But though he taketh the Words and Notions of Keith the Revelation is still Immediate for their Institutor hath prettily determined If you would hear Truth lifting up its head p. 38. then acquaint your selves with such as can speak from a Testimony within for as they Received what they have from the pure teachings of the Father so this second hand teaching will be a pure Teaching unto you but be sure you do not prefer this second Teaching before the first for now the Everlasting Word and Gospel must reveal himself to you or else you cannot be satisfyed Their own or others is first and second hand teaching but instructing from the Scriptures is not so much as third hand Teaching and the Scriptures are now out of date The Writings of the Apostles are to cease Truth lifting c. p. 301. when the Lord himself who is the Everlasting Gospel doth manifest himself to Rule in the Flesh of Sons and Daughters They have no New Essentials of Religion this I thought spoke in our Acception about Fundamentals till further Converse in their Works discovered the Deceit Keith Im. Rev. p. 5. for though one tell us that less than one half of the Scriptures is a full and perfect Testimony of all the Essentials yet he spoyls all in saying That the knowledge and beliefe of the History of Christ his outward Coming Pag. 229. Birth Life Death Burial Resurrection c. are such parts of our Religion and Faith as serve to make up the Intiredness or Fulness of it yet so as true Religion may be without the express Knowledge and Beliefe of them So that a man may be a Quaker Christian without the express knowledge of Christ in the outward either of his Name Nature Laws or Offices The great Mogul hath true Relâ—gion as much as George Fox This lays aside all that Jesus Was Did Taught and Suffered and contains all Heresies in its Bowels even to the denying the Lord who bought them And another hath writ a Folio to shew that men should not be concern'd about Faith or Creeds Bishops lâ—oking glass for the times but leave all to the Conduct of the Light But what then are their Essentials of Religion nothing of Jesus our Lord and Saviour nothing that is a part of the four Gospels True Christianity and Religion may subsist without the History of Christ in the Letter to wit Im. Rev. p. 243. In the Mistery of the Life of Christ in the Spirit So that a Turk is a true Christian though he never owned but hated Christ rarely alâ—egorized till our whole Christianity is shrunk up into those four insignificant words as so used which are fit for nothing but a Quakers Posy And George Bishop crouds all into that Everlasting Truth A looking glass for the times p. 235. viz. the Principle of God in Man which is in every man a measure thereof to lead him and guide him which is able to lead him into all truth and to deliver him from evil and which will bring him to God These are the new made Essentials of Religion which the ancient Heroes knew not of who required from all Baptised persons the Profession of their Faith about Christ in the outward who scrupled the change of one Letter in the Creed but Quakers disowning visible Baptism have sent away the Creed therewith lest the retaining of it should upbraid them In the mean time the Devil hath ordered their Scene rarely The Light Christ within renders the Christ without much useless he who shed his Blood for them is no Essential of their Religion and their Inspirations supply the place of Scripture being preferred before it So that their two Principles Im. Râ—v p. p. 43. the Light and Motions fairly lessen if not discharge the Essential and Written word of God Christ in Heaven and the Scriptures on Earth signifie little to these self-made Pagans who have enough within to carry them to all that Heaven which their Faith expects But to resume the claim of renewed and Repeated Revelations a Notion so strange that nothing but a search into their Writings can Discover the sense or design of it I must take the freedom to present their thoughts of the Holy Scriptures that by such preparatory tasts we may be drawn on to swallow this Camel of Repetition Winstanley in Truth lifting up p. 39. To begin with their Founder men must not walk by the Scriptures for this is to walk by the eyes of other men and the Spirit is not so scanty that a dozen ar twenty pair of eyes shall serve the World but every Son and Daughter have light within themselves You shall feed no longer upon the Oyl that was in other mens Lamps the Scriptures In the Title page now it is required that every one have Oyl in his own Lamp within himself Some walk by Example and have seen very little of the anointing in them Mistery of God p. 35. The Saints Paradise p. 1. 2. some walk more in Spirit and Truth as the anoynting of the Father teacheth them teaching from Scripture is not but speaking from their own experience that is from God The like Notion breaths in T. E. Master Keith The old Revelations given unto the Saints cannot serve our turn the Faith of another man is not sufficient unto me but I must be saved by the Faith Knowledge and Experience given me of God of the self same things the Revelation of them given of God unto others cannot suffice me nor were these things recorded in Writ that I should sit down upon the History but to point us inward to that same Principle of life revealing and working the same things in us Pag. 34. c. We find it to hurt and deaden us to think any thoughts even from the Scriptures but as the Spirit influenceth if at any time we do it we find our selves rebuked and chastized of the Lord for it and in another place we must not obey Scripture without motions but we may obey motions without Scripture At this rate write others of them to cull out some few from among many G. W. and Fox in the gag for the Q. p. 14. Burroughs Works p. 47. what Paul wrote unto the Ephesians and Colossions doth not concern this Generation That is no Command from God to me which God hath given by way of Command to another neither did any of the Saints act by the Command which was to another every one obeyed their own Commands an excellent Engine towards God and man no Act of Parliament can bind a Quaker except he be expressly named George Whitehead Thomas Ellwood c. You by name must do so and so this becometh the Majesty of the Quakers Smiths morn Watch. p. 75. Smiths Demonstrat passim in their papers The Scriptures are other mens Traditions other mens lives and Labours the Spirit of God must try all Spirits the Scriptures are but a report
second Immediate Teaching to give their meaning but our Diligence in the use of means blessed by Gods Ordinary Assistance do give us such an understanding of them as upon our Obedience thereto God will accept to our Salvation nor can we think it likely that the Extraordinary Visibles as Tongues c. should be all ceased and the Extraordinary invisibles c Immediate Teaching c. should still all continue The Unintelligibleness of the Scriptures the Letter as Different from the Spirit c. have been so much insisted on that I am forced to lay foundations and premise a few things which seem to command assent upon hearing 1. That God that Infinite Wisdom and Goodness is able to Express his mind so as his Words may be understood 2. His Willingness to do it appears by what he hath actually done having revealed much to men is Comprised in the Bible 3. His Truth and goodness will not allâ—w him to put a trick upon his Creatures to speak words of a different reserved or contrary sence from common acception usage of Speech or their Importance So that we cannot suppose that the Scripture the Instrument in order to our Salvation should be involved or designedly unintelligible but the plainer part should unfold the obscurer Haworths converted p. 22. In. univ gra and Jo. Crook confesseth The Scriptures are true as God means-them not as man by his conceâ—vings interprets them and Keith oft Refereth to the Truth Sincerity and Righteousness of God in his â—ffers 4. God having conveyed his mind by words the understanding of his words must be the best help to the understanding of his mind and if by words Inspired then by those Inspired ones written for writing neither destroys their sence nor Obligation 5 〈…〉 Holy Spirit doth not Improve in knowâ—◠〈…〉 was as able to conser true meaning one thousand six hundred years ago as he is at this â—ay 6 That the Sacred Pen-men were sober underâ—â—â—â—â—ng persons and even without supernatural assistance could Speak and Write Intelligibly 7. That the Supervening of the Spirit doth not make men Fools but betters and Improves them ascertaining the Truth giving clearer Perceptions of it and Ability fitly and aptly to Express it they not receiving words without Sence 8. That words spoke or heard may be Written being Written they may be preserved thousands of years and still be understood allowing for change of times Customs Idioms c. And that the Orignal Language be not Extinguished 9. That those to whom the Scriptures were spoke understood their Sence though they did not see the Persons oâ— Times in which accomplished the Law was so understood that the Tabernacle was built and the Common-Wealth ordered according to its Prescription so that the Writing was Intelligible Spiritual matters being therein veil'd but the literal Sence still abiding 10. That it is Reasonable to suppose the Book of God to be understood by such helps as other books are as the Phrase the Scope the Coherence c. And being a Publick lasting Revelation Reason inclines to Judge it should be more Intelligible than any Private one 11. That the Bible is as Intelligible as any Book of that Age Considering its greatness several Pen-men Variety of matter the Distance from us of the things therein Transacted the short way of Expressions used by those Easterns the Customs Proverbs c. therein Referred to especially the Sublimity of the Matter that therein God addresseth himself to men speaks in the Language of the Sons of men That the Heavenly light assumes a covering c. 12. That we may allow God to use ornaments and graces of Speech and Figurative Expressions as well as other Authors for the Scriptures give understanding Psal 19.7 Making wise unto salvation 13. Having abundantly Expresseth all the parts of duty we may allow him sometimes to dwell in the thick darkness and be content if some things exceed our reach as is done with the Phoenomina of Nature So the likeliest Instances may Satisfy in the Application of Prophecies where we mix Humility with Diligence God will pardon though we miss of the Prime Intendment and if not future Ages yet the next Word will read us such things as Ezekiels measures c. These and the like satisfy me of the no necessity of the second Expository Revelations for if God have made them dark it is to Conciliate our Reverence that we may know our Distance to whet our Industry c. But if one Scripture Revelation need another to Explain it that other will need a third to Expound it and that third a fourth and so forward For we cannot Reasonably think that the Spirit Improves in speaking plainly or that my single Inspiration should be more clear than the Publick Apostolical But this is the smallest part of the Trouble for if I need a fresh Inspiration to explain I need another to ascertain that to be a Right Exposition a third to attest the second to be Right and so in infinitum Nay there will be an endless Complication of them I shall need a Revelation to ascertain this to be the Scripture then I need an Expository Revelation to understand that Revelation and the Scripture then I need an assuring Revelation to confirm those Expositions then further Expositions to understand those Assurances and so on for ever Every Expository will need a further Expository and assuring Revelation and every assuring Revelation will need the like Assurance and Explaining So that if I do not stand to the certainly attested Revelations but call for more both to prove and Expound them I shall cut my self out work for ever and such piling one Inspiration upon another will multiply Difficultyes but Remove none But though these Expositions were not only necessary but actually conferr'd the former difficulty Returns viz. Certain Evidence that God by the Quakers only sends his Inspired Expositions into the World The Prophets suppose the Law to be Intelligible Rescuing it from Corrupt and false Glosses and Pressing to its Practice One Prophet though taking somewhat from another yet Imployed not his Prophetick Light in writing Coments upon the preceeding Luc. 24.27 But the Doctors c. pressed and opened to the People that which the Prophets received Immediately from God Christ Expounded Moses and the Proâ—â— shewed them fulfilled in himself and 〈◊〉 tâ—ose Divine Expositions are not Exâ—anâ— Pâ—tiâ—â—â— â—th There are hard things in Pauls Epistiâ—◠〈…〉 no Exposition of them nor 〈…〉 nameth which are they though wreâ—â—◠〈…〉 Damnation Hezekiah and Josiah c. 〈…〉 of the Law and the Prophets and the people thought they understood the meaning of the words and God accepted their Reformation And the new Testament which is fuller of light is not more dark certainly it is at least as serviceable to us as the old was to the Jews Christ having taken the Veil from the face of Moses hath not another drawn over his own How much is the Spirit
different from the Letter or the Veiled Sence how far it is distant from the Apparent you put the World in bad Circumstances in debarring us to Expound the letter and Challenging to your selves the Spirit Pray what Teachings have you by the Spirit which we find not in the Letter but you have need to make so great a Distance your Expositions are so wide for they do not appear to us in the letter and yet they do not look like the Spirit But is there not a letter in your Revelations as well as a Spirit are yours all kernel but the Scripture wrapped up in a thick husk and shell you dare not say so God I dare say could speak as plain to St. Paul as to Ellwood We know your Opinions by words and letters may we not know Gods in the like Manner Assert what difficulties you will in the letter I dare make out that your Inspirations supposing them Real labour under the like and greater Prejudices but by Gingling thus with misunderstood terms men run themselves out of their Religion and Reason Doth God send his love Letters into the World and men can make nothing of it when they have it his Style is not so dark as yours Perfect pha p. 3. that needs a Lexicon to explain yours phrases you think God to be such an one as your selves Psal 50.21 Pretending equality with him I have observed as much sence and life in a Chapter of St. Matthew as in any part of Truth Prevaling nor can I work my self off but that I can understand a Revelation made to Paul as soon as one made to T. E. supposing I had them both before me and the Apostles were as like to have clear Inspiratitions as any other Persons Did not Christ speak Intelligibly to such as heard him have not the Apostles plainly and faithfully set down his words or though he had spoke darkly yet the Spirits descent made things clearer so that the darkness cannot yet continue We shall find some and those no believers who understood Christs words so as to leave them without Excuse Pilate the Pharisees Scribes Sadduces Officers with the other Jews though no Disciples understood his Language Their sin is heightned not from want of knowing what he spoke but non-Entertainment of what was so convincing Judas his Sin was heinous and yet the Holy Ghost was not then given This Notion draws a strange cloud over Gods Proceedings making all sins alike except in the degree of the Revelation for where that is not there being no knowledge there can be no sin and where Immediate Revelation is it makes each sin to be the Sin against the Holy Ghost Whatever Ignorance we have in Scriptures upon Thomas Ellwood's Principle is solely Imputable to the Spirit not moving Waiting makes us Innocent God cannot damn any but such as have Immediate Inspirations and to hear and not understand though taken for a sin yet is not so much as a punishment by this mans Divinity so that a Quaker need not go to the Temple or Altar but Cripple like to wait for the moving of the waters If Revelation come he sets up for an Inspired Expositor if not still he contiues an innocent Ignoramus Laws are penned in an Intelligible style else they are snares and men know not when to yield Obedience and the Scriptures were taken for a Law The Apostle is for an understood Language in Church-assemblies much more then in the Divine Oracles which are Designed for the Generality Ignorant as well as Learned and so can have no crafty concealed or reserved Sence in them The matters of Necessary Duty and Faith may be soon known and the Spirit Inclines to love Practise and believe them and in the more Difficult things he so Blesseth the means that we shall either know them or be pardoned it is not necessary to Salvation to be able to Explain each Verse in Scripture a man may have the true Spirit of God and yet not understand the Apocalypse exactly God Requires Holy Living more than Accurate Interpreting and an honest heart at the last day will go further than either a Critical or an Inspired head Quakers also should not urge that Scripture to us which they deny to be the Rule But Thomas Ellwood's manner of Proving is strangely wild he affirmeth Scripture cannot be understood without Inspiration and to prove it produceth Scripture which cannot be understood without that Inspiration which we deny we have Are those Texts so plain that they prove it in our way or doth Inspiration light on those who Dispute against against it Except it can be understood without Inspiration he should not Produce it to those who deny it for the proof of it and as long as the manner of Interpreting Scripture is under Debate they should not produce one Text of it till that debate be ended but his Proving from it supposeth it plain and full for that purpose and is the direct confutation of his own notion Nor have Quakers shewed so much gratitude for the Scripture Discoveries that God should discover more unto them Nay what need of Scripture if they must be Renewed and cannot otherwise be understood God had better have left men to their inward Conductor than to make a book as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bal of strife about the sence of which they are quarelling but can do nothing really with it when they have it Nor did the Apostles signify any thing upon their Principles Revelation being required in the Hearers as well as in the Speakers Saints Paradise p. 84. By the Anointing ye can speak the mind of the Scriptures though you never see nor hear nor read the Scriptures from men How can we hear Christ if his words be unintelligible but Thomas Ellwood 2 Quib. p. 34. Imme Rev. p. 131. Truth Exalted p. 9. is singular others bid us Bring◠plain Scripture saith Fox mark this saith Keith read with Vnderstanding saith another What need of any Translations the Spirit can Expound Originals as well as English They used to Renounce all Interpretations and Inferences but now give them without any security they come from God there is much labour and Trouble in the trying of Inspirations and much danger also so that we have Reason to bless God in settling Religion in such a manner leaving us his Word as the Record of his Will and giving us sound minds and sober Reasons therewith If I see not sufficient Proofs that you are Inspired I shall sin in so tame an assenting to your naked Proposals and God who Commands us not to believe every Spirit but try them will never damn me for searching and Examining what is pretended to come from him He that Injoyns us to search his own Revelations will not be displeased if we use the severest Caution about others he who questions must needs be in a safer state than he who easily believes and he that compares and weighs will be freer from Errour
which are out of the Unity with the Body of Friends Print or cause to be Printed or published in Writing any thing which is not of Service for the Truth but tends to the Scandalizing and reproaching of faithful Friends or to beget or uphold Division and Faction then we do warn and Charge all Friends that do love Truth as they desire it may prosper and be kept clear to beware and take heed of having any hand in Printing republishing or spreading such Books or Writings And if at any time such Books be sent to any of you that sell Books in the Country after that you with the Advice of good and serious Friends have tryed them and find them faulty to send them back again whence they come And we further desire from time to time faithfull and sound Friends may have the view of such things as are Printed upon Truth 's account as formerly it hath used to be before they go to the Press that nothing but what is sound and Savory and that will answer the Witness of God even in our Adversaries may be exposed to publick Vieu 6. We do advise and counsel That such as are made Overseers of the Flock of God by the Holy Spirit and do Watch for the good of the Church Meeting together in their Respective Places do set and keeep the Affairs of it in good Order beware of Admitting or Encouraging such as are Weak and of little Faith to take such Trust upon them for by hearing things disputed that are doubtfull such may be hurt themselves and may hurt the Truth not being grown into a good understanding to judge of things Therefore We exhort That you who have received a true sence of things be diligent in the Lord's Business and keep the Meetings as to him that all may be kept pure and clean according to that of God which is just and equal We also advise That not any be admitted to order Publick business of the Church but such as have felt in a Measure of the Universal Spirit of Truth which seeks the Destruction of none but the General good of all and especially those that love it who are of the Houshold of Faith So Dear Friends and Brethren believing your Souls will be refreshed in the Sence of our Spirits and Integrity towards God at the reading of these things as ours were while we sate together at the opening of them and that you will be one with us on the behalf of the Lord and his Pretious Truth against those who would limit the Lord to speak without Instruments or by what Instruments they list and reject the Counsel of the Wise-men and the Testimony of the Prophets which God sanctifyed and sent among you in the day of his Love when you were gathered and would not allow him liberty in and by his Servants to appoint tâ—me and place wherein to meet together to wait upon and worship him according as he requireth in Spirit and calling it Formal and the Meeting of Man We say believing that you will have Fellowship with us herein as we have with you in the Truth we commit you to God and the Word of Life which hath been Preached to you from the beginning which is neither limited to place nor time nor persons but hath Power to limit us to each as pleaseth him that you with us and we with you may be built up in our most holy Faith and be Preserved to Partake of the Inheritance which is Heavenly amongst all them that are Sanctifyed Richard Farnsworth Alexander Parker George Whitehead Josiah Coale John Whitehead Thomas Loe. Stephen Crispe Thomas Green John Moon Thomas Briggs James Parkes The Summ of the Particulars handled in the preceeding Treatise DIvisions are no argument against the Truth of Christianity p. 1. The Holy Scriptures are by some thought too plain and by others too obscure p. 2. Quakers give better names to their own Books than to the Scriptures p. 3. Their beginning was in 1648. p. 4. Winstanley the Leveller was their Father p. 5. 6. They have a great resemblance to Rome p. 7. 8. The many disadvantages in Treating with them p. 9. Their unchristian temper in Controversies pag. 10. 11. They misapply Scripture words as the old Hereticks did p. 12. 13. T. Ellwood's Ignorance and Impudence about St. Basil p. 14. About St. Greg. Nazianzene and Sosiades p. 15. And in calling the Martyrs our Godly Martyrs p. 16. 17. Quakers deny themselves to be Protestants p. 16. Thomas Ellwood's sauciness towards the King p. 18 19. Quakers have dangerous Doctrines about Kings and Magistrates p. 19 â—â— Their degrading of the Nobility p 20. And contempt of other Orders of men p. 21. Thomas Ellwood's manner of claiming Inspirations concludes as much for others as for themselves p. 22. God affords sufficient means of Conviction p. 23. Immediate Revelation should be attested with Evidences p. 24. Revelation is a more easy thing than studying p. 25. The various Claimers of Infallibility confute each other p. 26. Quakers Challenge the Internal work of the Spirit but deny the External p. 27. Thomas Ellwood and his party 's high demands p. 28. His seeming Concessions p. 29. Christ was the Apostles Instructor before the Spirit p. 31. Quakers make Christs Prophetick office to signify nothing p. 32. Or confound Jesus and the Spirit p. 33. The manner of the Apostles Instructions recited p. 34. Quakers differ about the Apostles knowledge p. 35. The Apostles were certain Witnesses of Christ and the Writers of the N. T. wrote upon their certain knowledge p. 36. No new books of Scriptures can now be written 37. The Holy Spirit did inwardly pursue what Christ had outwardly delivered p. 38. Enthusiasm destroys the settled grounds of Religion p. 39. Quakers called themselves Apostles and Prophets p. 40. They make the Apostaâ—y to begin with the second Century p. 41. They are very unlike the Apostles p. 42. Successours cannot receive like predecessours p. 43. The first settling a Dispersation must not always continue p. 44. God is not prodigal of Miracles p. 45. Quakers Inspirations must be as unintelligible as those of St. Paul or others p. 46. The Texts produced by T â—â—â—wood prove against him p. 47. What was promised 〈◊〉 he Apostles shâ—uld not be inlarged to all p. 48. Quakers like Celsus and the Gnosticks pretend much knowledge p. 49 Thomas Ellwood borrows Renewing of Revelations from George Keith p. 51. Their damnable Essential of Religion p. 52. 53. Their great slighting of the Canon of Scripture p. 54. 55. Repetition of Revelation reinforces the Law of Moses p. 56. destroys the Reality of History p. 57. and the determinateness of Prophecy p. 58. Confound the Revelations of Men and Women p. 60. The Spirit doth not repeat what was spoken by himself or by other ways before p. 61. 62. Quakers pretend Revelations for Wordly matters p. 64. Gods Dispensations are Regular and Orderly p. 65. Quakers lose themselves in a Circle p. 66.
Keâ—â—â— â—â—med Reâ—â—â—◠〈◊〉 p 3â— p. 9 The Romanists make it difficult to be understood and dangerous to be read to make way for the Proposals and Expositions of their Infallible Head And the Quakers do use the very like Expressions and Exceptions giving great Reason to suppose that they both are Hammer'd on the same Anvil We find it to hurt and weaken and deaden us to think any thoughts even from the Scriptures but as the Life and Spirit of God influencete and concurreth If any time we do it we find our selves rebuked and chastised by the Lord for it And elsewhere Scripture words are but as a â—ounding brass and Tinkling Cymbal a killing Letter it is only the words that Christ himself speaks that are Spirit and Life and they who sâ—eâ— Life in the Letter seek the Living among the Dead for it declares of the Life but it is not therein but in him Among others Thomas Ellwood in a late Book which he calls Truth prevailing and detecting error c. makes it his profest business Chap. 8. To draw a Veil and obscurity over the Scriptures questioning and at last denying the Bible to be the Word of God p. 249. calling the Bible a dead thing the Scriptures dead letters p. 250. whereas they dare call their own Printed Works Living Divine Testimonies And T. E. upon his Principles The Works of William Smith cannot give the same Title to the Book of God which he gives to his own viz. Truth prevailing c. He further tells us that the Scriptures are not sufficient to Salvation p. 241. nor the Rule ibid. and the like Contempts are most subtilly insinuated Withal he disbands humane Learning from all Religious Concerns affirming that the Bible is a sealed Book needs the same Revelation to understand it that the Apostles had to Write it And all this is designed to usher in his partyes pretended immediate Inspirations as the only certain means of understanding any thing in Holy Writ This seeming Dishonorable to God Disgraceful to his Word Dangerous to Souls and the quiet of Kingdoms and the whole being wrongfully stated by him I have herein endeavoured an Examination of his Notions concerning this matter G. Whitehead acquaints us concerning the Quakers Writings That some of their Titles have not been strictly but figuratively placed upon their Books The Quakers plainnes detecting fallacy p. 91. a Confession which if pursued gives us great Latitude he neither naming what those Books nor Figures are a rare Art of Equivocation in the Frontispiece what figures may he pretend their Books to have within and by this sleight they may evade the most pressing Arguments And should I by this figure call Ellwoods Book Falsâ—hood prevailing and protecting Errour I should do no Injustice for it is but a pursuance of their own Concessions But to view a while his self pleasing title why it is not less Humble than Truth prevailing is this given strictly or figuratiâ—â—ly or â—â—â—oâ—ed by his so 〈◊〉 boasted of Inspiration The World is too wise to begull'd with a book that bears â—â—â—ther in its top it is truth we loâ—â— for wiâ—hin not anticipating Tâ—â—â—s without Modesty and 〈…〉 â—â—â—dred such sounding 〈…〉 prevailing c. so sound some other of their works Truth exalted and Deceit abased Truth lifting up its head above scandalls c. But he may know that enemies to God and truth have given such titles to the Creatures of their Brains which he doth to his Work Antiphon the Philosopher writ a Book against the very Providence of God Orig. Con. Cels Lib. 4. p. 176. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he denyed and attempted to take out of the World and yet he had the Confidence to call it a Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning Truth Celsus that bitter Enemy of the Christian Religion wrote a tract against it which he named The true word or saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Lib. 1. p. 17. 31. In his Fragments out of Eusebius p. 26 5. Hierocles also no mean person composed one against the Christians which he intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lover of Truth So that bad lying Books may through confidence wear good names and yet all these three concerning Truth the True word the lover of Truth are more modest than Truth Prevailing alias Rampant but it is well Books can get Titles for T. E. is shy in giving them to men his new Heraldry and learning orders they must now have Epithetes and Adjuncts p. 45. By Thomas Elwood why Thomas he doth disown his Baptism why hath he not changed that name which is the memorial of it why nothing but Thomas Ellwood one while they were at another pass * In the plain Answer to his 18 Queries called of the World John Whitehead ‡ In his Answer to the 15 New castle ministers by one whom the World calls James Naylor †A shield of the Truth Lib. 2. Refert nosse ingenium mores ejus eum quo velis congredi written from the Spirit of the Lord by one who is known to the World by the name of James Parnell of late such alias's are omitted for they continue changing and are but yet going on unto perfection It is a Rule in the Recognitions ascribed to Clemens to know quibus sit moribus quibus artibus c. To understand the remper of that Person with whom you have to deal which must be observed and I desire the freedom of inquiring a while into the Quakers particularly into our present Author by way of Introduction and then shall address to the main Concern His Repeated Immediate and Expository Revelations and his other Notions of the like Mold For the Quakers in general two things are not unfit to be considered Their Original or standing And their Temper First for their Original It may seem more difficult to discover where Sects are not called from their Founder but some property c. It may be harder to trace them to their Head The Quakers Original In 1652 their beginning is supposed and then abouts they were so called and known but they themselves raise it four years higher John Whitehead fixes it in the year 1648. and Hâ—bberthorne in 1660. told the King that they were then twelve years standing In Mr. Faldoes Q. no Christi Discourse be the King and Hab. p. 3. p. 16. In that black year to these Kingdoms their pretended light appeared Considering these things I am inclined to affirm them an off-set of the Levellers and anon shall tender strong probabilities for it proposing them to such whose Age Experience or Circumstances have qualified them for a further Discovery onely premising somewhat which seem'd preparatory towards their appearing In the North parts of England where the Quakers were first known There were Grindletonian Familists who taught that Scripture is but for Novices The White Wolf p. 39. that their Spirit is not to be
by him which being contingent in its self may come to pass to secure the veracity of a Prophet Hicks third Dialogue p. 85. G. Whitehead told Mr. Hicks That the plagues of God would light upon him And the same having slandered another as a Gamer c. slighted it as onely done by way of Quaery an ungodly way of Blasting both Causes and Persons and the very Art and Practice of the Devil Doth Job Serve God for nought But for an Artist at Railing let Edward Burroughs take it who in a few Pages casts up this and the like mire and dirt foaming out his own shame Burrough's Works p. 29-32 Reprobate a Child of Darkness a stranger to the Life in the Sorcery and Witchcraft Dragon-Diviner Lyar Anti-Christ blind Pharisee Blasphemer Accursed Polluted Filthy Dead Beast the Plagues of God are added to thee Condemned into the Lake for ever to be turned into the bottomless-pit c. with too much of such Hellish Language Tyran and Hypocrisie detected p. 7. Quakerism is Paganism p. 68 69 70. Whitehead's Q. plainness p. 54. p. 80. When Men speak against their Actings they can stop their mouths as Distracted Persons Thus they said John Pennyman was broken in his Brain William Russel was not onely crushed called Thief Lyar Murderer Devil Cain an Allegorical Drunkard but Francis Campfield desired that no notice should be taken of what he said for he was somewhat distempered in his Head When some of their Mysteries are divulged then they cry out That no Credit ought to be given to such for they are Adversaries and Apostates They take it unkindly when the Authors Name is not set to such Tracts wherein they are concerned Truth prevailing in the Preface as an unmanly dealing and must have Caution or Security given to make good the Charge considerable Upstarts indeed Let him first give satisfaction to that Holy Religion Legally Established which he hath so bespattered But what is Truth concern'd in an Authors Name Or why are Quakers so solicitous about mens Names who account the Name Jesus so contemptible Princip of Truth p. 12. Keith Univers Grace p. 30. The name of Jesus and Christ without the Power are but empty words Nor is the outward Name Christ that which saves Why do their Books peep abroad without the Names of their Makers As Certain Quaeries and Anti-quaeries Truth Exalted and Deceit Abased True Judgment or the Spiritual Man Judging all things cum multis aliis But they would have their Adversaries Names appear thence to be able from his Person Principles or Profession to Fly-blow him As if a Conformist then their Topicks are ready of a Priest a Time-server c. If a Dissenter Pen's Rebuke to 21 Divines and Winding-sheet for Controver Pen's Apology then the Scotch Covenant is raised from its Ashes Dipper Socinian c. fly about and 21 Old Divines are daringly encountred by one Hand If their Adversary have been a Trades-man that is Objected a Taylor a Brasier c. help to fill up the charge which proceeding looks untowardly from them who allow any to be Prophets and pretending much Zeal against Partiality and respecting of Persons they cannot be offended if another call their Dear Father of many Nations George Fox Josh Coales Letter Winstanley 's New Law p. 96. the Shoe-maker of Mansfield in Nottingham shire At this rate they proceed as if they were engaged in some new Order of Spiritual Knight-hood using the Style of Hectors The poorest Man dares throw the Glove to all the Humane Learning in the World Others as Fox and Burroughs Challenge the Pope and all his Hierarchy all the Priests of Dublin and all other People and all the Doctors of Europe to come forth c. Another Hectors strangely Sol. Eccles Challenge p. 2. Some Principles of the Elect People of God p. 51. Ellwood's Preface He that cannot Fast seven days and seven Nights and wake seven Days and seven Nights shall be accounted a Member of a false Church and a Heretick a new way of Tryal by Lungs and Guts worse than Fire Ordeal But the Quakers make odd Catalogues of Hereticks as Nimrod that Heretick Epiphanius in the Heresies before Christ scarce thought that Nimrod deserved that name for it was Scythismus à diluvio usque ad turrim Lib. 1. Tom. 1. My Author is for giving the World a mans Name with such an Adjunct in their Stilo Novo and what their Adjunct is appears enough from the Instances preceeding When they use such words and expressions as we do who take them according to the common acception yet in many of them they have a different and reserved Design and Meaning turning them into terms of Art giving them such a stamp and signification as they please Thus T. E. deceives us with the No new Essentials of Religion as in its place will appear By Jesus Christ we understand the Son of the B. Virgin now at the right hand of his Father but thereby they mean a Christ within The light and life of Christ within the Heart discovers all Darkness New Law p. 96. 2 Pet. 2.3 and delivers Mankind from Bondage And besides him there is no Saviour So that their words are Feigned new stamped with their Senses and the Style of their first Writers is oft very Barbarous ending when examined in swelling words of Vanity or an unintelligible nothing and as Anciently was observed do provocare stomachum aut cerebrum offend the Stomach or disorder the Head This trick of taking words and varying their sence and use hath been the old way and Art to impose upon and to ensnare the unwary Irenaeus frequently observes it Irenaeus Advers Haeres L. 3. C. 19. That when Hereticks speak like us they have a different meaning from us Similia enim loquentes fidelibus non solùm dissimilia sapiunt sed contraria speaking contrary and oft Blasphemous things under such innocent words as good Christians used and so destroy such as by the likeness of words attract Poyson The same Father frequently acquaints us with their Arts that as Satan took Scripture when he Tempted Christ Lib. 1. C. 15. so do others take and wrest them also De Propheticis quaecunque transformantes coaptant transforming words from the Prophetick Writings they adapt or fit them to their Project And elsewhere Vides ad inventionem c. L. 1. C 1. Thou seest their invention whereby they deceive themselves slighting the Scriptures and yet endeavouring from them to establish their Fiction And this is imitated by the Quakers who dwell in the bark and outside of words and slight the Scriptures and yet take some Words or Sentences thence in which they fancy such a meaning and then the rest is thought to Chime and sound in that manner And what may not be made of any Book even of the very Bible when it is transposed inverted and single Phrases or Sentences disjoyned from the
rest being chosen receive such or such an impress and are brought in to speak to such a purpose This Old Art Irenaeus well Illustrates by the semblance of such as transformed the Picture of a King into the likeness of a Dog or Fox by changing the scite and posture of the Gemms and Parts Quomodo si quis Regis Imaginem c. Lib. 1. C. 1. As if any should take the Picture of a King well made by a Wise Artist out of Precious stones and destroying the Figure of the Man should transfer these Jewels and by altering them make it into the form of a Dog or Fox and when they were so badly disposed yet still to say this is that good Picture of the King which such a Wise Artist made shewing those Jewels which at the first were well made up into the Picture of the King but were badly afterwards chop'd and translated into the Image of a Dog c. In like manner do these transgress the Order and context of the Scriptures and as much as in them lieth do dissolve the Members of the Truth and by such chopping and mangling do make one thing out of another and so seduce many Several also of the words used by the Valentinians and their Predecessors are used by the Quakers as terms of Art with their Signature upon them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Irenae Lib. 1. Cap. 1. Epiphan Haeres 31. Word Life Power Spirit perfect or perfection so they called themselves The Seed of Election man Earth and Mankind are frequent and synonimous in Winstanley stilness depth silence which are Mystical words among the Quakers entring into the stilness meeting God in silence and the like See Mr. Faldoes Key They had also unscriptural terms of Art Achamoth Jaldabaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the Quakers have choice of theirs as Ravend ravening brain inwardly ravening from the Spirit Vulturous Eye the Seed in Prison invisible Miracles or Miracles in Spirit the Royal Noble Gentile Seed taking away the Tables and many such like 2. From them we shall now pass to make a few Remarks in the entrance upon Thomas Ellwood both as to his Honesty and Learning and also his Courage and Confidence in striking blind-fold about him As to his Honesty and Learning T. Ellwood's Honesty Learning There is a Vein of Sophistry and tripping that runs through his Tract and when the paint is off it is full of furrows and deformity there are many gross escapes which look ominously in a Treatise for Immediate Inspiration so that his search seems not to be after Truth but Victory I had thought that after his Book had been several Months Publick some Friend or himself might have observed the great unfaithfulness in many parts of it But meeting the 30th day of March with a Letter â— in which he seems well satisfied with his Atchievâ— that is Glories in his shame I found it conveâ— hasten the Examination of part of his Work â— the Letter is here inserted as a specimen of hâ—per Some thou sayest will needs have me to be a â— and why Because of a little Learning Must nâ— have Learning but they and Jesuites This is the oâ— but poor shift of Priests hard beset When they cannoâ—â—tain their ground they cry out their Opponent is a â— as if none could be too hard for them but Jesuites iâ— to be worsted they are not ashamed to think it noâ— the more shame for them Well Truth is too hard and Jesuites too But whilst with some I pass for a with others it seems I am but a Counterfeit The they think is feigned there 's no such Man c. were true what then There 's such a Book to be â— there were no such Man as bears that name yet the needs be such a Man as wrote that Book for the Boâ— not write it self But a third sort I perceive wâ— allow me to be a Quaker and why Because they â— Quaker could not have given such an Answer Tâ—â—ceeds from their Ignorance of Truth and the poweâ— And indeed the contrary is most true Had I not Quaker I could not have given such an Answer at that rate he goes on ascribing his imaginaâ—â—umphs to that powerful Arm which gave both thâ— I and therewith skill and strength to use it Now tâ— is a down-right Fathering Lyes upon God will â—dent from three or four Instances out of many 1. He deals unfaithfully with St. Basil Sirnaâ— Great p. 165. bringing him into the Council â—cedon refusing to swear and commending Cliâ— the like denyal Whereas if the thing had beeâ— it had not much pressed us for what signifieth â—ample of one Pythagorean Philosopher to the Laâ— Christian Empire Or what availed one Basil â— Great to a whole Council of six hundred anâ— Bishops Geo. Bishop in his Looking glass p. 168. Though a Quaker cry out against that â—cil What cluttering what clamouring what beiâ— like a company of Geese gigling their noises than â—cil of grave Men and sober Christians But the self is untrue for St. Basil was dead about seventâ— years before that Council He flourished in thâ— of Valens dyed about the year 378. The Coâ— Chalcedon was held say some Anno Christi 45 the soonest by Justell's and Beverig's Computatiâ— under the Emperor Marcian if he had looked into his Brother Geo. Bishop as much as I have done by comparing p. 122. and 166. together it might have revealed something better to him But poor George was one of the Nonconforming Quakers Dr. Lightfoots Harm of the O. T. and so his works are out of Vogue Now this is a lying Wonder to purpose Christ raised Lazarus four days dead the Witch of Endor brought up a supposed Samuel nigh two years after the Death of the true one But T. E. haleth St. Basil out of his Grave where he had rested between 70 and 80 years and brings him into the Council with a Quaker-like sullenness speaking against the Laws and Constitutions of the Empire He deals as dishonestly with the formers dear Friend St. Gregory Nazianzene whom he quotes p 186. thus in his Dialogue against swearing whereas the very Title of that Jambick 20th is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversus eos qui frequenter jurant against those who swear Frequently Customarily often not against Judicial swearing before Authority as he belyeth the Title so also he abuseth the Dialogue it self and that Eloquent Father who there expressly allows swearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. B. when dost thou allow the liberty of an Oath A. Then when its necessary B. But when is it necessary declare is it that thou mayst deliver any from great dangers A. it is then lawful B. or to free thy self from some grievous crime A. then it is also lawful c. and in his Jambick 15. He defines an Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a making faith to a thing by placing of God a Witness
had been with seen heard and known Jesus God would not send that Religion into the World which was to be the perpetual Rule of all mankind and command others to trust the bringers upon their inward manifestations which would have exposed rather than have propagated Truth but what they spoke they attested as matter of Fact and Knowledge all the twelve having had personal converse with Jesus upon whom the Holy Ghost visibly descended audible voices were heard his Doctrine was delivered before multitudes of Witnesses men were perswaded by outward sensible even bodily evidences and not barely left to internal suggestions in which there may be great danger of Delusion And not only the Apostles Preached but all the Pen-men of the New-Testament wrote upon their certain knowledge S. Mathew S. John S. James S. Peter and S. Jude had personal Conversation with and attendance on Christ were able to testify both what they saw and heard S. Luke wrote part from his own knowledge and part from certain Information The like Antiquitie testifyeth concerning S. Mark S. Paul had that want of personal attendance and acquaintance supplyed by Christs appearing and speaking to him Acts 22.14 15. 26.16 and in many other places Cateches 10. Hence Cyril of Jerusalem rationally infers That the Testimony of Paul being an Enemy and Persecutor before must needs be undeniable though some suspicious person should alledge that Peter and John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Familiars and Domesticks yet the Testimony of Paul first an Enemy to Jesus and then a Martyr for him cannot be denyed And this he assigns as the Reason why Paul wrote more Epistles than the rest because being a Persecutor before his Doctrine could not be doubtful but commanding of our Belief and therefore when Quakers think there may be new Inspired Books now That the closing up the Canon of Scripture is a limiting God from moving or Inspiring any men in any Age of the World to come Quakerism no Popery p. 62. to write any Book or Books which may be of equal Authority with the Scriptures They proceed upon gross mistakes for unless Christ converse on Earth again and Ellwoods Monstrous fancy of Repetition prove a real Certainty there can be no such Inspired Books as the new Testament gives us to be written in these Ages or unless there be another Dispensation viz. that of the Spirit yet to commence which Dream is the most of all Destructive to Christianity Thus was Christianity made known and settled in the World not by Philosophy or Rhetorick or any Humane Art but by two such Methods as Heaven and Earth cannot afford greater which S. John calls the Witness of men and the Witness of God the Witness or Testimony of men is this already given And Religion being entertained upon that Account to tell us of new Revelations now is a renouncing of the Faith of Christ which doth command Belief not only by inward teachings but outward proofs But lest this Witness of so many men might have been rejected as proceeding from Delusion or Design the Witness of God interposed in so Publick visible and audible ownings both of Christ and his Religion that the World was not capable of receiving more unexceptionable and convincing proofs And further as for the Teachings of the Spirit which T. E. only mentions they were of a different Nature from what he drives at the supervening of the Spirit was not to evacuate or obliterate what Christ on Earth had spoken The Testimony of the Apostles and the Spirit are conjoyned John 15.26 27. he conferring extraordinary gifts to engage men to believe what they delivered from their own personal or certain knowledge and where there were inward teachings there were outward powers to testifie thereof to others and still the Spirit did but pursue Christs teachings acted in his Name took of his and shewed it to them opened such things as they understood not re-called to remembrance such as they had forgotten and instructed in such things as before they could not bear as about the Sabbath Circumcision Christian Liberty and the like Though I think that Christ in our Nature in discharge of his Prophetick Office Publickly and Audibly made known all the Essential Eternal Duties or all the parts of Everlasting Righteousness And possibly in strict speaking that Inspiration which the Apostles had ought not to be called Immediate especially not in every thing Because it was conferr'd but in pursuance of what our Lord had before orally delivered in matters of Duty for certain knowledge destroys not Inspiration nor Inspiration certain knowledge Nor is the use of former helps rejected but taken hold of by the Spirit Thus were the Apostles instructed thus was our Religion settled thus must our Saviours Prophetick Office be secured and his and the Spirits workings must not be confounded And T. Ellwood's Method of the Apostles coming to the knowledge of the Gospel is not the Method of God's making And let it be further considered if herein Satans policy do not appear what he cannot effect by Atheism and Prophaneness he attempts by Enthusiasm under the pretence of an higher Religion to root out the old one so Divinely and firmly settled for the taking away the rational motives to Faith and the sensible grounds of Religion And devolving the belief and understanding of Sacred things upon their pretended Revelations Witnessings and Experiences renders Religion both uncertain and indemonstrable And while Men observe the Differences Contradictions and Ungroundedness of such Claims they will be apt to entertain the like prejudices against the Christian Religion it self Supposing that it relies upon such grounds as their Witnessings and invisible Inspirations for so they bear the World in hand Fox love to Mankind p. 11. What the Apostles said we do by the same Power and Spirit And in a little time by such Arts Religion will be in danger to be fatally undermined all being rejected together as relying upon a like bottom But if T. Ellwood's Castle in the Air be erected it is not material though Christianity be blown up and if his Dreams be admitted he seems not concern'd what disservice is done to the other though blessed be Gods goodness he hath rooted his Gospel in a different manner as if purposely to prevent Satans transforming himself into an Angel of Light and those pretences to Inspirations which he hath all along fomented But though there were real Revelations now yet T. E. is the unlikeliest Person to be favoured with them For he first enervates the written Word as will in its place appear and withal over-looks the Essential Word taking no notice of him whom God the Father sent into the World and sealed endeavouring to annihilate that Jesus as to his Prophetick Office however in whom the whole Covenant of Grace is founded and in and by and through whom all Blessings whatever are conveyed to us And this is a sad stumbling upon the very threshold a fit Pillar
of Jesus to bear Witness to her Doctrine Worship and Discipline and to this purpose gives in a list of her Prophets and of their Wonderful Predictions And this very Argument is used by the Quakers Jesus Christ revealed in man or Immediate Revelation is the Foundation of the true Church and of every member thereof in particular and therefore if the true Church remain this must remain also Session the 11. under Leo the 10. And the Councel of Laterane having prescribed Rules for the Preachers addeth an exception Caeterum si quibusdam c. But if to some the Lord shall Reveal by Inspiration certain Future things in his Church as he hath promised by Amos the Prophet and Paul saith despise not Prophecying we will not have such to be numbred amongst Fabulous or lying People or otherways to be disturbed Here is a Council defending Immediate Revelation and if I credit a Quakers pretensions that way I am in point of Justice equally bound to believe the Romish and the Doctrines thereby confirmed nay I am more bound in that the Romish Church hath used this claim much longer and pretends to more Caution in examining the things thereby brought 3. At the Reformation this pretence was industriously set up and carried on by Satan to weaken or defeat the endeavours of those Worthy Heroes Calvin in the preface saith That for twenty years Satan endeavoured to extinguish stifle or defame that Evangelicall Doctrine which he saw appearing Adver Libertin they called them Literal Reformers who had but faint and small discoveries of the Spirit c. Muncer said the first Reformers were not sent of God Bullinger Adver Anabap. L. 1. C. 1. nor preach'd the True Word of God c. Of these Conceited Devoto's there were several sorts which did split and subdivide more and more afterwards 1. The Anabaptists flew high with this claim and it was the stale to cary on each design Their Founder Nicholas Stork John Davyes Apocalypse had his visions and God Communicated Himself to Thomas Muncer John Matthiz the Baker had Secrets revealed to him which God had not Revealed to others He being Enoch the second High-Priest of God Herman the Cobler professed himself a true Prophet and the true Messiah c. Their Storyes are so known that it is superfluous to relate them John Buckhold had Revelations as plentiful as Mahomet This King of Justice Minted his Money with this Impression Verbum caro factum quod habitat in nobis that is the Word was made Flesh which dwelleth in us which is the Doctrine of Winstanley and of his Disciples that God is manifested in the Flesh of Sons and Daughters New Law of Righte p. 33. or in many Bodyes as Christ or the Anointing was poured on that Humane Body Jesus the Son of man and dwelt Bodily there for a time So that Quakers are Christs now as much as Jesus was on Earth only he was one single Christ but this spreading power of Righteousness makes them many Christs in many Bodyes But if there was perpetual Inspiration Reason would adjudge the Anabaptists and the others being contemporary with the Reformation more likely to have a share thereof than others at a great Distance from it And so little did the first Reformers favour them that Luther Writ to the Senate of Mulhusium to beware of such Wolves and Melancton expressly declares against them Anabaptistae fingunt expectandas esse novas Revelationes c. De numero Sacramentorum The Anabaptists feign that there are new Revelations and Illuminations to be expected from God and that these are to be obtained with great Bodily severities as the Monks and Enthusiasts of old Feigned These Fanatical dotages are accursed we contrarily do think that God out of his Infinite Goodness having Revealed his Will to us in the Gospel other Revelations or Illuminations are not to be expected 2. The Libertines took themselves to be Inspired Calvin Advers Libertinos C. 2. and galled the Church much totus eorum sermo de Spiritu est Calvin Advers Libertinos c. 2. c. all their Discourse was of the Spirit Sometimes they used strange Words to bring their hearers into Admiration and cast a mist about them at other times they used common words Sed significationem eorum deformant altering their signification c. 7. when any place of Scripture was urged their Answer was nos Literae minimè obnoxios esse c. 9. that they were not concern'd in the Letter thereof but were bound to follow the Spirit that quickneth It was their Principle that the Scripture in its natural Sence was a dead Letter and therefore was not to be regarded but to observe the quickning Spirit saying Sublimiùs speculemur let us look for higher things than what the Letter affords and let us seek new Revelations They scarce spake two Clauses but the word Spirit was in their mouths C. 10. and made no Account of the name Christian in compare to the name Spiritual perswading their hearers that they were Spiritual purely Dâ—vine Et jam cum Angelis semiraptos esse Antonius Pocquius a great man among them said Aspicite adest tempus c. Behold now the time is at hand wherein the Disciple of Elijah begged the double Portion of the Spirit and that was the time which Christ meant when he said I have many things to say unto you c. Qualis ego sum such a Teacher did Pocquius boast himself to be but he would not speak out donec tempus advenerit 3. Casper Swenckfield for thirty years together troubled the Church with his Dreams he called for Spiritualness Rutherford p. 15. Ex schlus Selburgio and the Spirit and the internal word that we must not depend on the External Word he took several things from Papists Anabaptists and Calvin making a mixture of Opinions he accused the Reformed Pastors that no man was better for their Preaching extolling the Spirit as doing all The Reformed Divines admonished and refuted him his monstrous Opinions were Condemned by a Synod at Norinburg and by the Divines of Mansfield and he still persisted in them He made the Gospel to be the Essence of God which is the Doctrine of Winstanley the Lord himself Truth lifting up its head p. 30. who is the Everlasting Gospel he made Faith and Conversion to be wrought Immediately taught that we must try the Word by the Spirit and not the Spirit by the Word that no Doctrine Sacraments or any things written in Scriptures do conduce to Salvation but God is to be sought in his naked Majesty in Dreams Inspirations and Revelations of the Spirit 4. Henry Nicholas In the answer to the Families Supplication the first Illuminated Elder of the Family of Love put in as high for Visions and Revelations as any of the rest the power of the highest came upon his Godded man H N. and did instruct and speak such and
such things to him as his words are at large set down H. N. by the Grace and Mercy of God through the Holy Spirit of the love of Jesus Christ raised up by the highest God from the Death anointed with the Holy Ghost Elected to be a Minister of the Gracious Word In the Evangel Regni C. 1. which is now in the last times raised up by God according to his Promises in the most Holy Service of God under the Obedience of his Love and in a Manuscript Epistle written in an apish imitation of Clemens Ignatius or those times he declares his Divine Commission H. N. Jesu Christi Minister à Deo ad veritatem è Gratiae Solio Epistola H. N. ex Charitate Jesu Christi in Angl. missa c. Majestatis Dei testificandam Electus ad Bonum nuntium de Regno Dei pura Charitate retectae facici Jesu Christi super terram annunciandum ac salutem in eadem manifestandam missus quemadmodum de adventu ejusdem charitatis per Prophetas Dei Apostolos Jesu Christi prius significatum Evangelizatum fuit Nos Dei Misericordiam sacerdotale munus nostrae Administrationis sub obedientia Charitatis Jesu Christi accepimus c. And he goeth on relating the great things that God was about to do the danger in not accepting his Ministery that God was about restoring all things the Earth to be full of his Glory applying twice that in Abac. 1. and Act. 13. Behold ye Despisers c. and the late New-England Families were high in the same pretence that the Quakers have much affinity with the Familists might easily be shewed and they seem to have the most kindness for them George Whitehead makes the Familists to have better Discoveries than other men In Cambridg debate p. 63. and Keith determines that we must examine Revelations Inspirations Visions and Openings by this of Divine Love Im. Rev. p. 241. Qu. love to mankind p. 3 A Brief Rehearsal of the Belief of the Good Willing in England which are named the Family of Love Print 1575. If it be alledged that Quakers of late do not so allegorize Jesus Christ as formerly I can produce the like outward ownings of Christ by the Familists the Apostles Creed at length owned by them Jesus acknowledged to be the Son of God c. in words much like the Nicene Creed born of a Virgin out of the Seed of David in whose name only and no other they obtain Salvation and Remission of their Sins 5. Some time after the Reformation Jacob Behmen appeared who received if we will believe him his Mystical dark terms from the Father of Lights there is but a glimpse of the Mystery in these writings Signatura rerum p. 209 for a man cannot write them if any man shall be accounted worthy of God to have the Light inkindled in his own Soul he shall see unspeakable things there is the Theosophick School of Pentecost wherein the Soul is Taught of God Joh. 6.45 Joel 2.28 he that can read his own Book aright needs no other for therein lyeth the unction from the Holy one In the Preface which teacheth him aright of all things none can understand these obscurely clear Writings but they that have tasted of the Feast of Pentecost saith Ellistone the Translator and the Author himself saith I have set before the Readers eyes p. 201. what the Lord of all Beings hath given me and in the Preface to his 177 Questions without Divine Light none can be able to expound them p. 223. it is only the Spirit of Christ that gives their understanding and he wrote from his own experimental Science His Notion of the Signature opened by the Spirit imprinting his Similitude in my Similitude p. 1. 2. entring into another mans form and awakening in the other such a form in the Signature So that both forms do mutually assimilate together in one form and then there is one comprehension is much like the Quakers Seed or Birth which is the Susceptive Principle conveying Inspiration from God into the Soul there being a Revelation required as well in the Hearer as in the Speaker Theophilus had the Spirit Witnessing to the truth of the things Im. Rev. p. 209. which gave the certainty or assurance what the Apostles declared in words from the life of Jesus Christ revealed in them the same Spirit answered and testifyed to the truth of those things in their hearers It seems it was not the Apostles certain knowledge of Christ Idem p. 58. and the Miracles they wrought which inclined men to believe their Doctrine but it was a light in them which met with a Signature or Seed or a congenial Principle in others that perswaded them to become I dare not say Christians but Illuminado's Having tasted of Jacob Behmens Style and the Subject being unpleasant a cage of unclean Birds or an Herd of lying Prophets of which but one Sect be it which it will can but possibly be true Before we descend to view the last Scene of our own Countries Abominations it may be a Diversion to present some of Geo. Foxes Divinity and Oratory which if you have the Patience to read you shall not be Obliged to the pains of Studying or Understanding Some Principles of the Eâ—â—â—ct People of God called Quakers 〈◊〉 The Worlds Original is the many Languages whose Original is Babel which make Divines as they call them sit a top of Christ And the Whorâ— sits upon the Waters as it is spoken in the Revelation and John saith the Waters are Nations Mâ—lâ—itudes People and Tongues which 〈…〉 they call their Original To which Waâ—â—◠〈…〉 must be Preached before they can 〈…〉 〈…〉 are to be redeemed from Tongues and 〈…〉 shall cease saith the Apostle and so 〈◊〉 Worlds Original the beginning of which 〈◊〉 and which keeps in Babylon the Saints 〈…〉 â—â—deemed and this hath been set up as an Original among them who are alieniated from the Spirit of God in Babel where the Original of Tongues was in the days of Nimrod that Heretick who began to build Babel 〈◊〉 p. 70. The same Curious Writer hath a rare gift in proposing Queries 12. Q. Whether ever any Man came to see so far as Balaam's Ass who saw the Angel of the Lord 13. Q. What are the Graves and the Tombs and the Sepulchres and the Fowls of the Air and the Nests they sit in which Christ spake of Answer in Writing the thing Queried G. F. They are the properest for his Spirit to undertake The trifling question put to Barnabas was more witty Clem. Recognit p. 5. Why a Gnat being so small a Creature hath six feet and wings besides whereas an Elephant so bulky an Animal hath onely four feet 4. In the late unhappy Times when Hell was broke loose our own Countrey affords Instances too many being as anciently credulous in believing pretended Inspirations so
leave to us the power of Tryal and the Liberty â—â— Judgment For if each must follow the Light we are Innocent who do but follow our own Convictions and our case is infinitely more safe for all partyes agree that the Light of Scriptures by which we are guided is Divine but your new Light may prove false or Darkness for any assurance you can yet give us to the contrary There are all these Co-claimers who both say and shew as much as Quakers and so each single party are an equal ballance to them much more all of them together do strangely out-weigh the Quakers next to youngest claims unless the Rule be now inverted verum quodcunque prius and what is latest must necessarily be truest which could only hold until a fresher Sect suppose the sweet Singers of Israel or any such pretty name do start up and out-date the Quakers but though all the other Competitors were in the wrong that doth not infer T. E's Friends to be in the right for they may be equally mistaken with the others in the like Bottom unless they can produce some indisputable Divine Amulet or Preservative which the others cannot Nor can I find any solid Reason why I should belive the English and disbelieve the Spanish Alumbrados when their Doctrines are much alike and their Evidences are exactly equal And further one of these who can set as good a face on his cause and use as brisk a confidence and who excels Thomas Ellwood as much as one of the two Witnesses in the Revelations exceeds the Witnesses in general viz. Lodowick Muggleton from his supposed Spirit pronounceth a Sentence and a Curse upon the Quakers 3d Q. Quibbles p. 32. Because I saith he have passed Sentence upon the Quakers they shall never grow to have more Experience in Vision and Revelation but shall wither which Curse from their Proteus like changing the Disciples of Muggleton may conclude to have seized on them Others that are Juniors or Co-temporary with the Quakers from their Spirit Condemn the Quakers The cry of a Stone p. 20. So Anna Trapnel Let them tell him viz. Oliver of his Sins and tell him with Humility and tears not as those deluded Spirits that go running about the streets and say We have such Visions and Revelations who come out with their great speeches of Vengeance Judgment and Plagues Oh but thine that come from thee thou givest them Humility Meekness Bowels Tears Thou art called only a Form they call thâ—â—ves a Christ Oh p. 50. some poor Creatures call themselves Christ because of this Oneness with Christ when thy sweet wine comes forth then they bring in their false Wine p. 68. The Secretary of the Confiderers prayed God to preserve him Discourse of the way c. p. 62. p. 68. for ever having the Spirit of the Quakers he had high thoughts of their way at the first till he did discern the tracts of the evil Spirit that guided them several Instances of which he enumerates and saith The Spirit of Wisdom appointed him to tell those things to make them better advised in the choice of true ways and in the distinctions of Lights p. 72. And I have heard of a single Devoto herded with none of the former with the greatest Confidence affirm That God had Revealed to her that the Quakers would leave their Errours and return to the Church and Truth again But beyond these because we in these Kingdoms may be interested and partial not passing right judgment the Illuminados in another Country who not being engaged against ours deserve more regard do expressly declare the Quakers to be Impostors and I suppose their Opinions in other points of Religion to be more sound in that they deluded the Learned and useful John Amos Comenius The late German Enthusiasts are the persons His Revel edit per J. A. C. 1659. p. 189. In Dr. Spencers vulgar Prophecyes p. 6 7. and their Condemnation of the Quakers I shall transcribe from a worthy hand my Circumstanstances not affording me as yet a sight of the Book They tell the World that by how much the nearer that great day of the Lord is the more evidently and familiarly doth he excite his Prophets and that they understand the frequent possessions Witch-crafts and fanatical Enthusiasms of the Quakers Satanicas esse praestigias quibus opera Dei obfuscare nituntur ut olim James Jambres Mosi resistêre to be the delusions of the Devil whereby they endeavour to obscure the works of God as James and Jambres withstood Moses of old all these Condemnations of the Quakers from the Spirit should have force with them who acknowâ—ed Revelations at this day What if the Quakers be more numerous than some others of the like Kidney That is no Argument of Truth else others would soon wrest it from them as some places so some times are more prepared for productions of Monsters than others and the late unhappy times had piled up such Materials that it was easy for the Quakers to arrive at that Height by starting up as the scum and froth of them all Montanus spread his Poyson through Phrygia Donatus through Africa the Messalians through Syria Pamphylia c. And Arius through the World The Familists T. E's Grandfathers are next to gone and I hope his Inspirations will run the same Fate and expire like theirs and the Company called Considerers foretell your extinction Traite de la Voye Au Royaume p. 18. time shall make you of the number of things past CHAP. VII Concerning their own contradictory different and designed Revelations WOuld a man be tamely satisfyed with Keiths Confutation that the Enthusiasts against whom Luther wrote were not true Enthusiasts as the Apostles were Quakerism no Popery p. 20. but such as under a pretence of Enthusiasm both taught and practised evil things and baffle each in the former list thereby he must allow me with equal reason to turn it upon themselves that Quakers are not right Enthusiasts as the Apostles were For it confutes themselves as much as others and is a Conviction on either hand equal with mentiris Bellarmine But supposing my temper or other motives incline me to overlook the rest and become favourable to T. E's Friends so as to Fancy or Wish that they really have what they pretend my next Inquiry is to whom must I turn to the Conforming or Non-conforming Quakers to some single teachers or to the Body of Antient Friends and how can I infallibly know where that supposed Body lodgeth or who are the Members of it or when these little talkative Oracles speak by Inspiration and when by their own afflatus I would have a Reasonable Religion understand what to believe do and pray and then proceed accordingly but if the Spirit that guides be inshrined in such a Body against which so many prejudices lie the case of those Souls is very sad whose Directions flow from so foul a
than he who waits and Entertaines the first comer Their two Principles of Christ the Light and Immediate Teaching are either Inconsistent or the one is superfluous for in making but one Essential they Invalidate one of their two Principles How do they understand their great Text. John 1.9 that Christ is a saving Light in every man if by Immediate Revelation then the light doth not discover all things but needs another to discover it self if the Light Interpret it in Reference to it self as most Properly it should all Power in Heaven and Earth being given unto it Then something is known without Inspiration Immediate If he makes them both one then he confounds Keiths two Principles Hath any Quakers known the Idioms Customs Proverbs Rites Histories c. of Scripture by an Instant Discovery I think that they are least learned and most Inspired men either could not expound or would sadly differ if an Experiment was made of their Ability an Externall Proposal hath hitherto been the means of conveying Christianity If any Heathen did suddenly become an Inspired Christian this might befriend them but their English'd Hai Ebr Yokdan was not so And the Quakers are men who read and hear and withal fancy and so form their Notions Whither may not a man hit upon those sences by Study for which they Challenge Inspiration to single out Doctor Hammond as the fittest because he hath Premised a Discourse to his Annotations on the New Testament in Opposition to their very Pretentions Is there not one True Paraphrase or Interpretation in that book Say so and you Confute your selves for Doctor Hammond Expounds the seventh Chapter to the Romans to be understood of a man in an unconverted Estate and Keith owns that as the Right sence using the same term metaschematismos Q no Popery p. 39. 40. an usual figure the Apostle Rom. 7th from verse 14 to 25 describing not his present Condition but the Condition of others and himself as they were in the strugling c. Whence it follows that either a man may attain to the true sence of the Scripture without Inspiration or may have it though he do not know but Disown and Write against it which is not likely the Impression of the Spirit in such matters being strong and curious but in either way we are sufficiently secure and God will not damn any for want of that which floweth meerly from his Grace I cannot discover how I can understand the Quakers Books for though they seem to use inferences so that I may consult my Reason yet they being usually writ from the Spirit of the Lord I need an Inspiration to understand them as much as any Verse in the Bible and another to ascertain them to be Divine and so all the former difficulties recur a Papist is much more modest for though he make his Church or its Head Infallible yet he will confess his single self Fallible and Infallible claims needing Infallible Evidences we can never be certain of your Inspirations without Publick outward Demonstrations of them Truth loves calmness and the still voyce Lo here or there is Christ are not its Watch-word modest demands go furthest when backed with strong Proofs I have the Liberty to try and judge rational Expositions whereas your Inspired ones impose upon me but the Design is crafty it is a kind of Sacriledge to Dispute that which saith It comes from God So that this pretence insconces them rendring those moving Oracles Sacred and Venerable and 'T is better to buy their Divine Living Testimonies than a dark Lettered Bible But I am at a loss to know whether their Receits are for their own use or to Benefit and Oblige mankind Other Quakers made the Spirit the Judg the Instructer the Rule the Guide c. Thomas Ellwood hath got him a further Office to be the Expositor but can his Inspirations which die if he do not speak or write them be plainer than those in Scripture which are given to all and have the advantage in Design in Continuance in so many Expositions already upon them some of which must be Divine by T. Ellwoods Doctrine Peter was sent to Cornelius Ananias to Paul c. There was a mistake certainly in such outward conveyances and attestations the shortest and the safest cut had been to direct them to within it would have saved charges their vitious Circle also intangles me for I cannot discover whether they know the Spirit or the Scriptures first they say They know these to be the Scriptures by the Spirit but then how do they know there is a Spirit that they must not prove from those Scriptures whether do they believe the Scriptures before the conferring these Expositions or no if before then they believe they understand not what nor wherefore if after then the gloss is conferred before the Text Secret things are made known to Infidels and Pearls are thrown before Swine But T. Ellwood doth not walk in that way he prescribeth others to instance in two or three which fall short of Inspired Expositions p. 35. may not improbably refer to that great Persecution raised upon Stephens Death p. 40. Goodwins Antiquities produced about the Pharisees who the Elect Lady was p. 47. in what Relation John stood to her or how far her Temporal Power might extend does not appear In a Discourse of Inspiration as sole Expositor he is faln to it may not improbably does not appear and borrows some Aegyptian Jewels let him blot these out for they cut the throat of his Book Universal free Grace p. 75. Keith is more sober these plain Testimonies of Scripture needs no explication nor application of mine what more plain and evident can more emphatical and significant expressions be used by men and he gives some good ways of interpreting Scripture used by us that general Maxime of understanding Scripture Idem p. 15. is That its words are to be understood in their whole Latitude and extent where no Cogent Reason moves to the contrary they pass from the sence which the words plainly import p. 31. and seek out another sence to the words not from any necessity but because it pleaseth not their Corrupt Judgment plain and full Scripture Proofs p. 39. there is abundant matter in the words or before or after to evince the truth we are to take the most usual and proper signification of the word p. 43. p. 15. 46. 53. 61. 68. 101. 102. 106. where no cogent reason moves to the contrary With several of the like Nature so that he hath destroyed Thomas Ellwoods notion of the obscurity of the Scripture and Expository Revelations of its sence Having Considered their Doctrine let us briefly view their Practice in a tast of some few out of many of their Inspired Expositions and this sad Account we may give of them That if they had been hired to subvert true Religion they could not have done it more effectually by
but that which was delivered by the Apostles as certain eye and ear Witnesses of it and to confirm that certain Testimony of theirs God superadded the Demonstration or Evidence of the Spirit and Power which by an Hebraism may be conjoyned Evidencing the Spirit by Power Theo. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Power of Miracles were an Evidence that the Spirit owned and confirmed their certain Testimony or we may take Spirit and Power as two distinct Proofs of their outward attestations 1. Spirit the Evidence of that consisted in shewing the Old Testament Prophecyes were fulfilled in Christ this Origen makes the demonstration of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. con Cels apud Dr. H. in Loc. c. Prophecyes that are able to give assurance of the things that belong to Christ and thus Rev. 19.10 the Testimony of Jesus is the Spirit of Prophecy the Series of all the Prophecyes so wonderfully fulfilled are an Evidence for him or it may take in the New Testament Prophecyes which are an Evidence for Christ The Revelations were by him committed to an Angel and so to John or Spirit may refer to those visible Demonstrations when the Blessed Spirit visibly descended upon Christ and the Apostles and so are that Immediate Evidence the Spirit gave to Christ Dr. Ham. or that Record the Spirit bore so clearly explained in Dr. Patricks Witnesses to Christianity Power that hereby are meant Miracles is indisputable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen ubi Supra those Miraculous stupendious actions whose footsteps yet remain per figna virtutes c. by the Holy Spirit and by the Signs and Powers done by him we bring you Arguments or Evidences that we speak the truth Oecum in loc Ita. Grot. c. that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant either sanationes healings in particular or Miracles in general will be evident by a little observing its use Mar. 9.39 no man which shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Miracle in my name spoke with reference to such as did cast out Devils in the Name of Christ and did not follow him Mat. 7.22 in thy name have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many wondrous Works answerable to those preceeding Prophecying and casting out Devils Luke 10.13 if the mighty Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been done in Tyre and Sydon 1 Cor. 12.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that Miracles As Mat. 11.21.23 13.54 58 14.2 Mar. 6.2 5 14. 9.39 Luc. 5.17 6.19 19.37 Act. 2.22 8.13 passim in all which and many other places too long to be set down it signifieth Miraculous Works or that Divine Power which was the Evidence or Seal of the Holy Ghost The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only set single but with others that do expound it Rom. 15.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through mighty Signs and Wonders by the Power of the Spirit of God that is those Signs wrought by the Power of the Spirit and Evidences of it Better Signs of his Divine Commission than the Bells and Pomegranates were to the High-Priest c. 2 Cor. 12.12 Truly the Signs of an Apostle were wrought among you in all Patience in Signs and Wonders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in mighty Deeds These are the Signs of an Apostle and yet our new Apostles and their Successors do no such things and fully 1 Thes 1.5 Our Gospel came not to you in word only but also in Power and in the Holy Ghost and in much assurance that is in the Power of the Holy Ghost which is a plerophory or which gives much assurance by transposing the words of which many instances are in Grot. on John 35. But Quakers have words meerly without Signs or Wonders or certain Sensible Testimonies or Humane Learning One of them acknowledgeth they can give no outward Evidence seeing our Opposers require of us Q. no Popery p. 62. 63. to show or evidence unto them some Infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have the Spirit of God I would have J. M. to know that the same difficulty recurreth as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scriptures it being a thing which cannot be shown or made to appear by any Evidence unto the carnal mind which yet is evident unto the Spiritual that is like the old Hereticks they are the Spiritual others not of their mind are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Animal or Carnal but his Evidence for Inspiration is far inferiour to the Scriptures Authority And in that very Text Rev. 14.6 produced by T. Ellwood of the Preaching the Everlasting Gospel after the Apostacy there is no mention of Demonstration or Inspiration c. nor was there any need thereof the corrupt Church among much dross preserving those very Books whereby her Errors were detected and that was when all Learning began to revive true Religion and Learning moving in equal lines 2. But Quakers have the demonstration Qu. looking glass A true Narrative though they slight the Miracles thereby implyed some attempts have been made thereto by Charles Baylyes stroaking Richard Andersons Cursing the Womans pretending to raise the interred Corps which were reinterred when her folly had appeared In Mr. Jenner p. 93. Nicholas Kate of Harwell said That when the fulness of time was come Sober Answer to Speed p. 76. New Law p. 37. he should work Miracles which yet is not come to pass but the fulness of time with such bears a strange date the fulness of time is when the first man hath filled the Creation full of his filthiness and all places stink with unrighteousness but visible Miracles failing they turn it another way they work Invisible Miracles or Miracles in Spirit so did Ignatius Loyola and doubtless to reach to the Soul to quicken it to cure its Diseases Pennington's naked truth p. 28. is greater than the outward and was signifyed by the outward They work Miracles in a Spiritual way T. Ellwood makes Tongues to be be but mediums to convey their Message to others p. 231. 3d. Qâ—il p. 75. as if he durst out-face the Apostle who declares them to be a Sign to such as Believed not 1 Cor. 14.22 Keith prettily daubs it over that they witness the Power working Miraculously in their Hearts Im. Rev. 〈◊〉 200. raising to Life the dead Souls c. and these are the greatest Miracles of which the outward were but a figure William Shewen almost bids defiance to them we read not of very many converted by outward Miracles which are not of absolute necessity in the Church True Christians Faith p. 150. 157. but the inward are the greater Miracles which Christ promised that those who believed in him should do So that they do no Wonders Title of a Book Truth exal p. 11. yet have Silent meetings which are a Wonder to the World and do Preach the Gospel
Delusive nor in the gratifying the inferiour Power but in a sound Mind a Living Faith and a Consciencious Practice And Enthusiasm hath carried others higher than the Quakers Spirit be it what it will hath yet carried them Satan can transform himself into the likeness of God himself Im. Rev. p. 239. and Actually doth it so that men should be cautions about their comforts The presenting some of their Experiences will discover their Excellency all that which you call the History New Law p. 97. is all to be seen and felt within you Adam and Christ Cain and Abel Abraham Moses Israel Canaanites Amalekites Philistins all those Armies the Land of Canaan Judas c. are all to be seen within you rarely Experienced Devon-shire house or the Trojan horse cannot contain such a Company But Keith denying the History to be conveyed by Revelation this man makes out the Receit by Experience Saints Paradise p. 29. He Experiences what the Devil is I shall shew in my Experiences what I see and know the Devil is viz. in the full body of him he is Vnrighteous flesh and the Imaginations thereof and every Lust is a particular Devil he truly found in his Experience that the flaming Sword is the Enmity of Natures which Enmity he had before Experienced to be the Devil and Murderer and lastly from what he had Received and seen within him p. 47. p. 30. New Law p. 103. True Christian faith and Experience p. 33s 34. he denies a local Hell Shewen believes God 's Oneness Omnipresence and his other Attributes from the Manifestation of him in his own Heart so he saith God is pure from his Appearance so pure in his heart strange Ideas have they of the Divine Perfections to measure them by their own sensations he truly and experimentally knoweth p. 106 that God cannot be tempted with Evil because that Heavenly Light he is indued withall cannot be Tempted with Evil. he can give an experimental account of the two great Ordinances of Christ Baptism and the Lords supper p. 76. that is he hath an experimental feeling of Allegories Univer Gra. p. 86. p. 117. Keiths Experience made him know and feel the seed in others and he experienced the belief of Christ in the outward not to be necessary to Salvation Univer Gra. p. 86. p. 117. and from this head he infers the Apocrypha to have proceeded from a Measure of the True Spirit Quo Popery p 30. Some Prim. 120. and Pennington bids wait to feel the glorious State of the Church before the Apostacy Such mens Faith consists in Experience and that in Fancy but hereby they take away the very proofs of Christianity p. 96. Women now are Witnesses of Christs Resurrection but thus They must know only as they Experience Pen. in Fal. vin of 21. Div. p. 7. True Christ experience p. 39. and the knowledg of the Scriptures avails nothing Except accompanied with a living Experience of the same power working after the same manner as it did in others in times past who have left their Testimonyes thereof upon Record CHAP. XI How the Primitive Christians came to the knowledge of the Gospel VI. THomas Ellwood is the Successour of the Primitive Christians as well as of the Apostles and he informs that the Primitive Christians did receive the knowledge of the Gospel from the Immediate Teachings of the Holy Spirit p. 233. to the like purpose p. 245. which he enlargeth from the Primitive Christians to have been in all ages Revealed to the Saints in some Degree or other p. 237. This is matter of Fact and the Truth of it Depends upon Proof from History not one word thereof is produced and the former Instances about St. Basil Nazianzene c. do not encourage us to trust either his Learning or Infallibility We are now upon the Negative and it belongs to him to prove out of undoubted Histories that the Gospel came to be known in all Ages by Immediate Revelation we find the Fathers very learned and coming thereto by Study and using such means of expounding as Protestants do We find their Expositions differing both among themselves and from the Quakers let Thomas Ellwood shew which Fathers were Inspired which of their Works were writ by it how we must understand those Inspired Expositions of theirs for they seem likelier to have Immediate Revelation than any in this Age In Epist ad Paulin. St. Hierom makes that Prophecy of Joel 2.28 fulfilled super 120 credentium nomina effusum iri in caenaculo Syon upon those 120 Names in Act. 1. and at the descent upon the Apostles Act. 2. Cateches 17. And Cyril of Jerusalem refers it to the coming upon Peter and the Apostles And Theodoret makes it to receive its Evident Comment in loc and literal accomplishment at the day of Pentecost Thomas Ellwood inlargeth it to all Believers and all Ages Whom shall we trust But he making them Inspired I have more Reason to believe such great names rather than his Conceit The Pretence to Revelation was all along disowned in the true Church after the settlement of Christianity Cont. Haeres 48. Epiphanius condemns the Montanists for bringing in new Prophets post terminum Propheticorum donorum after the Expiration of Prophetical Gifts and saith They bring alios prophetas post prophetas would introduce a new brood or Series of them The Prophets of the New Testament are oft by name recorded l. 5. c. 19. which is not done to any other of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was urged by Miltiades in Eusebius adding to them Ammias of Phyladelphia and Quadratus and that if the Montanists challenge Prophecy after the Prophets others by the like rule may challenge it after the Montanists and so in infinitum We are certain that the Extraordinary Visible gifts are ceased and thence we infer that the Invisibles bore at most but an equal date with them and that Miracles continued longer in the Church than Immediate Inspiration is apparent in that we find footsteps of the one after the other was disowned and the Divine will might soon be made known whereas the continuance of its Testimonials in the World some while after was more necessary Tertullian called his by the name of Nova Prophetia New Prophecy an Evidence that the old was ceased and how he was disowned by the Church is Notorious Though there were many succeeding Prophets under the Law that doth not infer it must be so under the Gospel for those Prophets brought in Light by degrees and prepared the way for Christ but then Prophecy lay Silent for about 400 years before his appearing a sign that he came to fulfil and Seal up all and when God himself took the chair and in our nature discharged his Office it fastens Imperfection on him to maintain a Series of Prophets to explain what he spoke or relate what he omitted The new Testament
kept as a Testimony among them We your Friends and Brethren whom God hath called to Labour and Watch for the Eternal good of your Souls at the time aforesaid being through the Lords good hand who hath Preserved us at Liberty met together in his Name and Fear were by the Operation of the Spirit of Truth brought into a serious Consideration of this present State of the Church of God Which in the day of her return out of the Wilderness hath not oâ—â—â— many Open but some Covert Enâ—mies to Conflict against Who are not afraid to speak evil of Dignities and dâ—spise Goverâ—mâ—nt without 〈◊〉 we are seâ—sible our Societies and Fellowship cannot be kept Holy and Inviolable Therefore as God hath put it into our hearts we do Communicate these things following unto you who are turned from Darkness to Light and Profess with us in the Glorious Gospel throughout Nations and Countries Wherein we have Travelled as well for a Testimony against the unruly as to Stablish and Confirm them unto whom it is given to believe the Truth which is unto us very precious as we believe it is also unto you who in Love have received it and understood the Principles and felt the Virtue and Operation of it In which our Spirits breath that we all may be preserved untill we have well finished our Course and Testimony to the Honour and Glory of our Lord God who is over all blessed for ever 1. We having a true sence of the Working of the Spirit which under a Profession of Truth leads into a Division from and Exaltation above the Body of Friends who never revolted nor degenerated from their Principles into marks of Separation from the Constant Practice of good and antient Friends who are found in the Faith once delivered to us And also into a slight esteem of their Declarations or Preaching who have and do approve themselves as the Ministers of Christ and of the Meetings of the Lords People whereby and wherein Friends are and often have been Preciously revived and refreshed And under Pretence of keeping down Man and Forms doing down the Ministry and Meeting or Encourage those that do the same We say The Lord giving us to see not only the Working of that Spirit and those that are joined to it that bring forth these ungrateful fruits but also the â—vil Consequents and Effects of it which are of no less Importance than absolutely tending to destroy the work of God and lay wast his Heritage We do unanimously being thereto encouraged by the Lord whose Presence is with us declares and testifie That neither that Spirit nor such as are joyned to it ought to have any Dominion Office or Rule in the Church of Christ Jesus whereof the Holy Spirit that was poured forth upon us hath made us Members and Overseers Neither ought they to act or order the affairs of the same But are rather to be kept under with the Power of God till they have an Eâ—r opâ—n to Instruction and come into Subjection to the Witness of God of the encrease of whose Kingdom and Government there shall be no end 2. We do declare and testifie That that Spirit and those that are joined to it who stand not in unity with the Ministry and Body of Friends that are constant and stedfast to the Lord and to his unchangeable Truth which we have receiv'd and are witnesses of and Ambassadors have not any true Spiritual Right or Gospel-Authority to be Judges in the Church and as the Ministry of the Gospel of Christ so as to Condemn you and their Ministry Neither ought their Judgment to be any more regarded by Friends than the Judgment of other Opposers who are without For of Right the Elders and Members of the Church which keep their Habitation in the Truth ought to Judge matters and things that differ and their Judgment which is so given therein ought to stand good and valued among Friends which though it be kickt against and disapproved by them who have degenerated as aforesaid And we do further declare and testifie That it is abominable Pride which goeth before Destruction that so puffs up the mind of any particular that he Will not admit of any judgement to take place against him For he that is not justifyed by the Witness of God in Friends is condemn by it in himself though being hardned he may boast over it in a false Confidence 3. If any Difference arise in the Church or amongst them that profess themselves Members thereof We do declare and testifie That the Church with the Spirit of the Lord Jesus Christ have Power without the assent of such as dissent from their Doctrine and Practices to hear and determine the same If any pretend to be of us and in case of Controversie will not admit to be tryed by the Church of Christ Jesus nor submit to the Judgment given by the Spirit of Truth in the Elders and Members of the same but kick against their judgment as only the Judgment of Man it being manifested according to Truth and Consistent with the Doctrine of such good antient Friends as have been and are found in the Faith agreeable to the Witness of God in his People then we do testifie in the Name of the Lord if that Judgment so given be risen against and denyed by the party Condemned then he or she and such as so far partake of their Sins as to Countenance and Encourage them therein ought to be rejected and having Err'd from the Truth persisting therein presumptuously are joyned in one with Heathens and Infidels 4. We do declare That if any go abroad hereafter pretending to that Weighty Work and Service who either in Life or Doctrine grieve good Friends that are stedfast in the Truth sound in the Faith so that they are not manifest in their Consciences but disagree to the Witness of God in them Then ought they whatever have been their Gifts to leave them before the Altar and forbear going abroad and Ministring until they are reconciled to the Church and have the Approbation of the Elders and Members of the same And if any that have been so approved of by the Church do afterwards degenerate from the Truth and do that which tendeth to Division and Countenance Wickedness and Faction as some have done then the Church hath a True Spiritual Right and Authority to call such to Examination and if they find sufficient cause for it by good testimony may Judge them unfit for the Work of Gods Ministry whereof they have rendred themselves unworthy and so put a stop to their Proceedings therein And if they Submit not to the Judgment of the Spirit of Christ in his People then ought they Publickly to be declared against and Warning given to the Flock of Christ in their several Meetings to beware of them and to have no fellowship with them that they may be ashamed and Lambs and Babes in Christ preserved 5. And if any man or Woman