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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

Books Writ by John Bellers and Sold at the Bible in George-Yard Lombard Street 1. PROPOSALS for raising a College of Industry of all useful Trades and Husbandry with Profit for the Rich a plentiful Living for the Poor and a good Education for Youth Dedicated and presented to the Parliament 1696. 2. A Supplement to the College of Industry Dedicated to the Parliament 3. An Epist to Friends concerning the Education of Youth 1697. 4. Essays about the Poor Manufactures Trade Money Plantations and Fellons with the Excellency and Divinity of Inward Light Dedicated to the Parliament 1699. 5. A Caution against all Perturbations of the Mind but more particularly against the Passion of Anger as an Enemy to the Soul by making of it unfit for the Presence of God and unable to enter the Kingdom of Heaven 1702. 6. Watch unto Prayer Or Considerations for all who profess they believe in the Light to see whether they walk in the Light without which they cannot become the Children of it nor be cleansed from their Sins 1703. 7. To the Lords and others Commissioners appointed to take Care of the poor Palatines 1709 8. Some Reasons for an European State proposed to the Powers of Europe by an Universal Gaurantee and an Annual Congress Senate Dyet or Parliament to settle any Disputes about the Bounds and Rights of Princes here after And also for a General Council of all the different Religions Perswasions in Christendom not to dispute what they differ about but to settle the general Principles they agree in by which it will appear that they may be good Subjects and Neighbours tho' of different Apprehensions of the Way to Heaven In order to prevent Broils and War at Home when Forreign Wars are ended Dedicated to the Queen and Parliament 1710. 9. To the Archbishop Bishops and Clergy of the Province of Canterbury met in Convocation 10. An Essay towards the Ease of Elections of Members of Parliament 1712. 11. An Essay towards Reconciling the Old and New Ministry 12. Considerations on the Schism Bill 13. An Essay towards the Improvement of Physick in twelve Proposals by which the Lives of many Thousands of the Rich as well as of the Poor may be saved Yearly With an Essay for Imploying the able Poor and Improvement of Mechanick Arts Dedicated and presented to the Parliament And Part to the Lord-Mayor and Aldermen the South-Sea-Company and the Physitians of Great-Britain with a Post-script to the Men of Wit and Pleasure 1714. 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 G. Keith PAGE 90. So that as far as the most high Heavens do excel the base and low Earth so far doth Christ even as Man excel all other Men and that not only in accidents as the Popish Schoolmen and Presbyterian Teachers following them do teach but in Nature and Substance Animad The Quakers from hence believe that Christ had a Manhood differing in Nature from the Manhood of all other Men contrary to Heb. 2. 11. For both be that sanctifieth and they who are sanctified are all of one i. e. one common Nature with Adam ver 17. Wherefore in all things it behoved him to be made like unto his brethren G. K. God created all things by Jesus Christ Eph. 3. 9. Jesus Christ signifieth properly the Word made Flesh or made Man It is clear that according to the Apostle the Word was made Flesh or Man even from the beginning Pag. 93. Animad They believe from hence that the Word was made Flesh or Man before the creation of this World contrary to Gal. 4. 4. But when the fulness of the time was come God sent forth his Son made of a Woman c. 1 Pet. 1. 20. Who verily was fore-ordained before the foundation of the World but was manifest in these last times for you Pag. 95. And therefore bad Flesh and Blood to wit Heavenly and Spiritual even from the beginning on which the Saints in all ages did feed And seeing Christ had flesh and blood from the beginning he was Man from the beginning As God simply he cannot have flesh and blood for God is a Spirit and therefore it is the flesh and blood as he is Man or the Son of Man G. K. Anim. They believe that Christ had real flesh and blood before the creation of the World The Apostle saith in 1 Cor. 15. 39. There is one kind of flesh of Men another flesh of Beasts another of Fishes another of Birds but the Quakers have found out another kind of flesh besides these four sorts yet the flesh of a Man but of a man before Adam as man excelling all other Men in Nature which they call Spiritual and Heavenly Grotius saith Caro non dicitur Hebreis nisi de corpore Mortali They might as well say the Stars have flesh and blood or the Angels have flesh and blood G. K. Pag. 97. Christ signifieth anointed and it is the Man Christ that is anointed with the Holy Spirit and not the Word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is God himself for the Godhead anoints not the Godhead but it is the Godhead that anoints the Manhood of Christ which Manhood hath been anointed from the beginning and therefore the man Christ hath been from the beginning Animad From hence they believe that Christ as man was anointed by God from the beginning of the World forgetting that the Prophets frequently speak of things to come as present As well might the Author say that Cyrus had a Soul and Body and did exist in flesh and blood 100 years before he was born for he is called by Isaiah Gods anointed so many years before his birth Isa 45. 1. The Christian believeth that Christs first anointing as man was when the Manhood was united to the Godhead which began in the first conception in the Womb of the Virgin and what was that but an anointing that is spoke of Mat. 3. 16. And he saw the Spirit of God descending like a Dove and lighting upon him compared with Luk. 4. 1. And Jesus being full of the Holy Ghost returned from Jordan G. K. ☞ This is the promised Seed which God 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 coming of the man Chriist was deferred according to the outward birth in the Flesh for many ages yet from the begininng 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 Pag. 99. Animad Hence they believe there was a twofold coming of the man Christ in the Flesh the inward and outward the last was deferred for many ages but the first was actually performed to our first Parents so that you might properly say that the man

parts of it viz. Flesh Blood and Soul is extended to and into every Saint in Heaven and Earth I do but query whether this Life and Spirit of the Manhood of Christ be not the same with or differing from the Holy Ghost If it be not the same but a Creature as afterwards he confesses how any thing that is but a Creature can be food for Saints to Eternal Life and how one Body of Flesh and Blood can penetrate another and why this Heavenly man Christ should be called by the Author the second Adam when as he was the first Adam for he was a man that had a Body of Flesh and Blood and a Soul before Adam was Thus indeed the last should be first and the first last G. K. For the Saints cannot contain Christ even as Man they only partake of some measure or ray or emanation of him they have not the center or spring of his Soul and Life in them but only an emanation or stream of it the center and spring it self was for most part in Heaven until it descended and cloathed it self with the likeness of our sinful flesh in the Virgins Womb. Pag. ibid. Animad We query whether this Manhood of Christ that is in every one be not the same with that Light the Quakers have so much talked of and if so then see how much they differ among themselves Fox the younger in his Book Pag. 53. calls the Light within the true Eternal God Keith here but a ray of the Manhood They say the spring of this Soul and Life was for most part in Heaven Was the man that appeared so frequently to the Patriarchs without it They believe this Center Spring descended and cloathed it self with Flesh in the Virgins womb Now let them produce one Scripture and they shall carry it where it is said the Man or Manhood became Flesh It saith The Word was made Flesh Joh. 1. 1. God was manifested in the Flesh 1 Tim. 3. ult Rom 8. 3. God sending his own Son in the likeness of sinful Flesh Is this Manhood God is it the Word is it the Son of God In the next Quotation mark he saith As man he was the Son of God G. K. ☞ Pag. 104. And therefore let all the Scriptures be searched and it shall not be found that Christ became Man and took to himself the Soul of Man at his conception in the Womb of the Virgin but only that he took Flesh and was the son of Mary David and Abraham according to the Flesh but according to his Heavenly nature even as man he was the Son of God Animad They believe that Christ did not become man when the Virgin conceived by the overshadowing of the Holy Ghost but was man before They believe that he only took Flesh Blood and Bones of the Virgin and that this Body thus taken never had such a humane Soul to inform it as ours is but instead of that the heavenly Flesh with the Soul of the Manhood of Christ informed it which Manhood is of a different nature and substance from ours Thus Christ was never man had never a humane nature for as they have said before Pag. 102. The Soul most properly is the man and Christ never had a humane soul according to Keith so that he is so far from being like to us in all things that he is not like unto us in any thing for though he had a Body like to ours yet that Body is not informed as ours Herein again he is unlike to us and how is he let them tell us the son of Mary David c A son is a real man consisting of such a soul as well as body as Mary and David had A son is not a son if he hath not the same nature with the Father and Mother Now that Christ had such a soul as others let the Scriptures be searched and it will be found in Luk. 2. ult Jesus increased in Wisdom his soul was then subject to some kind of ignorance though not sinful it did not know all present or past things and therefore it was not the heavenly Manhood for that Keith saith is omniscient and omnipercipient The Scripture saith Deut. 18. I will raise up a Prophet from among their Brethren like unto thee How was Christ like unto Moses if he had not a soul of the same nature with Moses his soul Christ according to Keith when he appeared in Flesh was more like to the Angels that appeared in humane shape in the time of the Old Testament than like to men What Spirit was that which Christ committed to his Father when he gave up the Ghost on the Cross Luk. 23. 46. Was it the soul of the Manhood which Keith is speaking of which afterward he saith is omnipresent And if they are for the pre-existence of the soul of Christs Manhood why not for the pre-existence of the souls of all other men G. K. Pag. 109. The Author proves the man Christ to be in all When Paul preached to the Corinthians and Galatians in the time of their Heathenism he preached Christ crucified in them See 1 Cor. 2. 1. Gal. 3. 1. The words in both places according to the Greek Are crucified in you And it was a great part of the mystery that Paul preached unto the Gentiles to wit Christ in the Gentiles See Col. 1. 27. What is the riches of the glory of this mystery in the Gentiles Eph. 1. 8. He preached the unsearchable riches of Christ in the Gentiles And 1 Tim. 3. 16. God manifested in the flesh preached in the Gentiles So the Greek in all these places c. Animad They believe that all the Heathens in the time of their Heathenism had and now have this man Christ in them and that the riches of the glory of the mystery was in them while they worshipped Devils I ask why is not this man Christ in all the fallen Angels as well as fallen men As for the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must necessarily be translated among in some places else see what sense you you will make Acts 2. 29. His Sepulchre is in us unto this day Rom. 12. 3. To every one that is in you not to think of himself c. 1 Cor. 5. 1. It is reported commonly that there is fornication in you and such fornication that one should have his fathers wife 2 Pet. 2. 1. There were false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the People even as there shall be false Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you and if in these places why not in the other which Keith quotes G. K. Pag. 128. I shall more particularly prove that the man Jesus even in the days of his flesh did know the thoughts of men from express testimonies of Scripture Matth. 12. 25. And Jesus knew their thoughts Luk. 6. 8. Joh. 2. 24 25. And needed not that any should testify of man for he knew what was in man And

Christ the Seed of the Woman came into the Man and Woman four thousand years before he was made of a Woman And in the next you will hear of another mystery beyond this viz. That this promised Seed the man Christ came into our Parents before the promise was made G. K. Pag. ibid. And thus Christ is the Lamb slain from the foundation of the World namely in that from the beginning even as soon as our first Parents fell the measure of the life of the Lamb which lived in our first Parents in the innocent state came as it were to be slain in them by transgression and to undergo sore and deep suffering by reason of mens sins Animad From hence they believe that the man Christ did suffer was slain and crucified when our first Parents sinned and doth suffer is slain and crucified as often as man sins and apostatizes contrary to the Scripture that testifieth that the man Christ Jesus was personally and really slain crucified and offered for sin but once the other is but either in decree promise type or metaphore Heb. 9. 26. But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself The Quakers say it was from the beginning of the World 1 Pet. 1. 18. For Christ also hath once suffered for sin The Quakers say he hath often suffered G. K. Even as the Seed that complained by the Prophet Amos 3. 13. Behold I am pressed under you as a Cart is pressed that is full of Sheaves This must needs be understood of the life of Christ as man Pag. 100. For as God he cannot suffer nor be slain whereas the life of Christ as man is capable of suffering and being crucified unto us although that life still lives in itself unto God namely that seed or measure of it graffed or imprinted in us Animad They believe from hence that the man Christ did really suffer when the Prophet brings in God speaking in Amos 3. 13. Behold I am pressed under you c. for as God he cannot suffer As well might they say that God as God hath now and had then when the Prophets writ such eyes ears feet hands as we have for the Scripture speaks of him frequently in that manner And take notice that here they affirm this man Christ as man may be crucified and slain in a sinner and yet at the same time may as man be alive in that same sinner G. K. Pag. ibid. Although as man he may and doth suffer yet in due time his suffering-life will prevail and be raised up over all its suffering in all Men where it suffers by reason of sin c. Animad They believe the man Christ is still suffering by reason of sin that he is slain and not yet compleatly risen whereas the Scripture saith Rom. 6. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him G. K. The Author proves Pag. 101. Christ to be a real man from the beginning by the instance of the man that wrestled with Jacob Gen. 32. 24. by instancing in one of the three men that appeared to Abraham when Sodom was destroyed Gen. 18. 2. By the instance of him that Nebuchadnezzar saw in the Furnace And saith though it is commonly supposed that it was God that appeared thus in a fantastical form or shape of a man and not that really it was the man Christ Jesus yet this is by no means to be granted otherwise we should give away the cause to the Manichees and such as affirm that Christ was never a real and true man Pag. 102. even when born of the Virgin and crucified on the Cross but only that it was a phantasm or phantastical appearance of man for indeed seeing he is called as really man before his outward birth in the flesh as afterwards we have as good cause to believe him to be true and real man before his outward birth in the flesh as after Animad They believe from hence that when Christ appeared in the times of the Old Testament in the shape and form of a man to have assumed a real Body of their kind of Spiritual flesh into union with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word and to be as really man as he was when born of the Virgin so that the Word was made Flesh very frequently for he appeared in the form of a man very frequently Now let it be considered this man that appeared is likewise called an Angel compare Heb. 18. 1. with Gen. 18. 2. and Gen. 32. 24. with Hos 12. 4. and read Dan. 3. 28. so that by the same way of arguing Christ did from the beginning really take upon him Angelical nature as well as mans nature And likewise the two Angels that were with him Gen. 18. were really men for they are called so and appeared to Abraham to be so The Author was aware of this objection and therefore prudently hath prevented it he thinks by saying in the same Pag. 101. Angels are a sort of Heavenly men so that if Christ had taken on him the nature of Angels he had taken on him mans nature i. e. a kind of heavenly Manhood But to go on by this way of reasoning when Zechariah saw a man riding upon a red Horse Chap. 1. 8. this Horse and Man was as real as the Man and Ass which went up to Jerusalem that we read of Mat. 21. We say of these that God appeared in the form of Man and so saith the Scripture Gen. 35. 9. God appeared to Jacob he did by his own power create a Body or form or fashion it out of some pre-existent matter and did act and assist it to do that present work for that present time and then laid it aside again or annihilated it and this the Eternal Word did as a Preludium of his future Incarnation when he should assume Mans nature a real Humane rational Soul and a real Humane Body consisting of earthly Flesh and Blood in the Womb of the Virgin in the fulness of time G. K. Even from the beginning he was the heavenly Man and had his Soul and heavenly Flesh and Blood by which he reached unto the Saints in all ages and did refresh and feed them unto Eternal Life and forasmuch as he gave them of his Flesh and Blood from Heaven he also gave them of his Life and Spirt as he is the heavenly man or second Adam for the Life and Spirit of the second Adam doth extend as far as his heavenly Flesh and Blood And thus the Word was made Flesh from the beginning Pag. 103. Animad They believe from hence that the Manhood of Christ which hath been from the beginning consists of Flesh and Blood this is the Body and then of a Soul Spirit or Life and that this is the food that Saints are fed withal unto Eternal Life and calls it the Spirit of the second Adam believes that both

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