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HERE followeth the Answer to William Penn the Quaker, his book written against Reeve and Muggleton, who hath declared as a great secret to the world, that God is not an infinite Spirit in every place at all times, he calls old heresy. In page the 6th, Penn saith it is contrary to the Scriptures, which say, He measures out the heavens with his span, nor can the heaven of heavens contain him. Penn saith that this is against Scripture; we prove his first proof of Scripture is, Deut. xxxiii. 26, 27, the words are these, There is none like to the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms.

Penn's words:-"If the God of Jeshurun be the true God, and none be like to him, then (saith he) cannot man's bodily shape be the likeness of the true God; (and saith) consequently if Muggleton's God be in the likeness of man's bodily shape, he is not the true God, because he is not that God of Jeshurun which none is like unto."

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Page 7.-Pen saith, "If the almighty God were but of the dimension of a middle-statured man, how could he be said to ride upon the heavens and the sky, and to have his everlasting arms under a people, many of whom being singly bigger than himself; for, by Muggleton's principles, (saith he) we are still to keep to the literal sense."

Muggleton's answer and interpretation, to prove by Scripture, that the God of Jeshurun was at that time, when Moses spake ke those words, in the image, likeness, and shape of man's body, and that the body of the first man Adam was created in the image of God, in respect of his bodily shape, as well as his soul, for if the man Adam's soul was created in the image of God, his body was created and made in the image of God also; for God gave every creature a body suitable to that life or soul he created; and seeing he hath said, that he hath made man in his own image, and hath denied all things which he hath made to be his image, but man only; so that man's body is the image and likeness of God, as well as his soul, else God would have made some distinction between them. For this I say, if God should have made man's soul like himself, and his body of another shape, it would have béén ridiculous for Moses to say, that God made man in his own image and likeness, if the body of man had not been the image of God as well as his soul. Let the reader consider that it is the life or soul that gives shape and form to all bodies whatsoever, both heavenly bodies and earthly bodies, and without life and soul there can be no bodies at all, neither in heaven nor in earth; so that if God made man in his own image and likeness, and breathed in him the breath of life, which was his holy nature, whereby man became a living soul; so that if the soul of Adam was of God's holy nature, so was his body of God's holy form, shape, and likeness also; else God did not make man in his own image, he made but part of man in his own image and likeness, and not the whole of man; which is horrible wickedness for any man to affirm, as wicked Penn the Quaker doth.

For by his assertion, he maketh God that great necromancer or conjurer, to make the soul of man in his own image and his body of another shape. This opinion of Penn's hath

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been the cause that so many learned men hath studied the art of that conjuration and necromancy, and several curious arts of that nature by the figure; and this opinion hath been the cause of so many witches, imagining that spirits may appear without bodies, and spirits raised without bodies, as I have shewed more largely in the "Interpretation of the Witch of Endor." This opinion is itself more dark than pitch. Again, if Penn the Quaker could separate the image of God, the soul of man, from the body, and let me see God's shape, image and likeness stand by itself, and the body, that is not God's image, shape, nor likeness, stand by itself, as blind Penn saith, then all people might see what is God's image and likeness, and what is not, and so men's minds would be satisfied, and know God's image and likeness, when they see his holy nature or seed stand by itself, and the body and shape of man by itself, which Penn saith is another shape, and not the image and likeness of God.

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things of this nature cannot be understood but by faith; for as the reason in man is the evidence of things that are seen by the natural sight, or light of the eye, here in this world, as the natural light, sight, and understanding in man, it doth distinguish things by their forms and shapes-a horse of one shape, a cow of another; and so of sheep and dogs, and all other creatures else here in this world, that hath the breath of life in them, they are distinguished by their forms and shapes. Now if any of these creatures that have the breath of life in them, if they had no body, form, nor shape, how could you give that breath of life a name? What would you call it?-As for example: a horse hath the breath of life in him, and is a strong creature, now if this horse had no form nor shape what would you call him? Or what work would he do for you, if he had no body, shape, nor form for his breath of life to dwell in? For this I say, there is no breath of life can proceed or have any being at all, but in a body and shape; for there is no shape in breath of life; and where there is no body nor shape, there is no breath of life at all; for there can be no breath of life at all without body, form, and shape; therefore, the reason of man hath given names to every creature that hath the breath of life in them, according to the form and natures of their bodies, and shape of them.

So likewise, Faith is the evidence of things not seen, and the substance of things hoped for; for as in Heb. xi.3. Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear. So that by the spiritual and heavenly light of faith in man, he that hath faith in his heart, may see, by the eye of faith, the form, nature, and shape of God, who is eternal, as man, by his natural sight, doth see the forms, na→ tures, and shapes of creatures here upon earth, and that faith doth evidence to me, and all that hath true faith in them, that God was a glorious spiritual person, in form like a man from eternity, even as sure as the natural sight of man doth evidence to him, that he hath seen the faces, bodies, and proportions of many men here upon earth; likewise faith is the evidence to me, that God made the glorious angels spiritual

bodies, in forms and shapes like man, and like his own form and shape; and that they are capable, being spiritual bodies, to ascend and descend at the pleasure of God, and at their own pleasure; and that these angels are innumerable; and that God made these angels of that earth and waters above the firmament of heaven, even of that earth and chrystal waters, where his residence or person was eternally before this world of man was made.

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And that the angels were all males in forms like man, not to increase in number, nor decrease in number, but to give praise and glory unto God their creator, for ever and ever. Furthermore, faith is the evidence to me that God created out of that earth and chrystal waters aforesaid, all manner of celestial creatures in heaven, as there is here upon earth; so that God made all these creatures here upon earth in the beginning, from that pattern in the heavens; so that God created the terrestrial creatures here on earth, as horses, bulls, lions, dragons, rams, dogs, fish, and fowl, and all other creatures that hath the breath of life, and man to rule over them, from that pattern of his creation in the heavens of all manner of celestial creatures. And as angels were spiritual bodies, like unto God himself, but not of God's own nature; therefore, he made man of this terrestrial earth, being of a more grosser matter, and breathed into him the breath of life, which was his own nature, even the nature of faith; so that the man Adam was created completely the image and likeness of God, both in form and nature, though an earthly terrestrial man, answerable to the angels' bodies that were created celestial, spiritual, and heavenly, according to the pattern God saw he had created in the heavens; only this is to be observed by the reader, that all those celestial creatures which God created and made in the heavens above, as well angels as other creatures, they were all created male creatures, not to increase, nor to decrease, as I said before; neither was there any female created in the celestial heavens.

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