Nature to this the Prophecies and Promises refer and we must render to each their due in the work of our Instruction to the Son as well as to the Spirit T. E. hath made the most untrue and desperate choice that could be the Apostles to receive the knowledge of the Gospel by the Immediate Revelacion of the Spirit what is become of all the Promises of the Messiah John 4.25 I know that Christ when he is come he will tell us all things saith the Woman of Samaria But by Ellwoods model he is com'd and gone and hath taught the Disciples nothing why did Christ chuse the Apostles Live Converse with and betwixt three or four years Instruct them in the things of Gods Kingdom if they were no better for all those Divine Lessons which came from him whom never man spoke like unto what quarrels have the Quakers against Jesus of Nazareth Luke 24.19 that Prophet or ' Divine Teacher mighty in Deed and Word before God and all the People that they must lay aside his Person or his Office either substituting the holy Spirit in his place or making their great Idol the Light or Christ within to do all the necessary work of Instruction Cannot T. E. permit Jesus to be the great Law-giver and Teacher and then upon his bodily removal from the earth the Holy Spirit to descend and build upon Christ the Foundation but as far as in him lies in imitation of the Heathens quarrels among their Deities he must have the Spirit to drown the Word the outward incarnate Christ to signify nothing but the inward Manifestation to Communicate all Was it the Holy Ghost who assumed our flesh lived and preached and Sealed the truth of his Doctrine with his Blood or it was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who performed all those things and of whose fulness we receive were they the Apostles of the Spirit or the Apostles of Christ Jesus who breathed on them gave them Authority and sent the Holy Ghost to inable them to execute their Commission Why do the Quakers thus confound the works of the Word and the Spirit like the Libertines qui nihil ponunt inter filium Dei Calvin adversus Libertin Cap. 10. Spiritum ejus discriminis but suppose they were right about the Holy Unity that there is no destinction of Persons in the Godhead but that they are only different names of the same one Subsistence yet T. E. hath laid a wrong Foundation for it was not this Spirit which inwardly did all But it was Jesus the Son of Mary be he but a piece of the Christ or have he an Heavenly body sheathed up within that which he took of the Virgin or however else for they know not what to make of him nor do with him The man Jesus who was as truly visible in Jewry as Ellwood was in the House of Pennington stands much in their way and hinders their Light or Christ within who called the Apostles taught and instructed them as appears from the Series of the four Gospels which we shall adhere to rather than to these who do but dream dreams while they conceit that they see Visions This being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is the procreative cause of so many delusions viz. a Disregarding Christs Personal Prophetical Office and placing their supposed Spirit in his room I shall make a short Narrative how the Apostles came to the knowledge of the Gospel how Religion was delivered by Christ that it was settled in an outward Bodily and Sensible way and thereby Ellwoods account of the Spirits doing the work by his inward Immediate teaching will appear not only distant from truth but the very subverter of the Christian Religion God having at sundry times and in divers manners made known his Will unto the Fathers at the last in the highest Dispensation which is never to be out dated he spoke unto us by his Son whom he hath appointed Heir of all things that is by the God-man Christ Jesus who took our flesh and blood and was of the same nature with us this Son of God was God himself who came to visit the earth and be his own Interpreter yet still he discharged this Office whilst he was Tabernacling in our Flesh He was God with us instructing us in the likeness and true Nature of man of a Reasonable Soul and Humane Flesh subsisting And thus I suppose those Prophecyes were fulfilled Taught of the Lord or Taught of God he had the Spirit without measure he was the very Temple of God the Holy of Holyes in and by whom the Divine Oracles were made known to Mortals The Divine Majesty resided in this man Jesus all the former owned ways of Revelation came to attend him into the World to usher him into his Office and give Credence to what he spoke and yet excepting some short Sentences serving as Testimonials to him they were all silent while he was Teaching but still Jesus in Humane Nature took the Chair and was Gods mouth and voice unto mankind as might be more fully and advantageously shewed The Apostles conversed with Christ saw heard eat drunk and lived with him how oft is this referred to of their being Eye and Ear Witnesses of what he did and said he taught them by Sermons Parables Conferences explaining things privately to them during the whole Term of his Ministry and after his Resurrection And must his whole Prophetick Office be thought nothing and can such select Scholars be still non-proficients under so powerful and so diligent an Instructer other Quakers think contrarily to T. E. and let one Infallible buffet another Whilst Christ abode with them in his bodily appearance they had some knowledge till the manifestation of the Spirit they were ignorant of many things many is not all that is for their knowledge and for their life he saith elsewhere the very Disciples themselves while they followed Christ outwardly were truly Religious and another of them surely none will or can deny Idem p. 230. who profess Christianity but the Apostles Taylors Faithful and True Witness the Light c. p. 12. in some measure before Christs outward departure from them had the Comfort of the Holy Spirit in them and were both Believers and obedient Children in their measure c. What though the Apostles being involved in the fatal prejudices of their Nation were ignorant of some things as about the Kingdom of God the Resurrection c. must they therefore know nothing of Faith Repentance a Christian Life or Duty Christ who knew them the best speaks otherwise John 17.6 7 8. they have kept thy word they have known they have believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost apud Theâ—p in locum having known by my words and by my Doctrine The Apostles were as certain knowing Witnesses of Christ as we can be of any matters of Fact and the Christian Religion was entertained upon their Testimony that they
for nothing but a Monstrous Fabrick But to use his own words Had he not been a Quaker he could not have given such an Answer CHAP. III. Whether Quakers be the Apostles Successors and receive the Gospel in the same manner as the Apostles did II. THE other Pillar is as rotten that the Apostles Successors or all Believers do receive the knowledge of the Gospel in the same manner as they did In which three things are couched 1. That all Believers or the Quakers are the Apostles Successors 2. That these Successors receive in the same manner as the Apostles 3. The proofs produced to make out this claim 1. That all Believers or Quakers are the Apostles Successors if the first then he argues for all Parties as well as for â—imself and their Revelations will out-weigh his a Turk is a Musulman or Believer in the light within him withall he makes Christ to have a Monstrous Body if all Believers be the Apostles Successors But his Charity without question designed the latter by using the first Person We and Us The Apostles Successors p. 228 truly the Apostles Successors in Faith and Doctrine p. 230 233 but he should first have proved it and not have begged the question The Lamb's Officer p. 11. The Apostles Successors a great Humility Lately they were higher even true Prophets and Apostles now they are dwindled into Successors not Apostoli but Apostolici They succeed them in Inspiration Infallibility Divine Commission Discerning of Spirits he does well to add in Faith and Doctrine Pray proceed you succeed in their Chairs in their Bishopricks in their Power of binding and loosing and prove it all by succeeding in their Miraculous Powers But how do you succeed the Apostles You differ vastly among your selves what time the Apostacy entred into the Church but stating it as some do to commence at the entry of the first Century Smith's Spiritual glass opened p. 36 Keith's Universal Free Grace 92. then for 1548 years the Gospel Dispensation was lost and is now revealed Christs Spiritual Dispensation is now again revealed in this day after the Apostacy And so many years make an hiatus large enough to disturb Succession 'T is not the Apostles but Winstanley whom you succeed In the year 1648 God did cause a branch to spring forth out of the root of David which was filled with Vertue J. Whitehead in Mr. Faldo's Q. no. Christ p. 16. for the Covenant of Life and Peace was with him he spread forth many Branches which did partake of the fatness of the Root the weary came to rest under his branches with him was the Word of Reconciliation And to that purpose the Blasphemous Harangue proceedeth so that you do but succeed that Leveller as Whitehead did in 1655. Ibid. Being a branch of this Tree viz. the branch afore-said the life of its Root caused me to blossom and bring forth fruit c. It is the Spirit of Winstanley whereby you are Acted and whether that be the Spirit of God deserves your diligent enquiry But supposing with the Socinians that Doctrinal Succession is sufficient without Personal we can discern no likeness between their and your Doctrine You Allegorize that Baptism and the Lords Supper which they practised you set up that Christ within whom they saw ascending into Heaven there to abide till the day of Judgment You make but small esteem of those Scriptures which they wrote or commended as able to make the Man of God wise unto Salvation They did eat and drink with Christ you have scarce allowed him to be a distinct Person from you They make Christ the Redeemer of Men you must have him to Redeem himself even a lost God and a lost Christ They expected Justification by the suffering Jesus that you make a Doctrine of Devils and will be saved by your own Works or by a Christ within you They believed Christ to be made a Sin-offering for them you entertain him but as your Pattern They believed their dead Bodies should rise again you do style it a Carnal Resurrection with several such irreconcileable differences between their Doctrines and yours There are other Fathers whom you succeed even many of the old Hereticks as might easily be shewed but especially Henry Nicholas is your Grand-father the Life and Spirit of Familism runs through your writings you have taken many things from the Libertines Swenckfeldians and Anabaptists the Antinomians also as Saltmarsh in his Sparkles of Glory and others of them contributed towards your Original for those and other Sects agree much in one bottom that of Immediate teaching these prepared the Materials out of which your Father Winstanley formed the most part of your Opinions which being thrown together in a confused manner you fancy the result to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image fallen down from Jupiter and prettily style your selves the Successors of the Apostles in Faith and Doctrine by Immediate Revelation But supposing out of an excess of Charity that you are the Apostles Successors The next is more Prodigious 2. That these Successors receive in the same manner as the Apostles in the same manner he prints in a different Character p. 228 230 233. to shew the stress lyeth there and he affirms it to be no presumption ungodliness or absurdity in those who are the Apostles Successors in Faith and Doctrine to expect to receive the knowledge of the Gespel in the same manner as they received it p. 228 230 233. Expect and think what he please Sober men can judge the thought to be no less than madness and the thing a meer impossibility for unless Christ be now on Earth or T. E. was alive when Christ was on Earth and did personally attend him he cannot have received as the Apostles did no not though it was possible daily to repair to Jacob Behmen's Theosophick School of Pentecost But T. E. hath out-gone that Father who being 1300 years nearer Christs time might have been sooner qualified for it he hath seen Christ on Earth heard Paul in the Pulpit and by this token then he saw Rome in its Glory Did S. Mark know the Gospel in the same manner as S. Matthew Or came S. Luke to it by the same means as S. John 1 John 1.1 The one saith That which we have seen looked upon and handled The other Luke 1.2 They that were eye-witnesses have delivered them unto us And if the difference in coming to the knowledge of the Gospel was so early then Quakers can receive like none but false Apostles now John 20.9 our Lord pronounceth a blessedness on such as have not seen and yet have believed Some saw Christ and some saw the Apostles who had seen Christ c. The Doctrine of the Gospel was transmitted from certain eye and ear-witnesses who had Divine Inspiration also and so much as God thought necessary for his Church was written by those Divine Pen-men and is contained and conveyed down to us
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
giveth the true sence and meaning of Scripture immediately p. 238 239 251 253 255. 4. The Gospel is now Preached in the demonstration of the Spirit and Power p. 244. and they are the Persons without question who Preach it 5. They know the Word of God by Experience p. 249. 6. The Primitive Christians had the knowledge of the Gospel by the immediate Revelation of the Spirit as the Apostles had p. 233 245. and the Quakers now receive it in the same manner 7. They receive it by the gift of God p. 245. 8. They have heard the voice of God speaking in them p. 249. 9. Divine Revelation consists in opening and discovering p. 249. 253 255. that is in expounding And all this is done without any help of Humane Learning which is not so much as to appear between the first of Genesis and the last of the Revelations but hath its Circle assigned beyond which it must not step reduced to its proper station and service which is to be conversant in Natural Civil or Humane Affairs p. 218 Humane Learning is to do the Drudgery of Translating to put an English Bible into a Quakers hand and must presently with-draw the pretended Spirit then supervening and opening each Text of Scripture truly to them These are different Notions and are too great favours for any Party on this side Heaven but it s subtilly done to chuse so many to leave room for escaping that if some prove deceitful the rest may support their Partners We must attend his Motions and examine them one by one giving his own words under each head onely some few things must be premised in passage 1. I think he seldom or never names our Lord Jesus Christ who dyed at Jerusalem as concerned in the revealing of Gods will His Prophetick Office is destroyed or weakned by this Sect and the Spirit is substituted in his place Thus p. 245. when he saith the Author of our Faith is the same the Finisher of it is the same alluding to Heb. 12.2 Where Jesus to wit the Son of the B. Virgin is named yet he takes no notice of him but turns it another way They received their Faith namely by the gift of God they received their Faith he saith there in the same manner that the Primitive Christians received it of old Now how that was he tells us p. 233 From the Immediate teachings of the Holy Spirit which dwelt in them So that he either lays aside our dearest Saviour or Confounds Jesus Christ and the Holy-Ghost as one and the same which he doth to purpose p. 233. Paul received the knowledge of the Gospel from Christ revealed in him thence he presently infers thus The Apostles did receive the knowledge of the Gospel from the immediate teachings of the Holy Spirit making Christ revealed in Paul and the Holy Spirit to be the same 2. He seems to make some concessions to inform within what bounds they keep denying new Revelations and yet he either hath new ones or none as from his Principles will be proved p. 237. they expect not a Revelation of any other Gospel of any other way of Salvation of any other Essentials in the Christian Religion they have but renewed Revelations p. 238. Truths formerly revealed p. 254. The same good old Truths p. 243 The good old Gospel again revealed a concession that destroys his design for having no new ones the old do neither need nor are capable of Repetition The true Christians Faith and Experience 3. He appropriates these receits to himself and Party We p. 237 245 249. Vs 254 256 to all Believers 228. that is to himself and Friends for they are the onely true the others but Titular and Nominal Christians saith Will. Shewen frequently The Testimony from the Brethren they are the Church of God returned out of the Wilderness And this is large enough Moses wish fulfilled Numb 11.29 All the People of the Lord are Prophets Are all Apostles Are all Prophets 1 Cor. 12.29 Yes among the Quakers Had he Challenged some few Inspirations in pursuance of the former or some rare single notices from good Angels they had been more Modest or an Immediate Revelation to ascertain him which Books were Divinely inspired and which not it should have been confessed that some have gone that way before him Vindication of the Protestants grounds of Faith second Discourse p. 308 Sect. 4. not onely the Enthusiasts and some Calvinists but the Popish Guide in Controversies in Dr. Stillingfleet saith That the ultimate Resolution of a Christians Divine Faith is into that particular Revelation first made known to him But supposing there was such a Supernatural and infused assurance given yet it is not rational and discursive saith Mr. Chillingworth it may be an assurance to a mans self but it is no Argument to another But one single immediate Revelation is too scant for T. E. during his whole life time He must put God upon Miracles and unnecessaries have what hath been before Revealed though translated into the vulgar Tongue renewed repeated re-revealed in the same manner and he must have Expository Revelations given him of the Sacred Books besides So that his own words contain the best his own Character p. 101. he treadeth an unbeaten path p. 246. he seems not rightly to understand Revelation but rather to have taken in some strange Notion concerning it CHAP. II. How the Apostles came to the Knowledge of the Gospel HIS first rise is That the Apostles had an inward manifestation and Immediate Revelation of the Mind and Will of God to them by the Spirit of Truth which dwelt in them p. 227. this he would have and so craftily brings in as if the Friendly Conference had so meant If by all those ways he intends no more than an inward manifestation But supposing this was true as he states it yet it is not Large nor Comprehensive enough For the Apostles had another Teacher even an outward one both before and besides the Holy Spirit and what Christian did ever yet lay aside or overlook the Personal Oral Teaching of their Lord Jesus If Quakers delight to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenae ad Heres L. 1. C. 1. the Spiritual and perfect from their supposed Teacher the Spirit as the Scholars of Valentinus did we must adhere to our elder name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that Author and Finisher of our Faith If Quakers first make no distinction between the Father the Word and the Holy Ghost and then would lay aside the God-Man Jesus by making the Spirit inwardly supply all we Christians are instructed to hearken unto that Prophet whom God raised up like unto Moses Deut. 18.15 and T. E. can scarce make Moses and the Holy-Ghost alike we do Believe in and Obey that Beloved Son upon whom the Blessed Spirit descended Mat. 3.17 for we are commanded to hear him Mat. 17.5 he discharged his Prophetick as well as Priestly Office in our Humane
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
stumbled at this freedom of the Spirit in our days as well as in the days of Christ and yet her Inspired Doctrines were contrary to the Quakers God spoke to her p. 3 4 9 16. 36 49. shewed her Visions and the new Jerusalem a light shone she was taken into the Mount of God She was anothers voice a voice within a voice Gods Heavens came down into her Earth 5. 7. 76. she fasted 9 11 14 days c. was told by the Spirit of the Soldiers coming to London p. 4. 6 7. had a Vision of the Scots over-throw before Dunbar and of the Fight with Holland of the dissolving the long Parliament 10. calling the Jews of the breaking up the Representative had a Vision against Rowse the Chair-man 13. 30. and several Visions to inform her that Oliver would be Protector which she was troubled at and fore-told Gideon's that is his being laid aside with many the like No Quakers have come nigh her Tyran detect p. 38. A Visitation of Love to the King c 4 5 p. 58. 73. p. 20. p. 35. p. 15. for Ebbit's fore-telling the Firing of London was not believed by his Friends And Burroughs attempts to shew that the Quakers fore-saw the Kings Restoration came not near it She was for the Reign of Jesus destroying the fourth great Monarchy fore-told that all the Monarchies are going down Jesus was at hand Among the rest she fore-told we must have no more Kings and yet she was swallowed up of the Glory of the Lord. 9. The gifted Brethren who with the next are the most orderly of all the Pretenders else made use of this Engine by their Zealous Advocate c. Their Request was the most modest Not to lay aside the Ministers nor destroy Church-Order Blake's Embassage from the Kings of the East to his Highness Oliver Lord Protector p. 45. p. 47. they onely pleaded for an hour before or after Sermon wherein they might exercise their Gifts they allowed the usefulness of Study that three hours in a day close employed therein would make a brave Preacher they offer to give Security to Preach sound and Peaceable Doctrine and begged but the liberty of a Tryal how beneficial their Model would prove offer upon misdemeanour to call in p. 42. and take back the Offenders Commission with a Dehortation to exercise any more for the present would have themselves not taken for absolute Ministers but Assistants they engage not to meddle with Administring the Sacraments or other proper Ministerial Offices with many such fanciful things in their Plat-form and yet the conceit of Inspiration together with acquired Abilities was the cause of it We leave Christs Work with you In the Epistle Churches the Spirit bid us do it the Word and Spirit and God himself is for us my Sons and my Daughters shall Prophesie p. 11. 23. hear this day what the Spirit saith unto the Churches None must Preach by Notes p. 58. we love to drink from the Fountain and yet they are for short work strive not to speak beyond the breathings of the Spirit p. 61. Hear what the Spirit saith to the Churches in England in this day of their Visitation p. 70. And the Socinians come somewhat towards this Model though they deny Enthusiasms Divine Miraculous Inspirations Cateches Eccles Polonicar in Praefatione or Prophetical Authority to be claimed by them yet they allow a great liberty of Prophecying that any one may Interpret who hath the gift of Revelation 10. The Congregation or People commonly called Considerers had recourse to this Trayte de la vaye c. A Discourse of the way to the Kingdom though as sparingly as any of the others They were very much taken up in studying the Book of Nature saying that alone is enough for all men and that the study of the Prophets lay therein p. 76. That Consideration was the Royal way to the Kingdom They acknowledge the Trinity and Christs Incarnation p. 80. p. 52 90 100 used the Sacrament and the Lords Prayer meddled not with Worldly or State Affairs p. 74. were thrifty of their time Married such as they loved upon first sight 92. p. 52. were against the inclosing the Holy Spirit to any particular Sect of Men looking on the Creed as a sufficient instrument of Vnion among all Christians p. 4. 88. But Immediate Inspiration was owned by them p. 4. The Voice of God that I heard said unto me Immediately God himself opened me by his Spirit p. 6. the way to the Kingdom resounding in my Heart Monck Rogers being so taken up with God p. 50. as not to remember the words a man just spoke to him is highly commended the Spirit of Wisdom and Vnderstanding hath appointed me to tell you and such lights as God infused into any of their hearts p. 72. they thought themselves bound to communicate to others p. 94. Here are Competitours sufficient that agree in one bottom though they build different and contradictory Doctrines upon it and all these likely an hundred to one and in this very Kingdom of late ten to one being the far greater number are all against the Quakers and therefore suppose the Scripture did not please me which of these Pretenders must I give Credit to The others whether old or late produce as good Proofs as T. E. can do and if I favour one side where the Evidences are equal I become partial and hold the Faith with Respect of Persons Do the Quakers say and witness their Inspirations The others do the like with an equal confidence Do they Experience it The rest come not behind them If their Refreshings perswade the Leveller and the late named Whore can use the same Topick and the Ranter is as brisk as any If some Scriptures befriend their Fancy the rest and all Hereticks and the Devil himself do bait their Hooks with wrested parcels of it In case then of different Revelations to which must I adhere Or shall I not suspend untill a third Revelation do determine which side is in the right Must we believe men meerly because they say so Or are yea yea and a few Solemn looks or wrings by the hand Evidences that the Spirit is secretly whispering They lay no Obligation on us to trust them rather than their Rivals In their Words Lives and Writings they seem at least Fallible like other men Thomas Ellwood must then produce better Evidences than the rest otherwise we are Innocent And he hath cut himself out work sufficient 1. To prove that perpetual Inspiration is certainly promised by God to all Believers 2. He must prove that all other pretenders do ly in their claims 3. That such as deny Immediate Revelation have no share thereof 4. He must by some undoubted Evidences prove that his party are solely intrusted with this Ministration and when this is done he must
which the rest had never seen nor heard of and cryed down their old light as darkness pretending to have hers Immediately And 't is hard to discover how upon their principles they can confute her Rationally sometimes they stop the Mouths of such Tyran 15. Silent meet a wounder p. 10. as offer to speak in the name of the Lord. So Ann Mud c. Was pulled away by violence they are very curious in the time when the Spirit seizeth on them the 22. day of the 7. Mouth the word of the Lord came unto W. B. another is more exact On the 31st day of the 10th Month 1655. about 4 a Clock in the Morning the Word of the Lord came to Burroughs c. the same could have gone on to Minutes Seconds c. Revelation also is challenged for bad Designs Hicks 1 Dial. p. 26. a Quaker Debtor replyed to his Creditor 't is revealed to me I ow thee nothing p. 27. Ellis Pseudo-christus p. 27 Studelys looking glass of Schism Messages have been pretended sent from God and the person hath been proved many miles distant when the dreamer came to declare it so Holbrow and Marshal were deluded Mary Gadbury pretended a Revelation to get some Cloath from Mrs. Woodward and such a Command must be embraced Schucker beheaded his brother Leonard by Inspiration and Enoch ap Evan upon partly such a pretence killed his Mother and his Brother Kays Answ to 18. Quae. p. 5. Q. Spi. Court p. 7. 21. And two Quakers near Stokely in York-shire their Conscience bidding them destroy Original Sin they Apprehending that their Mother was the fountain thereof Murdered her Fox challenged Inspiration for the Earths being flat Spirit of Hat 27. and that it was twelve a Clock all the World over and he kept part of his Commission concealed a long time Although I have not yet told it you I do now declare it I have power to bind and to loose whom I please At this rate he may keep an Instrument for Reconciling us to Rome dormant by him And Revelations have put them both upon hardships and going naked Idem p. 20. But all these contentions are nothing to such Inspirado's they are yet Whole and Sound in the true Church unity stands in Diversityes as if they had taken the word of the Valentinians Tertul. adve Valcutin Concerning in Faldo Q. no Christ p. 56. who take Diversity as a Charisma or gift nec unitatem sed diversitatem and Pennington licks all right the doing the same thing the thinking the same thing the speaking the same thing this doth not unite here in this state in this nature but the doing the thinking the speaking of it in the same life yea though the doings or thoughts or words be divers yet if they Proceed from the same Principle or nature there is a true unity felt therein where the life alone is Judge And by this salvo all these Contradictions hurt their unity no more than taking an Oath doth prejudice their not Swearing CHAP. VIII Concerning their Expository Revelations III. THe third which these Privado's of Heaven enjoy is They have Expository Revelations so T. E. p. 238. the Scriptures are understood only and alone by the openings and discoveries of that Holy Spirit by which they were at first revealed those Divine Mysteries are Mysteires indeed and remain so as a sealed book until Christ the Lamb doth open them p. 239. nor can the Doctrine of the Gospel or the Mysteries of Gods Kingdom be known to man but by the Revevelation of the Holy Spirit Revelation is necessary yea of necessity even to understand the Scriptures the true sence man can never attain unto until the Holy Spirit Reveal it to him to the like purpose he writes p. 251 253. and 255. that the Spirits helping to understand the Scriptures is by its teaching the true sence and meaning of them by opening discovering and making known the Mind and Will of God therein exprest This is Revelation But there is a great Craft in this procedure for he beginneth with Immediate Revelation but after he Ommitteth the Word Immediate and slideth into Revelation in General But what makes he Requisite on our Part to receive this boon from the Spirit 't is summ'd up into a narrower room than the Essentials by Keith viz. waiting p. 220. desiring and waiting p. 240 but especially humane Learning is disbanded from the least concern except Translating T. Es. Spirit cannot Translate a Greek Chapter but it can Infallibly Expound an English one that is it can do nothing discernible but it can do all things Indiscernible 〈◊〉 Law of 〈◊〉 This gaping way of Expâ—unding was taught by Winstanley all Exâ—â—sitions upon others words shall cease they shall 〈◊〉 with a quiet silence upon the Lord Till he break forth within their Hearts and give them words and Power to speak You must get into the Hâ—ly Silence 〈…〉 8.9.10 and then the Spirit will Instruct you But the Rule is Elder then the Quakers Hildegardis in that her Nonsensical Vision Related to Arnold Arch-Bishop of Colen determines qui autem Vult bene Vigilare hunc intellectum Percipiat Biblio pâ—trum Tom. 15. p. 622. c. He that will make or wait wâ—â—â— shall have the Vnderstanding of her Vision And the Libertines and Swenck field the Familists and all the herd not so much as Anna Trapnel but they all are against learning and for T. Es. easy way of Inspiration or Ministers to have no help but to speak all from the light within So that there is nothing of Studying Praying Reading Meditating or Confering Required on our Part but a Supine desiring and Expecting Reasoning is outdated by Yawning and brains are Superseded by Meer Attendance Quakerism Nuzzles up in sloth and Idleness they may Rest day and night and have the Law writ in their Hearts without Exercising themselves in it their terms are so easy they will have Proselytes Danger of Enthusiasm p 71. but saith one Jacobs Venison could not be right it came so soon to hand To which we may add he lyed in saying the Lord his God brought it to him when it was his Mothers Art This waiting Prostitutes and layeth the soul open to every Impression what starts up first is thought a Divine Irradition The Devil loves a house so garnished and Empty and whilest Saul was thus waiting he started up in the Room and likeness of Samuel their Inspirations are both Writing and Seal to themselves and being in such a passive stilness they Interpret each forward Fancy to be the Whispering of the Spirit that silent Attendance throws down the mounds and Fences of our Spirits and whilst we ly waiting we shall not want the Entertainment and Variety of Suggestions but be bewildred and run on from one Imagination to another But what need T. E. wait Dr Causabons Enthu p. 162 the Spirit of Truth dwells in them p. 228. and
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
foretells of false Prophets but no where promiseth a succession of new ones Nor is it possible Christianity being entertained upon their Personal knowledge of Christ and the Visible Evidences of the Spirit which also inwardly inclined men to search into to approve and chose what the Apostles c. outwardly proposed and now Learning and Meditation supply to us what the Spirit Immediately vouchsafed to them In Epistle ad Paulinuim as St. Hierom saith quicquid enim aliis exercitatio quotidiana in lege meditatio tribuere solet istis hoc Spiritus sanctus suggerebat Thomas Ellwood makes some attempts of proof about the Reformation as from Tindal p. 273 but neither renewed Immediate nor Expository Revelations are therein owned nor doth it concern Notional about which our debate is but Practical knowledge he deals very unfaithfully with Bishop Jewel who proves from the Antients That many things are easy in the Scripture p. 393. and he strikes in with Harding about the darkness of Scriptures and the understanding of them not by reading but by special Revelation and Miracle p. 394. And that which the Bishop calls Help and Prompting Thomas Ellwood transforms into Inspiration and Revelation of the Divine Spirit p. 275. Without humane Learning Study or natural abilities and the Answer of Alphonsus the Spanish Fryar to Mr. Bradford becomes Thomas Ellwood's Mouth You must be as it were a Neuter as one standing in doubt Pray Fox his Mart. Vol. 3. p. 299. and be ready to receive what God shall Inspire for in vain laboureth our tongue to speak else But none of his Proofs concern Perpetual Immediate Inspiration for the Spirit giving assurance of the Scriptures is a thing of a different nature The sence of the Reformers is discerned from the Homily in the Exhortation to the reading of the Scriptures which requires our humility and diligent search and often reading And John Olde a Famous Divine in Edward the sixths days declares how they proceeded in interpreting Scripture Touching the Interpretation of the Scriptures it must be expounded according to the Proprieties of the Tongues in which it was first written In Dr. Holdsworth praele◠Theolog. p. 435. and by diligent Weighing of sayings that go before and that follow after withall the Circumstances and also according to other places that are more plain or like or contrary and where the Fathers the Doctors of the Holy Church have Interpreted the Scriptures after this manner and have in no wise blanched or swerved from this Rule there we do with heart and good will acknowledge and take them for faithful and diligent Interpreters of the Scriptures and honorable Instruments of the Holy Ghost whose painful labours and Industryes our Lord God hath used in the Church to the Glory of his own Name and the profit of his flock c. this was Printed 1554. CHAP. XII Of their hearing the Voice of God and some other Claims THomas Ellwood to all these Superadds other Priviledges as first their hearing Gods Voice blessed be the Lord we have heard the Voice of God and when the Lord hath spoken in us p. 249. Implying in a Distinct Articulate Voice spoken within and heard by them a most dangerous Delusion and contrary to Gods manner of Proceeding who rarely or never spoke to men without some internuntius or medium his Voice being dreadfull no man can hear it and live Exod. 20.19 Deut. 18.16 So that either Angels or God Incarnate signifyed his Pleasure The Motions and Whispers of the Spirit are not an audible Voice the manner of Gods speaking is related thus The Word of God speaketh forth it self at first simply in Power Univ. Grace p. 87. 88. Vertue Light and Life rather than in words and afterwards words are given and that very Distinctly heard and apprehended So that the Quakers Inspirations come rather at first by signs and Symbols than Words and that is a darker way of Expression Im. Re. p. 171. 58. For the Plainest words cannot give the knowledge of the things and words even the best cannot give the knowledg of God c. that must be strange which words cannot express though they pretend to receive it from the Mouth of the Lord or vivâ voce from him Q. no Christ p. 121. 272. New Law 96 Parnels shield 38. Im. Rev. 14. Q. spi Court p. 7. but they may questionless hear his Voice for they can see the Invisible he sees his maker and lives in the light some of them have had appearances of God the Saints have an intuitive knowledge of God in this life so that though Fox in the Divine Light could never see Angels nor Spirits yet they can see and hear God and they succeed several herein Theod. Eccl. Hist l. 4. c. 11. Dr. Causabons Enth. p. 103. 161 163 164. The Messalians did behold the Trinity with their eyes God did talk with Ignatius Loyola and the Holy Maid saw God Heaven and Hell and the Soul of Christ in its Purity And that strange Enthusiast in Acosta talked of conversing with God and the Alumbrados or Spanish Quakers said They might see God Visibly in their Ecstacyes 2. They receive the Gospel by the Gift of God p. 245. from the Divine Power it self p. 232. not once naming in this regard that great Prophet who in the days of his flesh taught us but these are two general words technically to Imply the manner of Inspiration for every good and perfect gift comes from God and yet it is not handed down by Revelation 3. Divine Revelation consists in opening discovering or expounding Teaching the true sence and meaning of Scriptures by opening discovering and making known the Will of God therein exprest this is Revelation for whatsoever is discovered or made known is Revealed p. 255. a new Notion by which the Apocalypse must be the easiest book and the Revelation of John must be the Exposition of John but he useth the word doubly sometimes properly as p. 238. for Gods conveying such a Message unto a man at other times he takes it loosly for the understanding the Message so brought Whereas Divine Revelations do not depend upon our right understanding them but upon Gods conveying them unless he be of the Jesuits mind that the Scripture not being understood is no Scripture and if discovering be Revealing then every Artist or Inventer is a Revealer So Dr. Harvey was a Revealer of the Circulation of blood Pecquet the Revealer of the passage of the Chyle Vesputius or Columbus were the Revealers of America and the Discoverer of the Isle of Pines was such a Revealer as Thomas Ellwood and by this there will be plenty of books of Revelations Univer Gra. p. 24. The book of Creation being a sealed book till the Divine and Spiritual Illumination of the Holy Spirit of God do unseal it Reveal and open and make known the things that are therein contained CHAP. XIII Of the Texts of Scripture Produced by
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.
the skill of Astronomy or Algebra So the promise of the Spirit is not onely to be understood with Restriction but the very Limitations are given John 15.27 Ye have been with me from the beginning that limits it to the Persons of the Apostles who accompanyed with Christ beginning from the Baptism of John Acts 1.22 Hereupon Christ saith Ye also shall bear Witness which none could do upon their certain knowledge but his Personal Attendants And John 16.13 He will shew you things to come restrains it also to the Apostles which clause T. E. as too tough for him ungodlily leaves out But to Argue upon their Principles what is Ellwood concerned in Christ's Promise made before his Death when as he slights Luke 14.8 because spoken before the one Offering was Actually offered up Edw. Burroughs p. 47. p. 37. Another saith A Command to one binds not another no more should a Promise to one benefit another The gift of Tongues and working Miracles were peculiar to the Apostles Times Geo. Whitehead's Reprehension and so was Inspiration also Those Promises Christ made just before his Death having discharged his Prophetick Office he betook himself to his Priestly the Multitude being gone he addressed himself in his Sermon to his Apostles whom he left his Commissioners on Earth and having finished his Prayer was presently Apprehended Now to enlarge to all Believers what was spoke to that select Company will make wild Divinity T. Ellwood so may pass for Thomas Didymus and challenge one of the twelve Thrones whereon to sit and Judge the twelve Tribes of Israel But suppose he inferred truly in an extensive Relation to all Believers till he prove me to be no Believer he hath argued me to have Inspiration as well as himself and withal Faith being an Internal invisible Grace without another Immediate Revelation I cannot be assured who is this true Believer nor who hath the Spirit It may suffice humble Souls that those Promises may extend in some sort to the whole Church diffusive not to every single Man no nor Sect of Men nor to any Church of one Denomination whatsoever and that God will bestow the Spirit of Illumination and Sanctification upon sincere Christians But that those are different from the Apostolical Inspiration without which a man may be saved and with which he may be damned To these he adds Auxiliary Proofs as John 17.37 38 39. p. 128. in which neither Repeated nor Immediate Revelation as perpetual is named And he reads it differently from his Master Fox who thus turns it Out of whose Belly Great Mystery p. 130. in the Spirit of the Quakers tryed Universal Grace p. 102 viz. the Light Christ flowed Rivers of Living water as also the Text above is differently by him Interpreted from his Tutor Keith He prayeth for them that they may be converted and believe as John 17.21 That Text as to us is now abundantly fulfilled in that Vital Principle of Holiness implanted in all Regenerate Hearts whereas it doth explain it self v. 39. to belong to the day of Pentecost But T. E. deals with it as Satan did with that Mat. 4.6 leaveth out the Holy-Ghost was not yet given because Jesus was not yet Glorified Chrysost apud Theop. in locum because it looked unkindly on his Project 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brings in also p. 229. 1 John 2.20 27. wherein Immediate perpetual Revelation is not named but it referreth to the Subject matter the discovering of false Teachers and Doctrines by the anointing that gift of discerning the Spirits then in the Church But if T. E. conceit that he know all things I shall grant him to succeed some in such thoughts Irenae advers Haeres Lib. 1. c. 1. Origen L. 1. p 31. the Gnosticks and Valentinians Abundantiùs gloriantur plus quam caeteri cognovisse Gloryed themselves to know much more than others And Celsus had as high conceits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasted he knew all the Doctrines and things belonging to Christians His other Proofs from John 14 15 16 Chapters belong in their proper and prime sence to the Apostles who were Christs Attendants whilst he lived on Earth and his Commissioners and Witnesses when Ascended The fancy that without Revelation we are left comfortless is foolish for God hath afforded the certain Original Revelations to us in his Bible we have his Spirit and his Comforts to many purposes besides Inspiration and he is still with us in the use of means as he causeth Corn to grow and yet our Labour and Sowing are required Vbi supra Thus like those in Irenaeus he doth ex arenâ resticulas nectere his whole Scheme thus far is but a rope of Sand drawn out of untrue and unconcluding Premisses Jesus that Prophet is laid aside and the Spirit made the whole Teacher and that Employment is devolved on him to make way for their inward unaccountable suggestions Then he kindly supposeth his Friends to be the Apostles Successors thence infers that all must be taught for ever as the Apostles were And lastly attempts at some Proofs which without a Quakers Spectacles cannot be therein spelled Feed my Sheep the Keys of the Kingdom of Heaven c. serve the Pope as clearly and with more likelihood The Disciples of H. Nicholas may be esteemed the Nicholaitans Rev. 2. or the two George Foxes be Interpreted those little Foxes Cant. 2.15 that spoil the Vines CHAP. IV. Concerning their Renewed or Repeated Revelations UPON these tottering Pillars he raiseth several and different Notions I. To begin with their Youngest that which is their Fondling viz. the Claim of Renewed and Repeated Revelations which without offering one Text in favour thereof he thus wordeth p. 238. Not new Revelations that is new things Revealed but rather renewed Revelations that is Old things revealed anew The same Gospel the same way of Salvation the same Essentials of Religion the same Principles and Doctrines in a word the same good Old Truths which were Revealed to the Saints of Old and are Recorded in the Holy Scriptures Revealed now anew This he is large upon p. 243. That they are again Revealed by the same Spirit which he calls a repetition of the former Revelations p. 254 256. But why names he not the Author of this knack That would have looked untowardly upon the Immediateness of it Im. Revelation not ceased p. 3. But George Keith Inspired him therewith Observe the difference betwixt these two the new Revelation of new things and the new Revelation of the good old things which are the Essentials of Religion The first of these two we do not plead for but the latter And elsewhere p. 33. The same Eternal Life which first breathed them forth doth either again breath or speak them forth in us or sendeth forth of his Living powerful Influences into them as they have a place in our Minds and Memories this latter as more modest is below Ellwoods purpose