The Snake in the Grass Further Discovered, Part 1 · Chapter 2
CHAP. II.
The Beginning of Quakeriſm different from, and oppoſite to Chriſtianity.
THe firſt Argument which I ſhall begin my attempt SECT. I with, ſhall be from the beginning of Quakeriſm; which I ſhall take notice of under two Conſiderations.
Firſt, The manner of the beginning of Quakeriſm.
Secondly, The time of its beginning.
Both of which I ſhall prove exceedingly to oppoſe, and differ from the beginning of Chriſtianity.
The Chriſtian Religion or Chriſtianity was firſt § 2 introduced by the preaching of the promiſed Meſſias to be come into the world; whoſe humane Nature was pointed at by John the Baptiſt, and viſible to the bodily eyes of a multitude of beholders. The next day John ſeeth Jeſus coming unto him; and ſaith, of the Lamb of God which taketh away the ſin of the world. This is he of whom I ſaid, after me cometh a man which is preferred before me, for he was before me.
But Quakeriſm was introduced by preaching a § 3 Chriſt within every man, born within every man, which was never ſeen with the bodily eyes of any man; and this Teſtimony of John concerning the true Chriſt perverted, for the maintaining of their feigned Chriſt.
And as you give up to that meaſure of light in your Morning-Watch. p. 41own Conſciences, and wait to be guided by it, and exerciſed in it, you will know Chriſt revealed within you, whom you are looking for without you, and put his day far off from you; and ſo you live in want of him, and know not how to come to him, nor the place where to find him; but live in the dreamings, and night-viſions, and have a talk of him, and what he hath done for you, and ſo ſpend your precious time in ſlumbring and dreaming, &c.
This Quakers Text will bear a large Comment, but I will take notice of that only which is to the preſent purpoſe. Here is preached a Chriſt within, in oppoſition to, and contempt of a Chriſt without, which John preached, and that faith and hope of the Saints, (which according to the Scripture are the ſubſtance of things not ſeen, and the evidence ofHeb. 11. 11. things hoped for) reproached as a ſlumbring fancy, and a nocturnal dream. But if you would infallibly be convinced of the groſs darkneſs wherewith this ſort of men are benighted, or their palpable diſhoneſty in abuſing the Holy Scripture; weigh the following inſtance out of the preceding Author.
Then God ſent him [John] to bear witneſs to the § 4 light, which in him was made manifeſt, that all in Morning-Watch. p. 5.the light might believe: and he called unto others to behold him, and ſaid he was the Lamb of God, and was to take away the ſins of the world. Leaſt you ſhould miſtake him, and g…ſs that a man that could but write his name ſhould not have ſo little wit or modeſty, as to expound that Text of Scripture after this ſort: he quotes chapter and verſe, John 1. 9. and the next word is (mark) in a Parentheſis, leſt his folly ſhould not appear to all men, who ſhould have the hap to read him. And moreover, at the cloſe of the period, after he had made a further blind Comment on the Text, he glories in his ſhame, with a Weigh this truth all ye Prieſts and P. 6.Profeſſors, and ponder it in your hearts: No words big enough to expreſs its madneſs!
Chriſtianity made its way not only by the truth SECT. II and purity of its Doctrine; but alſo by ſuch and ſo many ſigns and wonders wrought before multitudes, as were convincing to its moſt malicious and prejudiced Adverſaries, and that not only by Chriſt himſelf, but alſo by his Diſciples and ſervants, both before and after his death.
And all bare him witneſs, and wondred at the gracious words which proceeded out of his mouth, Luke 22. 4. but men may ſpeak many good words, and yet both ſay and do at other times bad enough: but Chriſt appeals to the faces of his worſt Adverſaries; If I have ſpoken evil, bear witneſs of the evil, John 18. 23. But if forcible right words would not make way, Chriſt exhorts them to believe for the very works ſake; and theſe were not ordinary works or wonders, and miracles neither: If I had not done among them the works which none other man did, they had not had ſin. And as himſelf, ſo his ſervants introduced Chriſtianity with the ſame holy pomp and ſtate of the Mighty, and miraculous works of the Power of God, bearing witneſs to the truth of their Doctrine. Long time therefore abode they, ſpeaking boldly in the Lord, which gave Teſtimony unto the word of his grace, and granted ſignes and wonders to be done by their hands, Acts 1. 3.
But Quakeriſm made its way by, and began in blaſphemies againſt the Lord Jeſus Chriſt of Nazareth (whom the Apoſtles preached) by gratifying the pride, idleneſs, and giddineſs of both Profeſſors and prophane, as will appear abundantly in the following diſcourſe; and by decrying the Scripture of the Old and New Teſtament, as a dead Letter, and altogether uſeleſs, if not miſchievous: *Sword of the Lord drawn p. 5 Fox the younger Gen. epiſt. P. 4Your imagined God beyond the Stars, a day of calamity will come upon them who have worſhipped and do worſhip an unknown God at a diſtance, and pretend the worſhip of the true God. And if we will not believe the Quakers for their words ſake, (which ſwell big enough with vanity, folly, nonſenſe, and errour) we are like to continue in the truth ſtill for all them. There have been ſome of them who have been ſenſible of this defect, and have attempted to ſupply it, to the cracking of their credit, ſome to the loſs of their lives, George Fox hath found a plaiſter for this ſore, which I ſhall produce: that you may give your judgement whether it ſmell more of the Fox or of the Gooſe.FOX.
Which many prayed by the Spirit, and ſpake by § 3 the Spirit, did not ſhew miracles at the Tempters Command; The great Myſtery of the great Whore p. 3.though among Believers there be miracles in Spirit which be ſignes and wonders to the world, as Iſaiah ſaith; When I read this, I had much ado to keep my ſelf from laughing; but the weightineſs of my thoughts on this impoſture, ſoon helped me to reduce it to a compaſſionate ſmile. Indeed, I think, him crafty like the Fox, not to venture his carcaſe in attempting any miracle but in ſpirit, and yet more a Gooſe to call them ſignes and wonders to the world, which the world never ſaw, nor could have wondred at, if George Fox, and ſuch as he had not blabbed of them. But, I muſt not let paſs his fathering his abſurdity on the Prophet Iſaiah; the words he intends muſt be in Iſa. 8. 18. Behold I, and the Children whom the Lord hath given me, are for ſignes and for wonders in Iſrael, I find not the word [Signes] any where elſe in that Prophecy He hath a ſtrange ſpirit of diſcerning, that can find in that Scripture any thing of Miracles wrought in ſpirit: for indeed they themſelves were the wonders, that is, they were wondred at. So may the Quakers well be, but in a far worſe ſenſe, or for a worſe cauſe. I may the leſſe wonder at George's boldneſs with Iſaiah, ſeeing a great Rabby of the Quakers hath ſaid that he is as good a Prophet as Iſaiah. Who would conceive that ſo blockiſh a perſon as this, ſhould be the Fore-man and Chief in account among ſuch a number of ſuch ſingularly diſcerning ſpirits as the Quakers? but as among wiſe men the wiſeſt are moſt highly eſteemed, ſo among others the verieſt—
Chriſtianity entred into the world with raviſhing SECT. III Songs, and Hatlelujahs of the Angels, and heavenly Hoſt, the Songs and Thankſgivings of Mary, Elizabeth, Zechariah, Simeon, and others: with the healing of all ſorts of diſeaſes, caſting out devils out of the poſſeſſed, preaching the glad tidings of the Goſpel of Peace, and what might expreſs the Sun of righteouſneſs to be riſen on the World, with healing in his wings. I need not find you out the places of Scripture which ſpeak theſe things.
But Quakeriſm entred the world as if Hell were § 2 broke looſe and poſſeſſions by Satan were to make way, and fit ſouls for the Quakers ſpirit. Inſtead of that ſerious compunction, that ſeized groſs and black ſinners upon their conviction; and the conſolation that was let into their ſouls by the joyful ſound of remiſſion and ſalvation, throu…h a crucified Jeſus: O the Hell-dark expreſſions of the Quakers Preachers! the frightful and amazeing words, both for matter and manner, where with they firſt attempted poor ſilly men and women; whom they frighted almoſt out of their wits with their diſmal noiſe; whoſe eccho remained in their ears, when their words were forgotten. What bitter Curſes and Execrations did they pour forth againſt all that made any oppoſition, (though moſt mildly and rationally) againſt their unheard of innovation. What diſturbing of Congregations, and reviling the moſt ſerious and faithful Paſtors: while thoſe, whoſe faults they have made uſe of to beſpatter the guiltleſs, might remain quiet enough, as not ſo dangerous and adverſe to Satans intereſt and Kingdome. How generally were their Meetings, either ſilent, or taken up with the ſudden, and violent irruptions of diſmal howling and horrible roarings. Perſons ſuddenly taken as with the falling-ſickneſs, ſhaking and foaming at the Mouth; and ſome lying flat on the ground, as ſtark dead Some ſuch things as theſe I have ſeen and heard; and what there are undeniable Teſtimonies of, are ſo numerous and notorious, that though they have now almoſt, if not altogether left the latter ſort of them, they dare not deny that it was ſo And if they dare to challenge this with untruth, I may requite them, with a good Part of a Volume of them, to keep alive their remembrance. I now proceed to my ſecond conſideration of the beginning of Quakeriſm with reſpect to time.
What I have already ſaid in the opening the SECT. IV term Chriſtianity, will ſave me much of the labour of proving (in this place) when it began to take place. I know none that aſſert Heatheniſm, or the ſtate of the Saints before the flood, or of the Patriarchs after the flood, or of the Iſraelites under Moſes's Adminiſtration to be (in a proper and ſtrict ſenſe) Chriſtian: except ſome of the Quakers, who date it from the reign of the light within (their onelyonly Chriſt) and will needs have not onelyonly Jews, but Heathen (and eſpecially Adam in innocency to be) under that diſpenſation. Yet I doubt not to prove both from Scripture, and alſo from their own Writings by neceſſary conſequence, that Chriſtianity is not ſo old as the formentioned, nor yet ſo young as Q…akeriſm.
Some (though but few) date Chriſtianity from the § 2 Birth of Chriſt: Others, with much more reaſon, from the Reſurrection of Chriſt, when he had finiſhed his Tranſactions for the merit of our ſalvation in the Perſon of God-Man; and from that Declaration he made of the poſſeſſion of the power committed to him. Matth. 28. 18. All Power is given unto me in Heaven and in Earth.
But all agree (who make any diſtinction) that it began immediately upon the abrogation and diſſolution of the Moſaical Adminiſtration and Temple-Worſhip, which was above ſixteen hundred years ſince, although (as the Scripture ſpeaks) The Diſciples were called Chriſtians firſt at Antioch, Acts 11. 26. But the thing Chriſtianity might well be before the name Chriſtian ſo ſhort a ſpace. And that the Chriſtian Name had about that time its Beginning, appears by the reply of Agrippa to Paul, Almoſt thou preſwad…ſt me to be a Chriſtian, Acts 28. 8. which then, it ſeems was the common appellation of Believers and Profeſſors of the Fath of Chriſt. But if all this will not convince, I will adde one Text more to make downweight.
Yet if any man ſuffer as a Chriſtian, let him not be aſhamed, 1 Pet. 4. 16.
Here Chriſtianity is diſtinguiſhed both from Heatheniſm and Judaiſm. Both the Gentiles and the Jews were bitter enemies to the Chriſtian Name; and that not for the Name but the things ſake; the Gentiles for their denying Idol-worſhip, the Jews for their deſerting the Moſaical Conſtitution; the Gentiles for their only worſhipping the only true God; the Jews for worſhipping the true God by, and through Jeſus Chriſt the Mediator. And I, Brethren, if I yet preach Ciroumciſion, why do I yet ſuffer perſecution? then is the offence of the Croſs ceaſed, Gal. 5. 11.
Having adjuſted the entrance of Chriſtianity into § 3 the world in point of time; l…t us now compare Notes whether it agree with the Birth of Quakeriſm. I know but of two Arguments (ſuch as they be) upon which they build their Antiquity, and by both of them they date their Chriſtianity, either from Adam or Eternity. The firſt is from Chriſt the Light who was in the Beginning with God. But if they make the being of their Chriſtianity commenſurate with the being of Chriſt as God: I confeſs, 'tis but folly for any other to number dayes with it. But beſides the notorious abſurdity of this Fancy at firſt view, to thoſe that dream not waking: I have already proved, that Chriſtianity had a beginning, and that long ſince the Creation.
The other Argument is from Inſpirations, and § 4 immediate teaching; which next to the light within is the main principle of Quakeriſm.
To this I anſwer, by way of grant and conceſſion; that there was immediate teaching and revelation very early in the world: but that wherever and whenever there was immediate teaching, then and there was Chriſtianity: is a thing, that men who have better skill in the Scriptures, and more uſe of their reaſon then they, will be aſhamed to attempt the proof of.
But if it were granted; That Inſpirations divine and immediate, did conſtitute Chriſtianity; and that all who are, or were thereby conducted are to be accounted Chriſtians: it will be long enough ere the Quakers prove they are the perſons, and not long before I have proved that they are not; as will appear when you come to that point handled at large in this Treatiſe.
But beſide the notoriouſneſs of the Quakers novelty, § 5 I ſhall fully prove it from their own Aſſertions; and if they oppoſe one another, let them look to that, and agree among themſelves as well as they can. It is now about ſeven years ſince the Lord raiſed Myſtery of the great Whore Epiſt. 1659.us up in the North of England, and opened our Mouths in this his ſpirit. By the date of the Impreſſion it ſhould be about 51 that Quakeriſm brake forth in this Nation, and England hath this unhappineſs, that it was the firſt Breeder of this Sect, and the North of England the part firſt infected. I remember there is an old Proverb, (I ſuppoſe grounded on manifold experiences) All evil comes out of the North. But againſt this it may be objected, that although they were the firſt in England, and of late generations, yet the Religion it ſelf is ancient. Let us therefore follow it to the root by their own direction.
After theſe things in the year 1648. God who § 6 had compaſſion on his people, did cauſe a branch to Jo. Whithead ſmall Treat. p, 4ſpring forth of the root of David, which was filled with vertue: for the Covenant of Life and Peace was with him, and he ſpread and ſhot forth many branches; which did partake of the fatneſs of the Root, and the weary came to reſt under his branches: in him alſo was the Word of Reconcilation, which turned the hearts of the Fathers to the Children, and the diſobedient to the Wiſdome of the juſt.
Obſerve the blaſphemy of theſe expreſſions, § 7 many of which are by the Scripture ſpoken of Chriſt, and agreeing to him only; but applied by this Wretch to the firſt of their Sect brought forth in their Spirit in the year 1648. Who it ſhould be except James Naylor, I cannot gueſs? and follows immediately.
And in the Year 1655, I being a branch of this Ibid.Tree, viz. the Branch aforeſaid; the life of its Root cauſed me to bloſſom and bring forth fruit; for the Spirit of the Lord come upon me, &c. So that whatever was the Root, the firſt branch of this degenerate Vine ſprung forth in 48.
And if the words immediately foregoing thoſe § 8 I here quote, ſignifie any thing, it muſt be a new Adminiſtration, for which the Lord was againſt them, (the publick Paſtors) and brought night upon them, that their viſion ceaſed. Then thoſe Paſtors had ſometime the Viſion and preſence of God with them, who never preached the light within to be the only Rule, the only Redeemer, nor pretended to miniſter from immediate Inſpirations: but from the Scriptures, by which they were directed, and which were the Treaſury out of which they brought forth whatever they handed (as from the Lord) to the people: but about the year 48 or 50, that way of miniſtration was cryed down, and thoſe principles called Quakeriſm by you inſerted in their room and ſtead.
But let us hear another Witneſs, and he none of the § 9 Iſaac Penington concerning Unity, p 1.meaneſt. Yea, my heart did truly unite with, and enjoy the Lord in what was then [about the beginning of the late troubles] given forth, and I can never be drawn to deny the truth and worth of that diſpenſation, though I know it was ſwallowed up by a greater deſolation, ſoon following after: and ſince, by the breaking forth of a more lively diſpenſation. And a little after, p. 2. and remained, fixing their mind on that [former diſpenſation] which the Lord had departed from.
It is hereby as plain and clear, as the Sun ſhining § 10 at noon-day, that Quakeriſm is a late diſpenſation, taking its date ſince the beginning of the late troubles. But to put all out of doubt, in page 3. he ſaith, Is not this [Quakeriſm] the loweſt of all diſpenſations? Is not this common to all mankind? doth not this fall ſhort (in it ſelf, as I may ſay, and as it hath formerly been diſpenſed by young Countrey-Lads of no deep underſtanding, or ready expreſſion; but very fit to be deſpiſed every where by the Wiſdom of Man) of the diſpenſation of the Law of Moſes to the Jews? much more of the diſpenſation by Chriſt and his Apoſtles? who would have looked for the Lord here? And yet this hath the Lord choſen to gather his people by, and to appear to the World in, and hath gathered the life, vertue and ſubſtance of all former diſpenſations into it, &c.
So that this new deſpenſation hath ſwallowed up all others, yea, that of Chriſt and his Apoſtles; and if ſo, it is not the diſpenſation of Chriſt and his Apoſtles, but another accounted by the Quakers more excellent and compleat; and therefore is not Chriſtianity, any more then Chriſtianity is Judaiſm, by their own account.
To ſhut up the proof of this (as owned by themſelves, according to the moſt plain Conſtruction of their own words, or conſequence not to be diſowned by a rational man) I will give you James Naylor's doctrine. But yours [Commands] in the Letter, and Love to the Loſt, p. 16.ſo of another Adminiſtration, for the literal Miniſtration is done away in the ſpiritual.
Well then, if Chriſtianity began in a manner ſo vaſtly differing from, and a time ſo long before Quakeriſm, which is not that but another Adminiſtration, Quakeriſm is no Chriſtianity; but the former hath been proved to be true, therefore the latter.