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 Felons; 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, Diet, 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 Religion's Persuasions 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 Foreign 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 Physic, 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 Employing the able Poor, and Improvement of Mechanic Arts: Dedicated (and presented) to the Parliament: And Part to the Lord-Mayor and Aldermen, the South-Sea-Company, and the Physicians of Great-Britain; with a Postscript to the Men of Wit and Pleasure. 1714.   

The QUAKERS Creed concerning the Man Christ Jesus, transcribed verbatim out of a Treatise entitled, 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 fullness of the time was come, God sent forth his Son made of a Woman, etc. 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 Christ's 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 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 men's 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 apostatises, 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 metaphor. 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, etc. 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, etc.  
Animad. They believe the man Christ is still suffering by reason of sin, that he is slain, and not yet completely 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 Nabuchadnezzar 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 fantastical 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 man's 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 man's 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 Praeludium of his future Incarnation, when he should assume Man's 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 fullness 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 Spirit, as he is the heavenly man or second Adam; for the Life and Spirit of the second Adam doth extend as far as his heavenly Flesh and Blood. And thus the Word was made Flesh from the beginning. Pag. 103.  
Animad. They believe from hence, that the Manhood of Christ (which hath been from the beginning) consists of Flesh and Blood, this is the Body; and then of a Soul, Spirit, or Life, and that this is the food that Saints are fed withal unto Eternal Life, and calls it the Spirit of the second Adam: believes that both parts of it, viz. Flesh, Blood, and Soul is extended to, and into every Saint in Heaven and Earth. I do but query, whether this Life and Spirit of the Manhood of Christ be not the same with, or differing from the Holy Ghost? If it be not the same, but a Creature (as afterwards he confesses,) how any thing that is but a Creature can be food for Saints to Eternal Life? and how one Body of Flesh and Blood can penetrate another? and why this Heavenly man Christ should be called by the Author, the second Adam, when as he was the first Adam? for he was a man that had a Body of Flesh and Blood, and a Soul before Adam was. Thus indeed the last should be first, and the first last.  
G. K. For the Saints cannot contain Christ even as Man, they only partake of some measure, or ray, or emanation of him; they have not the centre or spring of his Soul and Life in them, but only an emanation or stream of it; the centre and spring itself was for most part in Heaven, until it descended and clothed itself 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 Patriarches without it? They believe this Centre & Spring descended and clothed itself with Flesh in the Virgin's 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. Rome 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 Marry 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 Christ's 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, etc.  
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, etc. 1 Cor. 5. 1. It is reported commonly, that there is fornication [in you,] and such fornication that one should have his father's 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 surely John understood this of Christ as man, for he is here speaking of the man Christ, even Jesus that was born of Mary. But to say that he knew men's thoughts, not immediately, but by revelation, is to contradict the express words of this Scripture; all which proves, that the man Christ Jesus (to wit) his soul hath a real omnipercipiency, and is really omnipercipient and omniscient of all things present and past, if not of all things to come: for as things to come he may well know them by divine revelation from his Father, Pag. 129. and if Christ as man be omnipercipient, he is also omnipresent.  
Animad. They believe this Manhood of Christ perceives and knows all things past and present of itself, and by itself, considered without any relation to, or union with the Deity, and that it needs not God as to the knowledge of any present or past things, but only as to the things to come, and that it is every where in Heaven, Earth, and Hell; and all this Keith asserts of the man Jesus as born of the Virgin, of which John speaks, Joh. 2. 24, 25. Let the Reader see if all this is not in the last Paragraph. We query notwithstanding what is said to the contrary, whether this is not to constitute a new God in time? is it not Jehovahs' prerogative what is spoken, Psal. 139. from the first to the 14. of possessing the Reins, and being omnipresent? Whither can I fly from thy presence? unless we speak by the figure of the communication of Properties, and so attribute that to the whole Person which is proper only to one nature. Christ as God only, not as man, is omniscient and omnipresent. As to the first he was ignorant of many things as man, otherwise it could not be said that Jesus grew in Wisdom, Luk. 2. ult. As to the second, it is spoke, Now am I no more in the World, and me you have not always, I go away.  
G. K. Pag. 131. The whole soul or spirit of Christ is not in every place, nor in every man, for the spring and centre, or fountain of it is only in that Body that was crucified on the Cross at Jerusalem, and is now ascended and glorified in Heaven, which remaineth the same in substance that it was on Earth, although it be wonderfully changed as to the mode and manner of its being, it being no more a body of Flesh, Blood, and Bones, but a pure ethereal or heavenly body, like unto which the bodies of the Saints are to be at the Resurrection: for earthly and heavenly are not so differing, but that remaining one in substance, they may be changed one into another.  
Animad. The Quakers (not to wrong them) believe that besides the heavenly body of heavenly flesh and blood which was crucified when Adam sinned, Christ hath another body of another kind of flesh and blood taken of the Virgin, and that was crucified without the gates of Jerusalem. But we query wherefore it was offered, whether as an expiatory sacrifice for Sin, and whether his soul was made an offering for Sin according to Isa. 53. 10? and if so, whether you mean any thing but the soul of the heavenly Manhood which he had before the World was? They believe this second latter Body is ascended, glorified in Heaven, yet remains the same in substance, contrary to their former Faith. When the Question is put to J. Crook, viz. Whether dost thou believe that the same body of man after the departure of the soul from it, doth rise to life again? answers in his late Book called Counter. Convert, Pag. 68 This Query is contrary to Scripture, which saith, a natural body, etc. yet according to Keith the Philosopher, though it be the same in substance, it is no more a Body of Flesh and Blood, but purely ethereal; yet let it be considered, that the first heavenly Body of the Manhood of Christ which Keith saith he had from the beginning, he allows to have Flesh and Blood, and calls it so, and it hath so now in Heaven, surely according to him; yet the body born of the Virgin is changed so ethereal, that you must call it no more Flesh and Blood: But this is contrary to what Christ saith of himself after his Resurrection, which is a state of glory, 1 Cor. 15. 43. It is raised in Glory. Christ saith, Luk. 24. 39 Handle me and see, for a Spirit hath not [flesh and blood] as you see me have. If the Body of Christ be turned into Air, and yet remain the same in substance, we ask what it is that identifies and makes it the same in substance that it was when Flesh and Blood?  
G. K. Pag. 132. The centre and spring of Christ's soul remaining in that glorified body, it extends its precious life, spirit, and light unto the Saints, and in some manner into all men, even as the light of the Sun that is centrally in the body of the Sun, and yet emanates and sends forth its light in most abundant streams and rays into all the World.  
Animad. They believe this heavenly Flesh and Blood is in some manner in all Men. I ask why not in some manner in all Devils? as to the comparison that the Author uses, as nothing of the body of the Sun is here on Earth but in Heaven only its light and heat which are qualities in the Air; so now, that light within that these Quakers have made so much stir about, is nothing else but an accident and quality from the Manhood of Christ in Heaven adhering in our souls, as light and heat adheres in the Air.  
G. K. Pag. 135. For it is a more noble creation than all things else, and is not of this creation as the Apostle declareth expressly, Heb. 9 11 The words [not of this building] should be translated, not of this creation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore some think fit rather to call it an emanation from God than a creation, to speak strictly.  
Animad. They believe this heavenly Manhood to be a creature contrary to J. Crook's Sergeant Convert, Pag. 63. That true light which is called the life of Christ, Joh. 1. 4. 9 and lighteth every man that cometh into the World is not a Creature: Keith saith it is a Creature. I take it for granted that this Manhood and the Light within are all one and the same. Yet Keith saith, though it is a Creature yet not of this creation: but do we read of any other Creation before the creation of these Heavens and this Earth, with the Hosts of them. That Scripture in Heb. 9 11. Not of this building, is grossly corrupted by the Author going about to prove the Manhood of Christ not to be created in this creation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is rightly translated Building or Structure, it is not always taken for the act of God in framing something out of nothing, nor the effect of God's so acting; but it is taken in another sense in some places, as 1 Pet. 2. 13. Magistracy this or that sort that a People may choose to themselves, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane creation. When the Apostle than saith not of this building, it is to be understood of Heaven into which Christ is entered 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 Deity properly hath no centre or rays distinct by way of emanation, but rather is all centre.— 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 than may as fitly be spoke of them as of the man Christ Jesus, in G. Keith and J. Crook dwells all the fullness 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 Virtue, Power, and Grace; Said 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 centre 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, etc.  
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 engrafted 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 inquire.  
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 discursive parts, and whether this that was breathed into Adam was the centre of the soul of Christ, or some ray, only, it should be the centre, in that Nischma is the excellency (the Author saith) of this soul, yet I remember he hath said, that as to the centre 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, than was Adam a more complete man than Jesus Christ of Nazareth: Upon this supposition that the Author hath suggested, that Christ's Nepheseh may be but a distinct faculty of the same soul; but if neither of the two adam's had a rational humane soul distinct from the Nischma, which is not of this Creation, as Keith saith, then neither of the adam's were complete 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 complete man, as we have had the notion of a man in the World: for doth not God breathe this Nischma into every body form in the Womb as he did into Adam's body in its creation: and let it be considered, Adam's body, and so every others man's body had and hath as an entire personal union with the God head as the body which Jesus of Nazareth had, for aught 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 Virgin, had with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which any of the Quakers bodies have not, I cannot yet learn; yet Keith saith, the centre 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 centre 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 buxtorf's 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 man's 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 sanctify 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 Christ's 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 Being's, 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 Being's of Heaven and Earth, visible and invisible, are as the dust of the Balance, and drop of the Bucket in comparison of God.  
Animad. They believe this humane nature is divine: Farewell that distinction then, yet its inferior 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 equalised 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 God's 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 itself 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 itself in its own nature, is a most excellent Being far above all Angels, and thus lays the ground and foundation of the Angel's Worship upon the excellency of the nature of the Manhood, barely considered in itself: 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 Angel's Idolaters.  
Take but these two or three things along with thee Reader in perusing Keiths Book, and all his vain scribbling 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 fullness 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 Centre, 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 aught I can see) is in all Saints, they in all Ages fed upon it, and is in all Men, and in all Devils (for aught 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 centre of the Soul hath been for the most part in Heaven, yet created who knows how long before the Heaven. The rays from this centre are only in men, not the centre itself, 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 itself. The Nephesh of this Nischma, or else as a distinct principle of itself, 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 form 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 spoke 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 Heresy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself, 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 itself. 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 poisonous Streams here meet and commence into the black dead Sea of the worst and newest Heresy called Quakerism.  1 John 5. ult. Little Children keep yourselves from Idols, Amen. 
FINIS.   

LONDON, Printed for Jonathan Robinson, at the Golden Lion in St. Paul's Churchyard.