unto Adam Gen. 3 8 9 10. nor will it prove that he whom Ezekiel saw was not the real Man Christ Jesus becaus it is said that he saw as the similitude of a man for even when Christ came outwardly in the flesh he is said to be found in fashion or likeness as a Man and yet he was a true Man and did truely and really partake of our flesh and blood by his outward birth 10. Yet before this even from the beginning he was the heavenly Man and had his Soul and Heavenly flesh and blood by which he reached unto the Saints in all ages and did refresh and feed them unto eternall Life And forasmuch as he gave them of his flesh and blood from heaven he also gave them of his Life or Spirit as he is the Heavenly Man or Second Adam 11. For the Life or Spirit of the Second Adam doth extend as farr as his heavenly flesh and blood And thus the Word was made Flesh even from the beginning and dwelt in us as in all Ages and they beheld his glory as the glory of the onely-Begotten of the Father full of Grace and Truth yet he dwelleth not onely in the Saints but also without them in himself and did so from the beginning 12. For the Saints can not contain Christ even as Man they onely partake of some measure or ray or emanation of him they have not the Center or spring of his Soul and Life in
them but onely an emanation or stream of it the Center and Spring it self was for most part in heaven untill it descended and cloathed it self with the likeness of our 〈◊〉 flesh in the Virgins womb 13. And â—herefore let all the Scripturs be searched and it shall not be found that Christ became Man and tooke to himself the Soul of Man at his conception in the womb of the Virgin Mary but onely that he took flesh and was the Son of Mary David and Abraham according to the flesh but according to his Heavenly Nature even as man he was the Son of God and was the Father and Lord of all the Faithfull in all Ages therefore David in spirit called him LORD whose Name is Wonderfull Counseller the Mighty God the Everlasting Father aud Prince of Peace SECTION IX 1. That Christ is in every man yea in every Creature in a true sense proved from Scripture 2. That it derogats no more from the honour of Christ then from the honour of God the Father that he is in all things 3. Christ in the saints proved from Scripture 4. Yea in all men even the wicked proved from Scripture 5. The God-head properly doth not suffer in men but the soule or life of Iesus Christ the heavenly man 6. More Scripture to prove that Christ suffers in the wicked as Heb. 6. 6. Rev. 11. 8. 7. Paul preached Christ in the Corinthians and Galatians when unbelievers proved from 1 Cor. 2. 2. Gal. 1. 3. Eph. 3. 8. 1. Tim. 3. 16. 8. If Christ be in the Saints he must be in all men proved from a most convincing reason that otherwayes he would be divided from himself and in discontinued places 9. Christ is otherwayes in all men then in the other inferior creaturs in regard of his operations 10. And otherwise in the Saints then in other men not only in regard of operation but also in regard of union and communion 11. How Christ is and yet is not in unbelievers in different respects cleared by two manifest examples 12. Christ is otherwise in the outward body and temple that suffered at Jerusalem then in the Saints 13. The Saints union with God is but mediat through the heavenly man Christ whereas the union of Christ with God is immediat 14. The Saints not Christ but Christians and receive all things from God by the Heavenly Man Christ Iesus 15. How Christ hath given eternall life to all flesh or all mankind according to John 17. 2. which place of Scripture is falsly translated in our English Bible THe fifth Particular whereof he accuseth us is that we affirme Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world 1. Answer That Christ is in every man yea in every creature we do boldly affirme conforme to the Scripture which saith all things were created by him even Iesus Christ the incarmate Word or Word made flesh and therefor he is in all things and as Iohn said he was in the world and the world was made by him for indeed it is impossible that the maker can be separated from the thing that is made I say according to the Scripture that seeing all creaturs were made by Iesus Christ therefore he is in them all even as God is in all giving them and upholding them their beings and ministring unto every thing what is needfull and fit for it 2. Doth it any more derogat from the honour and glory of Christ that he is in all then it derogats from the honour and glory of God the Father who is in all and through all blessed in himself for ever more For as God is a pure being and life that nothing can defile even so is Christ Jesus an incorruptible and incontaminable life and being as God is Light so Christ is Light a Light that shineth every where even in the darkness as Iohn declared but the darkness cannot comprehend it nor can the darkness obscure and darken it onely it can and doth obscure and darken the eyes of them who are in darkness that they cannot see nor behold the glory of the Light But more particularly to come to the matter in hand I shall first prove from Scripture that Christ is in the Saints and secondly both from Scripture and good reason that is grounded on Scripture that he is in all men in a true sense yea in all creatures And thirdly I shall shew that in regard of his operations he is otherwise in men then in the other creaturs of an inferior degree And fourthly that he is otherwise in the Saints then in other men and that not onely in regard of operation but also in regard of union and communion And fiftly that he is otherwise in the vessell or temple that suffered on the Crosse at Ierusalem and is now glorifyed in heaven then he is in any or in all of the Saints or in any other creaturs whatsoever howsoever excellent 3. As to the first that Christ is in the Saints see Ioh. 6 56. he that eateth my flesh and drinketh my blood dwelleth in me and I in him see also Iohn 17. 23. I in them and thou in me c. see again Rom. 8. 10. And if Christ be in you the body is dead Eph. 3. 17. That Christ may dwell in your hearts by faith Collos. 1. 27. Christ in you the hope of glory 2 Cor. 13. 3. Seing that ye seek a proofe of Christ speaking in me and verse 5. know ye not your own sâ—lvâ—s how that Iesus Christ is in you unless ye be reprobates Many more Scriptures may be brought but these shall suffice to shew that Christ is in the Saints and Christ is Gods anointed King Priest and Prophet and therefor by Christ is not to be understood the Word simply considered as in God but the incarnate or ingrafted Word or the Word made flesh that dwelleth in the Saints Ioh. 1. 14. for the Word simply considered as in God is not the anointed but the annointer whereas Christ is Gods anointed 4. Secondly that Christ is in all men even in the wicked see Amos 2. 13. Behold I am pressed under you as a Cart is pressed that is full of sheaves This cannot be understood of God or the Word simply considered that cannot be pressed or suffer any grief but it is well understood of the incarnat or ingraftâ—d Word to wit the precious Seed of the life of Christ in us that is exceeding tender and is capable of grief and suffering by mens sins Psal. 95. 10. Fourty years long was I grieved in this generation Isajah 63. 9 10. In all their affliction he was affâ—icted and the Angel of his presence saved them in his love and in his pity he redeemed them and he bare them and caryed them all the days of old but they rebelled and vexed his holy Spirit c. 5.
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 Manhoâ—â— 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 humanâ— personâ— esset in omnibus voro locis dunâ—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 â—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 Concorâ—â—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 promisiâ— non modò nudam suam divinitatem ipsis praesto futuram quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas seâ— ille ipse homo ille qui cum discipulis loquutuâ— est qui omnis generis tribulationâ—s in assumptâ— suâ humanâ naturâ gustavit qui eâ de causâ nobis ut hominibus fratribus suis condâ—lere potest se in omnibus angustiis nostris nobiscum futurum promisit secundum eam eciam naturam juxta quam ille Frater noster esâ— â— nos caro de carne ejus sumus In English thus Wherefore say they we iudge it to be a hurtfulâ— error when that majesty is derogated from Christ according to his manhood for by that means thâ— most great consolation is robbed from Christians which they could have drawn from the promises a little before mentioned concerning the presence and â—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 starâ—â— 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 â— Man is extended into us I do not understand the Nephesch of his Soul but the Neschamah or Nischâ—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
a Christian indeed but a tast of the sweetness of Christ come and see will speake best to your Soul This plainly implyeth that Christ is present even to them who are not Christians indeed seing to tast of the sweetness of Christ is that onely which makes one who is not a Christian indeed to be a Christian. But beside all this I shall cite some express testimonys for Christ his being in the Saints See 1 part Ep. 43. It 's not for nothing that it 's said Coloss. 1 27. Christ in you the hope of glory I will be content of no pawn of heaven but Christ himself And 2 part Ep. 1. I have good confidence Madam that Christ Iesus whom your Soul throug forrests and mountains is seeking is within you Many more testimonys may be cited but these may suffice to prove that this great Seer in the Presbyterians account did believe that not onely the Graces and Comforts of Christ are in the Saints which are as it were his train and attendants but that he himself is in the midst of them And if it be replyed that by Christ his being in the Saints he meant is God not as Man as we understand it 12. To this I answer 1. God or the Word or Logos singly considered is not Christ but the Word incarnate or the Word made flesh and planted in us For Christ signifyeth Anoynted and it is the Man Christ that is Gods Anoynted and indeed we can not see nor tast nor smell nor feel of the naked Deity of Christ nor converse with Christ simply as God but as God-Man or the Word incarnate and the Presbyterians commonly teach that there is no accesse to God nor communion with him but through the Mediator Christ Jesus as Calvin himself teacheth for thus he writeth on the Hebrews cap. 1 ver 2. That God is no otherwise revealed to us then in Christ for there is so great a brightness in the essence of God that it blindeth our eyes till it shine upon us in Christ. Whence it followeth that we are as blind men to the Light of God unless it shine to us in Christ. By this it is clear that Christ importeth somewhat beside the essence of God which is his Manhood or as he is the Word incarnate But 2. The Presbyterians now adays would not onely exclude Christ as Man but even as God out of his Saints for they are greatly offended at Iohn Owen an Independent Teacher who in his book on the Perseverance of the Saints hath affirmed that the Holy Ghost himself doth really indwell in the Saints so that not onely the graces and gifts of the Holy Ghost but he himself is an indweller in them and is united unto them and they to him and for this Caudry a Presbyterian hath found fault with him And 3. I shall produce some of S. R. his own words and leave them to the Reader whether they do not hold forth somewhat of the truth of that which I plead for although I believe he had not a distinct and explicite understanding of it See 2 part Ep. 38. I know said he God is casten if I may so speak in a sweet mould and lovely image in the person of that heavens-Iewel the Man Christ and that the steps of that sâ—eep ascent and stair to the Godhead is the flesh of Christ the new and living way Surely these words import no lesse but that Christ as Man although not as to his external person yet in some other mysterious way is present with the Saints on Earth seing they can not see God as in himself but as he is to be seen in that lovely image of the Man Christ whose flesh is the steps and stair to the Godhead And therefore we must have that flesh in us else we can not ascend to any true communion with him in our hearts 13. But again see a more express testimony that the Man Christ is in the Saints buddeth forth blossometh and beareth fruit in them part 3. Ep. 13. But the Plant of Renown the Man whose Name is the BRANCH will budd forth again and blossome as the rose and there shall be fair white flourishes again with most pleasant fruits upon that Tree of Life a fair season may he have Grace Grace be upon that blessed and beautifull tree under whose shaddow we shall sitâ— and his fruit shall be sweet to our tast Again see 3 part ep 8. Iesus that flower of Jesse set without hands getteth many a blast yet withers not becaus he is his Fathers â—oble Rose casting a sweet smell through Heaven and Earth and must grow and in the same garden with him grow the Saints Now I would ask the Author of the Postcript Do these words of S. R. hold forth a false Christ or another Jesus then the 〈◊〉 Jesus the Son of Mary If they do not then why doth he accuse the Quakers as holding another Christ onely becaus they speak of Christ in them as formed in them budding and growing and bringing forth fruit of Life who is the Plant of Reâ—own the BRANCH the Tree of Life the incorrupâ—ible Root the Seed and Word Ingrafted And surely it is impossible to understand how the Man Christ Jesus casts a sweet smell through Heaven and Earth if he is not present both in Heaven and Earth Again see 1 part Ep. 127. If Christ bâ—d and grow green and blossome and bear seed again in Scotland and his Father send him two summers again in one year and bless his crop O what cause â—ave we to rejoyce in the free salvation of our Lord and to set up our banners in the Name of our God! I have cited these passages the rather becaus many Presbyterian Teachers as wel as others when they hear or read such words as proceeding from us namely that Christ is a Seed or Plant of Life in us growing sprouting budding blossoming and bearing fruit and that this Heavenly Seed and Plant is a tender Plant as he is so called in Scripture that is bruised and wounded by mens sins and hindered to bring forth fruit in them that give place to sin but groweth strong and becometh exceeding fruitfull in all them that joyn to it and love it and deny those things that are contrary to its nature such as all kinds of sin are then they cry out horrid blasphemy this is to deny the true Christ of God the Son of Mary 14. But if these expressions be found orthodox in S. R. I hope they are not blasphemous in us seing we hold forth no other Christ Jesus but the same that all the Saints believed in and was of Mary and David according to the flesh and before them and the Father and Lord of them according to the Spirit who is the Saints hiding-place in all ages as it is written Isaiah 32 2. And the man to wit the Man Christ shall be as an hiding-place from the wind and a covert from the tempest as rivers
4. Now this gate blessed be the Name of the Lord and to his eternall praise we can declare it many thousands in this day do know and by it they find Christ and do enjoy his living presence dayly who is the bridegroome and husband of their souls and this gate is to wait upon him in the shinings of his divine Light in their hearts being retired and gathered unto the same out of all their own thoughts words and works all their own willings and runnings in the self-will all selfish motions desires and inclinations of self in pure silence and stillness of mind waiting to feel his heavenly breathings and movings which do raiâ—e up in us the true desire and prayer that we may find him and enjoy him and as we have sought him by this gate or after this manner we have never missed in some measure more or less to find him 5. This silent waiting to enjoy the presence of the Lord is a mystery and as a sealed book to Professors generally and seemes to have been little or nothing known to this great Seer as the Author of the Postscript doth call him for I find nothing of it in his Epistles and yet it is one of the most needfull and most profitable lessons and instructions for people to be instructed in and the Scripturs Testimony is plain and clear concerning it even of silent waiting Lament cap. 3. 26 27 28. It is good that a man should both hope and quietly or in silence wait for the salvation of the Lord. It is good for a man â—hat he beare the yoke in his youth he sitteth alone and keepeth silence because he hath borne it upon him Psal. 46. 10. Be still or silent and know that I am God Psal. 62. 1. Truly my soul is silent unto God from him cometh my salvation Eccles. 5. 2. Be not 〈◊〉 with thy mouth and let not thine heart be hasty 〈◊〉 utter any thing before the Lord. Zach. 2. 3. Be siâ—ent O all flesh before the Lord. And many more â—cripturs may be brought to prove this so needfull and profitable instruction As also here are manifest â—xamples of this silent waiting in Scripture both together and apart Ezekiell 3 15. The Prophet 〈◊〉 with them of the captivity seven dayes and then 〈◊〉 Word of the Lord came unto him And Esdras sat silent with the people untill the evening sacrifice Esdra 9 3 4 5. And the Prophet Elijah sat in a siâ—ent posture alone upon the top of mount Carmell waiting for the Word of the Lord and the accomplishment thereof casting himself downe upon the earth and putting his face betwixt his knees King 18 42. This is such a posture that if a man should use it in our dayes people would say he were mad or possessed with the Devill such is their ignorance of the way and work of God And again 1 King 19. verse 2. The Lord appeared unto Elijah neither in the wind nor earth-Quake nor fire but in the still or silent small voice to wit that is heard in the stillness or silence of the Soul 6. There is one particular more that I find in S. R. that I cannot omit to take notice of in the same epistle 46. which I have above mentioned either I know not saith he what Christianity is or we have stinted a measure of so many oâ—nce weights and no more upon holynes and there we are at a stay It were good for the Professors to consider this and be convinced of their error whereas they say the holyest Man on earth doth sin dayly in thought word and deed yea every moment and cannot but sin continually Is not this to stint a measure of so many ounce weights or rather of a few grains upon holyness yea altogether to annihilate it For I know not how that can be called holyness which cannot keep the soul one moment from sinning However S. R. although here convinced of this errour yet afterwards did fall foully into it when he joyned with the divines so called at Westmunster in that unchristian assertion that no man by any grace given of God can perfectly keep the commandements of God but doth dayly break them in thought word deed This is a bold presumptuons stinting limiting the power and powerfull grace of God in the hearts of his children without all ground from Scripture yea contrary to it which saith his commandements are not grievous and his yoke is easy and his burden Light 7. Moreover in my fourth Section I referred to some thing related by the Author of The fullfilling of the Scripturs concerning Iohn Welsh Robert Bruce and some others in those dayes which I said will not a little make for the present Testimony of the people cald Quakers Now for proof of this I shall give a few instances out of many more which may be brought out of the said book 8. First The said Author telleth us pag. 416. 2 edition of a very solemne and extraordinary outletting of the Spirit in the West of Scotland about the year 1625. and there after which began in the parish of Stewarton whiles the persecution was hat from the Prelatick party 9. Which by the prophane Rabble of that time was called the Stewarton Sickness and spread through much of that countrey particularly at Irvin through the Ministry of David Dickson of which he writes that few Sabbaths meaning first dayes did passe without some evidently converted and some convincing proofs of the power of God accompanying his Word yea that many were so choaked and taken by the heart that through terrour the Spirit in such a measure convincing them of sin in hearing of the Word they have been made to fall over and thus carryed out of the Church who after proved most solid and lively Christians And says he this great spring-tide of the Gospell was not of a short time but for some years continuance yea thus like a spreading Mooreburne the power of godlyness did advance from one place to another which put a marvellous Lustre on these parts of the country the savour wherof brought many from other parts of the land to see the truth of the same Again he telleth pag. 417. at the Kirk of the shots 20 of June 1630. that there was so convincing an appearance of God and down pouring of the Spirit even in an extraordinary way especially at that sermon Juny 21. the day after their communion with a strange unusuall motion on the hearers who in a great multitude were there conveened of diverse ranks that it was known which he saith he can speake on sure ground near five hundred had at that time a discernible change wrought on them of whom most proved lively Christians afterwards Now that there was a true and reall appearance of God and breaking forth of his power and out letting of his Spirit upon many at that time I veryly believe and my soul hath unity with the testimony hereof and diver other testimonys of