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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70194	The Quakers creed concerning the man Christ Jesus transcribed verbatim out of a treatise entituled, The way cast up, lately written by George Keith, a Quaker, with animadversions upon it.	Keith, George, 1639?-1716.; Keith, George, 1639?-1716. Way cast up.; Haworth, William.	1678 (1678)	Wing H1197; ESTC R18551	16,845	20

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 N●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

into personal union with the Godhead The Sum of the whole is this The Quakers Christ consists First Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is God Secondly Of a Manhood created but before the World was Now this Creature Manhood consists of two parts 1. The Body 2. The Soul The Body consists of two parts or as Pennington saith of three viz. Flesh Blood and Bones The Soul consists of three parts or else there are two Souls for yet it is not determined viz. The Center Nischma and the Nephesch To these seven add an eighth an outward Body or Vessel of Flesh and Blood and Bones that was taken of the Virgin without any rational soul as we have created and infused into the Body in the Womb. The first heavenly body of Flesh and Blood is extended throughout Heaven Earth and Hell and infinite imaginary space for ought I can see is in all Saints they in all Ages fed upon it and is in all Men and in all Devils for ought I can see that is said to the contrary the Soul is extended with it into all Saints Men Devils in Heaven Earth and Hell for it is omnipresent It is a Creature but not of this Creation yet rather an emanation yet no emanation for there are no emanations or rays properly from God It is inferior to the Deity yet it is the Word made Flesh or incarnate Word Pag. 143. It is omnipresent and omniscient The center of the Soul hath been for the most part in Heaven yet created who knows how long before the Heaven The rays from this center are only in men not the center it self yet the very Nischma of it which is the excellency of it was breathed into Adam This man Christ hath been every moment since the fall crucified in every Sinner is daily slain dies in this crucifixion as to the Sinner but yet lives in the same Sinner as to it self The Nephesh of this Nischma or else as a distinct principle of it self was the root of the Animal senses and Discursive parts in that outward Body which was taken of the Virgin which outward Body is ascended into Heaven not changed as to substance but is Flesh and Blood no longer but a heavenly Body yet the other first and heavenly Body always had and hath Flesh and Blood in and out of Heaven so then there belongs to Jesus 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Bodies of different kinds 2. Souls yet neither of them a rational and humane like to ours that is formed by Jehovah in us for it is not of this Creation thus there is a Creation before this Creation that we read of that Moses spake of in the Book of Genesis and there was a man of Flesh and Blood in existence before Adam Now let all Christians judge if this be the Christ of God if this be not another Jesus and then the Quaker it will follow brings in another Gospel and so is acted by another Spirit and hath therefore a curse from the Apostle upon him 1 Gal. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle exhorts the Christians Heb. 13. 9. Be not carried about with divers and strange Doctrine Now here is a strange Doctrine We read of several Heresies touching the Person of Christ as 1. the Macedonians and Valentinians said that Christ brought a heavenly Body from Heaven with him There is something of this in this Heresie of the Quakers they do acknowledge he took a body of the Virgin yet he likewise according to them brought another body from Heaven 2. Apellis said he had an airy Body and starry Flesh that passed through the Virgin and do not these say that Christ had a heavenly Body and heavenly Flesh and Blood and was not this in the womb of the Virgin and passed through it with the outward and is not the outward Body now aereal or ethereal 3. The Manachees that he had an imaginary Body so these for this heavenly Body and Flesh was never seen felt or heard neither can be by the outward senses it hath a foundation only in Keith's imagination 4. Apollanaris that instead of the rational Soul the Divinity did inform the Body they say the Nischma is the Word incarnate and the Nephesh of this Nishma being a part of that one and same faculty is the root of the animal senses of that Body that was taken of the Virgin 5. The Nestorians that there were two Persons as well as two Natures in Christ The Quakers that there are three Natures if not sour The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one The heavenly Manhood two The outward Body three The the Nischma of the Manhood which he calls a Divine Nature it is above all humane and angelical Nature yet not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self so that it may be of a middle nature betwixt both here is the fourth Nature let them tell us plainly whether the outward Body belongs to his Person or is a distinct Person of it self 6. The Eutychians gave the divine Attributes to the Humane Nature so these they say it is omniscient 7. The Ubiquitarians that ascribed Majesty and Omnipresency to the Humanity so these they say the Manhood is in all things Thus. Quakerism is the common Shore of all the grand Heresies concerning the Person of Christ these seven poysonous Streams here meet and commence into the black dead Sea of the worst and newest Heresie called Quakerism 1 John 5. ult Little Children keep your selves from Idols Amen FINIS LONDON Printed for Jonathan Robinson at the Golden Lyon in St. Paul's Church-yard

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