CHRISTIANITY NO Enthusiasm: OR, The Several KIND'S of Inspirations and Revelations Pretended to by the QUAKERS, Tried, and found Destructive TO HOLY SCRIPTURE AND True Religion: In Answer to Thomas Ellwood's Defence thereof; in his Tract, Miscalled Truth Prevailing, etc.  Rev. 2.2. Thou hast tried them which say they are Apostles, and are not; and hast found them Liars. 
LONDON, Printed by T. D. for Henry Brome, at the Gun at the West end of St. Paul's. 1678.   

Imprimatur,  
Guil. Sill. Aug. 30. 1677.   

The Epistle To the READER.  
THere coming lately to my hand a Book called Truth Prevailing and detecting Error, etc. written by Th. Ellwood; pretending to be an Answer to a certain Tract, named a Friendly Conference between a Minister and a Parishioner of his, inclining to Quakerism, etc. Composed by a Respected Friend of mine: and understanding how that by the Quakers it was esteemed as one of their strongest pieces, and by them thrust into the hands both of some Magistrates, and other persons of several Qualities, into whose acquaintance they could insinuate. I set myself to the perusal of it: The Cavils, Sleights, false Quotations and Untruths in several parts thereof, were easily discoverable; but the Pretence to Immediate Revelation and Inspiration did most nearly affect me, that being a tender matter, which ought not to be claimed without the Greatest Certainty, nor so much as mentioned without the Highest Regard; because [the Glory of God, the Authority of the Scriptures, the state and welfare of Humane Societies; The Souls of all (especially of those who are so facile as to Believe such pretences) and the interest of the Christian Religion,] are all deeply Engaged and Concerned in those Demands.  
And having observed these and the like things:  
1. That Bad men, Evil Designs, Inward Heats, Melancholy Fancies, Satan's Suggestions, the want of better Arguments, or the like, have frequently in all the Ages of the Church, taken Sanctuary un●er so Sacred a cover, (as by ●he Catalogue given Chapter ●he Sixth, doth sufficiently appear: Which (if necessary) might be enlarged in those several Periods downwards, to our own late licentious times, when Inspirations and Heavenly Impressions were made the Common stolen for many purposes.)  
2. That the same Grounds which can induce any man to incline to Quakerism, do as strongly engage him both to Believe and own the several other Persons and Sects which mak● use of the very same claim, bot● with an equal right, and wit● an equal confidence, for whe● the Demands, Proofs an● Reasons are alike, the Reception and Entertainment ther● of should be Answerable.  
3. Having Considered Th. Ellwoods' manner of Stating the Case, viz. [That all Believers in all Ages, 
p. 228. & 229.  in some Degree or other, have inward Teachings and Immediate Revelations from the Spirit of God which dwells in them.] By which way of procedure he hath done as much disservice to that Cause he designed thereby to support, as if he had been Hired professedly to subvert it; for until he hath proved all other Persons in the World to be no Believers, (either not to have right Articles of Faith, or, which is more difficult to discover, That their Hearts are not sincere and true in the Belief of them) he hath argued them into Inspirations as good as his own, and there are many such men who do profess, and will make out themselves to be as True Believers, as he is, or can be, and so at least by his own Rule they must have an Equal share of Inspirations with him, whereby the Revelations of one side will be endlessly clashing against the Revelations of the other, and in such Contests men will not know which party to adhere to.  
Such things as these being weighed, I determined to Examine his Pretensions in this matter, and in Order thereto cast some thoughts together, chief in reference to the Person and Prophetic Office of our Lord Jesus, which by their Conceit of the Light sufficient within every man, and a perpetual Flux of Inspiration from without are destroyed or rendered unnecessary. This being done, I was not satisfied merely from Thomas Ellwood to take my measures, nor by one Writer to judge of an whole Sect; (though we may justly fasten upon such a Party (as challengeth Immediate Revelation, both to the whole Body, and every Believer and Member of it) whatever is written in matters of Religion, especially in this highest part thereof, by any of their number. They also using such Caution about Licensing and Printing their Books, as will appear from their 5th. Constitution.) I therefore resolved to discover the Doctrine of Thomas Ellwood 's Brethren, and accordingly searched into such of their Works, or those they were concerned in, as in this Country I could obtain: it was some trouble to learn their Names, and then procure them, and when had, it was but small pleasure to peruse them: for whereas other Discourses do improve, delight and reward, these did little better than amuse. Their Terms were so wrested, and their Style so forced and improper, that we may apply to them, what Martial said of Sextus his Books. Non Lectore tuis opus est, sed Apolline Libris. St. 
In Praef. ad Libr. 1.  Irenaeus took the pains to Discourse with, to Examine the words and opinions of the Valentinians, and such like Heretics, and even to read Commentarios ipsorum, the very Books in which their Doctrines were contained, though they were of so strange and disgustful a composure, that as Erasmus observes in his Dedicatory Epistle before it [none could read them without weariness, unless he was armed with a mighty Patience. quos nemo nisi patientis stomachi poterit absque toedio revolvere.] Whereupon Tertullian saith, 
Adu. Valent. p. 287.  That he was [omnium doctrinarum curiosissimus explorator.] And as those Fathers observe, some Opinions are so Monstrous, so Trifling, and contrary to sound Doctrine, that they do offend and jade the Reader: but withal the very opening of such Ware, is a sufficient discovery of its Vileness: and I think it is as easy a Work to understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. of the Valentinians, (these were their Terms of Art, and taken from the Scriptures also, but most horribly wrested and perverted by them) as to apprehend some of the first Books of the Quakers, which are full of such Scripture words, but new moulded into their Senses.  
The Result of that Search with Respect to the Subject matter is here presented; and their Doctrines did prove much worse than I expected to have found them, greater depths of Satan, higher Mysteries of Iniquity, more Equivocations and un-Christian Tenets, did appear than my Charity thought them guilty of: Amongst other pieces, I think I have hit upon that which may be called their New Gospel, and have discovered their very Head and Founder: but if they like him not for their Father, I think we need not to be much at a Loss to find out others: For besides some few Singular Fancies, there is not very much that is New in their Opinions, and yet there is but little of the True Old Christianity neither. Satan (we may reasonably think) hath long ago canvassed every word in the Sacred Book, from thence to form Heresies, and having run his round, he doth oft new dress old Obsolete ones, turning them into other shapes, by some slender Additions to make them be the less discernible: but whosoever will compare the Doctrines of the Quakers with many of the rotten Condemned Heretics, with some Fancies of the Monks in later times, of the Anabaptists, Familists, etc. about the Reformation, of the Seekers, Antinomians, Ranters, Dellists, and those other swarms of Locusts in this Kingdom, will be forced to acknowledge that not only their Foundation is the same, but that also many of their Opinions, even their Phrases, Words and Terms proceed from the same Fountain.  
Learned men do look upon them as so unreasonable and others do esteem them so Obstinate, that either they are not worth meddling with, or that the attempts will prove fruitless: But the Interest of true Religion, and the good of those Souls for whom Christ died, are so Sacred, that no Endeavours to justify the one and to save the other, aught to be Discouraged. And whereas Heretics have one while questioned about God, at another time about Christ or the Holy Spirit, sometimes the Holy Scriptures, sometimes the Church, the Sacraments or single Articles have been debated. Quakers doly under those sad Circumstances, of having licked up the Vomit, and imbibed the Errors about most of those. [Denying the Trinity, and yet dividing the Godhead, Denying Christ's Body and Bodily Presence now in Heaven, and our Redemption by him, Confounding Christ and the Holy Ghost, engrossing Christianity to themselves; so as to Paganize all other Christians, and instead of them taking in the Heathen World, to fill up those Vacancies they have thrust us from (they being much more favourable to them, as having Christ within them.) looking upon the Scriptures as dead Letters, not the Rule either of Faith or Manners, that they signify nothing to us without a new Revelation to impose them, and a further one to Expound them.] With many the like Prevarications in the most Fundamental Articles of Religion: and such Poisonous Doctrines require Warning and Antidotes from all hands.  
This I have Related to show the Occasion of this Tract, and shall more particularly address myself to such of the Quakers as are wellmeaning Persons, like Absaloms' men, 
2 Sam. 15.11.  in the. Simplicity of their Hearts following their Leaders, but yet in Preparation of Mind, being ready to embrace the Truth when fairly proposed, and, as I hope, abhorring those Abominations which lie concealed under their Doctrines, or are the direct Consequents of them: The great prejudice those poor Souls lie under, is, That they are kept under with an Implicit Faith, and scarce permitted to read Tracts against them, which are supposed to be but Temptations to remove them from the Truth: But if any such well designing Quakers shall meet with this, I desire them seriously to lay to Heart these few following things, which are not here set down to anticipate, but either Briefly to represent what is proved in the following Papers, or what might be more fully showed, especially in reference to that dangerous Delusion, That the Light within every man is the Lord Jesus.  
1. That other Sects (whom you Disown and Condemn) have given out themselves to be Inspired as much as you do, have spoken as well, have continued as long, have been as numerous, have given as convincing Proofs as you can do, and yet have been first Wand'ring, then Fallen Stars, and have come to nothing. If you say, That theirs were Counterfeit, but yours True Lights, that is a pitiful Begging the Question; or, If you say that their Light at first was Right, but that they mistook in its use, this still concludes nothing; by what Arguments you would confute your Corrivals, by the like we may confute you, they falling as forcibly upon yourselves, as upon any others else.  
2. Consider that great Disservice which your trifling Expositions attempt to do unto Religion, a taste of which we may take from your Inspired Allegorical Interpretations Recorded in Chapter the 8th. [The Everlasting Gospel, The Tabernacle of David, God, Christ, The Angels, The Devil, The Bottomless Pit, The Beast with seven Heads, Babylon, The Mystery of Iniquity, The Man of Sin, The Mystery of Godliness, Michael and the Dragon Fight, Antichrist, The Third Heavens, The Father of Lies, etc.] All these are made internal things, so that a Quaker is well provided, having within and carrying about with him all those; certainly he must be an empty House, that can entertain so many both things and persons, and such a mixed Assembly.  
3. That other Nations have had their Enthusiasts (there being a kind of Circulation of Errors) Germany had its Anabaptists, etc. In the last Century, and its plenty of Revealers in late times; France had its Libertines; Holland its Familists, and what not, and other Countries had their share: but the Scene at present of Fanaticism lies most in England, for the Inquisition and Edicts suppressing (as 'tis likely) the Alumbrados or Quakers in Popish Countries, they were (I mean their Doctrines) transplanted hither, where, in a Soil at that time well prepared for their reception and increase, they took good Root, and thence shot forth their Branches into other Nations: nor must we think that Quakerism is the last Sect, for though the very Dregs of many of the former are squeezed into it, yet their own Divisions, perpetual Change, the doting of some persons upon Novelties, and the Craft of the great Enemy, give us Reason to suppose that when men are grown weary of this, he will prepare a new one for them.  
4. That you would Consider your own Alterations generally observed both in point of Doctrine and Behaviour, for they are a clear acknowledgement that you were mistaken at the first, to challenge Divine Motions for many things, and yet in a few years to recede from those Commands, reflects upon the Spirit as changeable, or yourselves to have been Imposed upon: but if you were truly Wise it would engage you unto a strict Examination both of your Foundation and the several things erected on it: The old Marcionites changed thus, [Cottidie Reformant illud, 
Tertul. l. 4. adv. Marc.  prout à nobis cottidie revincuntur, daily altered their Opinions, as the Arguments of the others discovered their weakness and indefensibleness.] So do you daily lick and new mould many of your Doctrines, as you are beaten from Hold to Hold, though you continue still enthralled in the main.  
5. That you would throughly examine the Truth or even Possibility of those two (by you called) Fundamental Principles.  
1. How your Light within can be the Christ, the Saviour of the World, for it destroys the Reality and Truth of his Humane Nature, and hereby you proclaim yourselves to be Antichristian in denying or destroying his coming in the Flesh. How can his Body or his Soul be within every one of you? make out this, and it will be an equal Evidence for Transubstantiation; but undoubtedly it dethrones Christ from God's Right Hand, and destroys our Faith, our Hope and our very Religion, even the whole Covenant of Grace, all which are founded in the Reality of his Person, as our Teacher and Redeemer; and we may apply to you what the former Father urged, 
ibid.  [quali habitu— quonam impetu vel temperamento, quo in tempore diei noctis ve descenderit? in what Habit, Manner, Condition, in what Hour of the day or night did he Descend, who saw him descend? who related it? who asserted such a thing as should not easily be credited when asserted? Proculus affirmed he saw Romulus ascend to Heaven, but the Christ of God hath none to Witness his descent] into your Souls, but this strange Principle of taking [the Light of Nature, the Dictates of Conscience, and the Treasures of Knowledge reposited in the Soul] for the Son of the Most High God, who also was the Son of Man, tends to Repaganize mankind, and your disowning Baptism (wherein the Devil, the World and even Gentilism itself were renounced) is a fit preparation to make men Heathens a second time.  
2. Your other Principle of Perpetual Immediate Inspiration [as to the whole Body of the Church in general, 
Im. Rev. in the Title Page.  and to every Member thereof, and to every true Believer in particular] lays aside the necessity or usefulness of the Sacred Scriptures; for what signifieth the Bible, if it oblige none except it be renewed to them, nor can then be understood until the Spirit come to expound it: the having no written Book, but Immediate Teaching in all, would by your model have been far more beneficial, and your Revelations about Worldly things, 
Idem, p. 6.  [as Ploughing, Digging, going to a place, abiding in it, etc.] lays aside the use of your Reasons, taketh away the Comfortable trusting and relying upon Providence, looks like a new way of knowing your Fortunes, and exposes the Soul to the Delusions of Fancy and Evil Spirits whereby Satan may get that employment, which is assigned to Reason, become the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Coachman or Driver, get into the Box, and hurry you at his pleasure.  
6. That the great Testimonies of our Lords Prophetic Office are by himself given, John 5.31.— 40. the first is in v. 33. [The scent unto John and he bear Witness unto the Truth.] Pointed out the Person of Christ, who was a man as truly as himself. But Christ did not stand barely upon John's Testimony, v. 34. no, nor did he bear Witness of himself, v. 31. But besides those which might have been rejected as the Testimonies of men, he appealed to three undeniable Evidences that God spoke by him. The first is in v. 36. [the Works which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Father hath sent me.] that is, the Power of Miracles was one evidence of his being sent from God. The Second is in v. 37. 
Mat. 3.17. & 17.5. John 12.28.  [The Father himself which hath sent me, hath born Witness of me.] by those audible voices from Heaven he gave Credence that Jesus was his Beloved Son, and commanded [Hear him.] The third is in v. 39 [Search the Scriptures, for in them ye think ye have Eternal Life, and they are they which testify of me.] unto which that Text Rev. 19.10. is like [The Testimony of Jesus is the Spirit of Prophecy.] or the punctual fulfilling in Christ's Person, Doctrine, Life, Death, etc. What had by a Series of Prophets several hundred years before been predicted concerning him, proved him to be the true Messiah. But Quakers pretending the Christian Religion to have been lost for above 1500 years, then giving out themselves to be the only true Christians, that [after the long night of thick Darkness, 
p. 243.  which hath covered the Earth, and that general Apostasy] the Gospel is now again Revealed by them, give us no proofs of what they say, except a train of Misapplyed words formerly used by other Enthusiasts, and which for the future will not be forgot by their successors in the like claims, but they produce no Divine Attestations, not one hair turned black or white by them, or if they did, that alone would be no Evidence, so certain is that Observation of Tertullian [edicens multos venturos, 
Adu. Marc. L. 3.  & signa facturos, & virtutes magnas edituros, aversionem etiam Electorum, nec ideo tamen admittendos, temerariam signorum & virtutum fidem ostendit, ut etiam apud Pseudo-Christos facillimarum, Christ's foretelling that false Christ's would come and work Wonders, shows the uncertainty and rashness of Believing them upon that account] the strongest proof is that of Prophecy [that more sure word of Prophecy 2 Pet. 1.19.] even more sure than [the Voice from the Excellent Glory, v. 17.] and therefore Tho. Ellwood should produce as Determinate Prophecies as those which limited the time of Christ's coming, to prove it to have been foretold, that after 1548 years' [the so long lost Gospel was to be published in the same Demonstration of the Spirit as at the first] and when that year (in which our late Gracious Sovereign was Martyred) is undeniably made out to be the precise time, he must proceed by some certainly Divine Testimonies to prove that [He and his party are the sole Persons whom God hath raised up for the Redelivery of the Gospel, and that all other their Competitors are but raised up by Satan to darken those Truths which the Quakers now bring unto Mankind.]  
As for us, we do not deny God's Gracious Communications, nor restrain his Influences upon men's Souls, he may by Angels, or what ways of notice he please, signify particular messages to some persons, but it is the claim [of Immediate Inspiration now in the conveying, renewing or expounding matters of Religion] which cannot be too much disowned, as the Subverter of our whole Christian Dispensation and the Introducer of that dangerous dotage concerning the Seculum Spiritûs Sancti, For the Prophecies and Promises of the old Testament foretelling the coming of the Christ, He accordingly coming at the time foretold; and when come, he being truly God, and yet instructing us in the true nature of man (which humane nature he then had, still retaineth, and for ever will retain) his Person being seen, heard, and conversed with; his Miracles done before Multitudes of people, his Doctrine delivered by him whilst he was on earth, and heard not only by Disciples and Enemies, but by 12 Select Apostles appointed purposely for that very end as Witnesses. If the things of Jesus were transacted outwardly and publicly as the things of men are (even his most concealed Transfiguration was done before 3 Eye-witnesses.) If the History of Christ was recorded by such as were knowing Witnesses thereof. If the Spirits inward Work chief consisted about such things as Christ had be fore outwardly delivered, and if his inward Immediate Teachings might have been made out to Inquirers by outward Proofs: If our Christian Religion was settled by such Eye and Ear Testimony, and its whole Dispensation established by outward and sensible Evidences: If the old Rule be true, Ecclesia ab Apostolis, Apostoli à Christo, Christus à Deo, that the Church received her Faith from the Apostles, they from Christ, and he from God, as certainly this whole heap of Evidences is true (and many more such might be added,) and their force can never be shaken, Then Quakerism, which tempts us with another kind of Christ, and another Scheme of Religion, is as Damnable and pernicious an Heresy, as hath assaulted Christianity at any time.   


The Introduction In which an Account is given  
Of the Quakers Original and Standing. Page 5  
Of their Temper in Debates. Page 8  
Of T. Ellwood's Learning and Honesty. Page 13  
Of his daring Confidence. Page 18   

The Contents.  
CHAP. I. The State of the Case and the Manner of Proceeding. Page 22  
CHAP. II. How the Apostles came to the Knowledge of the Gospel. Page 31  
CHAP. III. Whether the Quakers be the Apostles Successors and receive the Knowledge of the Gospel in the same manner as the Apostles did? Page 40  
CHAP. IV. Of the Quakers Renewed or Repeated Revelations. Page 51  
CHAP. V Of their Immediate Revelations. Page 63  
CHAP. VI Of their Partners and Competitors in Revelation. Page 70  
CHAP. VII. Of their contradictory, different and designed Revelations. Page 102  
CHAP. VIII. Of their Expository Revelations. Page 127  
CHAP. IX. Of their Demonstration of the Spirit and new Dispensation. Page 147  
CHAP. X. Of their Experiences. Page 157  
CHAP. XI. How the Primitive Christians came to the Knowledge of the Gospel. Page 162.  
CHAP. XII. Of the Quakers hearing the Voice of God, and some other claims. Page 166  
CHAP. XIII. Of the Texts of Scripture produced by T.E. p. 169.  
CHAP. XIV. Of his Destructive Rules of expounding Scripture. Page 176  
The Conclusion. Page 179    

The Author living at a great Distance, these Erratas have escaped, which the Reader is desired to mend with his Pen  
Pag. 17. lin. 1. r. the Catholics & Nou. p. 21. l. 18. Dreamers. p. 23. l. 7. there upon. p. 24. l. 21. withal a. ib. l. 34. sects, or. ib. l. 35. have. p. 41. l. 10 end. p. 46 l 32 an inference. p 47 l 2 Porphory. p 50 l 17 sole teacher p 55 l 17. lines. p 61 l 11 deal some. [p. 78. in marg. against l. 1. Principles of the Elect. p. 48. ib. against l. 3. Pen. naked Tr. p. 25. ib. against l. 5. In Mr. Jenner, p. 173.] p 80 l. 31 Inspired. p. 81 in marg. l. 11 Bozius. p. 92 l. 21. deal and so. p 100 l. 9 indisputably. p 101 l 5 from. ib. l. 13. deal of. p. 104 l. 4. this. p. 105 l. 6. contradictious. p 114 l. 15. of Hon. p 117 l. 7. superfaetation. ib. l. 27. this. p. 123. Baptista catum Syritus. p 126. in marg. Valentin. p. 127 l. 4. third Favour. p. 128 l. 18. wake. p. 129 l. 3- diation. p. 131. l. 26 deal whole p. 132. ult. no more p 133. l. 31. which is. p. 135. l 25- ssed. ib. l. 31 deal the. p. 139. l. 8. continues. p. 141. l. 28 that their. l. 36 Eben. p. 145 l 6.- tually than by. p. 148. marg. Occum. p. 159 l. 3. collatis. ib. l. 17 invisible. ib. l. 24 dumb. p. 160. l. 6. powers. p. 166. l. 11. deal in. ib. l. 31. too general. p. 175. l. 19 Remanent. p. 178. l. 4. Thus he. ib. l. 15. in a. p. 180 l. 1. Egyptian. ib. l 2. no nor. p. 184. l. 24. meetings. p. 186 l 7. deal which. ib. l 16. condemned.   

CHRISTIANITY NO Enthusiasm.  

The Introduction.  
THE Divisions among Christians being fomented by the Enemy of Souls, are as Industriously retorted upon the very Profession, as they were vigorously promoted; hereby some are encouraged to Separation, and others hence take the Confidence to dispute the truth of the Religion itself, because of the various Sentiments of such as own it. Celsus the Heathen Objected this early, to which 
* Origen. Cont. Cells. p. 117, 118.  Origen gives a Satisfactory Reply. And Vasens the Arian pretending to be offended at the same, was satisfied by the Oration of Themistius, [
† Socrat. Hist. Eccl. l. 4. c. 27. 1 Cor. 11.19.  That there were fewer Differences among Christians than among Philosophers.] Sozomen. Histor. Eccles. l. 6. c. 36.  
The Apostle having foretell that there must be Sects or Heresies; instead of being an Argument against Christianity, they prove one for it; all Callings or Professions have their various Rules and Methods, few Laws are made which meet not with various Expositions: Exact Agreement seems more like a Design or Compact. It is more possible to be at one in the ways of Error: and in darkness Men will stick closer together.  
Whereas the more there is of Light and Truth, Satan is the more concerned against them; and among such various Educations, Interests, and Tempers, it cannot be Morally expected, but that some singular Sect-Masters Masters will appear, and toll in Proselytes. And though our Differences are too many at present, yet we can scarce pitch on any time during the Purity of the Church, especially when Christianity was generally entertained, wherein there were not as many different form Parties as are now among us. But whilst the sense of some Texts or Articles have been Debated, the Sacred Scriptures themselves have met with severe measure: By some, their Authority and Truth have been disputed; by others their Phraseology and Style: One while their Language is too plain, not Courtly enough, nor strewed with Rhetorical Flowers.  
The Heathens Objected this betimes.  
That the Penmen were unlearned, 
Arnob. L. 1. Ab hominibus indoctis & rudibus Scripta sunt, trivialis & sordidus sermo est.— Barbarismis, Solaecismis obsitae res vestrae & vitiorum deformitate pollutae.  the Style ordinary or mean, that there were Barbarisms and Incongruities in those Books; that their address is fitted to the Generality or Common People.  
This Weapon was made use of sometimes, 

Lactant. Lib. 5. C. 1. Haec imprimis causa est,— Scriptura Sancta fide careat, quod Prophetae communi ac simplici sermone ut ad populum sunt locuti— Nihil audire vel legere nisi expolitum volunt.  
Minutius Faelix hath the like Cavil of Caecilius, and in Clemen's Recognitions, L. 1. The like is insisted on Simpliciter & absque ullo dicendi fuco.   and Satan, who is expert at the repeating his Old Stratagems, hath new managed it in the mouths of Profane Persons.  
But his Arts also are many, and his Methods contradictory: He turns the Reverse, as one while the Book of God is quarrelled at for plainness; anon it is rejected in regard of its Obscurity and Darkness.  
The Romanists make it difficult to be understood, 
Fiat lux. Cap. 3. Sect. 15. p. 192. Sure footing in Christianity. Sect. Dis. p. 12, 13. G. Keith, Immed. Revel. not ceased, p. 34. p. 96.  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 Hammered 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 influenceth and concurreth— If any time we do it, we find ourselves rebuked and chastised by the Lord for it.] And elsewhere, [Scripture words are but as a sounding brass and Tinkling Cymbal, a kill Letter; it is only the words that Christ himself speaks, that are Spirit and Life, and they who seek 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, etc. makes it his professed 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. 
The Works of William Smith  upon his Principles, cannot give the same Title to the Book of God which he gives to his own, viz. Truth prevailing, etc. He further tells us that the Scriptures are not sufficient to Salvation. p. 241. nor the— Rule ibid. and the like Contempts are most subtly 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 parties pretended immediate Inspirations, as the only certain means of understanding any thing in Holy Writ.  
This seeming Dishonourable 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. 
The Quakers plainness detecting fallacy. p. 71.  Whitehead acquaints us concerning the Quakers Writings [That some of their Titles have not been strictly, but figuratively placed upon their Books,] 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. [Falsehood prevailing and protecting Error.] I should do no Injustice, for it is but a pursuance of their own Concessions.  
But to new a while his self pleasing title, why it is not less Humble than Truth prevailing? is this given strictly or figuratively? or imposed by his so much boasted of Inspiration? The World is too wise to be gulled with a book that bears a feather in its top; it is truth we look for within, not anticipating Titles without; Modesty and Reason go further than a hundred such sounding Brasses, or tinkling Cymbals. Truth prevailing, etc. so sound some other of their works, [Truth exalted and Deceit abased] [Truth lifting up its head above scandals] etc. 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. Cells. Lib. 4. p. 176.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he denied, 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. 14. & 31. In his Fragments out of Eusebius p. 26 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hierocles also no mean person composed one against the Christians, which he entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Epithets and Adjuncts, p. 45. [By Thomas Elwood] why Thomas? he doth dis. own 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' 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, etc. To understand the temper of that Person with whom you have to deal; which must be observed, and I desire the freedom of enquiring 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 Mould.  
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, etc. 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. 
In Mr. Faldoes' Q. no Christi. Discourse bethe King and Hub. p. 3. p. 16.  John Whitehead fixes it in the year 1648. and Hubberthorne in 1660. told the King that they were then twelve years standing. 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; only premising somewhat which seemed 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 tried by the Scripture, that we must now go by motions, not by motives, that when God comes to dwell in a man, he so fills the Soul that there is no more lusting] with such like. When Hell was broke lose, these and some others were maintained in 1645. which are sucked in by the Quakers; as, 
Edward's 2d. part of Gangraena. p. 2d.  [That Christ's Presence in Heaven cannot be proved by Scripture, they pretended Revelations and Visions, God conveys his Will immediately; not lawful to give Thanks after Meat, that they are acted by Christ in all, that some are as perfect here, as ever they shall be in Heaven.] 
Tho. Hall the Pulpit guarded, in the Epistle.  Such a Catalogue we find in another with Additionals, which I shall not stand to transcribe.  
But the very draughts and even Body of Quakerism lie in the several Works of Gerrard Winstanley, a zealous Leveller, wherein he tells of the arising of new Times and Dispensations, 
The New law of Righteousness, dated Jan. 26. 1648  and challengeth Revelation very much for what he writ. [The Humane Body was not the Christ, but the Spirit in that Body, in the Preface; p. 11. Christ the anointing shall dwell in every one, as he dwelled in the man Christ Jesus, p. 13. the Rising up of Christ in Sons and Daughters is his second coming; the ministration of Christ in one single person is to be silent, p. 21. Father and Son are all one, only the Father is the Universal power in the whole Globe, the Son is the same Power drawn into, and appearing in a single person. p. 53. Priests teach for hire, Tithes brought in by the Pope, p. 61. The Resurrection is begun, p. 85. Without Voice, Vision, or Revelation men know not what they speak, p. 103. The Righteous at Death enter into the Father himself, p. 111. all Expositions are to cease, and we are to wait with a quiet silence. p. 112. Speak from the Original light within.]  
[Pag. 
The Saint's Paradise.  1. Teaching out of Scripture is but man's teaching. p. 14. the anointing teacheth without the Scriptures, p. 23. you Idolise Scripture, p. 73. The Father lies buried under the Unrighteous fleshly power. p. 81. Jesus Christ is now upon his rising from the dead, the time is come. p. 83. Jesus is the light within every one. p. 94. the Holy Law is not the Letter of the Scripture, but the Spirit.]  
[P. 
The Mystery of God revealed to his servants.  7. God will dwell in every Man and Woman, as he did in Christ the Pledge, or first fruits. He maketh seven several dispensations; the fifth is p. 31. God's manifesting in the flesh of Christ, the 6th is p. 32. God's appearing in the Flesh of his Saints tell the Resurrection day, which he makes a clearer Dispensation than the former.]  
[P. 
Truth lifting up his head above Scandals. Octob. 16. 1648.  11. A Christ within is thy Saviour. p. 16. the Apostles seeing Christ ascend was a declaration in Vision, of the Spirits rising up. p. 18. Christ's body went into the four Elements to purify them. p. 19 his Spirit went into his Father. p. 29. Father, Son and Spirit are three names of one power. p. 46. Magistrates have nothing to do in matters of Religion. p. 70. you must have a command within. p. 73. Humane Learning quarrelled at.]  
[P. 
Fire in the Bush.  20. The Law, Spirit, God, Christ, Heaven, within you. p. 33. Christ the anointing within leads into all truth. p. 46. the Seed or Christ is to be seen within, he is no Saviour that is at a distance; Jesus at a distance from thee will never save thee.] With many such expressions over and over repeated.  
That these are the Quakers Principles is well enough known, allowing some little alterations, as few Sect-Masters but have their Doctrine varied by their Proselytes; And the Religious Orders of the Church of Rome have suffered super Reformations.  
Now considering these Opinions, the Year, the Country (as the Mystery of God, is Dedicated to his beloved Countrymen of the County of Lancaster) the Printer, Giles Calvert, 
New Law, etc. p. 44. ad. 75. Fire in the Bush. p. 64. ad finem. An Humble Request to Ministers and Lawyers all over.  and that several Levellers settled into Quakers, incline to take him for Winstanleys' Disciples, and a branch of the Levellers. And what this man writes of [levelling men's estates, of taking in of Commons, that none should have more ground than he was able to Till and Husband by his own labour.] Proving unpracticable by reason of so many tough old Laws which had fixed Propriety; yet it is pursued by the Quakers as near as they well can, in Thou●ing every one, in denying Titles, Civil Respects, and terms of Distinction among men, and at the first they were for Community, 
A Faithful Discovery of Mystical Antichrist. etc. p. 39  [thinking it unreasonable that one man should have so much and another so little; and some of them were not free to be tenants to other men.] And George Fox said, [one man ought not to be above another] Informat. at Lancaster Octob. 5. 1652.  
Besides these, the Quakers have some other Opinions most what Negative like, touch not, taste not, handle not; which are the distinctive Shibboleths of the Sect, yet possibly they may be in other of the works of Winstanley; however he gives in these, some hints towards them. 
New Law, etc. p. 125. Truth lifting up, etc. p. 43. p. 28. p. 68  His new Spiritual man [will neither Preach nor Pray, nor say Grace when he sitteth down to meat, as the Custom of Professors is] [Christ and his Apostles did not Preach and Expound any Text Customarily, as the Parish Gods do] [the second man will change Times and Customs] [all these outward Forms and Customs are to cease and pass away] viz. Ordinances, Sacraments, Sabbaths, etc. And herein the Quakers do follow him: and others of their Opinions might be added or improved by their After teachers, and if we assert that Rome had an Agency therein, at least as a pattern likely we should not be mistaken.  
Trembling and Quaking was known before their Appearance [Thomas Newton had a Vision by night of the Virgin Mary appearing to him, and saying; Newton, 
John Gee foot out of the Snare. p. 63. 64.  see that thou do not take the Oath of Allegiance. He had other Visions besides that, which if he should repeat, would make a man Tremble and Quake.] The Alumbrades or Spanish Quakers, that are Seniors to ours above twenty years, [had Burn, Tremble or Quake, 
Dr. Causabons' Knthusiasm. p. 174. Idem. p. 161.  and Swoon.] The Holy Maid or Sister Katherine of Jesus [began her fit in the Church with trembling; So that she set her wax Candle fall to the ground, from that time her Visions began to be very frequent.]  
The Quakers cannot well out go St. 
Mr. Fowlis H●st. Popish Treasons p. 2. 6.  Francis in perfection, for he was like Adam in Innocency; and kept the Gospel exactly to a Letter, not breaking so much as a jott or tittle of it; If Quakers receive the Gospel from the Lord, so did he; have they Revelations? both he, Dominick, and Ignatius Loyola are equal with them. Loyola wrought Invisible Miracles as well as the Quakers; and Dominick clear outwent them, for he received the Holy Ghost with the same Glory of a slaming Tongue as the Apostles did, and had also the Gift of Tongues given him by inspiration.  
If Quakers refuse to Salute or put off the Hat, 
Dr. Stillingfleet's Idola. p. 273.  they have a good Precedent, for the Founder of the Jesuits refused to put off his Hat, or give any civil Titles to Men: The like Example they have for refusing an Oath in Judgement, for not only the Menists of late, but the Beguardi or Spiritual Brethren of the Franciscan Order made the like denial. 
Idem. p. 255.   
The Maintenance which the Quakers allow unto their Ministers, is much like unto that of the Franciscans, who go about without their Purse and Scrip, and are barefoot also, carrying Altaria portatilia, little Massing Altars, Confessing People, and taking what they can get among them. The Dominicans got also by this Voluntary Service; had no Rents, yet most Money; no Lands, and yet most Corn. Such gratis Preachers as the Quakers pretend to desire, we find far earlier than those Orders; even the old false Prophets, Ezek. 13.19. who took handfuls of Barley, and pieces of Bread. And the Pseudo-Apostles, who (because St. Paul Preached gratis, to some Churches) endeavoured to imitate him therein, 2 Cor. 11.12. That wherein they Glory; they may be found even as we, [because the Devil knew, that the Men of this World are most taken when Teachers take nothing: 
St. Chrysos. Apud Theophyl. in locum. Oecumenius in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he taught the false Apostles to imitate or counterfeit that also.] [The false Apostles abounding in Riches, took notheng, and Gloried upon that account.]  
Do the Quakers look upon others as Dunces, who follow not their Method? 
Keith, Im. Rev. p. 68  [Your Wisdom is foolishness, your knowledge is Darkness:] So did the Franciscan Friars to purpose. [Your Parish Priest is Idiota nunquàm Theologiam audivit, 
Bishop Usher de Christianarum Ecclesiarum successione & statu, p. 273.  etc. A Fool that knows nothing of Divinity; Blind leaders of the Blind— come to us, to whom the High, the difficult, Dei Secreta patuerunt, to whom the Secrets of God are unfolded.] And as the Quakers do now insinuate and creep into other men's cures, so than did the Monks intrude themselves into the places of the secular Clergy: So that many, even Noble Persons, Spretis propriis sacerdotibus, made these Vagabond Friars their Teachers. The same Franciscans also above four hundred years ago, were busy in making the new and highest Dispensation; to wit, the Evangelium Spiritus, or Evangelium Aeternum, the Eternal Gospel of the Spirit, which should succeed the Gospel of Christ; and that the Quakers come near them in licking up their Vomit, 
2. The Quakers Temper.  will in its proper place appear.  
As for their Temper, in the most it discovers itself very unlike the Rational, Humble, and sweet Spirit of Christianity; and there is more disadvantage in treating with them than any other Party; For,  
We have no Solemn, Public Instrument of theirs, containing their Faith. Their Judgements in Theological points, their way of Worshipping God, etc. agreed upon by them, to which they will engage to stand, and by which for the future they will be concluded; but each Writer states things according to his own conceit, Learning or Advantage; and withal they have rare Arts of Equivocation under colour of Figurative Expressions, and curious Salvoes to bring one another off from the brink of Blasphemy. It will be hard to find another Party that in so few years hath stated things with so much diversity, as they have done: And it is as difficult to discover one good Notion wherewith they have bettered the World since their first appearing.  
Some of them give us reason to think, that their Light was made to be kept dark, 
Geo. Bishop's Looking-glass for the Times, p. 1.  and that we must never know their Opinions; [There is no Religion under the Sun, or no prescription that ought to be, as to any thing that relates to the Worship of God, but what is within, in Spirit, and in Truth.] Away with all Jewish and outward Worship, Forms, Constitutions, Canons, Orders, Decrees, Directories, Catechisms, Confessions of Faith, 
Idem. p. 4.  Synods, Councils, Prescriptions, Ordinances of Men; all imitations of Christ and his Apostles, and doing things by Example of them, where the same Spirit of Jesus is not the Leader. Away with all National Religions and Worship: Christ the Substance, the true Jew inwardly, the Circumcision in the Spirit, Christ the Public Worship in Spirit and in Truth is come.] So that if we know not a Quakers heart, we cannot know his Religion within it. And this he tells, he wrote, [as moved of the Lord, and doing his will, p. 236.]  
There is no certain, stated, owned Rule, 
Penningtons' Naked Truth, p. 22.  whereby they will be tried: The Scriptures are excluded from Trial of the Spirits; the Spirit (they say) must do that. Wherein they beg the Question, and should give some Evidence they have the Spirit, before they try Scriptures by it: So that they devolve all upon their inward Motions, which being invisible, and indemonstrable to us, and hugely dissonant among themselves, discover their right Father, and hereby, we who deny new or renewed Revelations, are debarred from having any Rule at all.  
Their Style is so bitter, so stuffed frequently with cursing and railing, that they may well think themselves conquerors, when they have the last word, and keep the Field with scolding: The want of Arguments is supplied by the want of Modesty; and louder Clamours stand for calmer Reasons. 
James 3.13. 1 Pet. 3.15.  Instead of the meekness of Wisdom, and rendering a Reason of their Hope with meekness and fear, Dirt and Rubbish is too oft thrown upon Men, their Credits blasted, their Souls damned, and their Livelihoods Substracted.  
To single out some few Evidences of their Temper. If a Man be infirm or sickly, 
A Gag for the Quakers, p. 12.  they say, [he is tormented for writing against them:] If a Man be Aged, than he is called and treated as a Dotard; that was the Civility bestowed on Mr. Jenner: Or if he die during the Debate with them, as that Person did, than they Triumph, [They sent such an Answer as broke his Heart;] it seems their Works are a Killing Letter also. To one a great Name threatens, 
Reason against Railing, p. 180, 181.  [That his Head shall not go down to the Grave in Peace; and by that he shall know that not a lying or delusive, but a true and infallible Spirit hath spoken by him,] which being contingent in its self, may come to pass, to secure the veracity of a Prophet.  
G. 
Hicks third Dialogue, p. 85.  Whitehead told Mr. Hicks, That the Plagues of God would light upon him. And the same having slandered another as a Gammer, etc. slighted it, as only 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, Liar, Antichrist, 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, etc.] with too much of such Hellish Language.  
When Men speak against their Actings, 
Tyrant. and Hypocrisy detected, p. 7. Quakerism is Paganism, p. 68, 69, 70. Whitehead's Q. plainness, p. 54. & p. 80.  they can stop their mouths as Distracted Persons: Thus they said, [John Pennyman was broken in his Brain.] William Russel was not only crushed, [called Thief, Liar, 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, than they cry out, That no Credit ought to be given to such, for they are Adversaries and Apostates.  
They take it unkindly when the Author's 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 concerned in an Author's Name? Or why are Quakers so solicitous about men's 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 Queries, and Anti-quaeries, Truth Exalted, and Deceit Abased. True Judgement, 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, than their Topics are ready, of a Priest, a , etc. If a Dissenter, 
Pen's Rebuke to 21 Divines, and Winding-sheet for Controver. Pen's Apology.  than the Scotch Covenant is raised from its Ashes, Dipper, Socinian, etc. fly about, and 21 Old Divines are daringly encountered by one Hand.  
If their Adversary have been a Tradesman, that is Objected, a Tailor, a Brazier, etc. 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. Coals Letter. Winstanley's New Law, p. 96.  the Shoemaker of Mansfield in Nottinghamshire.  
At this rate they proceed, as if they were engaged in some new Order of Spiritual Knighthood, using the Style of Hector's; [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,] etc. 
Sol. Eccles. Challenge, p. 2. Some Principles of the Elect People of God, p. 51. Ellwood's Preface.  Another Hectors strangely, [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 Heretic;] a new way of Trial by Lungs and Guts, worse than Fire Ordeal. But the Quakers make odd Catalogues of Heretics; as, [Nimrod that Heretic,] 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 man's Name with such an Adjunct] in their Stilo Novo: and what their Adjunct is, appears enough from the Instances preceding.  
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 sense 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 (Heretics,) 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 Poison.]  
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 Prophetic Writings, they adapt or fit them to their Project.] And elsewhere, [Vides ad inventionem, etc. 
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 disjoined 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 Gems and Parts, Quomodo si quis Regis Imaginem, etc. 
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, showing those Jewels, which at the first were well made up into the Picture of the King, but were badly afterwards chopped, and translated into the Image of a Dog, etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Prenae. 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) stillness, depth, silence, which are Mystical words among the Quakers; entering into the stillness, meeting God in silence, and the like. 
See Mr. Faldoes' Key.  They had also unscriptural terms of Art, Achamoth, Jaldabaoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 blindfold 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 Public, 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 of his, in which he seems well satisfied with his Achievements, that is, Glories in his shame; I found it convenient to hasten the Examination of part of his Work. Part of the Letter is here inserted, as a specimen of his temper, [Some (thou sayest) will needs have me to be a Jesuit; and why? Because of a little Learning: Must none then have Learning but they and Jesuits? This is the common, but poor shift of Priests hard beset: When they cannot maintain their ground, they cry out, their Opponent is a Jesuit, as if none could be too hard for them but Jesuits, by whom to be worsted they are not ashamed; to think it no shame, the more shame for them. Well, Truth is too hard for them and Jesuits too. But whilst with some I pass for a Jesuit, with others it seems I am but a Counterfeit: The Name, they think, is feigned, there's no such Man, etc. If this were true, what then? There's such a Book to be sure; if there were no such Man as bears that name, yet there must needs be such a Man as wrote that Book, for the Book could not write itself. But a third sort, I perceive, would not allow me to be a Quaker; and why? Because they think a Quaker could not have given such an Answer: That proceeds from their Ignorance of Truth and the power of it: And indeed the contrary is most true: Had I not been a Quaker, I could not have given such an Answer.] And at that rate he goes on, ascribing his imaginary Triumphs to that powerful Arm, which gave both the Weapon, and therewith skill and strength to use it. Now, that this is a downright Fathering Lies upon God, will be evident from three or four Instances out of many.  
1. He deals unfaithfully with St. Basil, [Surnamed, the Great,] p. 165. bringing him into the Council of Chalcedon, refusing to swear, and commending Clinias for the like denial. Whereas if the thing had been true, it had not much pressed us; for what signifieth the Example of one Pythagorean Philosopher to the Laws of a Christian Empire? Or what availed one Basil (though Great) to a whole Council of six hundred and thirty Bishops? 
Geo. Bishop in his Looking-glass, p. 168.  Though a Quaker cry out against that Council, [What cluttering, what clamouring, what being more like a company of Geese giggling their noises, than a Council of grave Men and sober Christians.] But the thing itself is untrue, for St. Basil was dead about seventy three years before that Council. He flourished in the time of Valens, died about the year 378. The Council of Chalcedon was held, say some, Anno Christi 455. or at the soon, by Justells and Beverig's Computation, 451. 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. haileth 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 former's 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 [Π P O Σ Π O Λ γ O P K O γ Σ, adversus eos qui frequenter jurant,] against those who swear Frequently, Customarily, often, not against Judicial swearing before Authority: as he belly the Title, so also he abuseth the Dialogue itself; and that Eloquent Father who there expressly allows swearing [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 thyself from some grievous crime? A. then it is also lawful, etc.] and in his Jambick 15. He defines an Oath [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a making faith to a thing, by placing of God a Witness present in the middle: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the swearing truly, or performing what you swear, that is good or right swearing.]  
P. 114. having quoted a saying of [Solon (one of the Sages of Greece) he adds to him Sosiades (another of those seven wise men] and quotes Stobaeus Serm. 28. whereas there is a heap of untruths in those few words.  
For First, 
1 Edit. Tiguri. 1543.  if I have Eyes in my Head there is not such a man named in that Sermon, nor is it likely, the Discourse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De Ocio, Concerning sloth, no nor in the 25. Sermon, concerning Swearing, nor in the 26. concerning Perjury, is such a person once named.  
Much less was he one of the seven wise men of Greece; take what Catalogue he will, he will scarce find such a person; the late one in Schrevelius gives seven other names, but I suppose T. E. had seen [Sociad] set down in the 13 Quakers Book against Oaths, and for the better Grace he dubbs him [another of those seven wise men.]  
Let him raise Hue and Cry, to discover if ever there was such a Wise man, and search with a Candle for him: Suidas names none such. Diogenes Laertius (where he is purposely reckoning them all up in his proaemium) owns no such person, nor do my Circumstances give me Information, let him try if his Rider quoted p. 169. will befriend him.  
Pag. 20. He calleth the Martyrs [our Godly Martyrs] as if they were the Quakers Martyrs, when as they suffered upon an 100 years before his party appeared; this is a most invidious, saucy and unjust pretention, to rob the Church of England of the Glory of her Martyred Reformers; and withal to cast dirt upon the present Church, as receded from her former Constitution. 
G. Keith Im. Rev. p. 132.  But this he hath from his inspiring Tutor [The new Protestant, the degenerate Protestant (for the pure Primitive Protestants owned the true foundation with us, though their Discovery of it was but little.)]  
But why? [our Godly Martyrs] are Quakers Protestant's? that they disown abundantly [
* Eccles. his Challenge p. 2.  from the Protestants to the Familists, the Quakers deny you all] [
† Keith Universal free Grace p. 5.  all these how much soever pretending to a Reformation are the Daughters of Babylon] [
‡ Smith's Spiritual Glass opened. p. 83. etc.  from the Pope to the Baptist they are all Born in one Womb.] [
‖ Barclay in Q. no Popery. p. 103.  Papists and Protestants are in the Root and Spring.] [
* Howgils' Glory of the true Church. p. 12. and 23.  Protestant's are in the Suburbs of the City of Rome.] [
† parnels shield of the truth. p. 39  Papists and Protestants spring from one Root.]  
And we Protestant's wholly deny Quakers the having Communion with us, and he cannot but know that strong Proofs are offered by several to evince that the Quakers are not so much as Christians, 
Mr. Faldo, Hicks, Russel, etc.  whose Service therein to the common Faith is commendable. And it concerns all who hold the Lord Jesus the head, Col. 2.19. to strive for that Faith once delivered, Judas v. 4. against the Quakers, who as far as in them lies, do take away our Lord Jesus and do not tell us where they have laid him, giving us a suppositious Saviour, a dead instead of our living Child Jesus; an Image and Bolster of Goat's hair, in room of our true David, and and Novatians both united against the Arians, 
Socrat. Ec. H. L. 2. Sozo. Ecc. H. L. 4. C. 19  and afterwards against the Macedonians.  
But had T. E. designed to shame himself, he could not have made an apt choice, than to call such men, [our (that is, the Quakers) Godly Martyrs.] to rescue them from such a Rape: I might give an account of their Dignities and Callings in the Church, that they compiled the Liturgy, the Book of Ordination, etc. 
Dr. heylin's Ecclesia Restaurata. p. 125.  But the shortest way to discover their judgement, will be to look upon the Articles of Religion drawn up, and prepared much by Archbishop Cranmer, and agreed upon by the Bishops and other Learned and Godly men in the Convocation, 1552. Several of which were Martyred and Suffered for those and the very like Articles. And they are drawn up as it were in a foresight of, and defiance of Quakerism; there is as great a gulf between them, as that between Heaven and Hell.  
Article 1. Of Faith in the Holy Trinity. 2. That the Word, or Son of God was made very man. 4. Christ sitteth in Heaven until the last day. 5. The Doctrine of the Holy Scriptures is sufficient to Salvation. 6. The Old Testament is not to be refused. 7. The three Creeds received, (any of which will stick in a Quakers Throat.) 11. Our Justification is by only Faith in Jesus. 14. No man is without Sin, but Christ alone. 18. Eternal Salvation only by the name of Christ; 20. Of the Church. 21. Of the Authority of the Church. 24. Of being called by men to Minister in the Congregation. 26. Of the Sacraments. 27. The Wickedness of Ministers takes not away the effectual operation of God's Ordinances. 28. Of Baptism. 29. Of the Supper of the Lord. 30. Of the perfect Oblation of Christ made upon the Cross. 36. Of Civil Magistrates and their Authority. 37. Christian men's goods not common (against Father Winstanley.) 38. Christian men may take an Oath. 39 the Resurrection not yet brought to pass. Vltim. All men not to be saved; against Winstanley also. Never could man that observed the truth of what he wrote have called the Compilers of such Articles the Quakers Godly Martyrs. But the man who went naked, 
Faldo vind. of Quaker. no Christ. p. 36.  said his body was all forehead. T. E. needs as much Brass to face out these Worthies for Quakers Martyrs.  
These few I have singled out as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or taste, what measure may be expected from such complexions. 
The case of the 〈…〉. p. 37.  His other Authorities do much labour of the like Disease, as is evidenced in a late sinewy Tract. But why should they bring in some partial dismembered sayings of the Ancients, seeing they will not be concluded by them in other matters. So true is that in them, which Mr. Chillingworth applied to the Romanists, [You account them Fathers when they are for you, and Children when they are against you.] Let him stick to his indemonstrable Revelation, and play in and out there, rather than meddle with Humane Learning thus unsuccessfully and worse: But his talk of Inspiration confutes itself, and his own Example is the best proof, that as yet it hath not advanced beyond a Dream.  
But if that be pleaded which he suggests, [That in the Country for want of Books, 
In the Preface.  he was forced to take some few Quotations upon Trust, but yet using much Caution in his Choice.] It is Replied, that these are so gross and palpable, that an easy Learning might detect them; and in a matter of such moment, which the poor Quakers do implicitly believe and hug, he was obliged to the severest Caution, nor to impose upon their tame and easy Credulity. And as to us who know ourselves fallible, and in God's extreme account very imperfect, it must be allowed for an excuse. But as for him who defends perfection, pleads for Immediate Revelation, which his Master extends [to many things which are not in Scripture so much as by Consequence:] 
Keith, Im. Rev. p. 6. 2d. Quib. p. 11.  Others of them challenging [Infallibility in all things and cases;] and he, as a Believer, pretending the Unction whereby they know all things, p. 229. and yet in many discovering, and in some confessing his Ignorance, [I know not,] p. 227. to him this Plea can be no Advantage, it pulling down that very thing which he is building up. For if there be such a standing, perpetual Ordinance, as Immediate Revelation, God's Veracity and Goodness is concerned at that time to let them be Infallible, when they are pleading, and become the Advocates for it: But it is a good Confutation, when a Champion proves an Instance against himself.  
2. 
T. E'lwood's Courage.  As to his Courage and Confidence, they are high enough, showing great  to the Sacred Scriptures, as will appear in a proper place, by a Catalogue of his Rules of Exposition, such certainly as the Sun never saw, especially by such a pretended intimate of Heaven. We shall only now consider his Carriage to most Orders of Men in the Kingdom, for he presumes to Tax our World like Augustus Caesar. The King must be plainly T●ou'd, and the Head covered before him. The Turkish Fashion they esteem most proper, and the tuissare or thou'ing, which in Erasmus' time was opprobious among the English, is dubbed into both Religion and Manners. My Lord the King is no pleasing Dialect to these new Saints, it is Old Testament Divinity. Dread Sovereign and Sacred Majesty must not now be used, p. 46. Who must have the Majesty then? Not the King, I'll warrant you; it is taken from Him to be appropriated to their own dear selves; take a few of their Expressions, having spoken against Magistracy, and for the Destruction thereof, he proceeds, [
* Fire in the Bush, p. 39  If you would find true Majesty indeed, go among the poor distressed one's of the Earth:] [
† Parnel's shield of the Tr. p. 25. 27.  Here is the ground of all true Nobility, Gentility, Majesty, Honour— No more after the Flesh, but after the Spirit— Quakers are sprung of the Noble, Gentile Seed;] [
‡ In his Noble Salutation to thee, Charles Stewart.  from the Council and Nobility of the Royal Seed, the Lion of the Tribe of Judah, the Everlasting King of Righteousness, who reigneth in George Fox the Younger:] [
In the Testimony from the Brethren.  The Quakers Ministers are the Dignities, and Government, and Dominion.]  
The King must not write in the Plural Number, We, p. 27. though he be a Public Person, and Act by Advice of his Council, [all that is sprung from Pride and Flattery.] Besides this, he saucily and pragmatically meddleth with the King's Revenues; the Office for first Fruits & Tenths offends him, p. 355. [No Flower can be fair in an English Crown which was taken out of a Pope's Mitre; if nothing else could be said against it, but that it once stuck in the triple Crown, that alone were enough to make it unworthy to be worn in an English Diadem.] It seems he hath more than this to Object against it; such like things are frequent in their Books, which stealing out into the World, are apt to leaven men's Spirits with bad Principles. One of them acquaints us [
* Parnel's shield of the Truth, p. 19, 25.  What Magistrates they do not own, but deny and testify against; and to make their Negative Power better Armed, he saith, The Kings and Nobles of the Earth shall be bound in Chains and Fetters of Iron.] This was Printed 1655. but lest it should be only Serviceable in those times, 
† Some Principles of the Elect People of God, called Quakers, p. 89.  Isaac Pennington (a Name deep enough certainly in Royal Blood) to make it currant Quaker Doctrine now; reprints that Book in 1671. leaving out the beginning and end of it, but he hath the Conscience and Confidence to re-print those very words, out of what design, let our Superiors Judge. But lest since then, so beloved a Doctrine of binding Kings should be forgot, they keep up the Memory of it. 
‡ The true Christians Faith and Experience, by William Shown, p. 136.  Another Book, Printed 1675, speaks home; [Christ Reigning in the heart gives Power to bind Kings in Chains, and Nobles in Fetters of Iron: This Honour have all the Saints.] To the like contempt of Authority writ several of them; 
Howgils' glory, p. 107.  Kings and Magistrates, [as Christians, have no Priority, but as they stand in the growth of Truth,] that is, in Quakerism.  
[I charge you all by the Lord, 
Parnel's shield, p. 41. Will. Smith, passim. Fire in the bush, p. 21, 22, 23.  to take heed of meddling about Religion— meddle with such Affairs as you are set about:] [Meddle not with Religion, keep within your bounds.] And Winstanley, the Instituter of their Order, speaks roundly to all, [Four Idolized Powers must down, The Imaginary Teaching, Hear-say, Book-studying Power, or the Ministry: The Imaginary Kingly Power must be shaken to pieces in all Nations: The Imaginary Law of Justice, which is but the declarative Will of conquerors, and buying and selling the Earth, and being enslaved one to another, must all be destroyed at the Resurrection of Christ,] and that, he saith, was then beginning; and therefore the pretence to Revelation looks asquint upon the safety of Kingdoms: had not the Magistrates the Sword, they might meet with as Reproachful words as the Ministers: and had some Persons strength, their Principles might carry them to repeat the Munster Tragedy.  
If this Measure be dealt unto the Prince, what will not be unto the Subjects? The Peers and Lords must expect the like treatment from these Levellers; [Ploughman, 
James Parnel's shield, p. 24, 25.  Fishermen, Herdsmen, Shepherds are Noblemen sprung of the Noble Seed; here the true Honour is no more after the Flesh, but after the Spirit:] He that boggles at using Sirs, p. 46. will stumble at higher Titles; and if this new Critic may be credited, Titles are to cease, and Epithets and Adjuncts are to succeed in lieu. Which Men are at Liberty to give or not to give, according to their prejudicated or capricious fancies. He quarrelleth at several things established by Act of Parliament; as the Book of Ordination is spurned at by degrading the Clergy: the Confessing of ourselves miserable Sinners, is Chastised by his Ferula, p. 53. Tithes, an Ancient payment, of at least 800 years' usage in this Nation, 
Sir Edw. Sandrs his view of Western Religion, Sect. 39  are Declared by him Popish whereas the nonpayment of Tithes is grounded upon Papal exemptions: And in Italy, the Pope's Country, under his Nose, praedial Tithes are not paid, but their Clergies Maintenance consists in Glebes and Farms, which T. E. quarrels not at, p. 323, 324. so little is a Quaker offended with an Italian usage. This Freeborn Man also quarrels high, that none can bind their Posterity with Tithes, which strikes as fully upon Hearth-money, or any descending Impositions.  
The Judges and Courts, and all Judicial proceed lie in his way; they sin, and repeat sin, and establish sin by Law. An Oath of God must not be administered to end Strife, but the Quakers Yea and Nay must be the Deciders; and yet so uneven is their temper, that for Interest they will take an Oath; Witness the Cases of Mead, Osgood, and several: so that their equivocating justly deserves that Brand, [Quakers can take an Oath, and yet do not swear at all.]  
The Clergy, as far as in him lieth, are run down; their Orders are taken away, Chap. 1. Their Employment, Chap. 2-8. Their Maintenance, Chap. 9 with stripes and buffet all the way thorough.  
Not so much as a Gentleman or stranger that ought to be called Master or Sir, except in Law or Nature, p. 43. but by his Model, a breach of God's Law is committed: Thus is our Blessed Religion misrepresented, such disservice is by Dreams done unto it; excellent temptations do these propound, to incline any to turn Christians when they would thus degrade and depress Men, and set the Tenant on breast with his Landlord. To draw Controversies to a speedy issue is good, as hath been done in singling out the Romish Supremacy and Infallibility, because upon the Fate of them lesser Differences depend; so 'tis not worth the while to stand upon thou'ing, and such affected singularities, the shortest cut is to examine their Revelations, Infallibility, Immediate Commission, etc. for the rest will stand or fall with these; and it may prove most successful to show, that at the best they stand but on an equal level with other Men, and what lower they may have depressed themselves, by belying the Holy-Ghost, and saying they are Prophets, and are not, deserves to be the matter of their sad and serious enquiry. Taking then for granted, That God hath revealed himself to Mankind, That much thereof is committed to writing, and is upon Record in the Bible, as T E. owns, p. 238. That the latest of these Books have been written upon 1600 years since. I shall proceed upon this, and the Principles of Reason, and the Judgements and Practices of the Quakers themselves, extracted out of their own Works, and the Works of others whom we have all the reason to believe; the things being matters of Fact, 
Tyranny and Hypocrisy detect. p. 48, 49.  and the Parties offering to make good their Charge before the Lord Mayor of London, or any Alderman on the Bench, or any one of the twenty Common Council-men.  
And the Dispute being, whether the Quakers have any real Divine Revelations or not; I durst refer it to the Judgement of indifferent Persons, though Heathens, if they understood the concern, as Debates between Christians and pretenders thereto, have been so ended.   

CHAP. I. The state of the Case, and the manner of proceeding.  
THomas Ellwood, in the Name of his Party, claims such Communications and Heavenly Visits, as good Christians are not Conscious they receive, nor dare tempt God in desiring. The proofs thereof he fetcheth from Scripture, wherein I neither read his Name, nor that of Quakers; but if they conclude for him, they conclude as strongly for me. I profess myself a Believer in that Jesus, who made those Promises, and whom T. E. strangely overlooks: So that of the two I am the more likely to have the greater share. And until he hath proved me no Believer (which to do will exercise his Faculty of discerning of Spirits) I might set my Revelation to answer his; and hereby his Cause reaps no Advantage.  
His Ghostly Father (from whom his Spirit hath received much light, and yet he is not so ingenuous as once to acknowledge it) Declares, 
Keith's Universal Free Grace, p. 48.  [no Man can be bound to believe, in that which comes not in a sufficient way;] so that it is but reasonable we should be allowed to pursue that Rule, and to demand an Evidence proportionable to their soaring Claims. Where our Assent is required to any thing, God is pleased to afford us means for our Conviction, and is satisfied with such a degree thereof, as the Evidences will carry. When matters of Fact are concerned, the Testimonies of our own or other Persons senses conclude us. When matters of Reason, thereupon using our best Faculties, such a measure of Assent is sufficient, as those Reasons will enforce. But when one tells me, He hath received Divine Inspirations, thereby I am Arrested; for I must not dispute any thing that is spoken by God: my only enquiry is, whether God hath really so spoken, as is pretended.  
Which being a matter of great moment, God hath abundantly provided, that we should not be imposed on, by giving us both Caution and Security: And the more diligent we are in examining and trying such Claims, the more is he delighted with us, and will bless that Industry, Wisdom, and Obedience.  
The Old and New Testament give us many warnings, about Dreamers, false Prophets, etc. Command to beware of them; not to believe, but try them: And for matter of Security, God hath abounded in that, by furnishing his Messengers with such extraordinary Powers, that thereby men's belief was both Commanded and Secured, 
Mark 16.20  [as they Preached every where, the Lord wrought with them, confirming the Word with Signs following] or accompanying.  
Nor did it seem consistent with Gods Wise Dispensation, to give Immediate Revelations, and not to furnish the Receiver with such Divine Testimonials, as might truly satisfy him that God spoke, and also command Faith and Obedience from others.  
God's immediate Voice hath not used to come so precariously into the World, to be misspent and wasted for want of Evidence; and it might be an intangling thought to an Inspirado, would he consider it, why the former old Revelations should not at this day be as good to convey the Doctrine and meaning of Christianity as the former old Miracles were, and are still sufficient to settle, and seal its Truth; or that Miracles should be set as Seals to confirm such revealed Doctrines, and yet those Doctrines in After-ages need as fresh Revelations to convey and expound them; and in the mean time have no Miracles to attest the Truth of those Expositions; especially when different pretenders to Revelations bring as different Expositions; these do more and more ensnare, but we may extricate ourselves by allowing, as the old Miracles to be the Seals, so the old Revelations thereby attested, to be the Objects of our Faith.  
But when I find high Claims of renewed Revelations, and therewith as studious an undervaluing and depressing the Honour of Miracles; and withal the rejecting the Scripture, from being the Rule to try the Spirits by, as Quakers do; and withal when I find such Caution used by Moses to satisfy himself and others, that God spoke by him. None, especially if their Claims be really Divine, can quarrel to have them examined by such means of Discovery, as a wise Religion, and sober Reason afford unto us. 
Keith's Im. Rev. Title page.  But though T. E. was in the right, that there is such a standing Ordinance in the Church of Christ of indispensable Necessity, as perpetual Inspiration, yet he hath but done half his work; he must go write another Book to prove that among all the Societies of Christians disowning it, and the various Sects of single Persons claiming it, his Party having the only enclosure thereof; their Fleece to be wet when all others are dry about them: till this be done, his Arguments are as equally Calculated for me (if I will) as for himself; and do conclude as forcibly for Jacob Israel, or Muggleton, as for George Fox.  
It would have been an ease, if his Discourse had been true; mere waiting is a more facile thing than reading, meditating, or studying; and to a weak Constitution, a Supine expecting would have been far more favourable than that which wise and inspired Solomon called a weariness of the Flesh. 
Eccles. 12.12 Of the Infallibility of the Church of Rome, Sect. 36, 37.  What the Excellent Lord Falkland spoke concerning the Romish, may, with no alteration, be applied to the Quakers Infallibility and Inspiration also: [I take no pleasure in tumbling hard and unpleasant Books, and making myself giddy with Disputing obscure Questions; if I could believe, there should always be (whom I might always know) a Society of Men, whose Opinions must be certainly true— so as I might be excusably at ease, and have no part left for me but that of Obedience, which must needs be less difficult than the harsh Greek of Evagrius, and the as hard Latin of Irenaeus— and he would deserve not the lowest place in Bedlam, that would prefer those Studies before so many, so much more pleasant, that would rather employ his understanding, than submit it:] The ease than would lie in having Inspirations, or sitting at the feet of such as have them, rather than in employing time and strength in laborious searches; only the way of Labour is the way of God's Blessing.  
But the whole Scene, as laid by the Quakers, is so distant from God's way of Dispensation, who was pleased to become God with us, to live on Earth to teach us, which having performed, there cannot be much to be new taught now; and also Immediate Revelation, when in use, yet being but rare, conferred on some, whom God used as his Mouth to communicato it to others: and Religion being Published in an External sensible way, and in like manner settled; to prevent such delusions as might insinuate themselves under the cover of inward Suggestions, we have no encouragement to sit down satisfied with these Internal and indemonstrable transactions, being full of nothing but difficulties and dangers: but we must take the more laborious way of searching the Scriptures, praying, conferring and comparing Spiritual things with Spiritual. 
Sect. 9, 10.  The aforesaid Lord further urged, [That the Romish pretence to Infallibility was but an accidental Argument, because if any other Company had likewife claimed to be Infallible, it had overthrown all so proved; nay, it is but an Arbitrary Argument, and depends upon the pleasure of the Adversary: for, if any Society of Christians would pretend to it, the Church of Rome could make use of it no longer.] Now, though the Disciples of Hetherington the Boxmaker, even before that Lord wrote, to wit, about 1625, had maintained, 
Dr. Dennison's white Wolf, p. 72.  That [they could not err in giving deliberate Sentence in points of Divinity,] as H. Nicholas had done before them; yet if that Noble Viscount had lived till now, what would he have thought of the force of his former Argument? when not only within this Island John Reeve and Lodowick Muggleton (who would be taken for the two Witnesses in the Apocalypse) pretended, and were owned by their few Disciples to be Infallible; but the more numerous company of the Quakers do Challenge the same to their Party, and outdo the Romanists in the variety of their Claims, of Inspiration, Immediate Revelation, Apostolical Commission, of Christ the light within, of Infallibility, and discerning of Spirits. So that now on this side Dover, we have Popes of both Sexes; Joan belongs to England, not to Mentz; and we have many Johns, above 24; but whilst three different, if not contradictory Parties pretend to Infallibility, we have Reason to suspect they are all alike Infallible. The Quakers have a pretty Craft, but it may easily be seen thorough; The Apostles were endued with extraordinary Powers, both inward and outward, now they Challenge to themselves the inward, as Authority, Inspiration, Infallibility, Commission, Discerning of Spirits, the inward Baptism with the Holy-Ghost, etc. which being Internal and indiscernible may be Challenged, and are not so readily confuted; but then the outward, as the Miraculous descent of the Holy-Ghost, the gift of Tongues, the visible Baptism with fire, the ability of working Miracles of all sorts, the Spirit of Prophecy or foretelling future things, etc. these being discernible to the sense, capable of an easy detection; they do both deny them, and speak slightly of their necessity or use. Though God conferred these outward ones as undeniable proofs and convictions of the inward; and without which sensible Testimonials, the internal would not have had that Operation, but have been like Candles under Bushels; and this very Art lays no little prejudice upon their Plea.  
T. Ellwood's Notion of Divine Revelation is put into variety of Expressions, which lie dispersed in several pages; his stating of things is different, and the claims he makes are of several Natures: I shall put them into the best Method I can, more orderly to examine them.  
We may conceive some of them to be as the groundwork whereon he builds, the other as the Fabric thereon raised. His grounds are two.  
1. That [the Apostles had an inward manifestation, and Immediate Revelation of the Will and Mind of God to them, by the Spirit of Truth which dwelled in them, p. 227, 228, 233.]  
2. That [the Apostles Successors, or all Believers in an extensive Relation, receive the knowledge of the Gospel in the same manner, as the Apostles received it, p. 228, 230, 233.]  
Other things he Erecteth upon, or claimeth in pursuance of these.  
1. They have [renewed and repeated Revelations, p. 238, 240, 243. The good Old Gospel is again revealed by the same Spirit, p. 254. 256.]  
2. They [have Immediate Revelations from the Spirit, as the Apostles had, p. 228.]  
3. They [have expository Revelations, the Spirit giveth the true sense 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 herd 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 subtly done to choose 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; only some few things must be premised in passage.  
1. I think he seldom or never names our Lord Jesus Christ (who died at Jerusalem) as concerned in the revealing of Gods will. His Prophetic Office is destroyed, or weakened 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 dwelled 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.  
3. 
The true Christians Faith and Experience.  He appropriates these receipts to himself and Party, [We, p. 237, 245, 249. Us, 254, 256. to all Believers, 228.] that is, to himself and Friends, for they are the only true, [the others but Titular and Nominal Christians;] saith Will. Shown 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 only 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 man's 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 dwelled 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. 
Irenae. ad Heres. L. 1. C. 1.  If Quakers delight to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Prophetic, as well as Priestly Office in our Humane 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 Revelation 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 comed and gone, and hath taught the Disciples nothing; why did Christ choose the Apostles, Live, Converse with, and betwixt three or four years Instruct them in the things of God's 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 Lawgiver 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 fullness 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 enable 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 distinction 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 Christ's 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 Prophecies 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 God's mouth and voice unto mankind; as might be more fully and advantageously showed.  
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 Prophetic Office be thought nothing? and can such select Scholars be still non-proficients under so powerful and so diligent an Instructor? other Quakers think contrarily to T. E, and let one Infallible buffet another.  
[While Christ abode with them in his bodily appearance— they had some knowledge— till the manifestation of the Spirit, 
Keith. In: Rev. p. 162, 163.  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, 
Tailor's Faithful and True Witness the Light, etc. p. 12.  in some measure before Christ's outward departure from them, had the Comfort of the Holy Spirit in them, and were both Believers and obedient Children in their measure, etc.]  
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, etc. 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 Theop. 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 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 persuaded 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 Penmen of the New-Testament wrote upon their certain knowledge. S. Matthew, S. John, S. James S. Peter and S. Judas; 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 Antiquity testifieth concerning S. Mark, S. Paul had that want of personal attendance and acquaintance supplied by Christ's appearing and speaking to him, Acts 22.14, 
Cateches. 10.  15. & 26.16. and in many other places. 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 allege that Peter and John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Familiars and Domestics; yet the Testimony of Paul, first an Enemy to Jesus, and then a Martyr for him, cannot be denied. 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 Ganon of Scripture, [is a limiting God from moving or Inspiring any men, 
Quakerism no Popery. p. 62.  in any Age of the World to come, 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 Rhetoric, 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 Public, 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 conjoined, 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 testify thereof to others, and still the Spirit did but pursue Christ's teachings, acted in his Name, took of his, and shown 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 Prophetic Office, Publicly 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 conferred 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 Saviour's Prophetic 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 Satan's policy do not appear, what he cannot effect by Atheism and Profaneness: 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 itself. 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 concerned, what disservice is done to the other, though, blessed be God's goodness, he hath rooted his Gospel in a different manner, as if purposely to prevent Satan's 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 overlooks 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 Prophetic 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 for nothing but a Monstrous Fabric. 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, than he argues for all Parties, as well as for himself; and their Revelations will outweigh his: a Turk is a Musulman, or Believer in the light within him; withal 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 Bishoprics, in their Power of binding and losing, and prove it all, by succeeding in their Miraculous Powers. But how do you succeed the Apostles? You differ vastly among yourselves, what time the Apostasy entered 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;] [Christ's Spiritual Dispensation is now again revealed in this day after the Apostasy.] And so many years make an hiatus large enough to disturb Succession. 'Tis 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 Virtue, 
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, etc.] 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 Allegorise 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 Judgement: 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 irreconcilable differences between their Doctrines and yours. There are other Fathers whom you succeed, even many of the old Heretics, as might easily be showed, but especially Henry Nicholas is your Grandfather; 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 form 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 yourselves 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 show the stress lieth 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 mere 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 outgone that Father (who being 1300 years nearer Christ's 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? The one saith, 
1 John 1.1.  [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, etc. 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 Penmen, and is contained and conveyed down to us in that best of Books, called the Bible.  
But must the first settling a Dispensation be always continued? Must those manners whereby Religion was propagated, be perpetually maintained? Then Miracles are as necessary in the present Church as in the Primitive: the ten Commandments were delivered in Thundrings and Lightnings, were those repeated every time the Law was read in their Synagogues and Houses? The Holy-Ghost descended wonderfully on the day of Pentecost, 
So Acts 4.31 & 8.17. & 10.44. & 11.15. & 15.8. & 19.6.  and generally there was an outward evidence of him upon Believers; but where have we now such Miraculous Convictions of his Presence? Religion being once settled by God's extraordinary Power, needs not the daily renewing those Wonders; and when other Miraculous gifts are ceased, and Prophecy is foretell to cease as well as Tongues, and Tongues are undoubtedly ceased: It is strange, and looks like giving God the Lie, to say, that Prophecy is longer lived than the other. The first bringing in a Religion requires other Methods of Conviction than are necessary afterwards; for being entertained upon those Evidences, 
The danger of Enthusiasm Discovered in an Epistle to the Quakers  and committed to writing, God continues it in a regular course, men instructing men from these owned Oracles, as is well proved in a late Treatise.  
George Fox upon T. Ellwood's Principles, may quarrel with Margaret Fell, that she is not his Wife, because not made out of his Rib, as Eve was out of Adam's: and Margaret Fell may retort, that George Fox is not her Husband, because he was not form out of the Earth, as Adam was. The Israelites might refuse to Plough and Sow in Canaan, expecting the same easy Maintenance afforded in the Wilderness: And we may Object, that now we are not to work, only to expect and wait; the Earth ought to yield us Fruit of its own accord, as it did in Paradise. T. E. needs the Breast and Spoon at forty years old as well as at four months; and all Men and Women must come into the World in the same manner with Adam and Eve, and this is the direct consequent of holding Nature and Religion always in the Cradle.  
But though Quakers did not hear nor see Christ, nor have had the Spirit visibly descend, yet these Successors have the same inward Revelations with the Apostles: If you prove it in the same manner they could, you shall have another manner of return; till then, I shall be assured that God doth not multiply unnecessaries, nor grant things to satisfy wanton Humours. Whatever Immediate Revelations the Apostles had, we have at this day the benefit of them in their Inspired Writings; and God having conveyed them to us in an Intelligible Book, it is not his Method to increase Revelations, to represent that immediately to my Soul, which he hath commanded me to read in a Book of his own Inditing. Christ who raised Lazarus from the dead, could by the very same Word have rolled away the stone that lay over him, but he was not Prodigal of Miracles; Where other means can be used, God's immediate Power will not be Arrested. He therefore bids first, [Take ye away the stone, John 11.39. which they obeyed, v. 41.] and then he speaks with Power, Lazarus, come forth. If the Apostles had Immediate Revelations, which I can read in my Bible, for me to say, I receive them in the same manner, is a Delusion, and to desire the receipt, is a Temptation. But suppose that Ellwood's Book was writ by Revelation, as his Hectoring Letter imports, [May the Honour be returned to that Powerful Arm, which gave both the Weapon, and therewithal skill and strength to use it:] And suppose the Expositions he gives proceed from the same Fountain, still fresh vexations do arise; for I am as much to seek how to understand his Book, as an Epistle of St. Paul's: If Paul's Revelation cannot be understood without a new one, no more can Ellwood's; the Successor must be like the Predecessor: and therefore till he can either write, so as to be understood, or give us security that he writes by Revelation, and withal assurance where to meet with another Inspiration to capacitate us to understand his, Charity obligeth him to keep his sealed-up Notions to himself, and not to trouble the World with waste Paper.  
But upon what grounds is all this claimed? Doth he know by Inspiration, that all Believers receive the Gospel as the Apostles did? No sure, for he turns another way, attempts a proof thereof from Scripture-promises; but hereby he makes Quakerism a little embodied: 'Tis not so airy and slippery as formerly, I may now look at it, turn it about, and handle it; which leads to the third.  
3. The Proofs produced to make out this claim, and they seem more like the coherence of a Quakers dream, than the Logic of a waking Man, p. 228. Thus he takes his rise, [As our Saviour prayed not for them only, but all such also as should believe on him through their word. So what he promised concerning sending the Comforter— he did not promise with Restriction and Limitation only, but with an extensive relation to all that should believe on him;] and inference that is strangely wide, and destructive of his very design. Is there no limitation because he observes none? Nor no restriction employed, where not expressly given? From a Prayer for all, to infer a Promise to all, especially when about different things, is a lose way of Arguing. Such a Writer may commence any thing per saltum; and from Fisher's folly instantly jump into the Porphyry's Chair. Christ's Prayers were always granted, and his Promises fulfilled, but his Prayer and Promise must not be confounded: He made Intercession for Transgressor's; he Prayed, Father, 
Isa. 53.12. Luke 23.34.  forgive them, for they know not what they do. It would have been a closer deduction, but untrue, thence to infer, that all Transgressor's, and all that know not what they do (be the Ignorance never so culpable) are forgiven. But view the Prayer, and it confutes this perverting gloss: it was a Prayer for all Believers [that they may be one;] that is, 
John 17.21.  live in all the Duties of Christian Unity. Had Christ prayed for Immediate Revelation to all Believers in all Ages, that had been to his purpose, but it is not named nor concerned here. And the very words of that Prayer in v. 20. plough up his Fancy: [For them also who shall believe on me through their word,] where the Apostles Word, Doctrine, Preaching, and Testimony concerning Christ, is made the Motive to men's believing in him, and Immediate Revelation is not once named.  
He would have also the promise of sending the Comforter given without Restriction; but in Scripture limitations must be given to general words, according to matters, etc. concerned. 
Joel 2.28.  [I will pour my Spirit upon all Flesh.] is not upon Horses, Asses; no, nor the unconverted Indians. 
John 14.26.  [He shall teach you all things] is not giving the skill of Astronomy or Algebra: So the promise of the Spirit is not only to be understood with Restriction, but the very Limitations are given, John 15.27. [The have been with me from the beginning,] that limits it to the Persons of the Apostles, who accompanied 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 show 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 Prophetic 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, 
Great Mystery, p. 130. in the Spirit of the Quakers tried. Universal Grace, p. 102  who thus turns it, [Out of whose Belly, (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 itself, 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 Gnostics 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 sense to the Apostles, who were Christ's 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.  
Thus, 
Vbi supra.  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 Premises. 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, etc. 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. IU. 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 those 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.  
But though he taketh the Words and Notions of Keith, the Revelation is still Immediate; for their Institutor hath prettily determined. 
Truth lifting up its head, p. 38.  [If you would hear, then acquaint our 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 satisfied:] 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, etc. p. 30.  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 spoils all in saying [That the knowledge and belief of the History of Christ his outward Coming, 
Pag. 229.  Birth, Life, Death, Burial, Resurrection, etc. are such parts of our Religion and Faith, as serve to make up the Intiredness, or Fullness of it, yet so as true Religion may be without the express Knowledge and Belief 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 Religion 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 show [that men should not be concerned about Faith or Creeds, 
Bishop's looking 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 Mystery of the Life of Christ in the Spirit.] So that a Turk is a true Christian, though he never owned but hated Christ: rarely allegorized, 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 crowds all into that Everlasting Truth, viz. 
A looking glass for the times p. 235.  [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. Rev. 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 signify 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 tastes we may be drawn on to swallow this Camel of Repetition.  
To begin with their Founder [men must not walk by the Scriptures, 
Winstanley in Truth lifting up, p. 39  for this is to walk by the eyes of other men, and the Spirit is not so scanty, that a dozen are twenty pair of eyes shall serve the World, but every Son and Daughter have light within themselves.] [You shall feed no longer upon the Oil that was in other men's Lamps (the Scriptures; 
In the Title page. ) now it is required that every one have Oil in his own Lamp within himself;] [Some walk by Example, 
Mystery of God, p. 35. The Saint's Paradise. p. 1.2.  and have seen very little of the anointing in them, some walk more in Spirit and Truth, as the anointing of the Father teacheth them;] [teaching from Scripture is not, but speaking from their own experience, that is from God.] The like Notion breathes 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.  etc.] [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 ourselves rebuked and chastised 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 writ others of them; to cull out some few from among many, 
G. W. and Fox in the gag for the Q. p. 14.  [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, 
Burroughs Works. p. 47.  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, etc. You by name must do so and so, this becometh the Majesty of the Quakers. 
Smith's morn. Watch. p. 75. smith's Demonstrat. passim in their papers.  The Scriptures [are other men's Traditions; other men's lives and Labours] [the Spirit of God must try all Spirits.] [the Scriptures are but a report or declaration of the Condition of those who received them] [a true Testimony of what the Saints were made Witnesses of] [no command in Scripture is any further obliging upon any man, 
Smith Pen. in Faldoes' vind. of 21 Diu. p 97. Faldo Q. no Chris. ch. 12.  than as he finds a Conviction upon his Conscience;] direct old Libertinism, and Ranterism. They [make it Idolatry to follow the Precepts or Examples in Scripture.]  
Having thus depressed the written Word of God, yet to keep up some seeming Honour to it, 
In his Letter  though to use T.E's. words [it be an Hosannah in the morning, that ends in a Crucifige ere night] they find out this Expedient; the Scripture as the Codex wherein Gods will is Recorded, binds them not, but they have it renewed and repeated to them; or as Naylor words it [God speaks to us by Scriptures when they are given by Inspiration to us.] 
Light of Christ. p. 29  So that Repetition is but laying the top-stone, and improving or pursuing their other claims.  
T. E. is so confident, that he asserts, p. 239. Revelation is necessary (yea of necessity) even to understand the Scripture, absolutely necessary, p. 238. so received and understood— and not otherwise, p. 251.] he must then have every line in the Old and New Testament repeated, (not so much as [Abraham begat Isaac] is to be omitted) else it is not understood by him, a thing that is so Impossible, and so Impracticable, that it affords fresh evils each time it is considered.  
I might make short Work, what need the renewing of that to him, which he looks upon as not obliging? as in its place will appear; or, as his Landlord conceits [the one thing necessary to Salvation, 
Penningtons' naked truth. p. 23.  not being contained in the Scriptures:] the Repetition thereof if true, yet would be ineffectual, but in regard this fancy hath been considered by none, I know of, I shall a while view it, as that which makes the confusedst work in Prophecies, Histories, and all the parts of Christianity: In brief, it revives the Ministry of Angels, as the Conveyers of Gods Will in the Christian State, it sets up Moses to be a Teacher, reinforceth Circumcision, the Tabernacle, the Jewish Commonwealth, and the Law of Sacrifices; it raiseth up Multitudes of Persons out of their Graves where they have rested some thousand years; it sets up the Kingdoms of Egypt, Assyria, Syria, and the rest that bordered on the Holy-Land: it musters a great part of the World together, Kings and Kingdoms to come and stand before him; it lays aside Christianity, destroys the Motives of Believing it, making such a Miscellaneous hotchpotch of Religion, as Mahomet did not hit on: it makes the whole Scripture Scenical, a Theatrical thing, that like a Puppet-play goes round, is renewed, repeated, in plain English, acted over before him.  
The Portentousness of this chimaera will appear by looking on its Aspect upon the old and new Testament, wherein we may consider Histories, Prophecies and other mixed matters, and discover whether they be capable of Repetition. For History, hath God renewed to T. E. that Command of putting off his shoes from off his feet? which was enjoined to, and done by Moses; have the Tempests, Thunderings, Voices, which were at the giving the Law been heard by him? can God speak to him from between the Cherubims and from the Door of the Tabernacle which are not now in being? hath he received with David, Answers from the Vrim? or need he some outward light from the Breastplate, who hath such a Light within? have the Angels Revealed those Messages to him, which they did to Abraham, Lot and others? then Sodom was but fired the other day, or things are burnt in Effigy before him. Have the Voices to Samuel been rehearsed to him? or that to Elijah. 1 King. 19.15? then Jehu and Hazael are now alive, and T.E. is an anointer to Kingdoms.  
The like might be showed of all Scripture-Histories, that this Dream destroys or confounds and entangles the Truth of all. For History relateth things done, Repetition looks on them as undone, and in doing; confounds times past, present and future: disorders and mixeth both Persons and Matters, and by making nothing distinct, leaves nothing true. Nicodemus came to Jesus by night, Thomas put his hand into Christ's side, etc. If these (which we know from Scripture) be repeated, than those persons must be now alive, if they be not repeated, they are not understood. Is it not enough to have all these recorded in a Divine History for our Admonition and Example? but these old Revelations must be new Revealed, and Acted over to gratify a morose Illuminado.  
This fancy doth as much disservice to the Truth, and certainty of Prophecies, hath T. E. laid 390 days upon one side in a Visionary Siege against Jerusalem, gone to the River Chebar, beheld the draughts of a most glorious Temple, etc. with Ezekiel? or hath he had the Revelation of St. John repeated before him Vision after Vision? This Supervisor general need but move a pin, and all the Prophecies present themselves before him. I have seen some Printed papers joined at the end of a Quakers Bible, containing the Epistle of Paul to the Laodiceans, the life of Paul, a Catalogue of several Scriptures which are mentioned, but not inserted in the Bible, as the Prophecy of Enoch, cummultis aliis; several Scriptures corrupted by the Translators; most of which are where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered otherwise than In: and Lastly the Differences betwixt the Old English Translation and the New. All which reflects both upon the version now used, but especially are designed to render the Saored Scripture defective: that there are other Revelations besides those therein consigned, and hereby to pave the way for the Belief and Admittance of what they pretend to bring from Heaven to us. The same Confidence and Principles may carry such persons on, to such words [as the Vision of Isaiah— which he saw— in the days of Izziah— or, 
The Testimony from the Brethren.  the Revelation of Jesus Christ— signified to his Servant John] to annex such like claims as this [which Visions or Revelations begun to be renewed and repeated to the Quakers in England (who are the Church returned out of the Wilderness) in the year 1648.] Can T. E. have had the Prophecies of Daniel reacted, as that St. of old had? then dead Belshazzar is now afoot, and Nabuchadnezzar wields his Sceptre, the 70 weeks are never begun, nor never ended, the Messiah must be uncut off, each time this Vision is renewed: but as a Mass-Priest daily kills and butchers Christ, who yet lives for all that Cruelty, so this renewing makes all things Scenical in Prophecy, but proves and settles nothing.  
The Prophet's name their Parents, Places, with such Circumstances, owning it as a Vision made to themselves. Moses, the Prophets, the Psalms are distinctly named; this day, saith Christ, this Scripture is fulfilled, but not any Indication that those Prophecies could be renewed; it cannot be proved that one Prophet had the Visions of another Prophet repeated to him, no nor that the same received the same exact Vision twice; so little is it probable that a thousand can have the same for ever renewed downwards. This pretence in the Issue destroyeth Christianity; for suppose that Mat. 1.23. (a Virgin shall be with Child,) be renewed, than Jesus is not yet born, when a Vision is fulfilled 'tis Impossible to have another: that it shall be fulfilled; or to desire one to inform that it is fulfilled, is a like folly. It is equally as reasonable to expect a Revelation that there was a K. Henry VIII. as that Jesus died at Jerusalem, for it makes Prophecy to have no fixed, determinate, sconce, or completion. Suppose the Revelations be repeated, than no part of them is yet fulfilled; for what hath been done, cannot be scened, or staged as undone: and further it renders the Scriptures useless, for what need I buy a sealed Book not to be understood, when I have it line by line inwardly rehearsed by a supervening power to my own Spirit. Repetition also would swallow up that Blessed Grace of Faith, the believing things credible as credible, and turn it into sense and Vision, so that the desiring it (if possible) is either the Mother or Daughter of Infidelity. There being also in tract of time some few Variae lectiones crept into the Sacred Volume. T. Is Spirit (if right) will make a stand at the wrong ones so that he can inform infallibly which is the best Copy, and where words are to be inserted, altered, or omitted.  
Upon his Principles,— Revelations made to Women must be renewed to men, which, in Case of Conception or Childbirth would look strangely, though of all persons they seem the fittest for it. [your Mother the Pope] saith Father Fox: 
Lamb's Officer. p. 18. Winding sheet for Controv. p. 1. Im. Rev. p. 118. Some Principles of the Elect, p. 95, 96.  [Her is He sometimes] than He may be an Her at other times. [Blessed are the pure in Heart for they shall see Her;] in Imitation of Bonaventures change in the Psalms. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic & haec Homo, as Dewsbury observes, who attempts to baffle St. Paul about women's not speaking in the Church, making the Woman to signify either Sex, in which Christ is not the Head;] such chaps as those would make a man think them nearest a Kin to Tiresias the Prophet.  
There are many particular Revelations concerning places, as Nineveh, Tyre, etc. Persons, as King Ahaz, Zedechiah, etc. Can these be reacted when both Kings and Kingdoms are extinguished? but it is not worth the while to hunt this fly; or pursue so serious a folly. Only these few things shall conclude it.  
That if he speak Truth he must have received all the Revelations conferred to the Saints of Old, before and after the Flood; those written in Scripture and the unrecorded one's; or, if only those in the New Testament, than those of Christ, the Apostles, particularly S. John, S. Paul, the 70 Disciples, and those mentioned in the 1 Cor. chap. 14. that which was the Work of many Ages, Periods and Persons, is in a trice Acted before him, which if it was really done, I verily think he could not live; The Divine Light was so strong in a Prophet's Soul, that he could not long continue under it, but fell into Consternations, or his Vision declined into a Dream, all the Scripture Revelations (if the thing was possible) yet for length of time cannot be renewed to him since his turning Quaker in 1659. He must have time to recruit his Spirit between Vision and Vision, allow Liberty for other intervening Affairs, converse sometimes as a man, and not always as a Prophet. And Prophecies in their preparatoryes and effects, in their solemnity and dress, are not so soon gone thorough. Hosea was some 70 years a Prophet, and yet hath but left some 14 little Chapters. Isaiah was 45 years between the 6th and 36th Chapters, which allows a year and a half to each Chapter. Let Ellwood Study such things as these, and the Nature of the Prophetic light, it will make his Spirit be humble and modest, and will Convince him that his Hairs will be grey, before he see to the far end of the Revelations.  
But possibly he foresaw not the Monsters he was hatching; let us turn the Notion into what other more favourable shapes we can; as,  
First, what was Revealed by several ways before, is now renewed to him by the Spirit; This is nothing better, must the Holy Spirit repeat what was spoke by Angels, Urim, Signs, Voices, Visions, Dreams, Prophets? Nay the very words of Christ: I lay down my Life; My Flesh is meat indeed, I ascend to my Father, etc. can the Spirit repeat these? for shame to Embark in such a leaky Vessel.  
But Secondly, what was Revealed by the Spirit at the first, is by the Spirit renewed to him now; try this also, and he will reap no Advantage. The Spirit said to Philip, Go near, and join thyself to this Chariot, Act. 8.29. is this renewed? or is he Philip? is Candace now alive, or her Eunuch gone to Jerusalem to Worship? The Spirit said unto Peter Behold three men seek thee, Act. 10.19. is this renewed? then Cornelius is alive, and Ellwood is turned the Apostles Curate. Agabus by the Spirit signified that there should be great Dearth throughout all the World, which came to pass in the days of Claudius Caesar. Acts 11.28. If this be Repeated, than Paul is yet alive, and Claudius hath not yet began his Reign. But now the Spirit reveals to him, that he did Reveal the Scriptures, but this reacheth not his purpose, renewing or repeating old Revelations, is a distant thing from one single inspiring Assurance. But the Spirit now renews to him those Expositions which he made to others, this he cannot mean, for those Expositions are not in Scripture, and his are but the Repetition of what is therein Recorded: Withal he supposeth the Spirit to turn Expositor of the Sacred Text, but doth not prove it, speaking of Scripture Revelations, he should use the Word in the proper Sense, for the Subject matter by God Revealed, and not foist in an uncouth Notion of his own, That Revelation is Exposition, turning the Spirit into a Glossary. So the Revelation of John the Divine, is the Exposition of John the Divine, but this Fancy will be elsewhere met with.  
What Peter in the Recognitionsis related to have spoken [that those things which are Revealed to others, 
Clement's Recogn. L. 8.  some do apply as spoken to themselves] doth well befit this novel Fancy of Repetition. Christianity being a Certain True and Determinate Religion, so done and spoken as is related, is not capable of Repetition, the things of Jesus were True, Real and Substantial, not performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; its Faith which makes them certain and even present to us, and not Hystrionical Representations. Our Holy Religion is a rational thing, not a Drammatical Imaginary show, to be done over and over as in a Scene. Christ lived on Earth, Taught, Instructed, and lastly Died but once; which, Faith so receives and Entertains, but Fancy cannot renew as daily in doing, that will destroy the reality of the History, and make the very Religion to expire with it. If Ellwood then feel such a thing, as renewing former Revelations, it is either Satan's Delusion; or his own Fiction of Imagination.   

CHAP. V Concerning their Immediate Revelations.  
II. BEsides their Repetition, they have Immediate Revelations [The Apostles had an Immediate Revelation of the Mind and Will of God to them— and these Successors receive in the same manner, p. 228. The Ministration of the Spirit by Divine Revelations was not to cease but continue inthe Church. p. 227. inward and immediate teaching, p. 229.] The Revelations made to the Prophets and Apostles, confirmed by Miracles, and Believed by Christians, we own. But for any further ones, we can discern no Necessity thereof, or if there was, we cannot discern that God by you sends them to us. It is not reasonable we should believe you in such a Concern, merely upon your own Witnessings; nor will God I hope Damn him who died before the Quakers, or never heard of them, or doth seriously search into, and yet disbelieve them; and to call them Immediate, must needs reflect upon the Scriptures which are Means appointed by God, or else are nothing.  
[Immediate Revelation— remains a Standing and Perpetual Ordinance in the Church of Christ, 
Keiths' Title page.  and of indispensible Necessity to every true Believer:] 
Living stone in 3d. Q. Quibbles p. 11.  just such another Ordinance [as giving the Hand, and pulling off the Hat, which are to continue in the true Church.] To what end they enjoy this Ordinance is differently related between the Tutor and his Pupil, the latter claims it to the renewing old Scripture Revelations, denying they have any [new ones as too substance, p. 237.] but Keith is openhearted, tells what plenty they have, and to what purpose: [things relating to our Conversation in the World— Commanding or Forbidding, 
Im. Rev. p. 5.6.  or Licensing us, how to carry and be conversant about them,— as, in eating, drinking, marrying, or giving in marriage, ploughing, digging, or any other employment, going, coming to a place, abiding therein— things Revealed to them from the Lord, which are not to be found in the Scriptures particularly, not so much as by consequence.] Happy men, they cannot do Ill certainly, who eat, drink, get Children, and know who get them, etc. by Revelation.  
'Tis strange to see men who are Wise in the World, to be so Fancyfull in Religion, to Entitle God to the Rise and Bubling of their own Spirits, they shut up those Reasonable Souls which God gave them, as Spirits in Prison. Anima suilla pro sale, a Swine's Soul serves for Salt, and a Quakers doth no more, just keeps his Body from Corruption. How low and cheap is Inspiration made, when the Holy Spirit must be Employed in Inviting men to Dinner, and they must be carried on by Wires and Pullyes, and not proceed by Humane measures.  
T. E. hath such Immediate teachings as the Apostles had, ask a Proof thereof, the return is; They Witness it: but they will not swear it: and I think it unreasonable to believe them on easier terms than our Lord himself was believed upon. But whilst good Men are baffling Atheism with the rational grounds of Christianity, Satan tacks about, and would baffle Christianity by Impostures.  
Is Inspiration grown so common, that every one must have it? Or is God so Prodigal of Miracles to exceed his regular Dispensations? St. Paul, who healed the Sick, exerted not that Power on Believing Timothy, Trophimus, and Epaphroditus. Christ increased the Loaves, and yet commanded the fragments to be gathered up. Hebron was promised unto Caleb for an Inheritance, God could have ordered the Lot to fall upon it, and yet it was settled by virtue of the Promise: Where things can be had in an ordinary way, it is not God's Method to exceed, nor heap Miracle upon Miracle; his works are perfect, and immediate answers were never common: the Lot must not pass upon that which was promised before, that would have been irreligion, or a Tempting God.  
There are no need of Teachers or Scriptures, if all receive immediate Instructions. The Ancients were too curious in their esteem of the Bible, and the Traditores had too harsh Measure. Though all Bibles were burnt, a Quakers Light could, verbatim, writ a new one, as Jeremy gave Baruch the same words a second time.  
The Jews say, one Prophet who hath the Testimony of another Prophet is true. I can discern no such attestation among them, as S. John gave to Jesus; but they first make themselves Prophets, and then give Honour one to another. Till they produce some undoubted Evidence, I am guilty of no sin in denying: I must either see some Miracles, or have an Immediate Revelation myself, to assure me that each of them hath such and such Inspirations; and it being difficult to distinguish between the Dictates of spirits, and the Fancies and Motions of a Mans own upper and lower Soul. Quakers will need a second Revelation to ascertain them of the first, and a third to ascertain them of a second, and so forward; which is like the dancing of Fairies, a skipping and running round, but an advancing nothing: And they are got into such a Circle, wherein they may run themselves blind. They believe the Scriptures from their Inspirations, and those again from the Scriptures, making one to prove another. The Spirit ascertains them it is God's Word, and from thence T. E. attempts to prove they have the Spirit.  
In that Debate at Jerusalem, Acts 15. it was not the Immediate Inspiration which was the Rule, which certainly would, if every one had been so fitted, but it was the Epistle from the Council that concluded all. Set up this Notion, and there would be none to be Ruled, nor any such thing known as Obedience either in Church or State; for Immediate Instruction must not be controlled by any thing below itself, nor is it reasonable the Divine Voice should be prescribed to. So that this pretence hath an evil aspect upon Kingdoms, which have been frequently disturbed thereby. Admit T. E. to be Heavens Privado to receive immediate Communications from thence, we have no security, but the same impetus may carry him on to imitate the Prophet's words, [I have an Errand unto thee, 
2 King. 9.5.  O Captain,] and to interrupt the Lineal Succession; for George Fox deserves as much to be King of New Jerusalem, as John of Leyden; and a Shoemaker is as fit to wield a Sceptre, as a Tailor. Religion also can never be fixed or known where Enthusiasm is avowed; for this days persuasion may be out-dated by to morrows fresh Suggestion: The Quakers are much gone from themselves, and they give no warrant but they will change and super-reform, till this week's Idol proves the next weeks Abomination.  
They seem also too Covetous in their Claims, the Light and Inspiration are too much for one Person; he that carries that Vrim in his Bosom, needs no other Suggestions; and he who hath Heaven open over him, darting in minutely Rays, need not repair to his enshrined Light, or call for help (bring hither the Ephod) to resolve him; but between them both, their Reason is extinguished. Thus among Pagans and others, when Visions and Revelations have run highest, Reason hath suffered by them; but 'tis the more plausible way, to be intimate with God, looks better than to search and prove: to wait and tamely believe what starts up first, is more easy than to weigh, discourse, and judge aright; but when Men grow Credulous and slothful, departing from sober Reason, and known Rules, presently they strike in with Motions and Suggestions: and it is a most gustful Idolatry to adore the Creatures of their own Fancy. But while they, with the Egyptians, dare enshrine Apes, and Worship such Counterfeit as Satan or their Souls afford, sober Christians will adhere to a sound Mind, and a discerning Spirit, conducted by owned and certain Revelations, 
Dr. Causabon Enthus. 170.  thinking that [Rational, intellectual Christian Knowledge is above all Prophecy.]  
What may not a Quaker vent under pretence of Revelations, if trusted without Evidence? That which comes immediately is conferred instantly, and is at its full strength when first given, as Tongues, Miracles, etc. 
True Judgement, in the Title page.  But Quakers grow up into their knowledge. [To them who are growing up into discerning and Judgement,] which he was moved to write for the simple ones sake, 
King and R. H. p. 6.  p. 1. [We do grow daily into the knowledge of the Truth, in our Exercise and Obedience to it;] [Not being grown into a good understanding to judge of things,] 
Canon 6.  [There is Childhood, Youth, and Old Age in the anointing.]  
Fox makes the Soul to be [a part of God, and of Gods Being, 
New Law, p. 19  without beginning, and Infinite:] Then certainly such an Infinite Eternal Being is equally Omniscient, and need not a perpetual flux of Revelation to increase its knowledge: Christopher Taylor hath the strangest Argument for Revelation that can be produced; 
A true and faithful witness to the Light, p. 5.  [no Man knows the particular thoughts and intents of another Man's heart, but by the Revelation of God's Spirit; therefore it must needs be the Revelation of God's Spirit that makes manifest to a Man his own inward thoughts:] the Soul it seems is a sleepy thing, privy to none of its own transactions; a Man's Reason and Conscience help him no more at home, than they do to discover the bosom designs of others; such dark Souls as these need all the light they can set up for their direction: they call the Apostles [true Enthusiasts,] 
Q. no Popery, p. 20. Q. is Pagan. p. 93. Im. Rev. p. 293.  [assert and contend for it in the best acceptation,] and withal acknowledge the great power of Satan about Enthusiasms, [who transforms himself not only into the likeness of an Angel of Light, but of God himself; and herein he works most Mysteriously, takes upon him to open the Scriptures, unfold the Mysteries of the Kingdom of God, reveal the hidden things of Nature, teach things to come, and hath hereby deceived and ensnared many Souls. This is the root of false Enthusiasms, that they have their Raptures and Ecstasies, and strange workings, accompanied with a wonderful readiness of utterance, promptness of Speech, and Elocution, either in Poetry or otherwise.] So that by this Concession, Enthusiasm hath enabled Men to do more than the Quakers spirit hath enabled them as yet; and therefore we want a rational Satisfaction, why yours which is less should be Divine, and the other which is greater should be Diabolical, when as this hath better Proofs, and both are equally invisible. 
Ibidem.  [The loving God above all] is no Touchstone of Immediate Inspiration, the Familists and others will snatch that from you; and till I can discern your love, I must not trust your Inspirations. Quakers then must either do some Miracles, as Seals that God speaks by them, or we must have undoubted Revelations to assure us that they have true ones, else all their heats and sensations must be ranked among Enthusiasms; or if Scripture-promises be concluding, those must be such as none are concerned in but themselves by name, and which I can understand without a Revelation, or am assured to be attended with an Inspired Exposition of, in the very reading, which by its strength and clearness shall force my understanding to a submission: Till this appear, I am innocent in esteeming the Quakers but equal at most, and in some things inferior to their many Corrivals.  
To discover the weakness and danger of this pretence:  
1. I shall instance in several Competitors, who have made the same Claim, and produce equal if not stronger Motives of believing them.  
2. Examine the Quakers carriages one to another in this matter, by which it will appear they cannot believe themselves, but make an Art and Interest of it; their Contradictions and strange carriage about their Inspirations are a convincing Proof against them.   

CHAP. VI Concerning their Partners and Competitors in Revelation.  
1. AS for their Competitors, they are both many and of different Judgements; and if I believe one Party witnessing they have it, I am equally obliged to believe another's witnessing also. As Satan is God's Ape in many things, so especially in Revelation; he gulled the Heathen World by Oracles, Enthusiastic Prophets, and the like: Mahomet pretended as high thereto as T. E. and was able to produce as good Evidence. Success is the Quakers Argument, [Many there are among us, 
Whitehead's Q. plainness, p. 33.  gathered out of other Churches, who are living Witnesses, both of the blessed Operation and effects of the Power and Ministry of Christ Jesus among us— and we have a Record in many Consciences;] 
In the Cambridge Dispute, p. 34.  which very Argument he had elsewhere urged, and Mahomet may urge it to infinite more advantage.  
But from them let us look into the Christian World, where we shall find Satan turned his Maker's Rival, countermining God with Revelations, gulling all Ages of the Church with Enthusiasts, and imitating Miracles with his lying Wonders; for Enthusiasm is Satan's Engine, renewed often by him, called in to untie a knot, to make good an otherwise indefensible Pass, and to supply the want of better Arguments, Revelations being as common with them as Reasons are with other Men.  
The pretenders to Inspiration are many, I shall single out some in these several Periods. In the Primitive Church, in the Romish Church, at the time of the Reformation, and in the late unhappy Times in this Kingdom; and each of these doth produce as good Evidence as T. Ellwood can.  
1. In the Primitive Church, which was not little pestered by the varions forms which counterfeit Inspiration then assumed. It appeared in the Apostles days, Satan set up his Trade so early. What warnings are there concerning false Christ's, false Prophets, false Apostles? How were the Apostles galled with them up and down in their several Plantations? 
2 Cor. 11.13, 14, 15.  [False Apostles transforming themselves into the Apostles of Christ.— Satan himself is transformed into an Angel of Light— His Ministers transformed as the Ministers of Righteousness.] Thou hast tried them which say, 
Rev. 2.2.  they are Apostles, and are not, and hast found them Liars.] 
v. 20.  Thus [Jozebel called herself a Prophetess.] Likely these may be the depths of Satan, v. 24. For there is a Mystery of Iniquity as well as of Godliness, the Mystery of the Woman, as well as the Mystery of God. And the ability of knowing who were Divinely Inspired is reckoned up among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extraordinary gifts, 1 Cor. 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not barely the seeing into men's hearts, as Peter did to Simon, Paul to Elymas; 
Grot. in loc:  but it was [Dijudicatio qui Prophetae veri essent qui falsi,] an Heavenly discerning who were true, who false Prophets; and he lays down one Rule used in Trial, if they withdrew Men from Christ, that is, slighted his coming in the Flesh, which is done by them, who make Christ in the outward no Essential of their Religion. 
Theophy. in loc. ite Oecumenius.  Discerning of Spirits was [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to know who was a true Prophet, or who was a Deceiver; [Nam & Divinatores per illud temporis erant, qui hominibus imponebant,] for then false Prophets were risen, who imposed upon, and deluded Men, as Oecumenius addeth. And this Immediate Revelation and Power of discerning continued till an intelligible Rule was settled, known and owned in the Church, wherein are sufficient means for detection of Impostors; and to this Irenaeus resorts in all his Debates with those Heretics.  
2. Either those false Teachers mentioned in those Texts, or their Offspring were the Gnostics and Disciples of Simon Magus, these, among other heights, now Challenged by T. Ellwood's Friends, as (to be free from Sin, Perfect, Spiritual, to know all things) pretended to Revelations, 
Orig. con. Cells. Lib. 5.  [Arroganti Gnosticorum nomine polliceantur novam quandam scientiam,] they promised some high, new knowledge, 
Epiphan. in Haeref. Gnostic.  and [they were not ashamed to say, that our Lord Jesus Christ, [hanc turpem Operationem ipsis revelasse, had revealed those filthy Opinions and Practices unto them.]  
And the Disciples of Simon, Carpocrates, Menander, etc. had affinity much one with another, as the Libertines, Swenckfeldians, Familists, and others of late, have with the Quakers.  
3. Cerinthus Challenged Revelations, [as written by a great Apostle, and feigned or related prodigious Narrations, 
Euseb. Hist. Eccles. Lib. 3. Cap. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as showed unto him by Angels, and then brings in Christ's Temporal Reign, and his Dream of sensual pleasures. And Aretas understands Cerinthus in that, 
In Apocalyp. Euseb. Lib. 4. Cap. 7.  Rev. 2.2. [Novorum dogmatum annunciator.] Basilides also, another of the like stamp, assumed the names of several strange Prophets to him, 
Epipha. Haer. 24.  as Barcab, Barcoph, etc. who also suggested to his Disciples, [Vos omnia cognoscitis, nemo autem vos cognoscat,] ye know all things: George Fox was much like them, 
Perfect Pharisee, p. 49.  who saw into the Heart of Mr. Nicols in Carlisle, declaring him to be an Hypocrite, but could not tell his Name, when asked: and Keith delivers it as Inspired Doctrine, 
Imm. Rev. p. 186, 189.  [The Children of God have been in all Ages unknown unto the World, but they have an Infallible knowledge one of another by the free gift of God, and when he pleaseth he may conceal some Persons, that they may not be known for a time, so Paul was unknown to the Brethren.]  
4. Elxai appeared another false Prophet in the Times of the Emperor Trajan; he wrote a Book [By Prophecy, 
Epipha. Haer. 19  or according to a Divinely Inspired Wisdom,] and he endeavoured to introduce [Imaginaria quaedam velut ex Revelatione, certain imaginary fantastical things as by Revelation. 
Augustin. Haer. 32. ] His followers [the Helcesaits,] were a most impious and abominable People, rejecting some part of the Scriptures, and choosing in the rest what would best suit to their conceit, and those Opinions which they had imbibed. Origen upon the Eighty second Psalms, relates, 
Apud Euseb. H. Eccles. L. 6. C. 37.  That they carried [a certain Book about with them, which they affirmed did immediately drop down from Heaven, and that whosoever heard and believed it, should receive forgiveness of his sins, though that was different from the Pardon which Christ conferred.] Eusebius indeed saith, That [this Sect was extinguished soon after its appearance,] and 'tis happy when the Church is so soon rid of such pests: But Epiphanius affirms its continuance to the times [of Constantius, when Marthus a Woman, 
Ità Epiphan.  and even in his own days, 
Et August.  Marthana her Sister were adored as Deities, because they were of the Offspring of Elxai; and the Heretics took their very spittle, & reliquas corporis fords, and other Excrements, which they made use of towards the Curing of Diseases.]  
What Notion of Remission of sins some Quakers have entertained, 
Fox Juniors Works, 163.  is too public, as also how their Works are said to be [Written, as moved and given by that Eternal Power,] which is like the Helcesaits Book, [they come down from Heaven;] and what Honour is done to some of their Grandees, was evident in the instance of Naylor, and is sadly lamented by the dissenting Party in those differences given to that [Worthy Man, 
Winding-sheet, p. 3. p. 7.  G. F.] as Mr. Pen calls him, [many in the Ministry being wont to pull off his Shoes.]  
5. Marcus, 
Irenae. ad. Haer. L. 1. c. 8.  an Arch-Heretick, perverted many to him, [velut ad scientissimum & perfectissimum,] as to a most knowing, and most perfect Man. By the assistance of a Daemon he also did seem to Prophecy [& quotquot dignas putat fieri participes gratiae suae, 
Idem, L. 1. c. 9  prophetare facit,] and he made such Women Prophecy as he thought fit to be partakers of his grace. He wrought most upon Women, especially the Honourable and Rich, [aperi os tuum & Propheta,] he bade, Open thy Mouth, 
Ità Epiphan. Haeres. 34.  and thou shalt Prophecy. The same Father relateth the manner how he effected it, that raising their thoughts, their hearts being heated and panting, they grew bold, and spoke strange doting things; and thereupon they fancied themselves to Prophecy. He corrupted also many Women, and the very words which Marcus gave unto himself, are somewhat like those Blasphemous ones given to Fox by Josiah Coale: 
Augustin. in Haeres. 14.  His Women also Administered a wild kind of Eucharist, and Quakers have their she-teachers. He also denied the Resurrection of the Flesh, which is Quakers Doctrine; and said, That Christ did not suffer truly: he perverted by Charms and strange Arts, Women to follow him; and 'tis reported, how many have been subverted by the Quakers by a steadfast look, or a wring by the hand, etc. without rational means of Persuasion; the sugared Language he gave his Proselytes, [blandiens eyes,] is imitated by ours also, 
The Spirit of the Hat. p. 43.  who give their Females these Appellations, [Innocent Lasses, and Daughters of Zion.]  
6. The Valentinians made use of the same Plea, 
Tertul. in Valentin. Lib. 4.  [Quidni? quum Spirituale illud semen suum in unoquoque sic recenseant, si aliquid novi, adstruxerint, Revelationem statim appellant praesumptionem, & charisma Ingenium,] they do account the Spiritual Seed to be in every one; if they do light or hit upon any thing that is new, they presently call that Presumption or conceit a Revelation, and their own wit they do style an immediate or extraordinary gift. And the same Father elsewhere relates, [Omnes tument, 
De prescript. adver. haeret.  omnes scientiam pollicentur, etc. They are all puffed up, promise much knowledge, their Novices are perfect before they be Instructed, their saucy Women dare teach, heal, it may be, Baptise; their Ordinations were confused, a Presbyter to day, a Layman to morrow; Laics do Priestly Offices, etc.]  
7. Montanus and his Party claimed Inspirations as much as any, and his Sect continued some Centuries, and their carriage was strangely ecstatical, which shown they were not moved from the Lord. We have the judgements of some Ancients in Eusebius concerning them, 
Hist. Eccles. Lib. 5. Cap. 14, 15, 16, 17.  [That Montanus being alienated and ecstatical in Spirit, was Distracted; and under the pretence of Prophecy or Revelation, he spoke unwonted things against the Faith and Doctrine of the Church:] They boasted of their Martyrs and Sufferings; Miltiades wrote against them, so did others; the whole Church or Fraternity throughout the World disowned this Prophecy as accursed: He taught to dissolve Marriage, had his Exactors or Collectors, who gathered many Gifts and Oblations: His Prophetesses had run away from their Husbands, his Party grew strong; they called Pepuza & Tymium, two little Cities of Phrygia, New Jerusalem: (So Munster and Strasburg were called) and the Quakers once Traveled towards New Malton, in Search of the New Jerusalem comed down from Heaven, till the mire and rain wearied out their Zeal) The Pepuzianis a branch of them [had Women Bishops and Women Presbyters] upon the same Account that our Quakers plead for their Prophetesses, 
Epiphan. Haeres. 49. Ibidem. Augustin. Heres. 27.  [because in Christ Jesus there is neither Male nor Female:] and Christ is said to appear either to Quintilla or Priscilla, or both, when sleeping, and being Clothed in a white Garment, to Inspire Wisdom, and to Reveal that to be an Holy place, even the Heavenly Jerusalem. 
In prologis ad Naum & Abacuc.  And St. Hierom is sometimes confuting them [that a Prophet understands what he seethe, nec ut amens loquitur, nor speaketh as distracted, as Montanus and his Prophetesses doted] but Quaking which was thought the sign of their conversing with God is now looked on otherwise, [that the Voice of the Lord was not distinctly discerned there— in stillness the mind is brought into a capacity to discern the voice of the lord 
Living Stone in 3d Q. quib. p. 4. ]  
8. The Messalians, Psalliani or Euchites laid claim to Revelations as much as any other Sect [they were so assiduous in prayer, that it may seem incredible to most that hear it, 
Augus. Her. 57 ] by a misapplication of those words, pray always, and pray without ceasing: some of them would have named themselves to be whatsoever persons you would have them [art thou a Prophet? he would reply I am a Prophet, 
Epiphan. Her. 80. Theodoret. Hist. Eccl. L. 4. C. 11.  art thou Christ? he would reply, I am Christ.] but besides this they were strangely Eathusiastical [pretending they had the presence of the Spirit, and calling their own Dreams and Fancies Prophecies,] their Opinions infected many Monasteries and several Countries; they looked upon the Lord's Supper to do neither good nor hurt. Adelphius an old Professor among them, gave this Account of their Faith. [That Holy Baptism profitted nothing, but only that perpetual Prayer cast out that inward Devil, which every one received from their first Parents, that then the Holy Ghost came upon them with his sensible and invisible Presence, whereby they were freed from Sin, 
Ibidem  and needed neither Fasting nor Instruction; but that then they were able to foresee future things, and to behold the Holy Trinity with their eyes.]  
These are to the purpose T. E. Predecessors, several Bishops opposed themselves to their pernicious Doctrines; and indeed we cannot do more acceptable Service to the Spirit of truth, than by detecting the Spirit of Error, though it appear in the guise of an Angel of Light, or have got a piece of Scripture in its mouth; nay, though it pretend Antiquity: and get itself wrapped in old samuel's Mantle, or come demurely in Sheep's clothing.  
9 Aetius, an Arian Heretic (though one that did separate from his Communion) was at the like pass with the former, [Temerariâ audaciâ elatus, 
Binius, Tom. 1. p. 486.  dixit, being puffed up by a rash boldness, he said, Deum sibi Revelasse ea, quae usque ab Apostolorum temporibus hactenus occultaverat, that God had Revealed those things to him, which till then he had concealed from the times of the Apostles] say the Fathers of the Council of Constantinople, 
Theodor. Hist. Eccl. L. 2. C. 28. Histor. Triparet. L. 5. C. 22.  apud Binium, and the like words of his are elsewhere Recorded. Serras, though a Favourer of him, accused him [by astrange height of Pride or Madness, to have presumed and spoke higher things; that those things were now Revealed to him, which God had concealed hitherto from the Apostles, & universis, from all men.] And that is pretty Consonant to the Quakers Doctrine: [have not we had the Gospel all this time till now? Answer, we say no] the Gospel Dispensation was lost, saith Smith. [Butler Blessed be the Lord for his renewing the Spiritual Ministry in our days.] and Ann wright's Letter is full about the same. [Since the Lord first called his Servants to publish his Everlasting Gospel] the Gospel was hid from the Apostles days until it was revived in them.  
9 Donatus to maintain his Schism became Enthusiastical, 
August. Epist. 165.  talking of Inspiration, or Communications of Gods Will to him by Angels. [Ille eum ordinem Christianitatis Civitatis vestrae ut insinuaret, jussisse sibi Angelum scribit, etc. that he might blast or Condemn the order or Profession of Christianity used by your City, he writes that an Angel Commanded him; whereas thou dost not profess the Christianity of thine own City but that of the whole World, wherefore if that Angel had stood besides thee, whom he by a Crafty Novelty as we think doth feign to have stood by him, for thy sake, and if the Angel had spoke those words to thee, which he saith, he doth at the Command of him, insinuate or convey to thee, thou oughtest to have been mindful of that Apostolical Sentence, though an Angel from Heaven, 
Gal. 1.8.  etc.] It was their usual saying. Oravit Donatus & ei respondit Deus è Caelo. God from Heaven, gave an Answer to the Prayers of Donatus: his Intimacy therewith made him to be the Oracle of those times; and the Circumcellions, a branch of them were mad with a sanatick Zeal.  
These Instances are sufficient for the first Period, whereby we may discern, that bad Designs sheltered themselves under this cover; and T. Ellwood is either not Learned, or not Faithful in affirming [that in all Ages the Saints have had Revelations in some Degree or other] for true Christians disowned them, 
Pag. 237.  and only Heretics or Schismatics had recourse to them [but whilst new Heresies were superinduced over the former, 
Euseb. Hist. Eccl. L. 4. C. 7.  which got the Custom, but were still subdivided into new Branches and several kinds; the true Church increased in Unity and Glory] and if I be obliged to believe T. Is. Inspiration, because he Witnesseth he hath it; I am equally concerned to Credit the Proposals of a Donatist, or a Messalian, etc.  
2. The Church of Rome hath Ploughed much with this Heifer, several Religious Orders, and Doctrinal points have been hereby entertained. Dr. Stillingfleet's Collections concerning this are Copious; but I shall Observe some few received by such as belonged to our Country.  
Thomas Becket [Divinâ Revelatione confortatus est, etc. 
In the Breviary of Sarum upon his day.  was Comforted or Strengthened by a Divine Revelation, a Sign from Heaven being showed unto him that he should return unto his Church with Glory, and then by the Crown of Martyrdom go unto the Lord] [two Catholic Maids were cast into Ecstatical Raptures, 
Jo. Gee Foot out of the Snare. p. 59;  and possessed with the Virgin; Mary, Michael, the Archangel, John the Baptist, etc. and those Glorious guests did enter into them, and inhabit them] this is somewhat like the Light within; 
Idem. p. 60.61 61.  but the next speaks home [Edward Hanz said he was Corporally possessed with the Blessed Trinity, he received Oblations, suffered others to kneel before him and said; I God the Father— I God the Son— do give you my Blessing, and do command you to adore me— he relateth that he was in a Trance, and his Soul did see very supernatural and admirable Joys. Unless God Almighty do take the Creature, and speak in him,— and then it is Gods own Word, and not the Word of the Party,] Here was Revelation, Light, and the Worship of it, like the Hosanna to James Naylor. 
P. 63.64.   
[The Virgin Mary appeared to Thomas Newton about the Oath of Allegiance, he was a very Holy man, and had other Visions besides that] and [Mary Wiltshire saw a strange Vision] many of their Revelations are put together; 
P. 109.  called [Admirable and Notable Prophecies, uttered by 24 Roman Catholics, Printed 1615.] and Mr. Burton, in his Book of Melancholy, gives the Reason whence they are so Subject to such Conceits.  
Besides these, we may take a Trial of some few others, St. Hildegard is [learned, whatever she wrote, ex Revelatione Divinâ, she did not speak or write aught that should be called into Question, 
Trithemius  she spoke Latin by the Spirit.] Her Writings were Publicly read and approved by Eugenius the third in the Council of Tryers (which Eugenius seems also to be chosen Pope by Revelation. The Cardinals being [Divino nutu perciti] made choice of the most Holy Eugenius: 
Platina in ejus vita. ) to take a taste of her Revelations, In her Letter to Eugenius [O mitis Pater, etc. O mild Father, I, a pitiful poor form, have written these things to thee in a true Vision, in or by a Mystical breathing, as God would teach me: O bright Father, 
In the Bibliotheca patrum Tom. 15.  in thy name thou camest into our Land, as God predestinated, and thou sawest of the Writings of true Visions, as the living Light taught me; and thou heardest that Light with the Embraces of thy heart, now is part of this writing finished, but still the same Light hath not left me, but burns in my Soul, as I have had it from mine Infancy, etc.] Good Quaker like Language. This Inspirado Lady in an Epistle to Pope Alexander, determines for the Pope's Supremacy [tibi specialiter Idem verbum, claves Regni coelestis concessit] And to a certain Priest she determines for Transubstantiation [In vera Visione vigilantibus oculis de Sacramento Dominici Corporis, haec verba audivi & vidi, etc.]  
Another Holy Maid called Sister Katherine of Jesus [had many Revelations and strong Exstacies, 
Dr. Causabons' Enthusiasm. p. 162. 163.  which held her 3 or 4 hours; she thought herself sometimes to be in Heaven, and often saw, and sometimes suffered through fright the pains of Hell; she saw the Soul of Christ in its purity, which drew her into an operation of the Holy Trinity; she said, God doth put his Power in me, God doth put his Wisdom in me, and his Knowledge.]  
John Waldesso in his Divine Considerations, 
rutherford's Survey of the Spiritual Antichrist. p. 191.  saith [a Christian having served himself with Holy Scriptures, as with an Alphabet, he afterwards leaves them to serve for the same effect to Beginners, he attending to the inward Inspirations; having for his proper Master the Spirit of God; and serving himself with Holy Scriptures, as with an Holy Conversation, and which causeth Refreshment to him, altogether putting from himself all these Writings which are written with an Humane Spirit.]  
The Alumbradoes before named [held vocal Prayer and all other (outward) duties of Religion Superstitious or unprofitable, 
Dr. Causabons Enthus. p. 174.  they thought those Quakings which they did find in themselves, were a sufficient Token of Grace, (and ours have called it [that Holy Duty of Quaking and Trembling] and that they needed nothing else, 
Fisher in 3d. Quib. p. 3.  that had attained unto them; they pretended that they might see God visibly in their exstacyes, etc. that all things ought to be done by Immediate Motions and Inspirations, etc.] The Church of Rome proves herself the Temple of the Living God from these Revelations, 
Borius de Signis Eccles. L. 6. C. 2. in Dr. Spencer's Prophecies. p. 15. Keiths' Im. Rev. p. 99  or [the voice of his Oracles heard therein, she hath (she tells us) the Spirit of Prophecy (called the Testimony 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 [J●sus 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.]  
And the Council of Laterane having prescribed Rules for the Preachers, 
Session the 11. under Leo the 10.  addeth an exception [Caeterum si quibusdam, etc. 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 Prophesying; we will not have such to be numbered 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, 
Adver. Libertin.  stifle, or defame that Evangelicall Doctrine which he saw appearing.] they called them Literal Reformers, who had but faint and small discoveries of the Spirit, etc. Muncer said [the first Reformers were not sent of God, 
Bullinger Adver: Anabap. L. 1. c. 1.  nor preached the True Word of God, etc.  
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 stolen to carry 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, Highpriest of God. Herman the Cobbler professed himself a true Prophet and the true Messiah, etc. Their Stories 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 Winstaenley, and of his Disciples, that God is manifested in the Flesh of [Sons and Daughters, 
New Law of Right. p. 33.  or in many Bodies, as Christ, or the Anointing was poured on that Humane Body— Jesus the Son of man, and dwelled Bodily there for a time.] So that Quakers are Christ's now, as much as Jesus was on Earth, only he was one single Christ, but this spreading power of Righteousness makes them many Christ's in many Bodies.  
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, 
De numero Sacramentorum.  [Anabaptistae fingunt expectandas esse novas Revelationes, etc. 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. ●.  and galled the Church much, [totus corum sermo de Spiritu est, 
Calvin Advers. Libertinos. C. 2.  etc. 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 corum deformant, 
C. 7.  altering their signification; when any place of Scripture was urged, 
C. 9  their Answer was, nos Literae minimè obnoxios esse, that they were not concerned in the Letter thereof; but were bound to follow the Spirit that quickeneth. It was their Principle, that the Scripture in its natural Sense was a dead Letter, and therefore was not to be regarded; but to observe the quickening Spirit: saying, Sublimiùs speculemur, let us look for higher things than what the Letter affords; and let us seek new Revelations. They scarce spoke 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; persuading their hearers that they were Spiritual, purely Divine. Et jam cum Angelis semiraptos esse.]  
Antonius Pocquius, a great man among them, said [Aspicite, adest tempus, etc. 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, etc. 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; 
Rutherford, p. 15. Ex schlus. Selburgio.  he [called for Spiritualness, 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 Family's 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 Regm. C. 1.  which is now in the last times raised up by God according to his Promises, in the most Holy Scrvice 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. Jesus Christi Minister, à Dco ad veritatem è Gratiae Solio, 
Epistola. H. N. ex Charitare Jesu Christi in Angl. missa, etc.  Majestatis Dei testificandam, Electus, & ad Bonum nuntium de Regno Dei, & ura Charitate retectae faciei Jesu Christi super terram annunciandum, ac salutem in eadem manifest andam missus, quemadmodum de adventu ejusdem charitatis, per Prophetas Dei, & Apostolos Jesus Christi prius significatum, & Evangelizatum fuit—. Nos Dei Misericordiam, & sacerdotale munus nostrae Administrationis sub obedientia Charitatis Jesu Christi accepimus, etc. And he goeth on, relating the great things that God was about to do, the danger in not accepting his Ministry, 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, etc.] and the late New-England Families were high in the same pretence; that the Quakers have much affinity with the Familists, might easily be showed, 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. Q●. 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 alleged, that Quakers of late, do not so allegorise 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, etc. 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, 
Signatura rerum. p. 209  in these writings, for a man cannot write them, if any man shall be accounted worthy of God to have the Light enkindled 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 lieth 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 Being's hath given me;] and in the Preface to his 177 Questions [without Divine Light, 
p. 223.  none can be able to expound them, 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, 
p. 1. & 2.  imprinting his Similitude in my Similitude, entering into another man's 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, 
Im. Rev. p. 209.  [Theophilus had the Spirit Witnessing to the truth of the things, 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 testified 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 persuaded them to become, I dare not say Christians, but Illuminadoes.  
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 Country's Abominations; it may be a Diversion to present foam of Geo. Fox's Divinity and Oratory, which if you have the Patience to read, you shall not be Obliged to the pains of Studying or Understanding.  
[The Worlds Original, 
Some Princi bless of the Elect People of God, called Quakers, p. 51.  is the many Languages, (whose Original is Babel) which make Divines (as they call them) sit a top of Christ. And the Whore sits upon the Waters (as it is spoken in the Revelation;) and John saith, the Waters are Nations, Multitudes, People, and Tongues, which Tongues they call their Original. To which Waters the Gospel must be Preached, before they can be established.  
And ye are to be redeemed from Tongues, and Tongues shall cease (saith the Apostle) and so from this World's Original, the beginning of which is Babel, and which keeps in Babylon, the Saints are Redeemed; 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 Heretic, who began to build Babel.]  
The same Curious Writer hath a rare gift in proposing Queries. 
Ibidem. p. 70.  [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 Sepulchers, and the Fowls of the Air, and the Nests they sit in, which Christ spoke of? Answer in Writing the thing Queried, G. F.] They are the properest for his Spirit to undertake. 
Clem. Recognit. p. 5.  The trifling question put to Barnabas was more witty. [Why a Gnat, being so small a Creature, hath six feet and wings besides; whereas an Elephant, so bulky an Animal, hath only four feet?]  
4. In the late unhappy Times, when Hell was broke lose, our own Country affords Instances too many, being as anciently credulous in believing pretended Inspirations, so also then, in their production too fertile, and the Quaker is Junior to the most of them, and they are all able to produce as good Evidences and Deeds; so that it seems strange, the Quaker should engross both the birthright and the blessing too from all the rest.  
1. The Seekers, or Religious Sceptics laid Claim to Inspirations; I call them so, because those various differing Sectaries may be best comprised under such a general name; 
Edward Gangre, second Part, p. 2.  [They affirm and hold, they have not only had Revelations, but they have seen Visions also. The means of Gods revealing himself, and his mind and will to his Servants, in reference to their Salvation, is immediately by himself, without Scripture, without Ordinances, without Ministers, or any other means,] but especially many in the Army about 1645. took themselves to be intimate with God; 
Idem. p. 5.  [Some Officers and Soldiers affirmed, That they had had Revelations, and seen Visions, and took upon them to Prophesy.] [A Lieutenant, a great Devoto, denied the Trinity of Persons, affirming them to be three Offices, he denied that Christ's presence in Heaven could be proved by Scripture, 
p. 7.  and made a great question whether there was a Resurrection or no.] Mrs. Attaway the Woman-Preacher, then begun to exercise— [Boggis wished he had not known so much of the Bible, which he said, 
p. 163.  was but only Paper.] And Clarkson the Seeker [vilifies the Scripture, Ordinances, 
p. 165.  etc. would not have People to live upon black and white, and said, That they of themselves were not able to Reveal God.] T. E. is the Successor of such Blades as these.  
2. The Antinomians maintained their undutiful Notions by recourse to this Armour, and the Quakers have borrowed much from them, as (Perfection, Discerning who were Elected, the Notions about Christ's Person, and Christ within, humane Learning, and the like;) but I shall only consider their Inspirations, a large account of which we find in one who diligently traversed their Writings. 
Rutherford's Survey of Spiritual Antichrist, p. 173, 174, 175.  [The Witness of the Spirit is merely Immediate, without respect to Sanctification, or Acts thereof; all Doctrines, Revelations, and Spirits must be tried by Christ rather than by the Word. A Christian is not to Pray, nor to do any Spiritual Acts, but when the Spirit moveth him thereunto. That all other askings or seekings of God, which are not thus in Spirit, are but the askings of Creatures as Creatures. 
p. 222.  The Scriptures are not to be understood according to Grammatical construction, 
p. 229.  but as the Spirit of God reveals them. The mere Commandments of Scripture are not a Law to Christians, 
p. 305.  but the Law written in our Hearts. The Holy-Ghost comes in place of the Natural Faculties of the Soul, and acteth us immediately to all internal and external acts, 
Part 2d. p. 195.  etc.] And that Amcrican Jezebel, Mrs. Hutchinson said, [That her particular Revelations about events to fall out, 
p. 211.  are as Infallible as any parts of Scripture, and that she is bound as much to believe them as the Scripture, for the same Holy Ghost is the Author of both.]  
3. The Levellers do make out their Freeborn Community with Arrows fetched from this Quiver. Winstanley, the great Master of the Craft, is exact herein. 
New Law of Right. p. 46.  [This Phrase, Mine and Thine, shall be swallowed up— there shall be no need of Lawyers, Prisons, or Engines of Punishment, no Beggar nor cause of complaining— there shall be no Buying nor Selling, no Fairs nor Markets, but the whole Earth shall be a common Treasury for every man— The Poor upon their Commons, 
p. 47.  saying, This is Ours, the Earth and Fruits are common.] Now, this Platonic fanciful Model he raiseth upon Revelation. [As I was in a Trance, divers matters were presented to my sight, 
p. 57  which here must not be related; likewise I heard these words, Work together, eat Bread together, declare it all abroad: Likewise I heard these words, Whosoever it is that Labours in the Earth for any Person or Persons, that lift up themselves as Lords or Rulers over others, and that do not look upon themselves equal to others in the Creation. The hand of the Lord shall be upon that Labourer, I the Lord have spoken it, and I will do it. Declare this all abroad.] And this very Trumpet, he saith, is [still sounding in his Ears, 
p. 67.  Work together, etc. Surely the Lord hath not revealed this in vain.] This Heavenly Voice was so delightful, 
p. 58.  that he was [filled with abundance of quiet Peace and secret Joy;] and he obeyed the Command of the Spirit, which bid him Declare it all abroad by word of mouth and Pen; and he waited till [God showed him the place and manner how to work upon the Common Lands. 
p. 64.  I will then go forth and declare it in my Action, to eat my Bread with the sweat of my brows— looking upon the Land as freely mine as another's; I have now Peace in my Spirit, etc.] 
Fire in the Bush, the Preface.  And elsewhere up-the same Subject, he opens freely, [This Declaration of the Word of Life was a free gift to me from the Father himself— When I had writ it, I delayed the sending it almost a fortnight— then the Voice was ready— go send it to the Churches,] which he did; [well, I have obeyed the voice, and have sent this to you;] but what was the substance of the voice? That he relates, [the voice is gone out, Freedom, Freedom, Freedom; he that hath ears to hear let him hear:] And what was this Freedom? Even a setting the Earth free, a breaking down all Pinfolds, and laying all open to the Common.  
Now, have not I an equal, if not greater Reason to believe, his so particular and exact Revelations concerning Equality, rather than your general, and withal mixed one's concerning other matters? Nay, have not you as much ground to believe his pretence in this, as to take the very lineaments of your Profession from him, and yet herein desert him, when as he Challengeth Inspiration for this, as fully as for any other Doctrine? But that you dare pick and choose, mangle and alter your own Revelations as well as his, may in its due place appear.  
4. 
A Sober Answer, p. 56.  The Ranters deluded themselves and others with this blind, and Fox acknowledged the affinity of his and their Principles, that black Divinity challenged immediate Communications as fully as T. E. 
Some sweet sips of Spiritual Wine sweetly and freely dropping, etc.  [A Prophecy, a Vision, a Revelation, and the Interpretation thereof,] in the Title page; and as many pages as there are, we have almost as much talk of the Spirit, [That Tract is like the other Scriptures, p. 1. the Father secretly whispering, would not have him set down Book, Chapter, or Verse, though he used Scripture Language, p. 2. arise out of Flesh into Spirit, out of Form, Type, and so into Power, Truth, etc. p. 4.48. & passim; hear what the Spirit saith, p. 10.] The Doctrine turned into a Prayer is a brisk one, [Fall upon them while they are eating and drinking without; 
p. 13.  let them eat and drink within— bread in the Kingdom and drink Wine, new, in the Kingdom, even new in the Kingdom, new in the Kingdom; not in the oldness of the Letter, but in the newness of the Spirit.] The Elements, 
p. 6.  Formal Prayer, Baptism, Supper, etc. shall melt away into God: and at this rate he proceeds, he Loved also a Woman Prophetess, even [his dear Friend, 
p. 46.  Mrs. T. P. I had as live hear a Daughter as a Son Prophecy, and I know that Women that stay at home divide the Spoil, Male and Female are all one in Christ.]  
5. The Fifth Monarchy Men were not only Citizens of the New Jerusalem, but Candidates of Heaven, receiving much Intelligence from thence. Their Prophet (for I know not what Sect else he should belong to) had several Visions of what the All of All things was bringing to pass. 
The pouring forth of the seventh Vial upon all Flesh.  [The Father spoke to him as he lay in a Trance almost dead for 22 hours,] in the Preface. [Being chosen to declare those things, and publish them, as being what the Prophets pointed at, his Name was changed from George, in a Vision, to Jacob Israel Foster: and so, saith he, I subscribe, 

or George— Foster.  
or Jacob Israel Foster.    
His Visions are too many to be set down, as if he strove both to imitate and outdo St. John, some few we shall take a taste of for their curiosity. [He had a Vision of the calling of the Jews, 
p. 19  under the Emblem of a man that went up and down gathering men together: So that the Jews now dispersed among the Gentiles were to return to their own City, 
p. 33. p. 41. p. 55.  and there the Lord would Reign among his Saints in Mount Zion; for Judea was the place where both God and his Spouse were to rest. Heaven, or the third and highest Dispensation, must be about Jerusalem: for the Credit of our Nation, the Chief or Principal Leader of this Expedition into the Holy Land, 
p. 39  must be an English man whom God hath chosen for that Work. When they came to Jerusalem they were to die, and presently to rise up again, and never to die more, and the time of restitution is to be in the year 7000. 
p. 40.  after which there is neither Hell nor Devils left:] with very many Visions of the like Nature, delivered in such exact Circumstances, with so set and composed a Countenance, and under such variety of Emblems and Figures, that he deserves as much regard, as any other in the whole herd of Enthusiasts.  
6. William Franklin, Mary Gadbury, and their Proselytes put in as strongly, and produce as good proofs for Inspiration as T. E. can do; some take them for Quakers, but the name was not then known, nor do I think they will own them: But be their Sect without name, or what else, I am not concerned; it is only their Revelations I must consider, for they had drunk their share of the Spirit of Delusion then poured forth. Franklin affirmed, 
Humphrey Ellis his Pseudo Christus, p. 7.  [His Receipt of Revelations and Visions, which he endeavoured to countenance with fair and seeming Gospel Expressions; he pretended to Prophesy, to foretell things to come, to speak with new Tongues, 
p. 36.  and babbled out uncouth words. He also forgave Sins, and his Proselytes, as Spradbury and the rest, were drawn unto him by Sights and Voices, with several strange Relations.] His Whore, Mary Gadbury, called him [the Son of God, 
p. 31.  the Christ, the Lamb slain, etc. She pretended to Visions, Voices, and Revelations, was full of comfort, 
p. 8.  joy, and singing; had strange trembling Fits: She saw a Light as big as the Moon, and many Stars; 
p. 10. p. 18.  she had a voice sometimes to seal up the Vision, and then would not speak; she slighted Sacred Scripture, and yet delivered her Revelations in its Language. 
p. 15.  They were commanded in a Vision to go into the Land of Ham, which, by a suitable Exposition they Interpreted Hampshire. Their Proselytes, like the Disciples of Marcus, had Voices, 
p. 22, & 28.  Visions, and Glories, insomuch that both a Minister, Mr. Woodward and his Wife were deluded by them, he hearing Voices, and seeing Glories, and she seeing Visions.] To this height they had quickly arrived, till the Vigilance of the Magistrates suppressed them. That Whore, with whom Franklin lay as a fellow-feeler of her Misery, called herself [the Spouse of Christ, 
p. 50.  the Lady Mary, the Queen, the Bride, and the Lamb's Wife:] Had she not been ten years too forward, she would have been a fit Match for apretty pragmatical thing of G. F. which begun to bleat in 1659. called the Lamb's Officer, gone out with the Lamb's Message.  
7. Lodowick Muggleton and John Reeve (giving out themselves as the two last Witnesses, Rev. 11.3. as the Prophets of Christ, and the Sealer's of the Foreheads of the Elect and the Reprobate) appeared much contemporary with the Quakers, being equal to them both in their Claims and Proofs of Inspiration. But the Devil's Malice herein outrun his Wit, for setting up so many contradictory Competitors in Revelation about the same time, one of them is a sufficient confutation of another; whereas had but one single Sect put in and engrossed the favour of that immediate Heavenly converse, weak and simple Souls might thereby have been sooner deluded; but to considering minds their so fertile multiplication is their mutual Destruction. In what terms Muggleton Challenged Inspiration, is not now proper to relate; for seeing that the Fire hath of late deservedly, by public Order, done Execution upon his Works, 'tis not manners to rake such putrid stuff out of its ashes: Let all the like Tracts and Pretensions meet with the like Purgation.  
Only by way of Trial take this [whatever the Learned men of this World Dream of finding out the Invisible things of Eternity, 
Reeves and Muggleton's Divine Looking-glass, Cap. 36, p. 145.  by searching into the Scripture Records, and comparing them togeher, the Divine Majesty hath locked up all the Principal Secrets of the Scriptures in his own Spiritual Breast, that he, by any Immediate Revelation, may dispose of them into the Spirits of Elect Men and Angels, most advantageous for his own Glory and their Consolation.]  
8. Anna Trapnel exceeds both the Quakers and most of the other Pretenders, in excessive fastings, Poetical Enthusiasms, lucky hits upon several things that came to pass afterwards, rapturous Devotions, 
The cry of a stone, Title. Preface.  etc. [She was in the Visions of God by an Inspiration extraordinary and full of wonder.] [England was the Valley of Vision— the wise have 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.  shown her Visions and the new Jerusalem, a light shone, she was taken into the Mount of God: She was another's voice, a voice within a voice; God's Heavens came down into her Earth, 
5. 7. 76.  she fasted 9, 11, 14 days, etc. was told by the Spirit of the Soldiers coming to London, 
p. 4.6, 7.  had a Vision of the Scots overthrow 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 Chairman, 
13. 30.  and several Visions to inform her that Oliver would be Protector, which she was troubled at, and foretell Gideon's, that is, his being laid aside,] with many the like. No Quakers have come nigh her, 
Tyrant. 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 foretelling the Firing of London, was not believed by his Friends. And Burroughs attempts to show, that the Quakers foresaw the King's Restoration, came not near it. She was for the Reign of Jesus, destroying the fourth great Monarchy, foretell that all the Monarchies are going down, Jesus was at hand. Among the rest, she foretell, [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, etc. 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 only 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 Trial, 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 Administering the Sacraments, or other proper Ministerial Offices,] with many such fanciful things in their Platform; and yet the conceit of Inspiration, together with acquired Abilities was the cause of it. [We leave Christ's 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 Prophesy; 
p. 11. & 23. p. 58.  hear this day what the Spirit saith unto the Churches: None must Preach by Notes, we love to drink from the Fountain (and yet they are for short work) strive not to speak beyond the breathe 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; 
Cateches. Eccles. Polonicar. in Praefatione.  though [they deny Enthusiasms, Divine Miraculous Inspirations, or Prophetical Authority to be claimed by them; yet they allow a great liberty of Prophesying, 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 voye, etc. 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. That Consideration was the Royal way to the Kingdom. 
p. 76.  They acknowledge the Trinity and Christ's 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 enclosing the Holy Spirit to any particular Sect of Men; looking on the Creed as a sufficient instrument of Union 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 Understanding 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 Competitors 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 Refresh persuade? 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 Heretics, 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, until a third Revelation do determine which side is in the right? Must we believe men merely 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 lie, 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 entrusted with this Ministration, and when this is done, he must leave to us the power of Trial, and the Liberty of Judgement. 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 parties 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 show as much as Quakers, and so each single party are an equal balance to them, much more all of them together do strangely outweigh the Quakers next to youngest claims (unless the Rule be now inverted verum quodounque 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 believe 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 whither.] 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, Judgement and Plagues; Oh, but thine that come from thee, thou givest them Humility, Meekness, Bowels, Tears] [Thou art called only a Form, they call themselves a Christ.] [Oh, 
p. 50.  some poor Creatures call themselves Christ, because of this Oneness with Christ— when thy sweet wine comes forth, 
p. 68  than they bring in their false Wine. 
Discourse of the way, etc. p. 62. p. 68 ] The Secretary of the Confiderers [prayed God to preserve him, 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 Errors and return to the Church and Truth again.  
But beyond these, because we in these Kingdoms may be interested and partial, not passing right judgement, the Illuminadoes 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 Germane Enthusiasts are the persons, 
His. Revel. edit. per J.A.C. 1659. p. 189. In Dr. Spencer's vulgar Prophecies. p. 6, 7.  and their Condemnation of the Quakers I shall transcribe from a worthy hand, my Circumstances 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, Witchcrafts, 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 acknowled 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 Poison through Phrygia, Donatus through Africa, the Messalians through Syria, Pamphylia, etc. And Arius through the World. The Familists T. Is. 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 satisfied, 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 bastle 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. Is. 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 Nonconforming Quakers? to some single teachers, or to the Body of Ancient 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 Inspiriation, 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 enshrined 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 Fountain.  
That they do not always act by Inspiration, 
In Rev. p. 36.  we have a full Confession [not as if in every thing-we did act, think, speak or write infallibly:— nor as if in nothing we could act in a disjunction from the Spirit; for we do freely acknowledge we are capable to run out, and both think, speak, writ and do things that are not only not infallible, but may be wrong and false. Only what is done— in conjunction with the Spirit of God, and in his Immediate manifestation and co-operation in us, is infallible.] And elsewhere he makes the like acknowledgement [we are conscious to ourselves that both in speaking and writing, 
Q●no Popery, p. 33.  it is possible for us in some measure, more or less, to decline from those infallible leadings, and consequently both to speak and write in a mixture.] How can I then infallibly know when the Conjunction is? or be able in that mixture, to separate the Divine from the Humane? or to know the Prophet from the man? it may prove an Opposition or side Aspect, when I expected a Conjunction, I may take him to be inspired when he writes of himself, and his Wine may have a mixture of Water, if not Poison: If one Chapter or Section be writ in Conjunction, and another not, he must both make an unequal Yoking, and also affront the Spirit in not distinguishing [this I received from above, this I invented of myself:] he also deludeth others, who in such mixtures do wrong on one hand, they in swallowing the whole as Divine, we in rejecting the whole as worse than Humane. Let him acquaint by some marks which parts are so, and so; that we may pay our respects accordingly. Their manner also of wording the Receipt, as [I find it with me, I find it in my heart, I find it rising up in me, etc.] Look more like an Answer from Pythia, which ascended up from the Feet unto the Breast, then Divine Inspiration, which is an illapse, or influx from Heaven. We are told [that the Children of God do infallibly know one another, 
Im. Revel. p. 118, 189.  and hence have Unity, Peace and Concord one with another.] If this be true, Quakers will scarce pass for God's Children; for among themselves they are as much distant, as the Poles, and as other Sects crumbled the Anabaptists into 70, and the Familists into very many; among the rest into those of Caps his Order; so there are Quakers of the Hat; the prevailing party of the Foxonian Order, and the Murmerers under the Banner of George Bishop and his associates.  
Their mutual Carriages are unlike those of inspired men, and he who believes their Witnessings must swallow contradictions, they set Spirit against Spirit, the same against itself, and that bad Language which they first poured on others, is now bestowed on their own dissenters. Their Contradictions, Carriages and Expressions, are smartly exposed in three little Tracts, 
The Quakers Quibbles in 3 parts.  which make unnecessary any large account thereof here: only I shall observe some in prosecution of their Inspirations, and digest them into what Order so much Variety and confusion will permit.  
1. We shall consider their Contradictions, or Differences in Doctrine.  
2. Their Carriages therein, and means of convincing one another.  
3. Consider the debate about the Hat, and their Canons so far as Inspiration is concerned.  
4. Present other matters, that are subservient thereto.  
1. Their Contradictions and Differences in Doctrine. To begin with T. Ellwood's Tutor, 
Universal Grace. p. 6.  who [in a Book which he wrote from the Lord] produceth twice or thrice, Joel 2.28. for his purpose, wherein are mentioned, Visions, Dreams and Prophecies, and yet he denyeth or minceth their having any of them. For Visions and Dreams he avoids them [nor Dreams and Visions upon the imagination in the night season, nor yet by Trances, 
Im. Rev. p. 7.  so called, which is by a cessation of the exercise of all the outward Senses:] and for the other he denyeth the necessity thereof, as [signifying, 
p. 2.  foreseeing or foretelling things to come:] but the rest do not digest such Doctrine. Will. Shewin outgoes St. Paul ten years' [I knew a man twenty four years ago who had Heavenly Sights, 
The true Christians Faith and Experience, p. 130.  and Revelations and Raptures into the Third Heaven, and heard and saw things unutterable; and all before his Conversion and Regeneration] strange Doctrine indeed, an unclean thing to enter into the Third or Highest Heaven, 
p. 129, 131.  
In her Letter.  he names their Visions also. Smith's Wife had a Vision, signifying to her, her Husband's Death, which brought her into the Stillness. They also challenge Prophecies, 
Some Principles, p. 26. Noble Salutation, p. 7.  [Sons and Daughters do Prophecy in our age, as formerly among the Apostles.] [The Lord raised up many Servants and Prophets.] but least Prophecy should not be taken in the proper sense, for foretelling, they speak out to that purpose, 
Some Principles, p. 18. Preface to living Faith. The Glory of the true Church. p. 27.  [it (to wit the light) will show you things to come] saith Fox [Naylor often Prophesied, as of things which we have seen come to pass.] [The Spiritual, through the Spirit of Prophecy, see when Bells, Hourglasses, Puspits, etc. shall be no more adored.]  
Thomas Ellwood seems to limit his Inspirations to such as are recorded in Scripture, 
p. 237.  Keith enlargeth them to all Humane concernments, as [eating, 
Im. Rev. p. 6.  going, etc. which are not in Scripture particularly; no, not so much as by consequence] Th. Ellwood is for the Immediate Teachings of the Spirit, without any help from Humane Learning towards the understanding of the Bible, 
p. 219. Im. Rev. p. 39 Winding sh. for controv. ended. p. 4.  others are more Wise, do not [exclude and shut out the Service and usefulness of all means, and Instruments whatsoever, whether Books or Men:] and another as freely acknowledgeth [we cannot call it our faith or knowledge, till quickened to it, by that eternal Spirit, be it mediately, or be it Immediately,] but here lieth the Fallacy, it is Immediate, though with means, with, and without, are all one. [such a way of Communication, 
Im. Rev. p. 42.  though it be through a means, yet this hinders it not in a true sense to be Immediate.] too palliate this Paradox the better, we are informed that Dreams and night Visions (those secret ways whereby God did communicate his mind) [were but very shadowy and remote, 
Idem. p. 17.  and rather Mediate than Immediate] and if this liberty of confounding be thus used, they may pass for Prophets when they please, 
p. 162.  Keith allows the Disciples to learn something from Christ. Thomas Ellwood makes the Spirit to confer all the knowledge, so that Christ's words were unintelligible, a mere gibberish or Jargon. Thomas Ellwoood makes the whole Scripture Revealed or conveyed by Immediate Revelation, and what is not so renewed is not understood. Keith is far more prudent, [I grant that the History, 
p. 232.  or Historical part of the Scriptures is not conveyed unto us (nor unto any ordinarily) by Immediate Revelation.] 
Winding sh. 5.  Now the Gospels are undoubtedly Histories of Christ, what he was, said, did and suffered. Mr. Pen calls one of them [john's History] and the rest deserve that name as much, so that they receive not the Gospels by Immediate Revelation. And the whole Bible is transmitted to us as matter of History, wherein such Commands, Promises, etc. are comprised. And this concession of Keiths pulls down Ellwoods' whole Fabric. T. Ellwood doth strangely interfere with himself, 
p. 223.  he makes Tongues necessary to Preach to all Nations, 
p. 221.  and yet confesseth it might be done by an Interpreter; 
p. 235.  oft takes Notice of our owning the assistance of the Spirit, 
p. 211.  and yet cries out not a word of the Spirit of God, 
p. 231.  but Humane Learning all in all, he makes knowledge to be both the cause and the effect, being strangely blundered to make out their Apostolical Inspirations, without the Testimonials thereof, Miracles and Tongues. 
p. 237.  Lastly he makes the Gospel in all Ages revealed in some degree or other, which he anon retracts, Revealed in the first ages of Christianity, 
p. 243.  and then brings on a long night of thick darkness, and a general Apostasy.  
Others of them are not more Harmonious [it was never his (to wit Christ's) Faith to sue, 
Naylors' living Faith, p. 7.  contend, etc.] 
Shield of the Truth, p. 3.  [we sue no man at the Law, but are sued by them:] but Thomas Ellwood is differently minded [in civil cases it is no injustice for a man to recover his due by Law] going to War is by some Condemned, 
p. 361. Bishop's looking glass, p. 203. Barclay in Q. no Popery, p. 100 Tyrant. & Hipo. detected, p. 22.  [Wars belonged to the Jewish Administration, which had its end.] [Quakers deny that it is Lawful for Christians to fight and kill one another in fight.] Others of them have both allowed and followed Wars, and [John Thompson owned by others as a Quaker, was Master of a Ship, fought stoutly and killed many of the Dutch:] one while they were against all forms, 
Great Mystery, p. 16.  [Christ is the end of outward forms; Paul brought the Saints off from things that are seen, and water is seen, and its Baptism] but now they are hugely formal. 
True Christian Faith, p. 187.189.  [Godliness is not manifested without a form— in thy Holy form of Godliness, led into by the power.] [Justification by that Righteousness which Christ fulfilled for us wholly without us, 
Q is Paganism, 8.9.10, 11. Prin.  was one while esteemed a Doctrine of Devils, his satisfaction counted irreligious and irrational, that he fulfilled the Law only as our pattern, and that Justification is by works] but the horridness thereof is now mollifyed [The Spirit, 
Pennington's naked truth, p. 35.  the Life, the Blood of the Lord Jesus justifieth.] [Justification, and the things accompanying it, are the benefits of Christ's death.] The same person renounceth [all merit, and debt sprictly taken, defines justification as it hath respect to what Jesus did and suffered for us without us, 
Uni. grace, p. 103. Q. no Pope●y, p. 47.51.  etc. The procuring cause being Christ alone, who became the expiatory Sacrifice and Propitiation unto God for our Sins.] Shown dawbs it over by affixing an ill Doctrine on us [that Christ's Sanctification without us, 
True Christian Faith, p. 69.  is imputed to a man whilst unsanctified:] which is not so bad as his own being taken into the third Heaven, when unregenerate.  
Fox at sometimes calls the Scripture a Rule [the Scriptures shall buffet you about, 
Epis. to G. W Divin. of Christ. Q. no Pope, p. 24. in 3d. Quib. p. 36.  and you shall be whipped about with the Rule.] Keith calls it [a complete external secondary Rule] Mr. Pen saith [the Scripture is much like to the shadow of the true Rule, etc.] a very great Honour do they advance it to, to be much like the Shadow, but not the Substance, nor the shadow. T. Ellwood daubs, 
p. 241.  will allow it to be [profitable] and so are Tullyes' Offices, but not to be [a perfect and sufficient Rule in order to Salvation] and yet he hath nothing Revealed, but what is in Scripture; so that if this be not sufficient, the Repartition thereof must be as defective, and having no new Essentials of Religion, lesser than Inspiration, might convey the others; but at the last their kindness allows the Scripture to be a Rule in Cursing and Railing; 
Hicks 3d Dialogue, p. 40.  [let it suffice that we give no harder names than the Scripture by Rule allows.] With full mouth they declaim against Judicial swearing, and yet for interest they can take an Oath; some of them would have no Creeds nor Catechisms, others compose such things.  
They are much entangled when to Date that Apostasy of Christianity which they fancy: Some make it to come before miraculous gifts ceased, just upon the Apostles death. 
In Mr. Jenner, p. 116. Fiery darts, p. 26.  So Joseph Frice [Since the Apostles days there hath been a great Apostasy, and a true Church of Christ could not be found] during all which time [the true Church hath been in a Wildernessed Estate] [Christ had not a Visible Church in the World] saith Farnsworth: 
G.W. and G. F. reply at Cambridge. Gag for the Q. p. 5. Howgils' Glory of the Church. p. 6.  and yet they quote broken sayings of the Ancients, who were within the Apostasy: others of them do qualify the severity of the former [the Church of Christ was glorious the first hundred years after his Manifestation in the Flesh:] and Keith more enlargeth the purity of the Church [the Testimony of Antiquity in the purest times— especially the three or four first Centuryes.] 
Q. no Popery. p. 69. Spirit of the Hat, p. 9  which at length they retort home [concerning the great Apostasy in this day] among themselves.  
G. 
In 3d. Quib p. 36.  Whitehead durst one while write [That which was spoken from the Spirit of truth in any, is of as Great Authority as the Scriptures— and Greater, etc.] Which being odious to all good minds, he declares confidently the contrary; as if our observations were as stupid, as his Conscience [nor did we ever prefer our Books before the Bible— but do prefer the Bible before all other Books extant in the World] one while man must be thou'd because God is so, 
Q. plainness p. 70, 71.  
The true Christians Faith, p. 187.  anon the Hat must not be put off to man, that must be reserved to God alone, as a necessary piece of his Worship. These and many such are the crooked ways, and interfering paths wherein their private Spirit is bewildered. 
Spirit of the Hat, p. 25.   
2. Having taken an Essay of their different Doctrines, it will be pleasant to consider their Carriages in such oppositions; and the means they have of convincing one another, for allowing no outward Rule, whereby they should be concluded, Spirit is opposed to Spirit; and the boldest Face, or the best Lungs, or the strongest Interest doth carry it: and should I say I wrote this tract by Inspiration, upon their Principles, they could not confute me, and every one having the Light within, the comparatively small number of the Quakers argues them to be in the wrong.  
When differences arise among them, they esteem the dissenters to be cheats, 
Mr. Jenner, p 86  the Woman at Dublin [condemned their old Light, producing a span new one of her own; the rest were displeased, saying, she was a false Prophetess; but she still maintained that her Light came immediately from God.] Living Stone to the Dissenters, made this rejoinder [you are led by a private Spirit, 
3d. Quibble. p. 19  though you pretend it to be Universal; here is a deceitful whining Spirit,] rarely confuted; for the other upon their Principles may better call Living-stones, a private deceitful whining Spirit. 
Pens answer to Faldo, p. 53.  [I declare in the name of all the right Quakers in the World] it seems he knows all their Hearts and Principles, but how must we do that? what is the Earmark of a right Quaker? can any of them be in the wrong? or is their perfection gone? or is [Thee and Thou the pure Language.] 
Hicks 2d. Dialogue. p. 12.  the badge of a right one, as Thomas Ruddyer would have it. 
Tyrant. & Hipo. detected, p. 16.  The former Author calls another's dissent very prettily. [Imaginations and Whimsyes] And I can as cheaply and Inspiredly call his and theirs, all by the same phrases. Keith in a public dispute attempted to prove that Pen speaks by Immediate Inspiration, 
Hicks 3d. Dialogue, in the Preface.  and yet others say [he is a heady, rash young man, we take no notice what he saith—] and Luddington looks upon him as not Catechised enough. [I would rather have compared him to Apollo's, 
Q. is Paganism, p. 5, 6.  and wishing him a little more fully instructed in the ends of Christ's Life and Death—] Gotherson Alarms them all to purpose, saying [That wicked men are crept in among them, 
Mr. Jenner, p. 177, 178, 179.  as Judas among the Apostles; calls their Spirit a blind ignis fatuus; that they are led by Imaginations, Lusts and Fancies. It is not as Roger Crab, William Smith, and John Dunck surmise— the head of the Serpent is too powerful in Roger Crab and his followers.] With such like severity. And no question but Crab could make the like reply, and Smith's Works are since Printed, as Living Divine Testimonies, but whom must I trust, when such as these can pass for Inspirations and Confutations of them? 'tis usual to call one another Antichrist, Ranters, Scotchmen, Tailors, or what will look ill-favouredly, John Swinton wrote a Paper, 
Tyrant. and Hipo. detec. p. 39— 42. Spirit of the Hat, p. 35.  in [the express motion of God, who justified him in every tittle of it after:] this he retracted and denied the Spirit in which it was Writ, saying [it was fit for the fire, and was done in an hour of Temptation and Weakness] the Account is large, and deserves reading; but what evidence had he, he was in the right after retracting, more than when asserting? and if he for four or five years together took the Spirit of Delusion for the Spirit of God, they can give no security but it is the same Error that still enthralls them, contradictory parties dare both use the name of the Lord [John Osgoods Marriage with R. T. was well approved of, 
Spirit of the Hat, p. 30.31.  the Elder Rebeckah Travers and J. O. declared it to be of the Lord. John Bolton with two or three more opposed its passing in the name of the Lord, 
Tyrant. and Hipo. detected, p. 22.  unless he would give Testimony against the Hat Spirit.] The like difference there was about the Marriage of M. B. one part [declared positively from the Lord that it was to pass, Briggs told the Opposers that they opposed the mind of the Lord, when as the good man knew not so much as the persons he spoke of, 
Spirit of the Hat, p. 33.  the other part greatly opposed it under the same pretence] setting the Lord against the Lord.  
John Whitehead wrote a Letter in the name of the Lord, 
Tyrant, p. 20.  Geo. Fox blotted out a line or more, altering it to a quite contrary sense, without any liberty from Whitehead so to do; by which both the Spirit of God and the Writer were belied, and yet others of them justified that alteration. Never did any in such a manner debase and prostitute sacred Inspiration, as these Controulers, and Correctors of the Spirit do.  
But as the Romish infallibility is by some shrunk into an Indefectibility, so that of the Quakers keeps a somewhat like pace. Whiteheads Spirit offers itself [willing to receive Information] and in a Letter I have from a leading Quaker, 
3 Quib. p. 49.  he thus write on behalf of Keith [that if he have held any thing contrary to the Testimony of Holy Scriptures, and sound Christian experience, he will be willing to hear and be convinced by a sober Christian demonstration:] they either have no Inspiration, or its impression is very weak, for if it was real, it would assure itself both to them and others, and leave no such place for second thoughts and demurrings. 
A just rebuke to 21 Divines, p. 22.  Pen saith [we ascribe not Infallibility to men, but to the Grace of God, and to men so far as they are led by it; for that it certainly teacheth what it doth teach:] an acute invention, so he certainly writeth what he doth write; and I am as good an Infallible as he is: but this only covers and doth not cure, for still the Quaery recurs, how can I be infallibly assured, 
p. 7.  that such a person is led by God's Grace or not, he also calls it [a being assured of what a Christian ought not to make a doubt of:] but Certainty is capable of degrees, and there is a vast difference between actual certainty, and absolute Infallibility.  
But it is well we have got Company, 
Whitehead at Cambr. p. 10. and Gag for Q. p. 4. Ann pearson's warning to Judges, p. 7.  other Professions are to be guided by Inspiration, [all Acts of Parliament are to be made and received from God.] [Magistrates must make Laws by God's Spirit,] but not only Lawyers, but Physicians also instead of Curing these Enthusiasms, are themselves to turn Inspiradoes. 
Im. Rev. p. 69.  [He reads Hypocrates, Galen, and other Writers concerning Medicine, and so he thinks hereby to become a Physician, etc. Whiles their hands are out from the Light of Christ which gives ability] Dr. Grace thus pretended Revelation for the Secrets of Physic, 
The Q. Spiritual Court p. 39, 40.  whereas it was one Mrs. Slack of Islington who inspired him, and made him pay sauce for it. Paracelsus would have been a good Physician for them, or Helmont who at length obtained a Vision of his Soul, 
Dr. charlton's Ternary of Paradoxes.  being a [pellucid transparent Substance.] If Hermolaus Barbarus had had this Light, he needed not to have gone to the Fiend to know the meaning of Aristotle's Entelechy.  
3. Consider the debate about the Hat, and their Canons, so far as Inspiration is concerned, whether the Hat should be put off or no in Prayer, hath caused great heats among them; they who act consentaneously to their first Principles, would have it left to the Spirits motions: The rest, who set up a Tyranny will have it off, as matter of Decency, as significative that the Veil is taken from their Heart, as expressive Honour to God, etc. The thing I debate not, but the Consistency of it with their Doctrines, their Mournful Gildas makes a sad Narrative of [what was made known, 
Spirit of the Hat, p. 9  and manifested in him, concerning the great Apostasy] to wit, among themselves, to such a height was it carried, that to keep on the Hat, was a forfeiting of their Privileges. Perrot declared, 
Tyrant. and Hipo. detec. p. 33.  [I have received by express Commandment from the Lord God of Heaven, in the day of my Captivity in Rome. viz, To bear a sure Testimony against the Customs, and Traditions of the taking off of the Hat by men, when they go to Pray to God, the which they never had by Commandment from God.] And yet this Revelation is thrown by as a Delusion. Fox, and the ruling party, having determined the Contrary, but it is hence Evident, that men may take that for Inspiration which is not so, even among Quakers as well as other men. And Ben. Furley wrote a large Letter, to show that such imposing, 
Idem. p. 67.  is contrary to the Freedom, or Motion of the Spirit of Life; and the thing begot much confusion, some taking their Hats off at wrong times, etc. How can I know which are the right Quakers, the Hat-men, or the others? 
Spirit of the Hat, p. 32.  or should not I believe the Revelations of the weak side, rather than the Arts and Tyranny of the stronger?  
But the most unparallelled Usurpation, 
Printed at the end of this Tract.  and Lordliness, consists in their Canons, or the Testimony from the Brethren, which are a direct Receding from their first Principles. But experiencing the Light in every one, to be the way to destroy all Government and Order; they Mint a pretty thing, called the Light of the Body, in which the dispersed Light is concentred, and to which it must be accountable; we shall first consider the making and entertainment of this Testimony, and then some of the matter of it.  
The makers thereof declare that [through the Lords good hand being met together— were through the Operation of the Spirit of Truth, 
In the Preamble.  as God hath put it into our Hearts.— Art. 1. The Lord giving us to see— being thereto encouraged by the Lord, whose Presence is with us, etc.] Which imply that Testimony to be drawn up by Inspiration. Mr. Pen calls them [inoffensive, 
Faldo's Appendix, p. 2.  nay Christian and necessary Resolves,] which sinks them far below Revelation. But G. Bishop (who deserves as much credit as any of the party) wrote a large Letter in Opposition to that Testimony [having considered their Paper in the Spirit of Truth, 
In Tyrant. and Hypo. detect. p. 34.  he was moved of the Lord to let them know, etc.] and upon their first Principles he proceedeth, shaking down what the others later Model had erected; but God's Spirit is opposed to himself, and in such Wicked Debates, what side must an Inquirer join unto? or what undoubted security can one party give of their having the Spirit more than the other? it being in both alike Invisible, and neither submitting to an outward Rule, nor giving outward proofs.  
They enjoin them [to be read in their several meetings and kept as a Testimony.] So W. D. sent his Papers [to be read in the fear of the Lord, in the Holy Assemblies of the Church of the first Born] an insolent Act to impose their Motions on others who are equally taught by God, their notion of [the Body of Friends, of good and ancient Friends, the Witness of God in Friends, the Judgement of the Spirit of Christ in his People, good and serious, faithful and sound friends, the Universal Spirit of Truth, etc.] are such canting ways of enslaving Souls, that they exceed both implicit Faith, and all the Intrigues of the Conclave: this being their new Maxim and Infallible Rule [that the Body will have a true sense, 
Spirit of the Hat, p. 21.  feeling and understanding of Motions, Visions, Revelations, Doctrines, etc. and therefore safest to make her my Touchstone in all things relating to God.] But what signifieth the Light in every man, or Immediate Revelation? they are wholly useless upon these Principles; for if my Revelations must be tried by the Body, what must I be guided by in the Interim, till their approbation be sent in a Cloak-bag from London? but who are this Body? how many members go to constitute it? Where is it deposited? In what place lodged? whence have they this Authority? or, how can I infallibly know when they proceed upon Inspiration? are they turned into Body, who were all Spirit? Thomas Ellwood is a Nonconforming Brother, as he states things, but to have such a power over others, requireth a being deputed thereto, as Bishop well urged, but especially the trying Divine motions in that manner, requires the highest degree of Inspiration and Authority from God. Never did any turn Revelation into a craft so much before, the Body to be sensible of Visions, etc. Where is this Body? one in every County? or the Universal one at London? such a Representative, mankind never heard of. The Apostles at the Council, Acts 15. received their outward information from Paul and Barnabas, and so proceeded; but for a Body of Friends to understand the motions of all the Members, makes such a trifling, prodigious superfaelation of Revelations, as cannot be imagined, suppose the number of Quakers to be 20000. each Believer of these hath Scripture renewed, hath expository Inspirations on it, besides all that concern civil Life, as eating, drinking, marrying, etc. Now what Body besides its own particular ones, can possibly without omnisciency, have a feeling of those Visions daily conferred upon each of that 20000? and if a man cannot obey his own motions till Friends have approved, his Condition is endlessly perplexed, the Saints in Heaven by a repercussion, or Speculum hearing their Votaries on earth, is nothing so entangling as the Universal Spirits communicating all the Revelations to the Body. But this expedient have they hi● upon to keep private Revelations in subjection, a pack of Gypsies, or Pluto's Court, may wish for such Intelligence; but the Christian World, the Pope himself, and the Saints above, are yet Strangers to this new way of Communication. But supposing his Body be not capable of being the Rendezvous of all Revelations, but be entrusted with [a discerning Spirit, to discover what comes from the true Light in any.] They ought to produce some deputation from those they represent, and certain proofs that they cannot be Mistaken, in this snuffing of Lights, and smelling of Opinions, as they should first prove to us, that they have Revelations before they require our belief; the same they should make out to their Friends, that the Light in the one is darkness if the other call it so; but how can I justify my subjection to the Body, when contrary to my inward Light? is not my Light as certain to me, as theirs to them? and more certain than theirs can be to me? or am not I more assured of my own feelings, than I can be of another's Relations? doth the Spirit jest with me in Discoveries, and is he in earnest with them? if the Body judge me, what must judge the Body? or is it so high a Tribunal, that there is no appeal from it? had God entrusted the Body with 〈◊〉 vast a Power, as legitimating Motions; he would have provided we should have known what and where that body always is, when it deter mineth duly, and all other requisits to the subm●●●ing my sensations to their Decisions? If I writ a thing by the Spirit and then submit that to the Judgement of the Body, I show contempt to God, and blindness of Obedience, nor can I expect God should Reveal himself to me, when I submit his conveying to another's Corrections, one Infallible hath not power over another Infallible, nor doth the truth of my Inspiration depend upon having others of my Judgement. It is the Impression from God, and not another's acceptation which is my security, for certainly I must know my own Receipts, better than I can do either those or the fidelity of another, but if twenty single ones be not infallible, those twenty when collected into one body, cannot make up one infallible; nor can I be satisfied that the Light in the body is more upright, than when dispersed in the members, these proceed according to their supposed Receipts; the others in lycensing thereof proceed by Art and Interest, and if one part of the Body be liable to mistakes, why not the other? but they have made a good advance, by removing the Light from the Members into the Body, the next step conveys it into one Infallible Head, and they may pass for good Catholics of a new Order.  
Man and Forms used to be cried down, Canon 1 but now the Ruling part are zealous for them to support their own grandeur. Opposers [are to be kept under with the Power of God, being without, they ought not to be Judges in the Church, being joined in one with Heathens and Infidels. The Church hath Power without the assent of such as descent, to determine, etc.] Mr. Pen may retract his Book of Liberty of Conscience, none are to enjoy it but the Foxonian party, for to that purpose Fox spoke in a selected great Assembly [though many Friends have Writ for Liberty of Conscience, 
The Spirit of the Hat, p. 41.  I never liked the Word, it is not a good Word, no Liberty to the Presbyterians, no Liberty to the Papists, no Liberty to the Independants, no Liberty to the Baptists, etc. Liberty is to be only in the Truth, and saith he, No Liberty out of the Power.]  
Their Viewing Books before Printing, argues their Distrust, and Confusion among Pretenders, Canon 5 and is Destructive of their main Principles. For my Inspiration ought not to be Licenced, or Suppressed at another's suggestion. We have no Certificate that T. Ellwoods' Book was allowed by the Body, and some parts of it breathe not their Air: would they declare what Books they own, and what Authors are Spurious, it might be an Act of Justice and Charity to their Proselytes; but then the procedure in Condemning what came from the Lord, would be ominous to their whole Platform.  
Their setting up a Ministry is an Eclipsing, if not Extinguishing the Light and Inspiration in each Believer, for their Genuine Consequent is, That both Scriptures and Ministers are useless; and herein they are sadly divided, George Bishop as moved of the Lord declares against a Ministry [the Spirit of the Lord in this day, 
Tyrant. & Hyp. p. 35.  and in the days of the Apostles, bears not the same proportion: Then were Apostles, Pastors, Teachers, Elders, etc. But in this day the Spirit itself is Pastor, Teacher, Elder, etc. So that if the Spirit move any to declare or speak, that is the Apostle, Teacher, Elder, etc. I know no Pastor, Teacher, Elder, etc. But as I find moving in any to any of these things.] The eleven Brethren from the Lord, defend a stated Ministry, condemning Canon 6 [those that would limit the Lord to speak without Instruments, or by what Instruments they list; rejecting the Counsel of the Wisemer, and the Testimony of the Prophets, that doing down the Ministry is a laying wast the Heritage of the Lord, Canon. 1 etc.] Keith attempts a reconciliation of these differences [that their Ministry will always be dear and comfortable to us, 
Im. Rev. p. 215.  but not absolutely necessary, being come to a Teacher, even the Spirit of Jesus, etc.] but leaning to the Non conforming side, but how can the single Teachers be Inspired or be Infallible, when the Body doth supervise and Correct that which they believe to be God's Spirit? or if the Body be sensible of the Motions of Friends, why hath it not a Prophetic glimpse of the Books and designs of Enemies? but this setting up a Ministry and Canons is a receding from their first claims, and is inconsistent with T. Is Inspiration in each Believer.  
4. There are various other matters related to these, by which we may gather their regard to Revelation; they obey when no Inspiration is named, supposing a man to be habitually Inspired. To set down for the rareness there of one Extravagant of George Fox, 
In the Romish Horseleech.  which can scarce be parallelled at Rome, the Friar's Case was not so peremptory.  
All Friends every where, on your Signs set not up the Image, or Likeness of any Creature in Heaven or in Earth, but by the Power of the Lord, keep down all the makers of such things, for the Ground of them is from the Heathen. But set up a Bedstaff, Fireshovel, Saw, Fork, Compasses, Andirons, Harrow, Plough, or any such thing. And Friends every where admonish one another, Young and Old; that ye do not run after the World's Fashions, which are invented and set up by the vain and light mind; which if ye do, how can ye Judge the World for such things? Away with your skimming-dish Hats, and your unnecessary Buttons on your Cloaks and Coats, and on the tops of your shoulders behind, and on your sleeves: Away with your long Slit-peaks behind on the skirts of your Waistcoats, and short sleeves, punishing your shoulders so as you cannot have the use of your arms. Away with your short black aprons, and some having none: Away with your Vizards, whereby you are not distinguished from bad Women, and your bare-necks, and your great needless flying Scarves like Colours on your backs. And so set not up, nor put on that which you did once with the Light Condemn; but in all things be plain, that you may adorn the truth of the Gospel of Christ, and Judge the World, and keep in that which is comely and decent.  
George Fox.  
Wherein he supposeth that Bed-staffs, Fire-shovels, etc. are none of God's Creatures, when Art hath passed over things they are no part of his Workmanship. His injunctions for Habits are very Magisterial. 
Tyrant. and Hyp. detect. p. 11.  [A Maid having a slit in her Waistcoat skirt behind, was commanded, in Obedience to the injunction above, to sew it up; her reply was, She saw no evil in it: and James Claypool like a Primitive Quaker, said, She should first see the Evil of it in herself, before she judged it, and not (saith he) because we say it, but for these words he was forced to acknowledge his Error, 
Spirit of the Hat, p. 42.  though in private he confessed it no Error:] but others obeyed this uninspired Injunction. Fox gave out a paper, 
Spirit of the Hat, p. 42.  that [his Marriage was a figure of of the Marriage between Christ and his Church, and was above the state of Adam in his Innocency; in the State of the second Adam who never fell.] but it was so ill resented, that the Inspired man's Paper was called in again, 
Tyrant. and Hypo. p. 18.  and so was Eccles his explication of his Blasphemous words about Fox, suppressed. The Horrid words were these [— it was said of Christ that he was in the World, 
Spirit of the Hat, p. 27.  and the World was made by him, and the World knew him not: so it may be said of this true Prophet (Fox) whom John said he was not-] and at another time [Blessed be the man that came out of the North, 
Tyrant. p. 19  Blessed be the Womb— and Paps—] Jo. Coal Deifies him, [Dear Geo. Fox who art the Father of many Nations, whose Life hath reached through us thy Children even to the Isles afar off (viz. Barbadoes) to the begetting of many again to a lively Hope, for which Generations to come shall call thee Blessed, whose Being and Habitation is in the Power of the Highest, in which thou Rules and Governs in Righteousness, and thy Kingdom is Established in Peace, and the Increase thereof is without End.] A Letter of such Blasphemy as is not to be paralleled, unless it be in that of Joan. Baptistacatum Spiritus, 
In Fowlis Histo of Popish Trea. p. 37.  presented to Pope Innocent the Tenth, in allusion to his name Pamphilio, but this Letter of Coal, though later in date, is placed first in the Quakers Registry, that may well be applied to them, Rev. 13.1. [upon his Heads the name of Blasphemy] and lest Fox should only be adored, 
Tyrant. p, 53.  Naylor is highly advanced by R.T. 
Preface to the possession of the living Faith.  I suppose Rebeckah Travers [as one redeemed out of the earth, in the Heavenly was his dwelling, being Holy, Harmless, Undefiled, that he appeared in this great City, in the power of an endless Life, to gather us unto God—] and yet by good intentions, or figurative expressions, 'tis frequent to defend such Abominations, the said R. Travers declared, 
Tyrant. p. 45.  [that if she had a motion from the Lord as she Believed, yet if Fox did not own it to be so, she should deny it;] a most insolent denying God, and making another Master of her Revelations. Newton did thus, took the Oath of Allegiance notwithstanding his Vision, but what Sin is it to deny or suppress one's own, and submit to another's Inspiration? the Prophet that went to Bethel died for this, for Revelations must be rescinded in the same way as conveyed, what is inwardly enjoined must be as inwardly prohibited: the Spirits of the Prophets, being subject to the Prophets concerns, but the time of speaking, that the impulse was not so violent, but it might be restrained till others had done speaking, or if it should concern Trial, than the Prophets, owned for such by Divine Attestations, might approve and Recommend others; but a denying my Motions at another's pleasure is a contemning my Inspirer, or believing my own Light, how can I submit to another. And when a Quaker changeth, doth he believe himself to be more Infallible at one time, than at another? or to be more Infallible than another man? and when one of their Revelation is Rescinded, as that of Swintons, it is not done by Command from God, but by a Confession of their own Mistakes. One Scripture Revelation no where offers to lessen or Invalidate another Scripture Revelation: But the Quakers make slight account of them, so that it cannot be the same Spirit. Thus Mr. Pen claims Revelation against the Sacraments [testify's by the same Spirit, 
Hicks 3. Dial. p. 65.  by which Paul Renounced Circumcision, that they are to be Rejected.] And others deny and sadly Juggle about them: they are much fallen away from their former Principles and Demeanours: what security have we how far they will go, or where they will stand and fix? and in case of Difference between themselves or the Scriptures, what must decide it? or by what do they try the Motions of their Spirit? or why may not their Immediate Revelations altar as well as their Doctrines? what marks have we to know when they speak or Writ by Inspiration? when at their own Motion? or what Reason have we to believe them when they will trust the Revelation of none of their Competitors? 
Imme. Rev. p. 223.  when their Pretences differ [we have no new Revelations saith T.E.] we have, saith Keith [what Evil is this? or rather is it not a blessed Dispensation?] Whether must carry it? or must the latter be corrected by the former? and if the Scripture be not the Judge, by what must the Debate about Revelation be ended? by the Spirit? That is the thing in Question, and you must first prove you have it, before you can prove any thing by it. Though we should think Immediate Teachings needful; we cannot thence Infer them. But if God had so conveyed himself, he would have so ordered, that all his Communications should have exactly agreed, and have told us with whom we should find them.  
Whether may not Quakerism be improved? another come and Super-reform the Elders as they have done the Hat-men? 
Mr. Jenner p. 86.  [The Quaker Woman at Dublin cried up her span new light, which the rest had never seen nor heard of, and cried down their old light as darkness, pretending to have hers Immediately.] And 'tis hard to discover, how upon their principles they can confute her Rationally. sometimes they stop the Mouths of such, 
Tyrant. 15. Silent meet. a wonder, p. 10.  as offer to speak in the name of the Lord. So Ann Mud, etc. Was pulled away by violence? they are very curious in the time when the Spirit seizeth on them [the 22. day of the 7. Month 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, etc.  
Revelation also is challenged for bad Desing, 
Hicks. 1 Dial. p. 26.  a Quaker Debtor, replied to his Creditor ['tis revealed to me, I owe 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. Marry Gadbury pretended a Revelation to get some Cloth 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 Earth's 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 lose 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 Inspiradoes, 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.  who take Diversity as a Charisma or gift: 
Concerning in Faldo. Q. no Christ. p. 56.  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 do 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 Privadoes 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 God's 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 sense 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 sense and meaning of them, by opening, discovering, and making known the Mind and Will of God therein expressed, 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? 'tis summed 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. This gaping way of Expounding was taught by Winstanley, 
New Law of Right. p. 111  [all Expositions upon others words shall cease, they shall wait 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 Holy Silence,] 
Silent Meeting p. 8. 9 10  and then the Spirit will Instruct you. But the Rule is Elder than the Quakers: Hildegardis in that her Nonsensical Vision, Related to Arnold Archbishop of Colen, determines [qui autem Vult bene Vigilare, hunc intellectum Percipiat, 
Biblio patrum Tom. 15. p. 622.  etc. He that will make or wait well; shall have the Understanding 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 Mere 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 [jacob's Venison could not be right, it came so soon to hand.] To which we may add, he lied in saying, the Lord his God brought it to him, when it was his Mother's 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 whilst 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 stillness, 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 lie waiting we shall not want the Entertainment and Variety of Suggestions, but be bewildered 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 being Resyant, a short Attendance might be Sufficient. Christ thus dwelled in the Holy Maid Catherine of Jesus, as well as in Quakers, and their Inspirations coming to none but Expecters, that is a sing of their Wrong Original, for we cannot Imagine that God will Reveal his mind to such as do nothing, sooner than to such as read and pray.  
The ground for this Waiting, is taken from Acts 1.4. where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tarry, or bodily to stay there, till the Spirit descended, as the last verses of Chronicles are resumed at the beginning of Ezra. So the History Luc. 24.49. (where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reside or sit you down there) is resumed Acts. 1. But it is not waiting in their sense, but bodily staying, and the very time is limited, ver. 5. not many days hence; 
Cateches. 16.  how many days must we wait? ten or more? why goes not T. E. to Jerusalem and there attend at the right place and time? Cyril of Jerusalem saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which he renews Cat. 17. and applies those Texts of John wrested by T. E. to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and makes the Visible descent of the Holy Ghost on them, to be their being baptised therewith, and with fire.  
Saint Paul advized Timothy to other means than waiting, and whether is likelier to know God's mind, he who in pursuance of his waiting, entertaineth (in the mildest terms) the first motions of his own Spirit, as Divine discoveries, and so [quicquid dixerint hoc legem Dei putant— ad sensum suum incongrua aptant testimonia— & ad-Voluntatem suam sacram Scripturam repugnantem trahunt-] take what they say, 
St. Hierome in his Epistle to Paultnus.  to be God's Law etc. or he who looking on the Scriptures as the word of God, Reads, Compares, searches out their sense, taking the draughts of their Religion thence, and leading a Conversation suitable. Theophylact was of a different mind from Quakers [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
in Argumento Epis. ad Rom.  etc. the daily constant Reading of the Scriptures, brings unto the knowledge of them, for he cannot lie who said, Seek and you shall find, knock and it shall be opened unto you.]  
T. E. doth also Contradict himself, making the Spirit alone to Reveal, and yet p. 238. he saith, Christ the Lamb doth open them, for he cannot make that Lamb whom John Baptised and pointed at, to be that Holy Ghost, that descended on that Lamb, though he make no Distinction between Father Son and Spirit; yet he must not confound the Visible Lamb, with the Invisible Spirit; but whilst he Repairs his sandy Foundation, we shall view his Structure raised.  
The Socinians for the Explaining [of Prophecies, 
Cateh. Eccl. Po●lon. C. 3.  especially the obscurer, where Divine men have not already done it, or given some hints that way, or where the event doth not unfold them, require the peculiar help of the Divine Spirit, applying 2 Pet. 
Mr. Boils style of Scrip. p. 38.  1.21. to that purpose) and all may accord with, that noble person that [Obscureness is wont to attend prophetic Raptures:] and the assigning the exact completion of many of them, hic labour, hoc opus est; but whether the History, or their Motions be more truly serviceable thereto may appear in this Chapter. But Thomas Elwood excepts no part, the whole is a Sealed Book to him (even that David begat Solomon) till his supposed Interpreter unfold it.  
The Difference than is whether the Scriptures be penned in such a Style, that they need a second Immediate Revelation to confer their true Sense, and that Art, Study, Industry, or humane learning (which is to be conversant in natural, humane, or civil affairs p. 218, 219.) are no ways serviceable, which T. E. maintains (which though it was true, yet we have no evidences to satisfy that the Quakers Inclose and are Entrusted with handing these Inspired Expositions to mankind, for taking ourselves for Believers, we might put in for our share, rather than they, we owning the Scriptures, and those he calleth Martyrs more than they do, and so granting his whole Article, we are no nearer Satisfaction with whom that whole sole Power is lodged.) Protestants on the other hand assert, That the Scriptures are so penned, that weaker Parts upon reading, hearing the word, praying and endeavouring, may attain so much knowledge as will save their souls, and that the more Recondite and abstrucer parts may be understood by such helps, as God hath afforded and doth bless to his Church; as Tongues, Histories, Idioms, Comparing obscurer with clearer texts etc. So far as is necessary to Salvation, it not being required thereto, to, to be able to give an Infallible Exposition on each line in those sacred pages. Now,  
1. This doth not Exclude Holiness of life, as a help to discern, the Excellency of Divine truths. His secret is with the Righteous, Prov. 3.32. with them that fear him, Psal. 25.14. if any man do his will, he shall know of the Doctrine whether it be of God, Joh. 7.17. Sapientia Christiani est timor, est amor Christi, Salvian.  
2. Nor Indifferency of Judgement in our search, 
Mr. Mede. Mr. Chillingworth.  freedom from the Studium partium, or the traveller's Indifferency, as two great names worded it.  
3. Nor the Assistance of the Spirit, which assists to know as well as to will, or do, inclines, inlightens, gives a Right Judgement in all things he seethe necessary, going along from the first preventing, to the utmost Persevering, but the Difference lieth in the kind, and the manner of its operation. This Secret Working and Breathing, or as Mr. Pen words it more safely than T. E. [secret strive, 
Winding sh. p. 4.  discoveries and operations, fresh and lively touches,] is as much different from Immediate Apostolical Inspiration, as Gods minutely Concourse is from the Power of Miracles; when he altars or exceeds the Regular Established course of Nature, so that we allow the Spirit to all purposes, but assert, God doth not Multiply things unnecessary.  
T. E. folds his hands, and waits, and Inspired Expositions drop into him, we are grateful for Scripture, and use our best means to Understand it, and think the Spirit helps the most when we are the most Diligent, he is for such Revelations as the Apostles had conferred instantly; we are for God's ordinary Assistance to our Endeavours, which yet Render us more Infallible, than his calls do offer Violence to our Wills; We take the means and the Spirit together, his Spirit Resolves all without means, we join the Spirit and means together, as ploughing, etc. on man's part; and Rain, etc. on Gods do Concur to the producing Corn. T. E. will have the best crop, an hundred fold, but the Rain must do all, he cannot Dig or Sow, yet his Increase is no less than Apostolical.  
The Divine Books are so composed that they need not a second Immediate Teaching to give their meaning, but our Diligence in the use of means blessed by God's 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, etc. should be all ceased; and the Extraordinary invisibles, &c: Immediate Teaching, etc. should still all continue.  
The Unintelligibleness of the Scriptures, the Letter as Different from the Spirit etc. 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 allow him to put a trick upon his Creatures, to speak words of a different, reserved, or contrary sense, 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' Qconverted. p. 22. In. univ. gra.  and Jo. Crook confesseth [The Scriptures are true as God means them, not as man by his conceivings interprets them.] and Keith oft Refereth to the Truth, Sincerity and Righteousness of God in his offers.  
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 sense nor Obligation.  
5. That the Holy Spirit doth not Improve in knowledge, but was as able to confer true meaning one thousand six hundred years ago, as he is at this day.  
6. That the Sacred Penmen were sober understanding persons, and even without supernatural assistance, could Speak and Writ 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 Sense.  
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, etc. And that the Original Language be not Extinguished.  
9 That those to whom the Scriptures were spoke, understood their Sense, though they did not see the Persons or Times in which accomplished, the Law was so understood, that the Tabernacle was built and the Commonwealth ordered according to its Prescription, so that the Writing was Intelligible, Spiritual matters being therein veiled, but the literal Sense 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, etc. And being a Public 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 Penmen, Variety of matter, the Distance from us of the things therein Transacted; the short way of Expressions used by those Easterns, the Customs, Proverbs, etc. 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, etc.  
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, etc.  
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, etc. 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 Public 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, than I need an Expository Revelation to understand that Revelation and the Scripture, than I need an assuring Revelation to confirm those Expositions, than 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 myself 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 conferred, 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 Employed not his Prophetic Light in writing Comments upon the preceding? 
Luc. 24.27  But the Doctors, etc. pressed and opened to the People that which the Prophets received Immediately from God. Christ Expounded Moses and the Prophets, shown them fulfilled in himself, and yet those Divine Expositions are not Extant. Peter saith, There are hard things in Paul's Epistles, yet he makes no Exposition of them, nor so much as nameth which are they, though wrested to some men's Damnation.  
Hezekiah and Josiah, etc. read the words 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 Sense 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 yourselves 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 yourselves, Psal. 50.21. Pretending equality with him. I have observed as much sense and life in a Chapter of St. Matthew, as in any part of Truth Prevailing: nor can I work myself 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 Christ's 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 heightened, 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 God's Proceed, 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 premediate Inspirations, and to hear and not understand, though taken for a sin, yet is not so much as a punishment by this man's 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 contives 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 than in the Divine Oracles, which are Designed for the Generality, Ignorant as well as Learned, and so can have no crafty, concealed or reserved Sense in them. The matters of Necessary Duty and Faith may be soon known, and the Spirit Inclines to love, Practice 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 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 shown 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 sense of which they are quarrelling, 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. 
Saint's 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 Understanding] 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 Enjoins 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 Error than he who waits and Entertains 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, than the light doth not discover all things, but needs another to discover itself? If the Light Interpret it in Reference to itself, as most Properly it should, [all Power in Heaven and Earth being given unto it.] Than something is known without Inspiration Immediate? If he makes them both one, than he confounds Keiths two Principles.  
Hath any Quakers known the Idioms, Customs, Proverbs, Rites, Histories, etc. 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 Englished 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 senses 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 Pretensions. Is there not one True Paraphrase or Interpretation in that book? Say so, and you Confute yourselves, 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 sense, using the same term [metaschematismos, 
O 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 struggling, etc.] Whence it follows, that either a man may attain to the true sense of the Scripture without Inspiration, or may have it though he do not know, but Disown and Writ 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 merely 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 Public outward Demonstrations of them.  
Truth loves calmness, and the still voice, Lo here, or there is Christ, are not its Watchword, 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 erafty, it is a kind of Sacrilege to Dispute that which saith, It comes from God: So that this pretence insconces them, rendering those moving Oracles Sacred and Venerable; and, 'Tis better to buy their Divine Living Testimonies, than a dark Lettered Bible. But I am at a loss to know whether their Receipts are for their own use, or to Benefit and Oblige mankind.  
Other Quakers made the Spirit the Judge, the Instructor, the Rule, the Guide, etc. 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, etc. 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 vicious Circle also entangles 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, than they believe they understand not what, nor wherefore; if after, than 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 Stephen's Death. 
p. 40. ] [goodwin's 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 fallen to it, [may not improbably, does not appear, and borrows some Egyptian 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 Maxim 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 sense which the words plainly import, 
p. 31.  and seek out another sense to the words, not from any necessity, but because it pleaseth not their Corrupt Judgement] [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 sense.  
Having Considered their Doctrine, let us briefly view their Practice, in a taste 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 transforming Histories and Prophecies, as those in Daniel, the Revelations, etc. into internal things, and making them vanish in frothy Allegories.  
Phil. 3.21. 
New Law, p. 42. p. 40.  Changing vile Bodies is [when Oppression and Injustice shall cease.] 1 Cor. 2.15. The Spiritual man's Judging is [according to the Law of Equity and Reason.] But it is different from T. Ellwoods' Inspiration, Job. 1.6. Beelzebub sat among the Sons of God [that is among the five Senses.] 
Saint. Parad. p. 29. Fire in the Bush, p. 35.   
1 Cor. 15.24. Putting down all Rule, is [destroying all Government and Ministry] 2 Cor. 12.3. The Seed or Birth is that [3d. 
Im. Rev. p. 11.  Heavens in which Paul on Earth, saw and felt things unutterable.] John. 14.2. [the spreading Power of Christ in all, 
New Law, p. 22.  is the Father's House in which are many Mansions,] 
p. 132.134.  the New Covenant is [Christ's spreading himself in mankind] Psal. 24.1. 
Humble Request to Lawyers, etc. p. 2. p. 6. p. 4. Univer. Gr. p. 55. p. 44. Noble Salutation, p. 9 Saint. Parad. p. 45.  [the Earth is the Lords that is man's.] [Christ's speech to the young man to sell all, concerns all people.] Isa. 2.4. & Ezech. 36.34, 35. Belong to the [taking-in of Commons, Heath, and waste Land for all poor people.] The Light within is [the Everlasting Gospel which the Angel Preached;] The Tabernacle of David is explained by the [slain Image of God in man] or as another words it [it is Gods own Eternal Witness in men] God himself is the [tree of Life.] and the [Gospel.] Christ is [the Image of God in Man, he breathed in him the Breath of Life, than the Lamb was not slain.] 
Im. Rev. p. 71.  Christ is [the true Jew inwardly, the Circumcision in the Spirit, the public Worship in the Spirit and Truth.] Angels are [Heavenly Principles and Graces, 
Looking glass, p. 4. Saint Parad. p. 66, 67. p. 129. p. 37. Howgils' Glory, p. 7. Saint's Paradise. p. 19 Some Principles, p: 68:  and men taken up into God, as Moses and Christ were.] The Lamb's Book of Lise is [his Divine Nature and Spirit.] The proud Flesh is [the Devil or Father of Lies.] Rev. 12.1. [The Woman clothed with the Sun brought forth the Holy Child Jesus,] that is, Jesus was Born after John's Banishment into the Isle of Patmos. the Bottomless Pit is [Corrupt Flesh] the Form of sound words is [yea and nay] or [thou] as T. Ellwood seems to intimate, p. 27. there is no [Devil, but Flesh and outward Objects] Dan. 73. [the four Beasts are the four Powers which are to be destroyed,] 
Fire in the Bush, p. 74. p. 23.  that is, [Magistracy, Ministry, Law, and Propriety,] the Beast slain, Dan. 7.11. is [all imaginary selfish power, hear what the Spirit speaks] Dan. 9.24. the finishing transgression, 
True Christian Faith, p. 58. New Law, p. 32.  etc. is [having the mind truly turned, to the appearance of God in Christ within.] Rev. 13.1. [the Flesh is the Beast with seven heads] but differently expounded by T. Ellwood, p. 243. Rev. 3.7, 8. the Beasts having power over Tongues is fulfilled by [Masters of Arts, 
Truth exalted, p. 8.  Bachelors of Arts, Vice-Chancellors over Colleges and others.] 
Saint. Parad. 126.  The Light interpreted these two Texts [Rev. 9.4. green grass— is the tender Sons of Christ, Matth. 12.31. that old pusling Text, Sin here is the Serpent, the Holy Ghost is the anointing, or Spirit Ruling in Flesh.] the two Witnesses, 
N. Law, p. 80  are [Christ in one Body, and Christ in many Bodies] or, as another will have them to be [Christ the Light within, and Immediate Revelation, which have been slain in man.] Babylon is [the great City of Fleshly confusion] the Mystery of Iniquity, 
Uniu. Gr. p. 5  and the Man of Sin are [the first Adam, 
New Law, p. 43. p. 94. Fire in the Bush, p. 11. Im. Rev p. 8●.  the Mystery of Godliness is the second Adam] [Michael and the Dragon do fight in mankind] the Battle between them is [in the Heart:] the Temple of God, 2 Thes. where the man of Sin sits [is man's Heart.] there he is Worshipped in [the degenerate State.] 
p. 194.  Antichrist [not a Person or persons particular, but a Spirit, 
True Christ. p. 185.  the very Spirit of Satan.] the Sin against the Holy Ghost is [Sinning against that Beloved Son, 
Im. Rev. p. 194. Truth lifting, p. 50. Fire in the Bush, p. 58.  or Body in whom the Father dwells Bodily,] [time is Monarchy, times are Popery, and Reformed Episcopacy, the dividing of times is Presbytery, Independency and State Government.] These are enough to cloy: Thus the men of Revelations do expound.   

CHAP. IX. Of their Demonstration of the Spirit, and new Dispensation.  
iv TO appear like the Apostles Successors the better, 
Univer. Gr. In the Title.  they challenge [the Evidence and Demonstration of the Spirit of Truth] worded by T. Ellwood, p. 244. thus [that the Gospel should be preached in the Demonstration of the Spirit and Power, after the Apostasy as well as before.] And this belongs to them, who are emerged out of the Apostasy, and are the Church returned out of the Wilderness, 
Some Princ. p. 48. Smith's Gospel tidings, p. 36.  they fancy themselves to be like the Apostles [they Witness the Spirit of God fallen upon them, as formerly among the Apostles] [the Gospel is now Preached in the same Power as formerly] but their claim is ill bottomed and their demonstration indemonstrable. First therefore we shall search into the sense of that phrase. Secondly, give the Quakers opinion of Miracles. Thirdly, Supposing that their Principles were right, thence infer that Miracles are as necessary now as ever.  
1. As for the meaning of [Demonstration of the Spirit and Power, 1 Cor. 2.4.] 'tis misunderstood by T. Ellwood if he think they have it like the Apostles: Words and this Demonstration are by the Apostle opposed [not with enticing words, 
Ver. 1.4, 5.  with excellency of Speech or Wisdom] that is, with Oratory or Philosophy, and Quakers bring no more than Words, and those misapplyed, and inward heats, like the Disciples of Marcus, etc. but their internal sentiments, or Consolations are not the Scriptures Power. Demonstration is not a thing of outward words, or inward feelings [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine utitur, 
Beza in his shorternotes in Locum.  quo significatur probatio, quae fit certis & necessariis rationibus.] Demonstration is a certain proof by necessary and concluding Reasons [habent Mathematici, 
Grot. in Locum.  etc. the Mathematicians have their Demonstrations, etc. how much greater is that Demonstration by such and so great Miracles. 
Dr. Ham. ] [Not in Rhetorical Proofs, or probable Arguments but in plain Demonstration.] So that it did not consist in inward, 
Grot. Theocum. in Loc.  but in outward Evidences and Proofs, what those were, we have recorded, ver. 1. declaring to you the Testimony of God, that is, the Gospel of Christ, or his Death, 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 conjoined [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 showing the Old Testament Prophecies were fulfilled in Christ: this Origen makes the demonstration of the Spirit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
L. 1. con. Cells. & apud. Dr. H. in Loc.  etc. Prophecies 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 Prophecies so wonderfully fulfilled are an Evidence for him: or, it may take in the New Testament Prophecies, 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, 
Dr. Ham.  and so are that Immediate Evidence, the Spirit gave to Christ, or that Record the Spirit bore so clearly explained in Dr. Patrick's Witnesses to Christianity. [Power] that hereby are meant Miracles is indisputable; 
Origen ubi Supra.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those Miraculous, stupendious actions, whose footsteps yet remain;] [per signa & virtutes, etc. by the Holy Spirit, and by the Signs and Powers done by him, we bring you Arguments or Evidences that we speak the truth, etc.] 
Oecum. in loc. Ita. Grot.  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 Miraclo 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 preceding, Prophesying, 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. & passum. ] 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 Highpriest, etc. 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 merely 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 Heretics, they are the Spiritual, others not of their mind are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Animal or Carnal; but his Evidence for Inspiration is far inferior to the Scriptures Authority. And in that very Text, Rev. 14.6. produced by T. Ellwood of the Preaching the Everlasting Gospel after the Apostasy, there is no mention of Demonstration or Inspiration, etc. 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 employed, some attempts have been made thereto by Charles Baylyes stroking, Richard anderson's Cursing, 
In Mr. Jenner, p. 93.  the Woman's pretending to raise the interred Corpse which were reinterred when her folly had appeared. 
Sober Answer to Speed. p. 76.  Nicholas Kate of Harwell said [That when the fullness of time was come, he should work Miracles,] which yet is not come to pass, but the fullness of time with such, 
New Law, p. 37.  bears a strange date [the fullness 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, 
Pennington's naked truth, p. 28.  to quicken it, to cure its Diseases, is greater than the outward, and was signified 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. Quib. p. 75.  as if he durst outface 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. p. 200.  raising to Life the dead Souls, etc. and these are the greatest Miracles, of which the outward were but a figure.] William Shown 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 again with the Holy Ghost sent down from Heaven.] And at this Rate they may say or be any thing, Demonstrate though they cannot show, having the Power but not the thing.  
3. Supposing the Quakers Principles true, Miracles are more necessary now than ever: For,  
1. God wrought Miracles to convince Unbelievers, and in the Quakers Charity we are no better [come you un-Christians] saith the curious Pen of Fox [William Shown calls us, 
2d. Quib. p. 66.  titular and nominal Christians] through his whole Book [Christians according to the Letter, 
Pennington concerning persec. Pref. Barclay in Q. no Popery, p. 106.  who are as great Enemies to the Spirit and Power, as ever the Jews were.] [Worldly literal Christians both Papists and Protestants] now being such, Miracles are infinitely necessary, to disabuse and to remove us from the Letter into the Spirit, a mistaken Christianity being more obstructing and prejudicial than mere Heathenism.  
2. If Miracles were necessary when the Scriptures were Writ, which are a dead Letter, a Sealed Book and worse; then are they much more necessary, when Inspired Expositions thereof are given: To allude to T. Ellwoods' terms of shell and kernel, etc. God would not give a Demonstration, the shell was his, and leave us at a loss, whether the kernel was his also, if he send Evidences along with the bark, rind, etc. he would do the same much more with the Substance. The Apostasy continuing 1548 years, we need signs, that this is the same Doctrine with the old, especially if the Scripture, the Repository of that Doctrine cannot be understood without Inspiration; there being many Pretenders, we need a Sign, more at the unsealing than at the sealing of that Book: if to receive the Letter, much more to understand the Spirit, the sense when given as from God, needs most of all his Attestation to it, for the pretending to give an Inspired Exposition of the Scriptures, is more than the bringing new Scriptures, and needs greater Attestations, as much as the sense is better than the Letter. And Thomas Ellwood knows not what he hath, but if he have Revelations they must be new ones, for Revelation being necessary to understand the Scriptures; those Expositions Thomas Ellwood receives must be new, the Repetition is the reacting the old, but then the Exponding is the conferring new, which are not to be found within the Bible.  
3. The debate being whether or no they be Inspired, upon their grounds, nothing can end it, but the interposing of God's Power: For to say, They Witness it is a begging the Question, and to credit those Witnessings will expose to delusions, to produce Scripture disowned by them as the Rule, is improper, and concludes nothing; being it cannot be understood without Inspiration when produced; or if it could, still it concludes as equally for any other Pretender as for them.  
4. He who abrogates a Divine Law, must produce greater Authority for so doing, than that by which at first it was instituted. Thus Christ taking down or altering that way of Worship which had been set up by a Power of Miracles in Moses, produced greater Evidences than Moses that he was sent from God. And that Quakers do abrogate Christ's Commands, is evident from slighting his Sacraments, etc. Thus Shown concerning Baptism, and the Disciples and Apostles having Baptised some, proceeds [not discerning the times and seasons, 
True Christians Faith, p. 79.  and the divers Dispensations of God towards mankind since the fall, nor perceiving the end of them lays hold of the shadow and figure instead of the Substance, etc.] Allegorising and abrogating Christ's Institutions.  
5. He who brings a newer and an higher Dispensation, must produce visible Evidence for so doing, in this indeed the Quakers are much divided. Some making theirs a new Dispensation [new Heavens and a new Earth; 
Pennin. Conc. Persecu. Pref. Idem in Faldo Quak. no Chris. p. 17. New Law, p. 14. ] [the former Dispensation was swallowed up— by the breaking forth of a more Lively Dispensation.] This Fancy runs through the Works of Winstanley, [the Ministration of the Spirit, is now rising up, claims its due right by course.] And having received it from God, he thus writeth, there are seven Dispensations [1. to Adam. 2. the Seed of the Woman from Adam to Abraham. 
Mystery of God. p. 21.  3. From Abraham to Moses. 4. From him to Christ. 5. God in Christ. 6. God in the Flesh of his Saints, as before in Christ, which holds till the day of Judgement, which is the 7th:] these he contracts into three, [Moses, 
New Law, p. 9 10. 11. 12. 13. 120.  Christ, the Spirit: and as Moses gives way to Christ, so that single Body Jesus gives way to the Holy Ghost, or spreading Power in Sons and Daughters, and this begun in 1648.] and every such Dispensation is a full period or term of Time: 
Mystery of God. p. 38. 40. Im. Rev. p. 18. p. 49.  others maketh theirs to be an higher Improvement of the former Dispensation, [the more Gospel times that were to come in the latter days.] [A spiritual Ministry, a Gospel Ministry, a powerful Ministry is come and coming] or, they would have it a reviving the Dead, 
Universal free Grace, 92.  or a restoring of the former lost Dispensation. [Christ's Spiritual, inward and powerful appearance, is now again revealed in this day after the Apostasy] but every several way of stating makes it high, 
Howgils' Glory of the true Church. 32.  [for the Everlasting Gospel was a thing beyond, above and before the Writings of the new Testament.] and it requires the Spirits owning it, before any should entertain it; for it is a mighty alteration, from a Bodily Christ without, to an Invisible one within; and if the Man Christ wrought Miracles, much more should Christ the Spirit, 
Act. 2, 22.  the visible Christ was a man approved of God, by Miracles, Wonders and Signs, which God did by him, in the midst of them as they also knew; the new Invisible Christ hath nothing to approve him, but words and fancies, but either at bringing as Moses, at reviving as Elias, or at changing, as Christ of a Dispensation Miracles were necessary: and though John the Baptist wrought no Miracles, yet his coming was Prophesied of by Esaias and Malachy; nor did he bring in a new Dispensation, only he prepared for it, but the Quakers pretending to the highest Dispensation, that of Christ in the Spirit, which is never to be out-dated, are to do greater works than Christ in the Body, and Miracles being the Work of the Spirit, they being more necessary to it, than to the Dispensation of Christ, Quakers are to have its Demonstration, both to usher in its Dispensation, and also to assure us that they are the sole Persons entrusted with the bringing of it.  
But whence had they this Notion? there are Precedents enough for what is evil, Montanus and Mahomet made use of this Weapon; David George took himself for the true Spiritual David, sent to Restore the House of Israel by Grace, and that all Dispensations before were literal and carnal; Henry Nicholas made seven several Dispensations, but disserently computed from Winstanley, which likewise he shrinketh into three, but the last, the highest, and most glorious was that which he brought by Grace and Love. Jacob Israel made three Dispensations, under the Emblem of three Suns; the highest is, Gods being in Sons and Daughters at the new Jerusalem. Keith makes four Dispensations, Moses and the Prophets, Christ in the Flesh, the Evangelists and Apostles, and the Revelaing now Christ's inward appearance, 
Univer. Gra. p. 92.  like that which the Apostles had in their day, but the fullest Precedent is that of Abbot Joachim, and the Franciscan Friars, who about the year 1253. Published a Book Evangelii aeterni nomine, set forth by Johannes de Parma, the Design of which was to change the Gospel of Christ into the Gospel of the Spirit [that as the Sun excels the Moon, 
Bp. Usher de Chpist. Eccles. p. 277. 279.  or the kernel the shell (Thomas Ellwood's Comparison) so that of the Spirit excels the Gospel of Christ, they said, The Sacrament of the Church was nothing, that the Gospel of the Spirit was the only Gospel, 
p. 280.  that the New Testament is to be evacuated like the Old, that then men shall be in the State of the Perfect, 
p. 281.  that the Spiritual Sense of the New Testament is not committed to the Pope, but the Literal, 
p. 282. p. 283.  that when the Spirit comes, former things shall be counted old, that the Preachers in the end of the World shall be of greater Dignity and Authority than the Apostles] with much such stuff. These are Thomas Ellwoods' Antecessors, and the Pope condemned the Books writ against this Devilish Doctrine. 
p. 287.    

CHAP. X. Concerning their Experiences.  
V THE Quakers know the Word of God and their Revelations by Experience, so Thomas Ellwood [we know that the Word of God is quick and lively by Experience. 
p. 249. ] but his Inspiration misinforms him about the direct sense of that place, Heb. 4.12. For it concerns God's Oath, v. 3. Of Unbelievers not entering into his Rest, which took hold of the Israelites, and we are warned to take heed of the like Unbelief, because the word of God is Powerful, etc. that is, his threaten are not high ineffective words, but will seize on the impenitent, it concerns Thomas Ellwood not to despise the teaching of Jesus, lest his Experience of this commination prove sad and irreversible: thus Dr. Hammond from the Scope expounds it, and so St. chrysostom [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
apud Theoph. in loc.  the same word which punished them will punish us, for it liveth always and is never extinguished.] but Thomas Ellwood as formerly mistakes his ground work, yet let it pass, there is not one word of Experience there, but when other Arguments fail, they cry out [We bear our Testimony, We Witness it, We Experience it, etc.] who matters that? the term Experience is un-Scriptural and indemonstrable concerning Revelation, and but rarely used concerning Graces, the Pharisees had that common sense, John. 8.13. thou bearest Record of thyself, thy Record is not true, a rule that is owned by Christ Jo. 5. if I bear Witness of myself my Witness is not true, and John 8.14. But Quakers can only Witness for themselves, or at the farthest one for another.  
William Shown in 19 Chapters conjoins their Faith and Experience, whereas the one is matter of Perception, the other the substance of things hoped for; 
Heb. 11.1.  the Evidence of things not seen, what is seen is not hope, and what is Experienced is not Faith; but such sensual Spiritualists may say and have any thing by such Confusion. 
New Law p. 11.  [Jesus declared in general terms— leaving it to every Son, and Daughter to Declare their particular Experiences; the Scriptures are but Christ in the Letter, lying under the Experimental words of those Penmen.] Keith saith, We know that Immediate Revelation is not ceased [From the blessed Experience given us of God therein: 
Im. Rev. Preface, & passim. ] but, what Experiences are these? not outward and sensible, but inward and indiscernible, wherein Fancy, Natural Enthusiasm and Satan, can all play Legerdemain to purpose. Christian Experience in matters of Duty is useful to support in their Practice; but it is to be an after Argument, come in ad corroborandum, for man's nature is of a strange Composition. Comforts have much Dependence on the temper of the body, they are the more usual portion of Weak and young beginners, nor should we hanker so much after those real sweets or fanciful gusts; but be diligent in our Christian calling.  
Inward Experience is no bottom for Inspiration Christianity was settled in an outward sensible way, to forestall this Inward Wile of Satan. Moses though he saw the bush burning, and had outward Evidences too, yet was not hasty in believing. The Apostles, I think, 
Beza in loc. & in Act. 9.29.  demurred some while upon the Suggestions they received, Act. 16.10. [Assuredly gathering.] from the Vision collates argumentis colligentes, conferring and sitting as Artificers do piece to piece. Sancti non temerè Visionibus quibusvis crediderunt, they examined their very Visions, and were not hasty in Entertaining them.  
Their Experiences also consist in Comfort, the meanest argument whence to infer God's voice; [We know the Spirit of the Lord in his Shinings, 
Im. Rev. p. 28.  Warming, Quickning, Water, and Refresh from and by himself, sometimes, a day they could Feelingly and Experimentally speak of what God had wrought in their Souls— could tell of sweet hours of fellowship— his Revealing the hid Invisionble—] but others of different Judgements are as high in Experiences and Comforts, 
p. 45.  
New Law p. 64. Mist. of God pref.  Marry Gadbury was full of singing and joy. The Leveller, for that Doctrine of Working in the Common, had peace of Spirit, and from that very thing (his Joy and rest in God:) he was convinced of his Inspiration. The Ranters have store of quiet. W. B. 
Silent Meeting. 5. Exomologesis, p. 631.  had more Refresh in a dumb Meeting than in an hundred Sermons. The Hearers were refreshed at the Dutch Woman's ununderstood Preachment. Newton had much Joy in his Visions; and the Ravishment and Spiritual Embraces enjoyed by the Carthusians, were a great Motive to Mr. Cressyes' Revolting. Flashes and affecting Warmths are no Evidence of Truth; the Mass, or a Turkish Mosque will afford such stir of the lower Powers.  
He who from them approves or choses his Religion is fit to be a Palpitating Disciple of Marcus, than a well-grounded Servant of the Lord Jesus.  
But though they had true Experiences, that is no satisfaction to another, for as God requires a Reasonable Religion, so a man should be able to Render a Reason of his Hope. Christianity consists not in sensible Consolations, which do ebb and flow, and are oft Delusive, nor in the gratifying the inferior Power, but in a sound Mind, a Living Faith, and a Conscientious 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, Philistines, all those Armies, the Land of Canaan, Judas, etc. 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 Receipt by Experience. 
Saint's Paradise. p. 29.  He Experiences what the Devil is [I shall show in my Experiences, what I see and know the Devil is, viz. in the full body of him he is Unrighteous 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. 33● 34.  he denies a local Hell.  
Shown 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 endued withal 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:] 
Q. no Popery, p 30. Some Prim. 120.  and from this head he infers the Apocrypha [to have proceeded from a Measure of the True Spirit:] and Pennington bids [wait to feel] the glorious State of the Church before the Apostasy. Such men's 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 Christ's Resurrection] but thus, 
Pen. in Fal. vin. of 21. Diu. p. 7. True Christ. experience. p. 39  They must [know only as they Experience.] and the knowledge 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 Testimonies thereof upon Record.]   

CHAP. XI. How the Primitive Christians came to the knowledge of the Gospel.  
VI THomas Ellwood is the Successor 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, etc. 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 show 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 Zion.] 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 enlargeth 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 Gists, 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. 15.  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 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 choose what the Apostles, etc. 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, ist is 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 Ancients, 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 Friar 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 sense 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 Old, 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 praelec. Theolog. p. 435.  and by dilsgent Weighing of sayings that go before, and that follow after, withal 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 honourable 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, etc.] this was Printed 1554.   

CHAP. XII. Of their hearing the Voice of God, and some other Claims.  
THomas Ellwood to all these Superadds other Privileges; as first, their hearing God's 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 God's manner of Proceeding, who rarely or never spoke to men without some internuntius, or medium, his Voice being dreadful, no man can hear it and live; Exod. 20.19. Deut. 18.16. So that either Angels or God Incarnate signified his Pleasure: The Motions, and Whispers of the Spirit, are not an audible Voice, the manner of Gods speaking is related thus, 
Uniu. Grace, p. 87, 88  [The Word of God speaketh forth itself at first simply in Power, Virtue, Light and Life, rather than in words— and afterwards words are given, and that very Distinctly beard 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 knowledge of God, etc.] that must be strange which words cannot express, though they pretend to receive it from the Mouth of the Lord, or viuâ 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. Cansabons 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 itself 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 sense and meaning of Scriptures, by opening, discovering, and making known the Will of God therein expressed: 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 loosely, 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, than every Artist or Inventor 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 him.  
TH. Ellwood representing the Holy Scriptures dark and unintelligible, attempts to prove his Immediate Teachings from those dark texts, which he saith cannot be understood without Immediate Inspiration, and which we deny the having of, 'tis a manner of proceeding that makes the Scriptures confute themselves, and supposeth men fools, who must admit that which cannot be understood. Yet so far to be understood, as to be a proof against itself, and no further, other proofs of Inspiration are only in this case proper; but seeing he hath no Evidences else; let us try those Expositions his Spirit gives of some places.  
This Prophecy he confesseth begun to be fulfilled at Pentecost, but denyeth that it is yet ended, 
Joel. 2.28.  p. 270. but Joel foretells not the reacting of old Prophecies only that after its cessation for many years, there should be another more plentiful Essusion of the Spirit, than had been before. St. Peter an Inspired Interpreter refers it to that very thing, the Descent of the Spirit. Act. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is that, etc. in the present tense, and dare Thomas Ellwood sense it otherwise? Well may they control Expositions of men, when they contradict that of the Spirit, if it belong to all, than the Papacy had it, and Thomas Ellwood will lose his share, we being flesh and he Spirit; but the Apostle makes that very days Wonder to be the fulfilling of it, which he uttered upon receipt of the Gift of Tongues, before other Miracles were wrought, why is not the Spirit as Visible now, as in that Chamber in Zion? why do Quakers deny Prophecies, Visions, Dreams strictly taken, and insist for Revelation not there named.  
Joel hath afterwards, which Peter adapting to the Jewish State calleth the last days, the Scripture sense thereof will clear it, that last days refer to some determinate period of time, reason will tell us, for that last days should signify all time is not possible, for the now last, are before the succeeding last, and each taking his own for the last days, nothing could be certain: thus H. Nicholas applied the last days to his Prophecy upon an hundred and twenty years agone. 
New Law, p. 11. Glory of Church. 8.  The Leveller took (latter times) to support his own fancy. Howgil in 1661. called those the last days. So did Truth Exalted in 1658. p. 1. but latter days is an Old Testament phrase, Gen. 49.1. Num. 24.14. Isa. 2.2. Referring oft to the last days of the Jewish Government, within which Christ was to appear, but to enlarge last days, to all the periods of Christianity, is very improper, and will leave nothing determinate. Thus Heb. 1.2. God hath in these last days, etc. i. e. not in our last (which may not be the last by many hundreds) but in those last, a while before the throwing down of the Jewish enclosure. St. Peter's last days, 2 Pet. 3.3. are followed v. 13. with looking for a new Heaven and a new Earth, wherein dwelleth Righteousness, that refers not to the day of Judgement, when we look for no new Earth, but to the state of Christianity: the Jewish last days being out, a new Holy State of Christianity should commence, this is that World to come, Heb. 2.5. which is not put in Subjection to Angels, as the Jewish World was: Christ the Everlasting Father, Isa. 9.6. is the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Period, Age, World or State, which is to be Everlasting, never antiquated by any supervening Dispensation. These two States of Moses and Christ are conjoined, 1 Cor. 10.11. the ends of the World are come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Apostles the extremes of those two periods met, the ends of those two States concentred and concurred, So Heb. 9.26. he hath once in the end of the World, not of this World, Christ is not to die again, but at the end of the Jewish World he died, at the close or shutting up of that State, and St. John surviving them all, calls it the last hour: [all flesh] refers to Gentiles as well as Jews, some of all Ages, some of all Sexes, etc. at the return of the Spirit of Prophecy should be so Inspired. If T. Ellwood enlarge this to all, he must confute St. Peter's Present Tense, he must produce visible Proofs of the Spirit, as the Apostles did: and lastly, both as to this and other Texts, show his party to be wholly entrusted with the Revelations therein supposed.  
Ephes. 1.17. [The Spirit of Wisdom and Revelation] or the Wisdom and Revelation of the Spirit, but Immediate, 
p. 227.  instant conferring is not named, or if it was, it had been suitable to that first Plantation, or, if you have it at present, than we desire Evidences of such before we give Credit, 
Dr. Ham. Grot.  but the word either implies ability of Exposition of the figures of the Old Testament, or the foretelling Future things, which man cannot find out, but the Spirit still reveals to us gradually in Blessing the used means, enlightening our minds, etc.  
Rom. 8.9. 
p. 232.  All true Believers received and must receive the Spirit, but it doth not require of Immediate, instant Inspiration, but the Spirit of Sanctification and Adoption, v. 10, 13. etc.  
2 Cor. 4.6. [God hath shined in our hearts] but it doth not say Immediately, 
p. 232.  the Gospel which is outwardly proposed is a Glorious Light, when it is inwardly entertained, but it was by the Ministry of Paul they received that Light, 
Grot.  v. 7. that Treasure being brought them in earthen vessels [in the face of Jesus] that is by Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Person, it is id omne quod sensibus exterioribus percepitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil.  
Gal. 1.16. 
p. 233.  Thomas Ellwood crowds together several things which are not in that Text, but the Apostle shows how he received the Gospel (not of man) by certain ear Testimony as St. Luke and St. Mark did, but from Jesus Christ himself, who called him and taught him, Act. 9 & 22. and 26. (In me) is either unto me, or, by me, or, if in me, yet not so as to destroy Christ's outward calling and commissionating him.  
Ephes. 3.3, 7. 
p. 233.  He sets this in the Margin without the Words, which concern only the Revelation of that Mystery, viz. the taking in the Gentiles to be Fellow heirs v. 6. which Revelation is oft referred to and employed in Scripture.  
2 Pet. 1.21. 
p. 237.  Here he makes a wide inference, because Prophecy came not by the Will of man, etc. Therefore the Scriptures must be understood only by the Revealing of the Spirit, the Immediate influx of Prophetic light into another's Soul is of a different nature from my sensing or understanding that Light which he received, for if the Prophets could not conceive or write intelligibly what the Spirit spoke, no more can Thomas Ellwood, for the Spirit was as able to speak then as now, and if he must interpret what he before spoke, than he must be fetched in to interpret that Interpretation, and so on for ever.  
Rev. 3.7. 
p. 238.  He brings in Christ the Lamb with the Key of David opening, etc. begging the Question, that opening signifieth Expounding; whereas it denoteth Christ's power in governing the Church, taking in and shutting out, Isa. 22: 20. Mat. 16.19. [clavem potestatem vocat] for he who hath the keys hath the House committed to him, 
Aretas in loc.  T. E. by this spoils his very pretensions of the Spirits opening, for this Lamb is not the Holy Ghost, but the Lamb that taketh away our Sins. 
p. 239.  Mat. 11.27. he must prove the Spirit to be the Son, that all Revelation is Immediate, or that Text makes against him. Father, Son and Holy Ghost, are all said to reveal, and yet those Works are not to be confounded.  
1 Cor. 2.11. Though no man know, 
p. 239. & 266.  etc. yet the Spirit hath communicated some part of that knowledge, v. 12. and if those cannot be understood, we have no assurance that the next will be clearer, but v. 13. The Apostle declares that they spoke those things which the Spirit gave them, and in the Spirits words, that is purposely to be understood: what those things were which the Spirit taught appears by the Coherence, v. 9 viz. a conviction of the Infinite Joys of Heaven, 
Theoph. in loc.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the Spirit teacheth such things as belong to Christ's Dispensation, his dying for us, making us the Sons of God, setting us at the right hand of his Father in himself.]  
Rev. 13.3, 4. 
p. 243.  He states the Apostasy differently both from himself and his partners and should I refer that Text to Heathen Idolatry, and not to lapsed Christianicy, I see not how Thomas Ellwoods' Spirit could confute me.  
Judas v. 9 1 Thes. 4.8. These Texts he applieth severely to such as look upon the Quakers light to be Fantastical; but he should first prove that God speaks by them, before he make us Sin in rejecting them: 
In Epictet. l. 1. c. 22.  Arrian gives a good Rule, That differences arise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Application of Rules to particular cases, Winstanley lays a Curse on such as will not come into the Levellers Community; [the hand of the Lord shall be upon that Person whosoever he be] and yet no rich Quaker will think himself obliged by it. 
New Law, p. 75.   
2 Tim. 3.16. the Scripture is profitable [for Doctrine.] i.e. to Teach true Doctrine, [for Reproof] to discover and reprove false Doctrine, 
p. 251. Theop. & Oecum. in locum.  [for Correction,] to Correct and amend our Evil manners, [for Instruction in Righteousness] to direct and lead into good life and manners: that the man of God may be perfect, etc. to furnish Timothy a Bishop and Pastor for his Office, much more to instruct the People in their Duty: And therefore the Apostle comforts Timothy, That though he Die, yet he hath the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theoph.  which can benefit thee in my absence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are thy Counsellors instead of me.  
Mark 13.11. That Promise belongs to the times of Persecution, 
p. 256.  and should not be enlarged to all Cases: Theoph. on Mat. 10.19. gives a good Exposition of it [when we speak among the Faithful, we ought to premeditate, and be ready for a defence, as St. Peter saith, but when we speak before Multitudes and Kings who rage, than God doth promise his Strength that we should not fear.]  
Act. 2.4. 
p. 263.  The Spirits giving utterance was by his Wonderful descent, when the Apostles opened in such Tongues and Wisdom: and Quakers have no Tongues, but what they learn, Rhetorical and Poetical Enthusiasms have raised men above the Quakers, by Keiths' Concession: serious matters require premeditated Discourses, and vehement Speeches more become Jugglers than Wisemen, as Seneca at large observeth. 
In Epist. 40. p. 263.   
1 Tim. 4.13, 15. The directions given to Timothy about reading are inconsistent with Instant juspiration, but if Tymothy who had an Extraordinary Gift must Meditate, etc. much more must others: Revelation is not capable of Rules and Instructions, though ordered as for time, yet it cannot be for matter. And of Inspirations and infusions that come instantly and unexpectedly there can be no knowledge.  
Thomas Ellwood talks much about Letter, Sense, and Spirit, p. 249. which both reflects upon God's manner of expressing his mind, as if it was not open, true, and cordial; and also casts dirt upon the Scriptures: the Opposition between the Gospel and the Law, or the Remnant, Print, and mark of Circumcision, is wrested to the apparent sense of Sacred Writ, and a supposedly concealed sense: and this Method both Familists, Libertines and others have formerly pursued: a Quaker can but write words or letters, but in his sense he cannot write, i. e. express or give the Holy Ghost, 
Univer. Gra. p. 29.  and Moses [besides the outward had a Ministration in the Spirit:] all these Texts come not near his Design, much less, That Quakers are instructed with that Dispensation, if it was real.   

CHAP. XIV. That Thomas Ellwoods' ways of Expounding do destroy the Scripture.  
OUR Author having represented the Bible dark, to prepare the way for his suppletory Spirit, as if this affront was not sufficient, he doth dispersedly insinuate several things, which in effect do discharge all, or most of the written word.  
1. He declines what is urged from the Law, saying, p. 134. [that it was to them of Old time under the Law (which was a State of weakness and Childhood, and so of Contention and Strife,) etc.] whereas Christ proposeth Childhood as freest from Contention, Mar. 9.35. and thus the Anabastists, called Concionatores, looked upon the Old Testament as abrogated.  
2. He makes nothing of Christ's Example in Preaching upon a Text, Luc. 4.17. by this Art, p. 200. [that it was in the time of the Law, and suitable to that Ministration, when reading and expounding the Law and the Prophets was a part of the Jewish Service, but it is not a sufficient Warrant for the like practice in the time of the Gospel.] a Rule that enervates Christ's Example and Doctrine, because done and spoke before the Law was antiquated.  
He makes nothing of what Christ spoke to the Pharisees [that about choosing the lowest room, Luke 14.8. was spoke to the Pharisees, who had an itch to take place, etc. but p. 41. what was it to Christ's own Disciples? did he ever Instruct them after this manner? no such matter.] by which he disobligeth Christians from any Obedience to what Christ spoke to such as were not his Attendants, and so demolishes a good part of the Gospels.  
4. Being pressed from Luc. 14.8. that there ought to be distinctions of Persons, he saith, p. 41. [those words were not spoken with Relation to the times of the Gospel, nor directed to the Disciples] by which he dispatcheth also much that Christ spoke.  
5. To do that more effectually he breaks all in pieces with this reply, p. 37. [it was under the Law before the One offering was actually offered up] making what Christ spoke whilst alive, and Executing his Prophetic Office to signify nothing to us.  
6. He makes the Apostles to speak by way of condescension, to take in others and omit themselves, p. 77. which though sometimes used, yet must not be pressed, when such terms as we All, Jam. 3.2. do include themselves as well as others.  
7. He declines the Lord's Prayer, as taught, p. 81. [when the Disciples were young and weak, etc.] which equally destroys the whole Sermon on the Mount, at the same time delivered. Thus David George and the Familists said, the Scripture was given to Novices.  
8. He changeth Tenses, p. 137. [is should be read was] an alteration, which if allowed, may be serviceable to strange purposes.  
9 He enlargeth to his party, the particular Promises made to the Apostles, p. 228. and the Commands as Matth. 10. about meat and drink.  
10. He conceals the unkind parts of a Text, which favour not his Pretensions, p. 230. this he conceals with an etc. [he shall bring to your remembrance all things, etc.] and quoting, John, 16.13. he wholly omitteth the last word [he shall show you things to come.] and yet challengeth all the other Promises.  
11. He gives Christ's words a downright denial, p. 20. to that Command, Mat. 23.3. to do whatsoever they bid them, he replies [nay, hold there, we have had too much of that already.] He fastens also a Ridiculous Command upon God, whilst he saith [to challenge a property in man's Labour, etc. is ridiculous,] p. 335. when as the Priests by God's Command had a Property therein, receiving the Tenth of that Increase obtained by sweat, care, industry, etc. And he saith, That [Christ's Excellency lay not in Humane Learning, p. 207.] had he said, His Commission lay not there, he had spoken like a Scholar of so All knowing a Master: He that made the Eye shall he not see, etc.  
Suppose a man be pressed to any Duty, Thomas Ellwood hath furnished him with evasions, the Law doth not oblige, nor what Christ spoke before his Death, this discards the Old Testament and the Gospel, and the Remainder may be avoided by his Rules, as spoke to such as were weak, or under the Law, or by way of Condescension, or if none cut the knot, yet the last breaks the Bonds insunder. [Nay hold there, we have had enough of that already,] thus whilst he is pleading, men may live without Sin, he enervates that Doctrine which was designed to keep them from it, and his New Light attempts to turn true Old Religion out of the World.   

The Conclusion.  
HAving Considered his Pretence to Inspirations, I think it not necessary now to view his Notion of Humane Learning, that being in Effect yielded up, by acknowledging that Learning must Translate; put an English Bible into his hand, for his Spirit, if true, is as able Immediately to do the one as the other. When Thomas Ellwood considers Sacred Geography, Histories, Prophecies, Chronology, the Fabric of the Temple, the dispersion of People over the World, Numbers, Weights, Coins, Measures, Customs, Rites, Proverbs, with many such, he must acknowledge the usefulness of Learning in other concerns, besides bare translating: the most convincing and beneficial Employment for him, will be to let the World see the noble Fruits of his Interpreting Spirit, for the Ministration of the Spirit being given to every one to profit withal, 1 Cor. 12. he is bound to acquaint the World with his Inspired Expositions, and if he please as a Specimen to begin with the Chronicles, from what he doth perform, 
In Prologo.  we may be induced to change our thoughts about their Pretensions: St. Hierom saith, the Book of Chronicles is such that without it, if a man arrogate to himself the knowledge of Scriptures, he doth but abuse and delude himself; and Dr. Lightfoot thinks that a close Comment on it, would contribute much Light to the other Scriptures; when we see solid Interpretations, and not Allegorical Fancves proceed from him, we may entertain better Opinions, but he must borrow none of our Egyptians Jewels, nor go to the Philistines Forge to sharpen his Weapons, nor with David make use of the Sword of Goliath, though wrapped in a Cloth behind the Ephod, and that there be none like it.  
For our security of his Faithful performing, when he discerns his Spirit to seize on him, let him repair to some Justice of Peace, or his Parish-Priest, that by them he may be certified of the Truth; or, if his Spirit be indisposed, like Baal, be talking, pursuing in a Journey, or in a sleep, and must be awaked, we shall have patience a while, till he be better fitted, such a Specimen (as above) will for a while employ us; but I suppose he need no protracting of time, the Spirit of Truth dwelling in them, and suffering no recess, he must be always ready, but if he will bury that his Talon in a napkin, and think a rejoinder sufficient, I desire he will Demonstrate the Fruits of the Spirit in his proceedure. The Jews put off difficult things till there stood up a Priest with Vrim and Thummim, and afterwards till the coming of Elias, if Quakers speak true, better than those are now come among us, 'tis but a Reasonable Request we make, viz. Apostolical Proofs, of his Apostolical Inspirations, or convincing Evidences to remove those many Reasons drawn up against his claims, but he must not make out his pretensions from those Sacred Scriptures, which he denies to be the Rule, and looks upon as unintelligible without Inspiration, and when they are produced, do conclude as fully for any other party as for his; when he Demonstrates his Spirit some other way, it will deserve another manner of discussion; but besides Miracles, he must produce the Spirit of Prophecy, or certain proofs like daniel's weeks, etc. That this is the foretold Season, when the Dispensation of Christ in the inward, or in the Spirit, was to Commence, and withal Evidence that our English Quakers (and Positively whether the Conforming or Nonconforming party) are the Persons entrusted with the delivery of it; or, if he except against their being the offspring of Winstanley, it no way can prejudice us, we having as much reason to believe a Levellers Inspirations as a Quakers.   

There having been in the Preceding Discourse Reference sometimes made to the Quakers Testimony or Constitutions, and those being Destructive both of the Light in each man, and of Thomas Ellwood's, Immediate Revelation in each Believer, they are here verbatim, Presented.  
A Testimony from the Brethren, who were met together at London, in the third Month, 1666. to be Communicated to the Faithful Friends and Elders in the Countries; by them to be Read in their several Meetings, and 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 only many Open, but some Covert Enemies to Conflict against; Who are not afraid to speak evil of Dignities and despise Government; without which we are sensible 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 Traveled, as well for a Testimony against the unruly, as to Establish 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, until 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 sense 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 ancient 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 evil Consequents and Effects of it, which are of no less Importance, than absolutely tending to destroy the work of God, and lay waste his Heritage. We do unanimously (being thereto encouraged by the Lord, whose Presence is with us) declares and testify, That neither that Spirit, nor such as are joined to it, aught 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 Ear open to Instruction, and come into Subjection to the Witness of God; of the increase of whose Kingdom and Government there shall be no end.  
2. We do declare and testify, 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 steadfast to the Lord, and to his unchangeable Truth, which we have received, 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 Judgement to be any more regarded by Friends than the Judgement 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 Judgement which is so given therein aught to stand good and valued among Friends; which though it be kicked against and disapproved by them who have degenerated, as aforesaid. And we do further declare and testify, 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 justified by the Witness of God in Friends, is condemn by it in himself; though being hardened, 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 testify, That the Church, with the Spirit of the Lord Jesus Christ, have Power (without the assent of such as descent from their Doctrine and Practices) to hear and determine the same. If any pretend to be of us, and in case of Controversy will not admit to be tried by the Church of Christ Jesus, nor submit to the Judgement given by the Spirit of Truth in the Elders and Members of the same, but kick against their judgement, as only the Judgement of Man, it being manifested according to Truth and Consistent with the Doctrine of such good ancient Friends as have been, and are found in the Faith, agreeable to the Witness of God in his People; then we do testify in the Name of the Lord (if that Judgement so given be risen against and denied by the party Condemned:) than 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 Erred from the Truth, persisting therein presumptuously, are joined 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 steadfast 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 Ministering, 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) than 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 God's Ministry, whereof they have rendered themselves unworthy; and so put a stop to their Proceed therein. And if they Submit not to the Judgement of the Spirit of Christ in his People, then ought they Publicly 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, 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 Scandalising 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 tried them and find them faulty, to send them back again whence they come. And we further desire, from time to time, faithful 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 public 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 keep 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 doubtful, 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 sense 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 Public 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 Household of Faith. So, Dear Friends and Brethren, believing your Souls will be refreshed (in the Sense of our Spirits, and Integrity towards God) at the reading of these things, as ours were while we sat together at the opening of them; and that you will be one with us on the behalf of the Lord, and his Precious Truth, against those who would limit the Lord to speak without Instruments, or by what Instruments they list, and reject the Counsel of the Wisemen, and the Testimony of the Prophets, which God sanctified 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 time 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 Sanctified.  


Richard Farnsworth.  
Alexander Parker.  
George Whitehead.  
Josiah Coale.  
John Whitehead.  
Thomas Loe.  
Stephen Crispe.  
Thomas Green.  
John Moon.  
Thomas Briggs.  
James Parkes.      

The Sum of the Particulars handled in the preceding 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 Heretics 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, 20.  
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 Christ's Prophetic 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 Apostasy to begin with the second Century. p. 41.  
They are very unlike the Apostles. p. 42.  
Successors cannot receive like predecessors. 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. Ellwood, prove against him. p. 47.  
What was promised to the Apostles should not be enlarged to all. p. 48.  
Quakers like Celsus and the Gnostics 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 Worldly matters. p. 64.  
God's Dispensations are Regular and Orderly. p. 65.  
Quakers lose themselves in a Circle. p. 66.  
The light within, and Inspirations from without, are too much for one man. p. 67.  
Growth is not consistent with Immediate Revelation. p. 68  
Enthusiasts have out gone Quakers. p. 69.  
Satan would counter-work God with Inspirations. p. 70.  
Such appeared in the Apostles days. p. 71.  
Several pretended to it, as the Gnostics. p. 72.  
Corinthus. p. 72.  
Elxai. p. 73.  
Marcus. p. 74.  
The Valentinians. p. 75.  
The Montanists. p. 75.  
The Messalians. p. 76.  
Aetius an Arian. p. 77.  
Donatus. p. 78.  
The Church of Rome a favourer of Revelations. p. 79.  
St. Hildegardis and others spoke much like Quakers, p. 80. 81.  
The Council of Lateran defends them. p. 82.  
The Anabaptists pretended Inspirations. p. 82.  
The Libertines. p. 83.  
Casper Swenckfeild. p. 84.  
The Familists. p. 85.  
Jacob Behmen, p. 86.  
G. Fox his Mystical Language. p. 88  
The English Enthusiast, as Seekers. p. 89.  
Antinomian. p. 89.  
Levellers. p. 90.  
Ranters. p. 92.  
Fifth Monarchy men. p. 92.  
Franklyn, and the Hamp-shire Revealers. p. 94.  
Muggleton. p. 95.  
Anna Trapnel. p. 96.  
The Gifted Brethren. p. 96.  
The Considerers. p. 97.  
Any of these Competitors deserve as much regard and credit as the Quakers. p. 98.  
Some English Enthusiasts from their Spirit condemn the Quakers. p. 100  
The late Germane Prophets do the like. p. 101.  
The numerousness of Quakers is no proof for them. p. 102.  
They confess themselves to be not always Inspired. p. 103.  
The danger in trusting them upon that account. p. 104.  
Their many Contradictions in Doctrine. p. 105, 110.  
Their strange ways of confuting one another in case of such differences. p. 110. 111.  
Their boldness in rescinding and altering Revelations. p. 112.  
Inspiration is by them made Requisite to other professions. p. 113.  
The Debate about the Hat considered. p. 114.  
Their Constitutions inquired into. p. 115.  
The unreasonableness of their newest Doctrine [that the body of ancient Friends is to be the tryer of Inspirations.] discovered. p. 116. 118.  
Their Viewing and Licensing of Books before that they be Printed. p. 119.  
Their differences about their Ministry. p. 120.  
A Pope like decretal Epistle of George Fox. p. 121.  
That uninspired injunction observed. p. 122.  
Their Blasphemous letters. p. 123.  
Divine Revelations ought not to be altered. p. 124.  
Inspiration pretended for bad Designs. p. 125.  
Their Unity consists in Diversities. p. 126.  
Thomas Ellwood makes the Spirit to be the sole Expounder of Holy Scripture. p. 127.  
And that desiring and waiting are the only requisites on our part to receive those Expositions. p. 128.  
The dangerousness of that Fancy discovered. p. 129.  
other means requisite besides waiting. p. 130.  
The style of the Scriptures is intelligible. p. 133.  
New Revelations must proceed in Infinitum. p. 136.  
The Letter and the Spirit are not contrary. p. 137.  
Christ spoke so as to be understood. p. 138.  
The Scripture being a Law ought to be intelligible. p. 139.  
The Light and Revelation are too much. p. 141.  
Vninspired men may expound rightly. p. 142.  
The Quakers Circle. p. 143.  
T. E. receedes from his own and his Friend's Doctrine. p. 144.  
Some of the Quakers Expositions presented. p. 145.  
The Demonstration of the Spirit and Power explained. p. 148.  
Quakers do undervalue Miracles. p. 151.  
Miracles are necessary now to attest their Doctrine. p. 152.  
The Quakers new Dispensation. p. 154.  
Their Forefathers therein. p. 155.  
Their inward Experiences reflected on. p. 157.  
Religion not to be entertained upon that account. p. 158.  
Others plead Experiences as much. p. 159.  
Some of their Experiences instanced in p. 160  
The Fathers expound Scriptures unlike the Quakers. p. 162.  
The Reformers did not challenge T. Is, Revelations. p. 164.  
Quakers hear God's voice. p. 166.  
Receive the Gospel by God's gift p. 167.  
Confound Revelation and Exposition. p. 168.  
Thomas Ellwood mistakes the sense of Joel. 2.28. p. 169.  
And of several other Texts. p. 171.  
His rules of Expounding destroys the Scriptures. p. 176.  
Inspired Expositions upon the Bible will be T. Ellwood's most convincing Employment. p. 179.  
But he must give evidence of their Divine Original. p. 180.  
The Quakers Testimony or constitutions. p. 182.   
FINIS.