The Snake in the Grass Further Discovered, Part 1 · Chapter 4

The Snake in the Grass Further Discovered · Part 1 · Chapter 4

p. 39CHAP. IV.

The Quakers equal their own Writings and Sayings with the Scriptures, and prefer them before the Scriptures.

I Need not ſpend time with thoſe who are yet▪ in SECT. I their wits, to prove that they who fall under the Charge expreſſed above, deny the Scriptures. To take all rubs out of the way, I ſhall furniſh you with a few Demonſtrations.

Firſt, This is to unhallow them, and make them common things, (or worſe) with the conceits of any who ſhall be ſo preſumptuous, as to pretend to Inſpirations and Revelations, and of this ſort there are a crowd among the Men and Women alſo of the Quakers. If they declare, if they write, yea, whatever religious Action they move in, they pretend all to be from the immediate Guidance and Impulſe of the Spirit of God; and that in as ample a manner as ever the Apoſtles and Prophets could pretend unto. So that this principle being as univerſally entertained as the name of Chriſt, it might be ſaid without an Hyperbole, that the whole World could not contain the Pamphlets that would be written, and called, The Word, or Words of the Lord; and of what value the Holy Scriptures would be in ſuch a crowd of its pretended betters, it is not hard to conclude.Naylor, Love to the Loſt, Pref. W. D. printed in the year 1663.

Hear what James Naylor ſaith, The things following which I have declared of, are not the things of man, nor by man did I receive them, but by the Revelation of Jeſus Chriſt. The Word of the Lord to his beloved City, &c. This is the Title; He concludes, p. 40Through your Brother and Companion in the Tribulation and Kingdom of Patience in the Lord Jeſus, imitating the words of John, in Rev. 1. 9. This I ſay in Parnel, ſhield of the Truth p. 41.the Preſence of the living God, and by the Sp…rit of the living God.

Give a moſt undeniable Expoſition of a Scripture againſt their way, the Anſwer is, thy carnal minde diſcerns not the things of God; Thou putteſt thy meanings to the Scriptures; the Scriptures muſt be judged of by the light, or the Spirit from whence they came, but thou art in neither. If we bring a plain text in ſo many words againſt their Tenets and practices; the Anſwer then is, Thou art in the Letter.

And therefore Penington prays ſeriouſly, My Penington, qu. p. 12.upright deſire to the Lord for you is,—That he would ſtrip you of your knowledge of the Scriptures according to the fleſh; By Fleſh their ſenſe is, the uſe of our underſtandings, (though ſanctified) as will appear in the KEY at the end of this Book, to which I muſt referre you for conſtruing all ſuch ambiguous andParnel, Chriſt exalted, p. 3. hard words; and Parnel ſtigmatizes thoſe who prize them, Doting on the Scriptures with your dark minds.

That the Quakers do thus equal their Writings and SECT. II Sayings, &c. with the Scripture, ſhall appear by four undeniable things.

Firſt, they pretend to Infallibility.

This they aſſert to be neceſſary in all their Miniſters, who ordinarily declare or write, and that without it, it were impoſſible to be fitted for that work. Hear what the chiefeſt of their Apoſtles ſaith, How can ye be Miniſters of the Spirit, and not of the Letter, G. Fox great myſt. &c. p. 12.if ye be not infallible? And how can they but delude people who are not infallible? and George Whitehead in a Letter to me writes thus; Queſt. Whether Infallibility p. 41be attainable by any in theſe dayes? which we affirm is to true believers: which if thou denieſt, we queſtion thy Call to the Miniſtry.

They pretend to ſpeak and write by the immediate Inſpiration of God; and this is another part whereby they aſpire to equality.

The Apoſtle Paul gives this Character of the Scripture, All Scripture is given by Inſpiration of God, 2 Tim. 3. 16:2 Tim 3:16&c. And the Apoſtle Peter, For the Propheſie came 2 Pet. 1. 21.2 Pet 1:21not in old time by the Will of Man, but holy Men of God ſpake as they were moved by the Holy Ghoſt. Let us now compare Notes, and ſee how far in theſe reſpects the Quakers will give the Scriptures the upper hand of their ſayings or Writings; And F. H. one of Antichriſts Voluntiers defeated. P. 18.how ſhould he do otherwiſe, ſeeing he hath denied the infallible ſpirit, from which all the Miniſters miniſtred, and all the Prophets propheſied, and ſpake as they were moved by the Holy Ghoſt. He was here pleading for their Mens and Womens propheſying: and concludes, that to deny the Infallible ſpirit to be▪ and ſpeak in the Quakers, was to deny the infallible ſpirit by which all the Prophets propheſied, &c.

Therefore may I ſay, much more it is not in the Power Jo. Story ſhort Diſcovery in Anſwer to Chriſtian Queries.of that little Book, either to throw down ſelf-will in any in whom it is not yet ſubdued, or to exalt the truth in general: becauſe its only Queries gathered by the Author from the Letter of the Scriptures without, and no Meſſage of heavenly Propheſie, Doctrine or Exhortation received by the Author from the Lord, through the divine Inſpiration of his light and ſpirit within; therefore I ſay it is a very vain and idolatrous Exhortation. The Writings of the Quakers are full to this purpoſe; but my buſineſs in theſe inſtances being to prove matter of Fact, only this may ſuffice.

p. 42Thirdly, they pretend the Spirit of God to be in § 3 them in an eſſential conſideration, and in all his devine Properties, and that it is Gods indwelling in them thus conſidered, from which their ſayings and writings proceed.

In this they arrogate to themſelves and their expreſſions more then any of the Prophets and Apoſtles durſt once imagine. All they believe and declare, they ſay is from the light within; yea, it is the light within that reveals it, and not they; and therefore they will not call them their ſayings (ordinarily) but ſuch as paſs through them▪ as if God ſpake through them as one may ſpeak through a Trunk, which is only a paſſage for the voice, but no proper Organ of ſpeech. Through your Brother and Companion, &c. The W. D. Concluſion.Voice of the Son of God was uttered forth through him, by which the dead was raiſed. And indeed this light within they pretend to be both Father, Son andLife of Ed. Burroughs Spirit, for they make no diſtinction. But this being matter of fact I ſhall prove it out of their writings; yet you muſt not ſuppoſe that I ſhall find any ſuch words as eſſential, or properties in their Authors, for ſuch words are too proper for them, and expreſſive of the truth to ſuch who underſtand them. yet I ſhall find the things, as very God cloathed with thoſe Attributes which are peculiar to him. And whoever reads what immediately follows, and conſiders the Evidences to be but the Quakers own Confeſſions and ſhall not be touched with horrour and indignation againſt their principles: let that man or woman know, that a Conſcience ſeared with a hot iron is too ſoft a term for their inſenſibleneſs.G. B. true ſaith of the Goſpel of Peace. p. 18.

Every man hath that which is one in union, and like the Spirit of Chriſt, even as good as the Spirit of Chriſt according to its meaſure.

p. 43Child.

I am ſenſible that there is ſomething in mySmith Prim. p. 14. Conſcience that lets me ſee my ſecret Thoughts, and the Intents of my heart, &c.

Father.

That is the true light of Chriſt within, that lets thee ſee the thoughts and the intents of thy heart; and God hath freely given in unto thee, and requires thy obedience to it.

Ch.

But if I ſhould turn unto it, and obey it when it reproves me for ſin, is there Power in it to ſave me from my ſin?

Anſw.

All Power in Heaven and Earth is in it.

To ſhut up this particular, hear one of their prime § 4 Miniſters, who ſpeaks plainly his mind, and not in Parables; I will make you know, that I the light which G. Fox jun. p. 53. p. 54. p. 55.lighteth every man that cometh into the World, (that all through me ſhould believe) am the true eternal God, which created all things; that by me the light all things are upheld, and that there is not another beſides me can ſave. And I will purge out all your iniquities, and forgive all y…ur treſpaſſes, and I will change your Natures, and I will make you new Creatures, if you will bearken to me, and obey me the light in you. What I have here written is the words which the Father, who is one with Chriſt the Son, gave me to write, in which words the true Chriſt is renewed, and a Teſtimony given of him and no other. But enough and too much of this Blaſphemy. I need not take pains to ravel into it, for its ſo plain, that none but thoſe who ſhut their eyes, and are wilfully blind, but may ſee it in an unexpreſſible deformity.

I now procced to the fourth proof of their equalling SECT. III their Sayings, Writings, and Light within, and preferring them before the Scriptures. I place them in this Order, that you may behold them at one view in their not only diſproportion, but oppoſition.

I having ſufficiently proved, that they equal their SECT. IV writings and ſayings with, and prefer them before the Scriptures; it is not fit I ſhould let them paſs without contradiction: I ſhall therefore review their Grounds for ſo doing, and diſcover them to be but ſwelling words of vanity. And I ſhall begin with their Infallibility; I am confident that G. Fox the Ring-leader of the Sect: underſtands not what he ſaith, nor whereof he affirms. It is one thing not to fail, another to be infallible; for that is to be without all poſſibility of falling or erring. Again, it is one thing to be infallible, with a reſtriction to ſomething, another to be univerſally infallible, and without limitation.

If G. Fox underſtands ſo much, he is a Non-ſuch § 2 for confidence, and being void of reaſon, that affirmeth as he doth; let us examine but that one paſſage before-cited, How can ye be Miniſters of the Spirit and not of the Letter, if ye be not infallible? Here he puts Miniſtry of the Spirit, and of the Letter, in oppoſition, which Chriſt and his Apoſtles joyned hand in hand, as loving companions and meet helps each to other. And there was delivered unto him the Book of p. 47Luke 4. 17.Luke 4:17the Prophet Iſaiah, and when he had opened the Book, he found the place where it was written, the Spirit of the Lord is upon me, &c. verſe 21. And he began to ſay unto them, this day is this Scripture fulfilled in your ears, and all bare him witneſs, and wondred at the gracious words, &c. was not Chriſt then a Miniſter of the Spirit? it is by him ſaid, this day this Scripture is fulfilled in your ears, viz. the Spirit of the Lord is upon me; And was he not alſo a Miniſter of the Letter? why he opened the Book, and found where it was written; and no doubt read it out of the Book to his Auditors; or elſe it would have been very impertinent to tell them, This Scripture is fulfilled, for they muſt have divined, or not known what Scripture he intended. And I ſuppoſe none will doubt whether that which is written in a Book be written in Letters. Well then, either George Fox is fallible, yea, and hath groſly failed, or Jeſus Chriſt was not a Miniſter of the Spirit; and which of theſe you who call your ſelves infallible Miniſters of the Spirit will admit of, I know not: but I am ſure every true Chriſtian will abhor a Competition between Jeſus Chriſt and G. Fox. And what the Lord and Maſter did in this caſe, ſo did his ſervants the Apoſtles, as I might inſtance abundantly. I will direct you only to Peters Sermons, Acts 2. I need not inſtance in any more. He that hath read the Scriptures may eaſily furniſh himſelf. And who can doubt but they who made uſe of the Letter of the Scriptures, for evidence of what in their Miniſtry they preached or writ; were Miniſters of the Letter as well as of the Spirit.

And moreover, if we conſider the letter of the § 3 Scripture to be the letter of the Spirit, written by its direction, and to expreſs (in its kind) the mind of the Spirit, This Querie of George Fox may be turned upon p. 48himſelf thus; and how can ye be Miniſters of the Spirit, if ye be not Miniſters of the Letter alſo?

The latter part of his Sentence is a higher Demonſtration § 4 of the fallibility of his Chair; And how can they but delude people who are not infallible? True indeed, if they did perſwade people, that they could not in any thing be miſtaken, or be ignorant: but ſeeing only the Quakers pretended Miniſtry, and the Pope of Rome do aſſume this to themſelves; they only are in a neceſſity of deluding the people; for our parts, who live in all manner of pride, (as the Quakers by their ſpirit of Infallibility do charge us) we are not yet come up to their Perfection, for we freely acknowledge, that we may erre in Doctrine, and do erre in Practice, which we bewail before God and men; and alſo that the people may not be deluded by us, we deſire them, and charge them not to pin their Faith on our ſleeves; but repair to the Law and to the Teſtimony, and ſearch the Scriptures, try whether the things we affirm be ſo or no: And if we ſpeak contrary to the Mind of God there expreſſed, to reject our Doctrine; and alſo that they follow our Example no further then we follow Chriſt, even that Man Chriſt Jeſus who was for a time on Earth, but is now in Heaven.

But what do you think of the Holy Apoſtles? were § 5 they univerſally infallible? could not they erre? if you ſay ſo, Paul will convict you of errour, in his charging Peter, (none of the leaſt of the Apoſtles) with erring, and in ſomething deluding the people, Gal. 2. 12, 13, 14. Peter diſſembled the truth in practiſing the Moſaical diſtinction of Jews and Gentiles, and ſeparating from the believing Gentiles as unclean: And the other Jews, (yea, and Barnabas alſo) was carried away with his diſſimulation. But then you p. 49will ſay, how can we be ſure that what they wrote and taught was truth?

I anſwer, that although they might in ſome things be carried away by temptation (as Peter was in that caſe) yet their doctrine, which they profeſſed to be from the Lord, and by the Inſpiration of God, could not admit of erring or fallibility: and that not becauſe they had an habitual infallibility in all things; but becauſe of the love of God to his people, the regard of his honour, and the firmneſs of his Promiſes which he made to them: thoſe eſpecially John 14. 26. But the Comforter which is the Holy Ghoſt, whom the Father will ſend in my Name, he ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you, John 16. 13. Howbeit, when he the Spirit of Truth is come, he will guide you into all truth; for he ſhall not ſpeak of himſelf, but whatſoever he ſhall hear that ſhall he ſpeak; and he will ſhew you things to come. Now theſe Promiſes being made to the Apoſtles for furniſhing them with ability for their work, as Apoſtles, they may be concluded to be infallibly guided by the Spirit; but in other things, though by their eminent habitual grace they were not likely to fail as others, who were not cloathed with ſuch a meaſure and degree as they: yet it was more then poſſible that they ſhould fail, but according to G. Fox's infallibility, and without limitation, the Apoſtles themſelves could not but delude the People.

But to conclude this particular of Infallibility, § 6 take, beſide what hath been ſaid, one conſiderable proof of their non-attainment of Infallibility, and that is the moſt groſly abſurd Expoſition they give of the Scriptures. See what follows with the eyes of Chriſtian men. We are accuſed that we judge people; It is written, the Saints ſhall judge the world; p. 50an infallible proof, as if it were a Command or Prophecy of the Saints, (i. e. the Quakers) calling men all to nought, how ſerious ſo ever: who are not profeſſedly conducted and ſaved by the light within; but he goes on more and more infallibly. And for Judgement am I come into the World, ſaith Chriſt. Parnel ſhield of the truth. P. 33.As if Chriſts coming into the World ſixteen hundred years ago, were to the end that they might paſs their raſh Cenſures freely. But he grows ſtill; And where Chriſt ruleth in his Saints, he judgeth the world, as Paul witneſſed, It is no more I but Chriſt in me. Where Paul witneſſed this, ſuch a Spirit of diſcerning as they tell us of muſt find out, for the Scripture hath nothing like it; only in two places; It is no more I that do it, but ſin that dwelleth Rom. 7. 17.Rom 7:17in me. But I am ſure, Sin and Chriſt are two things. Ye not I, but Chriſt liveth in me. But that was notGal. 2. 20.Gal 2:20 to cenſure others, but to comfort Paul under the hard cenſures and uſages of others. But the paſſage of coming into the World for Judgment, brings into my minde one remarkable Expoſitor—It is a right and ſound doctrine to preach him, as he is the light of Humphrey Smith the true and everlaſting rule, &c. p 29. p. 32.the World, and lighteth every man that cometh into the world. But what world is this—This is the great Prophet who is come into the World, which is ſet in the heart, Eccleſ 3. 11. which is in the midſt, out of which Moſes ſaith, the Lord would raiſe up a Prophet, Lev. 8. 15. which Prophet being come, he ſaith, I am come a Light into the World, John 1. 12. and 12. 35, 36, 46. The World being ſet in the heart, there is the light of him, who ſaith, I am the light. So that (with him) the World is the heart; Chriſts coming into the World is his comeing into the heart; and as he came into the world [the heart] ſo he is alſo raiſed up out of the world p. 51[the heart] but how like ſuch a Prophet is to Moſes I ſhould too much ſuſpect your underſtanding if I ſhould trouble you with my ſenſe; he that is declined as far as dotage may perceive it without a Guide, as alſo the groſs darkneſs of this Expoſitor in the reſt.

Let us ſee what ſound Expoſition the great Lanthorn § 7 of the Quakers gives; for I muſt not call him their Great Light, for that is in the Lanthorn. 1 Cor. 14. 34, 35. Let your women keep ſilence in the Churches, for it is not permitted unto them to ſpeak, but they are commanded to be under obedience, as alſo ſaith the law: And if they will learn any thing, let them ask their husbands at home: for it is a ſhame for Women to ſpeak in the Church. I have known ſome of them to break the Bonds of this inhibition; by expounding the Women to be weakneſs, ſhe being called the weaker veſſel; and ſo weakneſs muſt not ſpeak. But let us hear G. F's Expoſition, it may be that may not be ſo weak. Now the woman here hath a husband to Myſtery of The Great Whore, p. 86.ask at home: this Note hath ſome wit in it; but he proceeds, and not uſurp authority over the man; but Chriſt in the male as in the female, who redeems from under the Law, and makes free from the Law, that man may ſpeak. Now the knot is untied, and the womans tougue looſed beyond all queſtion. But would any man in his Wits expound this after this faſhon? the Woman may not ſpeak, but the Man Chriſt in the Woman may, and what muſt their home be then? that muſt be their Conſciences within, where they ſay the light Chriſt is. And they are directed to ask their Husbands in the plural number, then according to this Expoſition there muſt be as many Chriſts as there are Women in the world (at leaſt) for every one hath a husband at home. Alſo this home the Conſcience muſt needs be (when the women were there) in the Church.

p. 52Take but one more, though I could fill a Volume § 8 with them. Ye have Moſes and the Prophets within, Fiſher, velata quaedam revelata.viz. This written, ſpoken, manifeſted in you, Quod tibi ne vis fieri, alteri ne feceris, and (retro)—Whatever you would that men ſhould do unto you, do ye even ſo to them. This (ſaith Chriſt) is the Law, or Moſes and the Prophets; but if ye will not be admoniſhed nor perſwaded by Moſes and the Prophets, neither will ye be perſwaded by ſuch of us who were once dead in ſin with you, but are now riſen to life by the Power of God, which is his light; and in the ſame, ſent to ſpeak unto you from the dead.

I will conclude this Chapter with ſome Inferences SECT. V and Concluſions that naturally flow from this errour, (for one errour never goes alone) viz. That their writings and ſayings are equal with the Scriptures, and to be preferred before them.

Firſt, it would follow that the Scriptures both are § 1 and ever were ſuperfluous; for the light within (as they pretend) was alway fitted to inſpire every man and woman in the ſame manner, and to all intents and purpoſes, as they were inſpired and written.

Secondly, upon the ſame ground the tenets and § 2 aſſertions of all the Heathen, are to be received as of equal Authority with the Scriptures; for although they did not pretend them for divine Inſpirations or Revelations, yet they reſulted from their light within, improved much more orderly and to purpoſe then the Quakers do theirs, (whoſe ungrounded Pretenſions to Inſpirations weigh nothing in the caſe) yea, the bitter ſcoffs of Lucian and Julian the Apoſtate muſt be admitted into the ſame Orders, for, if it be admitted they did not vilifie and ſcorn, and deride Chriſt, p. 53the Scripture, and Chriſtianity, according to the dictates of their Conſciences; it cannot be denyed, that they therein acted from the power within, which whether it were the power of darkneſs or not, the Quakers having no rule to judge it by but their own ſentiments, it is left by them undetermined: And I know not hardly any worſe they ſaid of Jeſus of Nazareth, the Scripture, and Chriſtianity; then the Quakers have done under other Names.

The Quakers reduce their ſentiments and motions § 3 to the power within, (of which I will give you one taſte from a chief Author; But ſink down from theſe Iſaac Penington concerning Unity p 1.[the reaſonings about things] and wait to feel that which lies beneath in the free nature, virtue, life, power and motions, whereof al…ne is your ſouls ſalvation) power and motion from within is all with them; and if this be truly divine, and of equal Authority with the Scriptures, or accounted ſo; the ſcornful and virulent invectives of ſome of late, againſt many worthy Miniſters of Chriſt, and multitudes of ſerious Chriſtians, are not only not to be rebuked, but to be reverenced as divine emanations and verities: for it could be nothing but a power within with a witneſs that had ſuch Productions.

It will abſolve many of thoſe from ſin, whom the § 4 Scripture ſpeaks of as groſs and heinous offenders. The Apoſtle Paul, when a perſecuting Saul, dealt ſo hardly with the Cauſe and precious Saints of the Lord, from the Conduct of what he took to be light, or the light in his Conſcience. Chriſt doth alſo foretell us of ſuch, who ſhould think they did God good ſervice in killing his Servants; and if meer think ſo's, perſwaſions, impreſſions, motions, without a demonſtrable ground, may be taken for divine dictates on the one part, why not on the other? and by conſequence p. 54the Holy Spirit muſt be entituled, Dux omnium malorum, and every evil, which is the fruit of ignorance and conceit, fathered on it.

It will warrantize a great part of the Popiſh inventions § 5 and Orders, which had their erection on the pretended inſpirations and revelations of ſome among them; who were Monkiſh and cloyſtered Votaries, whoſe humorous abſtinence, moroſeneſs, and uncommanded ſanctity, gained credit with the people for any thing they would affirm, and the Politick Clergy made their advantage of it.

I remember a paſſage of a Romaniſt, who coming § 6 into England, and obſerving the multitude of S…cts here: he being asked which of them came neareſt to the Roman Church, he replied, The Quakers. And it the fundamental principles of Sects (as ſuch) agreeing together, do moſt exactly expreſs their agrcement and likeneſs each to other; the Quakers and Papiſts may claim Kindred upon more demonſtrable terms then any other Sects whatever.

The three main principles, Pillars of the Roman SECT. VI Abſurdities, are, Firſt, A Contempt of the Scriptures, as inſufficient to determine in all Religious Concerns. Secondly, And therefore, a neceſſity of ſome other infallible Judge, which may ſupply that defect. Thirdly, Immediate Revelations, and divine Inſpirations.

The firſt of theſe is ſo apparently and abundantly proved of both Papiſts and Quakers, in the Parallel, in the cloſe of the 12th. Chapter of this Book, and other places here and there, that I need not agitate it in this place. See Chap. 5.

The ſecond, That the Romaniſts build their Faith § 2 on the pretence of Infallibility, is not doubted by any p. 55who are in any degree acquainted with their Writings; yet I ſhall furniſh you with a few proofs.

In doubtful Controverſies (if they were not doubtful (at leaſt to ſome) they would be no controverſiesPighius. Controverſia tertia. at all) we muſt not go to the Scriptures for ſatisfaction, but to a lively Judge, which (ſaith he) as was Moſes among the Iſraelites, the Roman Biſhop is among Chriſtians. And Moſes, whatever he determined and commanded, they ought exactly to obey without further Enquiry. From whence he argues▪ that the Pope is the Infallible and right Determiner of Controverſies. Charranza is a little beyound him: ſaith he, the High-Prieſt under the Law was a certain Rule in things pertaining to God, but the Evangelical High-Prieſt muſt much rather be certain in ſuch things; By the Evangelical High-prieſt he means the Roman-Biſhop.

Bellarmin (de verbo Dei lib. 4.) argues at large § 3 for the Popes Infallibility; only reſtrains it a little with an ex Cathedra docens to what he ſaith out of the Chair, or as Pope, which doth more then a little ſuit with the Quakers, who if thoſe perſons among them, accounted by them infallible, be manifeſtly proved to erre in faith or practice, ſo as they dare not deny it: their refuge then is, that they did not follow the light; but if they had acted or believed according to the teachings and m…tions of the light within, they had not erred. B…t as 'tis a very h…rd matter, if the Pope were allowed to be infallible (in what he determines ex Chathedra) to know what he doth as Pope, and what as a fallible man; ſo, it is no leſs difficult if the Quakers light were ſuch as they pretend, to know what comes from the light, and what from the fooliſh ignorant, dark, corrupt, and fancy-full man. Iſaac Penington's ſalve will cure the p. 56ſore, no more then the Papiſts; who ſay, the Pope is infallible, notwithſtanding the contradictions of one Pope to another, and one and the ſame Pope to himſelf; the doing the ſame thing, the thinking the Penington concerning Ʋnity▪ p. 13ſame thing, the ſpeaking the ſame thing, this doth not unite here in this ſtate, in this nature: but the doing, or thinking, or ſpeaking of it in the ſame life; yea, though the doings, or thoughts, or words be divers; yet if they proceed from the ſame principle and nature, there is a true unity felt therein, where the life alone is Judge; a ſtrange reconciliation of certain and manifeſt contradictions! and an aſcribing that to the light within, which is impoſſible to an Omnipotent God, who cannot deny or contradict himſelf, and yet be the true God.

Carranza ſpeaks boldly in the behalf of Papal Infallibility; In diſputatione Ratisbon.The general Ordinary and lawful Judge of all Controverſies whatſoever, which may ariſe in the buſineſs of Religion, is the Roman Biſhop, (whether he define any thing alone, or with a General Council, he is alway an infallible Judge when he doth it ex Cathedra, or as Pope) as the chief Biſhop liable to no errour.

The Quakers out go the Papiſts far, in this Fundamental § 4 or Infallibility. Now he that is not infallibleFox Great M…ſtery, c…. …. in his counſel and judgment, and advice, is not he in errour? And are not the Miniſters of Chriſt the Miniſters of the Spirit?—And are they Miniſters of Chriſt that are fallible?

The Papiſts are herein more modeſt then the Quakers; for they acknowledge only the Pope, or Pope with his Council, or the Church Catholick to be infallible; but the Quakers affirm it of every one of their Miniſtry, both men and women; yet he ſtops not here, but extends it to every Quaker. And you that p. ….have not that which is infal…ible to judge in you, know p. 57not the Spirit of Chriſt; neither can you judge of perſons or things, that have not the infallible judgment; nor have the ſpiritual man, neither have you the Word of God in your hearts, nor Chriſt which is eternal and infallible; all which the Quakers have to judge perſons and things. Thus I have ſhewed you, that the Papiſts and Quakers have pretended Infallibility for their Foundation. But if the Quakers ſhall object, that they differ, in that the Roman Biſhop ſubjects all others to his ſole Infallibility, but the Quakers are each one infallible for themſelves. I anſwer, the ground is the ſame, only every Quaker hath a Pope in him, or her ſelf; and ſo there are among them more Pope Johns and Pope Joans then ever were at Rome. And it is apparent, that G. Fox hath arrived by this pretence, to a more abſolute power over the Quakers in twenty odd years, then the Biſhops of Rome in ſome hundreds over profeſſed Chriſtians.

For the third Fundamental common to the Papiſts SECT. VII and Quakers, viz. immediate Revelations and divine Inſpirations; Dr. Stillingfleet in his Fanaticiſm of the Roman Church hath abundance of inſtances, to whom I am beholden for the moſt of what follows on this Head.

Revelations have been pleaded by them (the Papiſts)p. 210. in matters of doctrine; ſuch I mean, which depend upon immediate impulſes and inſpirations, ſince the Canon of Scripture and Apoſtolical Traditions—

Anſelm mentions a divine Apparition to an Abbot Lu…. Wadding.in a ſtorm, whereby he was admoniſhed to keep the Feaſt of the Conception of the bleſſed Virgin.—which Revelation Wadding tells us, is publickly received in the Off…c… for the day.

p. 58Another Revelation was made to Norbertus thep. 211. Founder of the Praemonſtratenſes; in which the Virgin Mary appear'd, and commended her veneration to him, and gave him a white Garment in token of her original innocency. Which Revelation is believed by all of that Order, and taken as the reaſon of their habit. S. Brigit had not one or two, but many to this purpoſe, and the lateſt were of Joanna a Cruce.

But S. Katherine of Siena had it reveal'd to her,p. 212. as Antonius and Cajetan ſay, that ſhe was conceived with original ſin. How often have viſions and apparitions p. 218. Bellar. de Purg.of ſouls been made uſe of to prove the doctrine of Purgatory? witneſs the famous teſtimonies to this purpoſe out of S. Gregory's Dialogues, and Bede's Hiſt. which latter is recited in the late great Legend of Mr. Creſſy, (a Popiſh Confeſſor) under the name of a Church-Hiſtory, &c.—

We need not go ſo far back as Gabriel Biel, top. 219. Biel in Canon. ſhew that the doctrine of Tranſubſtantiation hath been proved by the appearnce of a child in the Hoſt.

Bellarmin very doughtily proves auricular Confeſſion, Bellar. de Poen.by a certain viſion of a tall and terrible man, with his Book in his hand; which blotted out preſently all the ſins the humble Thief confeſſed upon his knees to the Prieſt.

Upon this ground of Revelations and Inſpirations, § 2 moſt of their Popiſh Feſtivals, which we call Holydays, were erected.

The Religious Orders were inſtituted amongp. 227. them by Enthuſiaſtick perſons, upon the credit of their viſions and revelations; the moſt celebrated Orders at this day in the Roman Church, are theBellar. de Pont. Rom. l. 3. c. 18. Benedictines, Carthuſians, Dominicans, Franciſcans, and Jeſuits.

p. 95It is a very fair way towards the proof of it, that Bellarmin confeſſeth concerning the four firſt, and that of Romoaldus, that they were at firſt inſtituted by S. Benedict, S. Romoaldus, S. Bruno, S. Dominick, S. Francis, by the Inſpiration of the Holy Ghoſt; and for Ignatius Loyola, if he do not appear as great a Fanatick (i. e. Enthuſiaſt) as ever hath been in the World, we ſhall be contented to be upbraided with the Charge of Fanaticiſm among us.

You may find the Doctor as good as his word in the p. 234. Bonaven. vita Franc. c. 2.following Pages. St. Francis is ſaid by Bonaventure (a canoniz'd Saint) to be an illiterate man, had no Teacher but Chriſt, and learned all by Inſpiration, [for a long time, wherein he got his credit among the Papiſts] once caſting away his very breeches, and being ſtark naked before them all, he ſaid thus to his Father, Hitherto I called thee Father on Earth, but henceforward I can ſecurely ſay, Our Father which is in Heaven. I know not but the Quakers learned their going naked, and denying to call any Father, (which was their practice at firſt, but the light grows wiſer and wiſer) from St. Francis, rather then the Prophet Iſaiah.

Let us cite a little of the doctrine and phraſes, ſome § 3 of which are pretended from Inſpiration by the Popiſh Votaries; and firſt of Mother Juliana.

That the ſoul is ſo deep-grounded in God, and ſo endleſly p. 224.treaſured, that we may not come to the knowing thereof, till we have firſt knowing of God, which is the Maker to whom it is oned.—Our kindly ſubſtance is becloſed in Jeſu, with the bleſſed ſoul of Chriſt reſting in the Godhead;—for into the time that it [the ſoul]p. 285. Pref. to Sanct. Sophia. is in the full mights, we may not be all holy.—The only proper diſpoſition towards the receiving ſupernatural Irradia…ions from Gods Holy Spirit, is an Abſtraction p. 60of life, a ſequeſtration from all buſineſs that concerns others, and an attendance on God alone in the depth of the Spirit: And a little after, the lights here prayed for and deſired, are ſuch as do expel all images of Creatures, and do calm all manner of paſſions, to the end that the ſoul being in a vacuity, may be more capable of receiving and entertaining God in the pure fund of the ſpirit.—But they ſeek rather to purifie themſelves, and inflame their hearts to the love of God, by internal quiet, and pure actuations in ſpirit;—ſo diſpoſing themſelves to receive the influxes and inſpirations of God, whoſe Guidance chiefly they deſire to follow in all things.—Rejecting and ſtriving to forget all images and repreſentations of him [God] or any thing elſe; yea, tranſcending all Operations of the imagination, and all ſubtilty and curioſity of reaſoning. And laſtly, ſeeking an union with Sanct. Sophia c. 3.God, only by the moſt pure and intime affections of the Spirit, what poſſibility of illuſion or errour can there be 289. The Approbations 519.to ſuch a ſoul? In which [paſſive unions] God after a wonderful and unconceivable manner affords them interiour illuminations and touches; yet far more efficacious and divine [then active Exerciſes] in all which the ſoul is a meer Patient, and only ſuffers God to work his divine pleaſure in her.—The which unions though they laſt but even as it were a moment, yet do more illuminate and pacifie the ſoul, then many years ſpent in active exerciſes of ſpiritual Prayer and Mortification could Treat 3. ſect. 11. c. 1. 292. 215.do.—Yea, ſo far is the ſoul from reflecting on her own Exiſtence, that it ſeems to her God and ſhe are not diſtinct, but only one thing.—That God only, by his holy Inſpirations, is the Guide and Director of an internal and contemplative life.

Reynaldus tells of Nerius the Father of the Oratorians, out of Bacius, the Writer of his Life, that he was ſo offended with the ſm…ll of filthy ſouls; that p. 61he would deſire the perſons to empty the Jakes of their ſouls. Such a divine Noſe had this Saint among them! a degree of Enthuſiaſm above the Quakers, who can but diſcern, not ſmell ſouls.

Some of you, called Quakers, pretend a great advantage § 4 from 1 John 2. 27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but as the ſame anointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye ſhall abide in him. The Anointing here cannot be underſtood of Chriſt, neither do we find the Anointing any where to be underſtood of Father, Son, or Spirit, eſſentially conſidered, and indeed the phraſe is not fit to be applied to God, who is the Anointer, or Chriſt who is the Anointed.

The teaching of the Anointing being underſtood of the Graces, and the habitual and ſpecial Enlightnings of the Spirit; theſe devote and addict the ſoul under the power of them, to adhere to the true Chriſt. For the all things, it is to be conſidered as reſtrained to the matter agitated in the Chapter, which is their adhering to the true Chriſt; and this is plain in the 26. ver. Theſe things have I written to you, concerning them that ſeduce you.

The ſumme then is this, they knowing certainly the true Chriſt from any Antichriſt, that which they were mainly to look after, was a heart cleaving to, and improving him, which the Graces of God in their ſouls, actuated by the Spirit of God, was ſufficient in this matter, to make their knowledge of Chriſt ſanctifying and ſaving; As for the words in him, which render it Maſc. in the Gr. it may be rendred in any Gender.

Theſe Conſiderations duly weighed, (if there § 5 were no more) are ſufficient to any who have reſpect p. 62to the pure truths of the Goſpel, to render the principles here detected and oppoſed, not only ſuſpicious but hateful. It is no little abſurdity in the Quakers to make an out-cry againſt Popery, Babylon, falſe worſhip, formes that are not onelyonly unſcriptural, but alſo idolatrous; while in the mean time they plant and hug the root in their own boſomes: from which all thoſe evils, and more and worſe naturally ſpring. It were no hard matter to prove a ſymbolizing and agreement in a multitude of particulars, between the Papiſts and Quakers in thoſe things wherein they are contrary to the Proteſtant Profeſſion of Chriſtianity, and the Scripture Rule; but more eſpecially in the ſpiritual part of their errors, which in the ſight of God are of all other the moſt ſinful, and to men a ſna…e moſt dangerous.

The Apoſtle ſpeaks of more Antichriſts then one, § 6 though of one as the Chief; of whoſe Characters Quakeriſm hath the blackeſt: I ſhall mention only two: the firſt expreſſed in 1. Ep. of John, chap 2. ver. 22. Who is a lier, but he that denieth that Jeſus is the Chriſt; he is Antichriſt that denieth the Father and the Son. That you who are called Quakers deny Jeſus to be the Chriſt. I prove at large in a Chapter by its ſelf: that you deny the Father and the Son, is no leſs, true of you, who will admit no diſtinction between the Father and the Son: ſo that the Father is (with you) as much the Son of the Father, as the Son is the Son of the Father: and the Son is as much the Father (with you) of the Son, as the Father is the Father of the Son, that by diſtroying theſe diſtinctions you deſtroy the relation of Father and Son in the Godhead, which the Scripture ſpeaks of ſo plainly: and it is hereby apparent, that your quarrel is not ſo much with the word Trinity, as with the thing thereby expreſſed. p. 63The next black mark of Antichriſt which is upon you, is that in 2 Theſ. 2. 4. who oppoſeth and exalteth himſelf above all that is called God, or that is worſhipped: ſo that he as God ſitteth in the Temple of God, ſhewing himſelf that he is God. Do not you advance your light within above the Man Chriſt Jeſus, whom we worſhip as God, and who is ſo called in the Scriptures: even that Man, whoſe being is above the viſible Heavens? Do not you call your light within you God eternal, Omnipotent, &c.? Yea, you ſay it is the light in the Conſcience, (which is the Temple of God) and there it doth (as if it were God) rule, govern, judge, execute, in contempt of the written and true Laws of the divine being. I beſeech you conſider theſe things, and lay them to your hearts.