The Snake in the Grass Further Discovered, Appendix – Errata
AN APPENDIX TO Quakeriſm no Chriſtianity.
Wherein is publiſhed, The Quakers Canons, and Conſtitutions for Eccleſiaſtical Cenſures and Diſcipline, with an Account of their Symbolizing with Rome therein, and in other matters of Order and Polity. Alſo a Catalogue of their Principal Errours and Blaſphemies.
IT hath been the common Opinion of thoſe who are unacquainted with the Quakers, That they are a People altogether Confuſed, as well in other things as their Principles; But Satan the great Enemy to Mankind, and Maſter of Errour, is not ſo ſottiſh as to decline all Polity and Order, where he deſigns to advance his Kingdom. And therefore wherever he ſubverts the Laws and Ordinances of Chriſt, he ſets up ſome of his own in their room and ſtead; well knowing, that Ʋnity in Evil is its Strength; and any Kingdom divided againſt it ſelf cannot ſtand. And although the known Principles of the Quakers was, and is, That every man ought to be guided by the Light within himſelf as ſufficient; yet as the Reaſon of others, ſo their own Experience have taught them, That ſuch a Guide, without another to guide and reſtrain that, tends to Diſtraction and Confuſion: And therefore they have erected their Canons and Conſtitutions. What they are in part, and how impoſed, may be ſeen in this following Account; which was conveyed to me out of their Regiſtry by ſure hands, and which I have given you entire, to prevent all pretences of unfair citing.
That this Teſtimony is no feigned thing, but really what it pretends to be, W. Penn hath given ſufficient evidence. I cited a few lines out of it in my Vindication of Quakeriſm no Chriſtianity, in anſwer to Penn. He finding by that little ſhread, that I had gotten the whole piece into my hands, expreſſes his diſcontent in theſe words, If ſuch inoffenſive, nay Chriſtian and neceſſary Reſolves, for the right Diſciplining the Church of Chriſt in the ways of Peace and Righteouſneſs, cannot eſcape John Faldo's cruel hands; inſtead of rendring us Papiſts, I ſhall not wonder if from a Non-conforming Prieſt, he turns a Spaniſh Inquiſitor, or any thing elſe that can be worſe, Penn's Rejoynder to Faldo, p. 177.
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 Lord's good hand, who hath preſerved us at liberty, met together in his Na…e 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 travelled, as well for a Teſtimony against the unruly, as to ſtabliſh and confirm them, unto whom it is given to believe the Truth; which is unto us very precious, as we believe it is alſo unto you, who in love have received …t, and underſtood the Principles, and felt the Vertue 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, and 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 Meetings, 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 joyned 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) declare and teſtifie, That neither that Spirit, nor ſuch as are joyned to it, ought to have any Dominion, Office, or Rule in the Church of Chriſt Jeſus, whereof the Holy Spirit that was poured forth upon us, hath made us Members, and Overſeers. Neither ought they to act, or order the affairs of the ſame: But are rather to be kept under with the power of God, till they have an ear open to Inſtruction, and come into Subjection to the Witneſs of God; of the encreaſe of whoſe Kingdom and Government there ſhall be no end.
2. We do declare and teſtifie, That that Spirit, and thoſe that are joyned to it, who ſtand not in Ʋnity with the Miniſtry and Body of Friends; that are conſtant and ſtedfast 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 judgment to be any more regarded by Friends, than the judgment of other Oppoſers, who are without. For of right, the Elders and Members of the Church (which keep their habitation in the Truth) ought to judg matters and things that differ, and their jugdment which is ſo given therein, ought to ſtand good and valued among Friends; though it be kickt againſt and diſapproved by them, who have degenerated as aforeſaid. And we do further declare and teſtifie, That it is abominable Pride, which goeth before Deſtruction, that ſo puffs up the mind of any particular, that he will not admit of any judgment to take place againſt him: For he that is not juſtified by the Witneſs of God in Friends, is condemned by it in himſelf; though being hardned, he may boaſt over it in a falſe Confidence.
3. If any difference ariſe in the Church, or amongst them that profeſs themſelves Members thereof; We do declare and teſtifie, That the Church, with the Spirit of the Lord Jeſus Chriſt, have power (without the aſſent of ſuch as diſſent from their Doctrine and Practices) to hear and determine the ſame. If any pretend to be of us, and in caſe of Controverſie, will not admit to be tried by the Church of Chriſt Jeſus, nor ſubmit to the judgment given by the Spirit of Truth in the Elders and Members of the ſame, but kick againſt their judgment, as only the judgment of Man, it being manifeſted according to truth, and conſiſtent with the Doctrine of ſuch good ancient Friends as have been, and are found in the Faith, agreeable to the Witneſs of God in his people; Then we do teſtifie in the Name of the Lord (if that judgment ſo given be riſen againſt and denied by the party condemned;) then he or ſhe (and ſuch as ſo far partake of their ſins, as to countenance and encourage them therein) ought to be rejected; And having err'd from the Truth, perſiſting therein preſumptuouſly, are joyned in one with HEATHENS and INFIDELS.
4. We do declare, That if any go abroad hereafter, pretending to that weighty Work and Service, who either in Life or Doctrine grieve good Friends, that are ſtedfaſt in the Truth, ſound in the Faith; ſo that they are not manifeſt in their Conſciences, but diſagree to the Witneſs of God in them; Then ought they (whatever have been their Gifts) to leave them before the Altar, and forbear going abroad and miniſtring, until they are reconciled to the Church, and have the Approbation of the Elders and Members of the ſame. And if any that have been ſo approved of by the Church, do afterwards degenerate from the Truth, and do that which tendeth to Diviſion, and countenance Wickedneſs and Faction (as ſome have done) then the Church hath a true Spiritual Right and Authority to call ſuch to Examination; and if they find ſufficient cauſe for it, by good teſtimony, may judg them unfit for the Work of Gods Miniſtry, whereof they have rendred themſelves unworthy; and ſo put a ſtop to their proceedings therein. And if they ſubmit not to the judgment of the Spirit of Chriſt in his people, then ought they publickly to be declared againſt; and warning given to the Flock of Chriſt in their ſeveral Meetings, to beware of them, and to have no fellowſhip with them, that they may be aſhamed, and Lambs and Babes in Chriſt preſerved.
5. And if any man or woman, which are out of the Unity with the Body of Friends, print, or cauſe to be printed, or publiſhed in writing, any thing which is not of ſervice for the Truth; but tends to the ſcandalizing and reproaching of faithful Friends, or to beget or uphold Diviſion and Faction; then we do warn and charge all Friends that do love Truth, as they deſire it may proſper and be kept clear, to beware and take heed of having any hand in printing, republiſhing or ſpreading ſuch Books or Writings. And if at any time ſuch Books be ſent to any of you, that ſell Books in the Country, after that you, with the advice of good and ſerious Friends, have tried them, and find them faulty, to ſend them back again whence they came. 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 ſavoury, and that will anſwer the Witneſs of God even in our Adverſaries, may be expoſed to publick view.
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 hunt the Truth, not being grown into a good underſtanding to judge of things. Therefore we exhort, That you who have received a ture 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 Publick buſineſs of the Church, but ſuch as have felt in a meaſure of the Univerſal Spirit of Truth; which ſeeks the deſtruction of none, but the general good of all; and eſpecially of thoſe that love it, who are of the Houſhold of Faith. So, dear Friends and Brethren, believing that 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 ſate 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 Wiſe-men, 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 …arnſworth,
Alexander Parker,
George Whitehead,
Joſiah Coale,
John Whitehead,
Thomas Loe,
Stephen Criſpe,
Thomas Green.
John Moone,
Thomas Briggs,
James Parkes.
It will not be loſt-labour, to give my Reader an Account of the occaſions of this Teſtimony, and of thoſe things contained in it, which are of ſpecial remark.
The firſt and chief Principle which the Quakers cried up, and endeavoured to obtrude on all they attempted to draw off from the common Principles of the Chriſtian Religion, and to pr…ſelyte to themſelves; was, That every man hath a light in him, which is no leſs than Chriſt, and the Spirit, Chriſt the Word of God, the Life, the Power, &c. and that this Light is ſufficient to lead into the knowledge of all Truth, and to move men by its Power, to the compleat and perfect Obedience. And as upon this Principle, they did, and do diſcard the Scriptures from being a Rule of Faith and Life, and from bearing the name of the Word of God: So, many of them believed it as rationally followed, That all their Miniſtry and ordered Meetings, to declare what they called their Teſtimony, was not only ſuperfluous, but alſo a contradiction to their main Principle (which is indeed rightly inferred.) Another Principle grounded on the former Foundation was, To exclude all Forms of Worſhip, Order or Diſcipline, and every one to be left to his own proper liberty, to meet, or not to meet; to ſpeak, or be ſilent; as he or ſhe ſhould be guided by his or her private Light, &c.
But the practices which ſuited to this Principle, as it rendred its Profeſſors diſcordant and contrary to each other, and ridiculous to Obſervers: So alſo it deprived their Heads and Leaders of that Denomination, which was as ambitiouſly ſought by them, as by any Sect-Maſters heretofore.
Upon theſe Conſiderations, thoſe who were chief in eſteem and intereſt among them, began to impoſe upon the reſt, what they pretended was by the Spirit dictated to them, although it did not meet with the ſame inward reliſhes and ſentiments of the reſt. Many of the Quakers (who kept to their firſt Principle) were hereat greatly offended, and made oppoſition againſt thoſe Obtruſions as Tyrannical, and ſubverting their Foundation. One of whom was the Author of that large Letter of Complaint, publiſhed in a little Piece, entituled, THE SPIRIT OF THE HAT: MuclowIn which may be ſeen the main Grounds of difference between the Ruling and Non-Conforming Quakers, and as well penn'd as was ever any thing by a Quaker.
But to reconcile theſe Impoſitions, with the Principle of the Sufficiency and Divinity of the Light within every man, the Impoſers pretend, That the Light of the Body (i e. Such who bear the ſway) can taſte and diſcern what is from the true Light in any; and therefore what anſwers not to that Diſcerning-Spirit in the Body, is to be exploded, as not from the true Principle.
In this Teſtimony (alias, The Quakers Canons and Conſtitutions) I ſhall remark theſe following particulars:
1. That in the Title, it is ordered to be read in all their Meetings, and kept by them as a Teſtimony: Which are Priviledges that the Scriptures obtain not with them.
2. That the Subſcribers, and thoſe others who joyned with them in their Convocations, pretend to have met by the Operation of the Spirit; and to have had in that Negotiation, the preſence of the Lord with them, and that hereupon they ground the following Dictates and Impoſitions.
3. That although they take it ſo grievouſly, that they ſhould be accounted no Chriſtians by us; yet they own no other to be the Church of Chriſt but themſelves, and have the Charity to reckon of all others as Without, and as Heathen and Infidels; among which ſort they are to be numbered whom they Excommunicate.
4. That notwithſtanding their former decrying a ſtated and ordained Miniſtry, Rule and Dignities in the Church, as Tyrannical and Antichriſtian; they have now a Miniſtry, Rulers, Dignities, Offices, and Dominions erected among themſelves, as neceſſary to the ſubſiſting of their Fellowſhip: And affirm, That it is abominable Pride for any particular, not to ſubmit to the judgment given by them, called, The judgment of the Body.
5. That although they have (with their Authors the Romiſts and Jeſuites) reproached the holy Scriptures, as a lame and inſufficient Rule; yea, as no Rule: Countenancing this their Diſtraction from the diverſities of Opinions, Parties, and Factions which are found among thoſe who own it for their Rule; yet they themſelves (for all the All-ſufficiency of their Light within) have Doubts, Diſcords, and Factions among themſelves, and each pretending the Light for its Authority: So that their pretended Remedy, is an early breeder of thoſe Diſeaſes, for which they boaſted of it as an Infallible Cure.
6. That therefore they now reduce the Light within each particular, under the Superintendency of that they call, the Light in the Body, or Church of Chriſt; which is no other than the Dictates and Impoſitions of thoſe among them, who aſſume that name, and have the greateſt intereſt to maintain it.
7. That while they diſown the Scriptures, or Written Word to be a Rule of Faith, and for tryal of Doctrines and Practices; affirming the Spirit to be the only Rule; they ſet up the Doctrines of GOOD ANCIENT FRIENDS; (i. e. of James Naylor, who was bored thorow the Tongue for Blaſphemy, George Fox, Edw Burroughs, and ſuch Wretches) in its ſtead: To which all muſt be Conſentaneous, or be condemned, and by which their Eccleſiaſtical Cenſures muſt be paſſed.
8. That the Faith they pretend to adhere unto, claims no longer ſtanding (in this Teſtimony) than good ancient Friends, and what was delivered to the Authors of this Teſtimony, I ſuppoſe, by the foreſaid good ancient Friends.
9. That as great Diſturbers and Contemners of Chriſtian Congregations, Miniſtry, and Forms of Worſhip as they have been; they having now ſet up ſuch-like things of their own, cannot digeſt the contempt and neglect of them, from thoſe Quakers, who (according to their Fundamental Principle) oppoſe that among themſelves, which they all condemned in others.
10. That to difference their Miniſtry, Worſhip, Meetings, and Appointments of time to that end, from theirs whom they condemn; they father all on the Spirit of God, calling themſelves only its Inſtruments.
11. That among the Quakers, thoſe who diſſent from the Ruling party, are as little endured, as Diſſenters among any whom they charge with Antichriſtianity and Oppreſſion. And upon perſiſting in their Non-conformity to the Dictates and Impoſitions of thoſe who will call themſelves the Church, are ejected out of their Miniſtry, Rule, Office, Dominion, and Memberſhip, and ſhut out from having any thing to do in their Church-affairs; yea, and perſecuted too, ſo far as to be kept under with the power of God, which is a Sentence that hath in it (without their help) an inexplicable, as well as an unlimited ſenſe.
12. That they admit of none to their Debates, about their more private and offenſive Principles, and ordering of their Eccleſiaſtical matters, but ſuch as they have made ſure of, and have well digeſted their Tenets; or as they phraſe it, have a good underſtanding, and true ſenſe of things, and are felt in a meaſure of the Ʋniverſal Spirit.
13. That the Counſel given by the leading Quakers, is by them ſaid to be the Counſel of the Wiſe-men and the Prophets.
14. The Authoritative and Magiſterial ſtile in which they expreſs theſe Canons, ſcil. We declare and teſtifie; We teſtifie in the Name of the Lord; We warn and charge you.
15. That they are very induſtrious for the ſuppreſſing of all Prints and Writings that have an ill Aſpect on their Perſons or Principles, though publiſhed by Quakers. No wonder then that their Votaries will not, or dare not, take the liberty of reading thoſe Books which are publiſhed for their Conviction, by profeſſed Friends to their Souls, who are as profeſſed Adverſaries to their Soul-deſtroying Opinions and Practices.
16. … their way of Licenſing Books of theirs to be printed, permits none to paſs the Preſs, but ſuch as have the Approbation of the Tryers, (as they believe) will anſwer the Witneſs of God: (i, e. the Light which is the Quakers God and Guide) even in their Adverſaries. From which it may be inferred, That not only the corrupt Opinions, but alſo all other Weakneſſes and Extravagancies contained in their Books, printed according to their Order, may be fixed on, not only their particular Authors, but alſo on the Body of the Quakers, and the Spirit by which they are led.
17. That in all the matters contained in this Paper, they ground not any Advice, Counſel, Charge, or Determination on the Scriptures; nor make any mention of their Direction or Authority, while the Witneſs of God in Friends, and the Doctrines of good ancient Friends, are again and again made the Proofs and Teſts of their proceeds. By which 'tis eaſily underſtood, of what value or uſe the Scriptures are in their eſteem.
It is not without ground of more than a Suſpicion, that the hand of the Jeſuite hath been laying a Popiſh Plot in the buſineſs of Quakeriſm. And although I was ſometime as far from entertaining that Opinion as moſt, I have found that in their Concerns, which hath forced me into a ſtrong Preſumption of the truth of it. And the more I underſtand them, the more I am of that mind; eſpecially when I conſider, That the nearer they approach to any form, the more of the Image of that Man of Sin appears upon them.
It was a cunning Artifice of Satan, in his firſt Attempts by by his Quaking Inſtruments; to draw them off from the Yoke of Chriſt in his Word and Ordinances; by aſſerting, That every man had a ſufficient Light and Motion within himſelf, which if heeded, would be more effectual to render them perfect, than all the Precepts and Rules in the Bible; by which, Pride, Idleneſs, and Libertiniſm is exceedingly gratified. And when they were ſufficiently diſtaſted at, and hardned againſt the holy Laws and Ordinances of Chriſt, beyond hope of return; then to fall on hammering thoſe Bonds of his own to put upon them, and frame them for his farther deſigns. Wherein that Scripture is ſadly verified by them, While they promiſe them liberty, they themſelves are the ſervants of corruption, &c. 2 Pet. 2. 19, &c.
In my Book entituled, Quakeriſm no Chriſtianity, I gave a large account of the Quakers building their Babes, on the ſame Foundations on which Popery (as ſuch) is foun… viz. Contempt of the Scriptures, pretences of Infallibility, …t immediate Inſpirations, vid. Chap. 4. Sect. 7. and Chap. 12. Sect. 2. Thoſe inſtances I produced in them, had chiefly a relation to their Doctrines and Enthuſiaſm. I ſhall now add ſome remarkable parts of their Diſcipline, Order, and Rule, wherein they ſymbolize with Rome, no leſs than in the former.
1. Do the Papiſts pretend themſelves to be the only Church, and all other Profeſſors of the Chriſtian Religion to be Heretick? The Quakers call themſelves only the Body, the Church of Chriſt, and all others Antichriſtian, Heathen and Infidels.
2. Do the Papiſts by their little Juncto's, which they call General Councils, make Laws, Canons and Conſtitutions, beſide and contrary to the Scriptures, and impoſe them on their Members, as of Divine Authority? So do the Quakers.
3. Do the Papiſts admit none into their Councils, but ſuch as are in Unity with their Church, and acknowledg the Pope the Roman Head? Neither will the Quakers admit any (though profeſſed Quakers) into their Councils, or to order any thing in their Church-affairs, who are Diſſenters from the Ruling party, are not in Ʋnity with the Body, or that comply not with George Fox the Quakers Pope.
4. Do the Popiſh Councils (with, or without the Pope) pretend the Spirit to be preſent with them, and its Authority for all their Determinations to be Infallible? Wherein do the Quakers differ from the ſame Arrogancy? when they affirm themſelves to meet by the Operation of the Spirit of Truth; That the preſence of the Lord is with them in their Conful…s, and then teſtifie and impoſe them in the name of the Lord?
5. Do the Romiſts call the Pope, or the Pope with his Conventicle of the Prelates, the Church, and impoſe their Sentiments and Determinations as the mind and Laws of the Church? The Quakers are herein not a hairs-breadth differing from them. For that which they call the Light and Senſe of the Body, and its Determinations is no other than the Dictates and Opinions of George Fox, and ſome of the Leading Quakers; which yet are impoſed on the reſt of the Quakers, as the Light of the Body, or of the Church of Chriſt.
6. Do the Papiſts obtrude a ſubmiſſion of the private Sentiments and Opinions of any of their Members, to the Determination of the Pope, or Pope and Council? So do the Quakers; requiring, That no mans particular Opinion do lift up it ſelf againſt the Light of the Body; but be determined thereby, and acquieſce therein.
7. Do the Papiſts reject the Scriptures from being their Rule, while they advance Traditions in their rooms? The Quakers have gone beyond them, who give not that Authority to the Scriptures which the Papiſts allow them; and to over-match the Popiſh Traditions, bring in the Doctrine of Good ancient Friends as their Rule, while the Scriptures are denied that Preferment.
8. For Implicite Faith, the Quakers are no way inferiour to the moſt ſtrict Votaries of Rome. The pretended Light and Inſpiration of their Leaders, they have a ſwallow for, that a Monſter as big as a Whale will paſs without haeſitation. And that theſe pretended Inſpirations are indeed from the Spirit of God, they have no other proof, but the Opinion of their Infallibility, or the Miracles in Spirit which George Fox talks of; which are as indemonſtrable as the other.
9. The continual Sacrifice of Chriſt in the Popiſh Maſs, hath a good Preparative in that Principle of the Quakers, That Chriſt in them doth offer up himſelf a living Sacrifice to God for them; by which the wrath of God is appeaſed towards them. 'Tis but removing the inviſible Sacrifice from the dark and cloſe corner within, to the Altar in ſome viſible ſign, 'tis all one: Which may in time appear as agreeing to the light, as W. Penn's Ceremony of keeping the Hat off in Prayer, doth fitly ſignifie the Veil removed from their hearts.
It would yet ſeem a lame Compariſon between the Papiſts and Quakers, if among the Quakers there be no Idols, nor yet the Image of the Pope, the greateſt Idol of all the reſt. But the Jeſuites and Factors of Rome have not been ſuch unskilful Artiſts, and unfaithful Servants to their Maſter, as to do their work ſo imperfectly.
10. If the Light within be not God (as certainly it is not) then do they profeſſedly give Divine Worſhip to a Creature, or to an Imagination of their own framing. And if the Souls and Spirits of men are God, or a part of God, and of his Being, by their Principles (which are as truly their Principles as words can expreſs) then they are Idolaters with a witneſs.
11. But the Romiſts give Divine Worſhip to Saints, which is not (as moſt believe) the Quakers Idolatry. If I do not prove them herein to overmatch them, I am greatly miſtaken; and whether I am or not, I will leave it to my Readers judgment. The Quakers Worſhip (as they profeſs) is inward Worſhip, which all confeſs to be the moſt excellent part of Worſhip: And therefore if they affirm Worſhip to be given to thoſe whom they put in the room of Saints, it muſt be acknowledged that they worſhip them, though their bodies bow not down to them.
They profeſs to worſhip thoſe who are ſprung from the noble, gentle Seed, and that with Divine Worſhip, and to bow down to the loweſt appearances of Chriſts Light and Spirit. Yea, George Fox tells us, That not to worſhip Chriſt in them, is to worſhip Men, Devils, or Angels. This kind of Idolatry may explain the myſtery of the Quakers looking ſo devoutly for a conſiderable ſeaſon in each others faces when they meet, continuing all the while in a deep ſilence.
And there are ſufficient witneſſes (living) of the bodily and viſible Worſhip, which James Naylor received from divers of them. Herein they exceed the Papiſts Idolatry, in the number of their Idols; being all that have Chriſt in them, or that are ſprung from the noble, gentle Seed, viz. All thorow Quakers: And in the quality of their Idol-Saints; for in the room of S. Peter, Paul, the Virgin Mary▪ are William, George, &c. who are as like to thoſe Saints, as the blacker ſort of white Devils: And alſo in point of Time; for the Papiſts worſhip their Saints after their death, but the Quakers worſhip theirs while living. See Quakeriſm no Chriſtianity, Chap. 16. for a fuller proof of this.
12. To find a Pope, or ſomewhat like him among the Quakers, we need ſeek no further than George Fox; who is among them a Pope, and more than a Pope. His Supremacy among the Quakers is ſufficiently known among them, and by ſome lamented. But I ſhall deſcend to ſome particula… inſtances, in which George Fox equals or out-does the Pope, in his Papal Arrogance and Blaſphemy. I could produce woful inſtances from the hand of credible Reports, but I ſhall decline them, and preſent you with a Letter to him from Joſiah Coale, one of the Quakers chief Miniſters, which contains a Map of a world of Blaſphemies in a ſmall room. This Letter I had out of the Quakers Regiſtry, it being there preſerved as a Teſtimony of the greatneſs of George Fox: And as bad as it is (I having printed it in my Vindication) William Penn undertakes twice in print, to vindicate every line of it.
DEar George Fox, Who art the Father of many Nations; whoſe Life reached thorow us thy Children, even to the Iſles afar off; To the begetting of many again unto a lively Hope, for which Generations to come ſhall call thee Bleſſed; whoſe being and habitation is the power of the Higheſt, in which thou rules and governs in Righteouſneſs; and thy Kingdom is eſtabliſhed in peace, and the encreaſe thereof is without end.
Doth the Pope pretend, that from Peter's Chair, Miniſters were ſent out to convert all thoſe Nations who profeſſed, or do profeſs the Chriſtian Religion? Such an one is George Fox ſaid to be; for he is called, The Father of many Nations, and indeed of almoſt all who are Quakers; who with them are the only Chriſtians.
Doth the Pope pretend to be Chriſts Vicar, and clothed with his power? So is it pretended of George, that his Habitation is in the power of the Higheſt.
Doth the Pope pretend not to erre, wherein he acts as Pope? 'Tis ſaid of Pope George, that he Rules and governs in Righteouſneſs.
Doth the Pope pretend to be a Monarch? George hath a Kingdom too.
Doth the Pope ſay, That his Kingdom is in Ʋnity and Concord, while the Hereticks are at continual Diſcord? 'Tis ſaid of George's Kingdom, that it is Eſtabliſhed in peace. In other paſſages of this Letter, that is imputed to George Fox, which the Pope never dared yet to aſſume to himſelf.
And in this Letter, we have a Sentence explained, which is the cloſe of the Preamble in the Teſtimony; wherein 'tis ſaid, that ſuch who perſiſt in their diſſent from the Body, muſt be kept under with the power of God, till they come into ſubjection to the Witneſs of God, of the encreaſe of whoſe Kingdom, &c. So that it ſeems by comparing Notes, That George Fox is the Power of God that muſt keep them under; and 'tis he who is the Witneſs that muſt be ſubjected to, before they are re-admitted to Office or Memberſhip: Which well agrees with the Pope of Rome, who aſſumes to himſelf the power of Chriſt, as his Vicar and Vice-Gerent; and makes thoſe who ſubmit not to his Yoke, feel the weight of his Loyns, if within his reach. And Bellarmine gives it as a part of his Definition of a Church-Member, That he ſubmit himſelf to the Government, ESPECIALLY of the Biſhop of Rome, the only Vicar of Chriſt on earth, Bellar. de Eccleſ. milit. Lib. 3. c. 2. So that as there is no Communion with the Papiſts, without ſubjection to Pope Alexander; ſo there muſt be no Communion or Indulgence with the Quakers, until there be a ſubjection to Pope George.
And for the Authority which reſides in George Fox ſingly, it is able to produce Bulls as Magiſterial, as ever iſſued from S. Peter's Chair. Behold one of them, for a rare example of Superſtition, and the Quakers Thraldom to their Ʋniverſal Biſhop.
ALL Friends, every where, On your Signs, ſet not up the Image and 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 Bed-ſtaff, Fire-ſhovels, Saw, Fork, Compaſſes, Andirons, Harrow, Plow, or any ſuch thing. And all Friends, every where, Admoniſh one another, young and old, that ye do not run after the Worlds 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, and on the skirts of your Waſte-Coats, 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-Scarfs, 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.
By this you may be ſatisfied of the Arbitrary Power of G: Fox, the Quakers Infallible Pope, and the Ʋniverſality of his Dominion over the Quakers; who according to their Principles are the only Chriſtians, and Church of Chriſt; all others being accounted by them the World, Heathen, and Infidels. And it would amaze a ſerious and intelligent perſon, to hear of the ſtrange Reverence and Submiſſion given to this Impoſtor, by the Quakers in England, Ireland, Holland, Barbado's, Virginia, and the American Iſlands, and other parts where this Deluſion hath gotten footing: Of which he made proof in his Travels the laſt year, to viſit his Subjects in all the aforeſaid parts, or moſt of them.
Take only two Inſtances more of this Quaker-Pope. The firſt was a ſaying of his to ſome of the Friends; viz. Friends, Although I have not told it you, I now declare it, I HAVE POWER TO BIND, AND TO LOOSE WHOM I PLEASE. This was charged upon him in the Letter printed, called, The Spirit of the Hat, and in the Quakers Reply was not denied.
The ſecond Inſtance is, of a blaſphemous Paſſage of a grand Quaker (Solomon Eccles) in his Book, entituled, The Quakers Challenge: It was ſaid of Christ, that he was in the World, and the World was made by him, and the World knew him not: So it may be ſaid of this true Prophet, whom John ſaid he was not. This man was Foxes great Favourite.
From theſe and ſuch-like Conſiderations, many of the Quakers themſelves cry out upon the Foxonian and prevailing party. They are like Rome, and their management of matters in their Church, is Popery, Tyranny, Lording, Arbitrary: which Complaints are confeſſed by the Authors of, The Spirit of Alexander, to be the Out-cry of many of the Quakers, who for their ſenſibleneſs of this unexpected Roman-like Form of Tyranny, are as doggedly rated in that Book, as ever Hereticks were by the Papiſts.
Certainly, Popery never aroſe to ſuch a perfection in ſo ſhort a time, among any people in the World, whoſe firſt pretences were ſuch ſtrangers and oppoſites to it. And if it be juſtly ſaid of the Pope, or Papal Body, That he hath a mouth ſpeaking Blaſphemies; it will be no crime to impute the ſame to George Fox and his Adherents.
It is a ſad Conſideration, That the Quakers ſhould be ſo infatuated by their firſt opinions of their Leaders teaching from the immediate Inſpiration of the Spirit of God, and of their Infallibility (the reſult of the other) as not to be able, or willing to diſcern their ſo notorious an Impoſture; Which (if there were no other Demonſtration) their Non-ſenſe, Self-Contradiction, ſetting up the things they once deſtroyed, and nulling (in effect) that particular light of every man, which they once Deified, diſcover with Sun-beams. But what is the ſin of many beſides them (though not in ſo high a degree) is their ſin and ſnare. They had rather go forward out of the way, than by returning to thoſe Principles from whence they are faln, to confeſs themſelves Tranſgreſſors; which is from a ſpirit of Pride and Folly. And indeed, conſidering what height of Pride, and depth of Errour, Folly and Ignorance, with contempt of their Betters, do meet together in theſe Monuments of Deluſion, I wonder not that, AS PROƲD AS A QƲAKER, is become proverbial I pray God deliver them from that eternal and inevitable deſtruction, of which their obſtinacy is a ſad Omen. I have loved ſtrangers, and after them will I go, is two exactly the ſpirit they are of.
The foregoing things conſidered, it is not difficult to find ſuch a preparedneſs for down-right Popery, in the preſent poſture of the Quakers Religion, as may render it no great ſtrain to jump into it, when-ever they find it their intereſt. For why ſhould it be thought unreaſonable, that they ſhould rather chooſe to ſubmit their particular Sentiments to the Determinations of a Pope and Council, who pretend to the Spirits guidance infallibly therein, than to the Determinations of George Fox, and his ſilly Adherents, called the Body, who can give no better aſſurance of their Infallibility, (or common Reaſon either) than mere pretences, mounted on confident Ignorance and Arrogancy? Eſpecially conſidering, that ſuch a change will better bear the fine affected Myſtery of being felt in a meaſure of the Ʋniverſal Spirit; which ſeems to be no other than the ſo-much vaunted Univerſality of Rome, caſt in the Canting Mould of the Quakers Phraſeology.
Beſides, they will then have the Acceſſion of the numerous Auxiliaries of Rome, not needing to be ſo ſtraitned, and put to their ſhifts as now, by laying the weight of their yet unformed Cauſe on ſo many Equivocations, and thin Subterfuges, defended by only two or three unskilful and unwary Patrons. And what if they ſhall think meet to embrace the Traditions of Rome, inſtead of THE DOCTRINES OF GOOD ANCIENT FRIENDS? I am ſure it would be ſhort of a Miracle. And the things being the ſame in Subſtance, why ſhould a mere verbal difference be a Gulph unp…ſſable? And if many of the more devout ſort of Quakers ſhould be loth to part with their Darling Singularities and Moroſities? If Rome be pleaſed ſo far to indulge to them, as to afford them a Diſpenſation, till time and other things have weaned them, it is not the firſt time ſhe hath been ſo kind a Mother. However, if they will but own the Roman Head, as far as they now own George Fox, they may have their Religion with all, or moſt of its other Diſorders, and be owned good Catholicks of the Foxonian Order; and George Fox Sainted to boot for his good ſervice. I deſire the Quakers to be but ſo juſt to themſelves, as to conſider whether what hath been ſaid, do not at leaſt call them to a ſuſpicion, that their Leaders are rowing towards Tybur, whatever face they put upon it: And what an exchange they have made, in rejecting the Scriptures from being their Rule, & taking at length the Impoſitions of men in its room; which are ſo much the more wicked and blaſphemous, as they lay them to the Spirit of God as their Father; and ſo much the more dangerous, as the Opinion theſe men have obtained among them, will render it neither pleaſant nor credible, for them now to queſtion any thing they ſay, or reject any thing they impoſe.
A Summary of the Capital Errours and Blaſphemies of the Quakers.
Concerning the Godhead.
THey deny a Trinity of diſtinct Perſons to ſubſiſt in the Godhead.
They own the Father, Son and Holy Ghoſt, to be God under thoſe diſtinct terms; yet deny either of them to have any relation, or property incommunicable to each other.
They divide the Divine Being and Godhead into meaſures and parts.
Concerning the Scriptures.
They hold,
That the Scriptures are not the Word of God, and that Chriſt only is the Word of God.
That much of them were the Words of God, but thoſe things are not now the words of God.
That a great part of the Scriptures were the words of wicked men, and the Devil; therefore cannot be the Words of God; Not conſidering thoſe parts of the Scriptures to be the Hiſtorical Word, or Words of God containing in them a Divine Truth of Hiſtory.
That the Scriptures are not a Rule of faith and life.
That not any part of the Scripture hath Authority to oblige us to any matter of faith or practice, unleſs it be dictated to us, or inſpired into us by the Spirit immediately; as the Prophets, Apoſtles, and Penmen of the Scriptures received it.
That thoſe who determine their faith and practice by the Scripture, are begotten into the words, without the life and power.
That he that preaches the Doctrines of the Apoſtles and Prophets expreſſed in the Scriptures, not having them by Inſpiration as they; and yet calls them the Word, or Words of the Lord, tells lies; is a Thief and a Robber, ſtealing the Prophets words, &c. and runs into other mens lines and labours.
That to follow the examples of the Church, in thoſe things which were commanded to them, and practiſed by them under the Goſpel, or New-Teſtament-Adminiſtration, is to commit Idolatry, and to offend God, by making to our ſelves Graven Images, and Likeneſſes.
That to own and embrace the Scriptures for our Rule is Idolatry, placing them in the room of Chriſt, the Light within.
Concerning Christ.
They hold,
That the Son of God is Chriſt, and alſo that the Father, or the Spirit, is Chriſt as well as he.
That God, or the Godhead only is the Chriſt.
That Chriſt is not of the Humane Nature, or Man, according to Adam's nature.
That the Body of Jeſus the Son of Mary, which died on the Croſs without the Gates of Jeruſalem, was never; nor is not an Eſſential Conſtitutive part of the Chriſt of God.
That the aforeſaid Body is not now glorified and in Heaven, and that it is not now alive.
That Chriſt was never ſeen with bodily eyes.
That Chriſt never died in a proper ſenſe, he being only God, and ſo immortal.
That God is now manifeſted in the fleſh, as he was in the Son of Mary above 1600 year ſince.
That Chriſt hath Manhood, but is not a Man of our nature.
That there is a heavenly Body of Chriſt, conſiſting of Spiritual fleſh, blood, and bones, which came down from Heaven, and dwelt in the Body that was born of the Virgin Mary, and dwells now (at leaſt) in every Quaker.
That every man hath a Light in him, which is Chriſt the Eternal Word of God.
Concerning Chriſtianity.
They hold,
That the Quakers only are true Chriſtians, and own the true Chriſt; and all who own not, and ſubmit not unto the Light within as Chriſt, are Infidels.
That thoſe whom we call the Heathen, have ſomewhat of Chriſtianity, becauſe they have ſome juſtice and common naural Vertues, although they believed not on Jeſus the Son of Mary, nor have any knowledg of him, nor make any Profeſſion of him to be their Lord and Saviour.
Concerning the Soul of man.
They hold,
That the Souls of men are a part of the Being of God, of his very Life and Subſtance; came out of God, are no Creatures, are Infinite in themſelves, and ſhall return into God again.
Concerning Redemption.
They hold,
That Chriſt came to Redeem the Seed, which is no other but Chriſt himſelf.
That Chriſt before man's Converſion is the loſt in man.
That the Redemption by Chriſt, is to obedience to the Light within, and thereby to Peace and Righteouſneſs.
That we are not redeemed by what was done and ſuffered, by the Son of Mary, above 1600 years ſince, and without us in reſpect of place.
That Chriſt in them doth offer up himſelf a Living Sacrifice to God for them, by which the wrath of God is appeaſed towards them.
Juſtifying-Righteouſneſs.
They hold,
That the Righteouſneſs of Chriſt, and their Righteouſneſs, is but one and the ſame thing.
That what Righteouſneſs they perform, is the Righteouſneſs of Chriſt; becauſe performed by the Teachings and Power afforded to them by him.
That they are juſtified by a Righteouſneſs within themſelves, and not by a Righteouſneſs performed without them, or before they had a being.
That no man is juſtified, who doth not perform every demand of the Law; i. e. Of the Light, or Law within.
Concerning Sin.
They deny Original Sin.
They deny that motions from within to ſin, are ſin, if not complied with.
They hold, That men may attain to be without any ſin in this life: And that ſome of them are perfectly freed from its ſtains and prevalency.
They hold, That there can be no ſin, but what is commited againſt Conviction.
Concerning the Light within.
They hold,
That the Light within them is God, Chriſt, the Spirit, the Law, the Goſpel, the Life, the Power, the only and ſufficient Rule of faith and Life. Vid. The Key.
That all men have this Light within themſelves.
That this Light is not a natural or created Light, or Humane faculty.
That it is of the ſame nature in thoſe who obey or diſobey it.
That while men reſiſt this Light, the Light, or Chriſt is in bondage, and kept under.
That men heeding and obeying this Light, Chriſt is riſen in them, which is the Reſurrection and the life.
Concerning Ordinances.
They hold,
That there is no ſuch thing as Ordinances now under the Goſpel.
That Baptiſm and the Lords-Supper were once Ordinances, but… now ſince the Spiritual Adminiſtration are aboliſhed.
Concerning a Miniſtry and Preaching.
They hold,
That all that pretend to be Miniſters of the Goſpel, and have a Call from Men, are not the Miniſters of Chriſt.
That their Miniſtry teach only from the immediate Revelation, and Inſpiration of the Spirit.
That their Miniſters are infallible in their miniſtring.
That our Miniſters, who receive Maintenance for their work, are Hirelings, Thieves, and Robbers.
That thoſe who preach from the Scriptures, taking their Sermons from thence, ſteal the Prophets words, and are not ſent of God.
That men are to preach nothing, but what they have a motion to from the Spirit at that time.
That thoſe who preach Chriſt without, are falſe Miniſters; and thoſe are true Miniſters, who preach Chriſt within, and put people upon believing on him, as he is manifeſted in themſelves.
That the end of all their Teaching is, to bring men to the Everlaſting Word of God in themſelves; i. e. To follow the Light within.
That whatever their Miniſters teach, it is not they that teach, but the Spirit through them.
Concerning Prayer.
They neither confeſs their ſin in publique Prayer, nor beg pardon for themſelves.
They pray not Miniſterially in their publick Aſſemblies, as the mouths of others; but alway in the ſingular number, ſcil. I pray, &c.
They pray not in the name, or for the ſake of Chriſt the Mediator.
They uſe no Family-prayer, or at ſet-meals.
They deny, That we are to uſe our wills, or underſtandings in prayer.
Concerning the Church of Chriſt and its Officers.
They hold themſelves only to be the Church of Chriſt.
They hold (ſome of them,) That there ought to be no ſuch thing as Elders and Overſeers in the Church, but that the Spirit alone is Apoſtle, Prophet, Elder, Overſeer, &c. This was the firſt and general Opinion: But ſince they have ſo far changed their minds (the moſt of them) as to hold Dignities, Offices, Government neceſſary; and alſo, That it is not the Officers, but the Spirit in the Officers, that doth all the parts belonging to their Offices.
They hold only one Ʋniverſal Church (not particular Churches) and that Church to be in God, the Jeruſalem which is from above.
In their Meetings (ſometimes) they have nothing but a profound Silence; which formerly was when they had no motion, but now, for moſt part, when none of their Miniſtry, either of the men or women in that Office are there.
They have a ſtrange Officer among them, George Fox, whoſe Titles are full of Blaſphemies; ſcil. A King, the Witneſs of God, the Father of many Nations, &c. See the Letter to him from Coale. This man is a Sphere above any of the reſt.
Concerning Judgment, Heaven, and Hell, and the Reſurrection.
All theſe things they hold to be within, in the time of this life. The Day of Judgment is (with them) the judging of the Fleſh, or all diſobedience to the Light, by the Light within; and this is the ſame with Hell. And for Heaven, they hold, 'tis within too; but no ſuch place as that where we believe the man Chriſt to be, above the viſible Heavens.
The Reſurrection of this body wherein the ſoul now lives, they peremptorily deny, affirming; The belief that ever it ſhall be quickned and made alive again, to be ridiculous and irrational.
They profeſs Eternal Rewards; but it amounts only to this conceit, That the body ſhall not live again after its death, and ſo there is no reward to that. And the ſoul they ſay is Eternal, came out from God, is a part of his Being, ſhall return into him again: So that the ſoul ſhall be changed from a part of God dwelling in fleſh, to a part of God reſolved into his own and original Being; which was the ſtate of their ſouls a thouſand years afore they were born (as they conceit.) Thus God alone ſhall be Eternally rewarded, by being delivered out of theſe Priſons of the Quakers bodies.
FINIS.
ERRATA.
PAge 8. line 26. for diſtraction, read detraction, p. 7. l. 29. for Denomination, r. Domination, p. 11. l. 16. for Babes, r. Babel.
End of the text · John Faldo, The Snake in the Grass Further Discovered (1698)