The several kinds of inspirations and revelations pretended by the Quakers tried and found destructive to Holy Scripture and true religion in answer to Thomas Ellwood's defence thereof in his tract miscalled Truth prevailing &c.

CHAP. I. The state of the Case, and the manner of proceeding.

THomas Ellwood, in the Name of his Party, claims such Communications and Heavenly Vi∣sits, as good Christians are not Conscious they re∣ceive, nor dare tempt God in desiring. The proofs thereof he fetcheth from Scripture, wherein I nei∣ther read his Name, nor that of Quakers; but if they conclude for him, they conclude as strongly for me. I profess my self a Believer in that Jesus, who made those Promises, and whom T. E. strangely over-looks: So that of the two I am the more like∣ly to have the greater share. And untill he hath proved me no Believer (which to do will exercise his Faculty of discerning of Spirits) I might set my Revelation to answer his; and hereby his Cause reaps no Advantage.

His Ghostly Father (from whom his Spirit hath received much light, and yet he is not so ingenuous as once to acknowledge it) Declares, [no Man can be bound to believe, in that which comes not in a suf∣ficient way;] so that it is but reasonable we should be allowed to pursue that Rule, and to demand an Evidence proportionable to their soaring Claims.

Where our Assent is required to any thing, God is pleased to afford us means for our Conviction, and is satisfied with such a degree thereof, as the Evi∣dences will carry. When matters of Fact are con∣cern'd, the Testimonies of our own or other Per∣sons sences conclude us. When matters of Rea∣son, thereupon using our best Faculties, such a measure of Assent is sufficient, as those Reasons will enforce. But when one tells me, He hath re∣ceived Divine Inspirations, thereby I am Arrested; for I must not dispute any thing that is spoken by God: my onely enquiry is, whether God hath re∣ally so spoken, as is pretended.

Which being a matter of great moment, God hath abundantly provided, that we should not be imposed on, by giving us both Caution and Se∣curity: And the more diligent we are in exami∣ning and trying such Claims, the more is he de∣lighted with us, and will bless that Industry, Wis∣dom, and Obedience.

The Old and New Testament give us many warnings, about Dreamers, false Prophets, &c. Command to beware of them; not to believe, but try them: And for matter of Security, God hath abounded in that, by furnishing his Messengers with such extraordinary Powers, that thereby mens belief was both Commanded and Secured, [as they Preached every where, the Lord wrought with them, confirming the Word with Signs following] or accompanying.

Nor did it seem consistent with Gods Wise Dis∣pensation, to give Immediate Revelations, and not to furnish the Receiver with such Divine Te∣stimonials, as might truly satisfie him that God spoke, and also command Faith and Obedience from others.

Gods immediate Voice hath not used to come so precariously into the World, to be mis-pent and

wasted for want of Evidence; and it might be an intangling thought to an Inspirado, would he consider it, why the former old Revelations should not at this day be as good to convey the Doctrine and meaning of Christianity as the former old Miracles were, and are still sufficient to settle, and seal its Truth; or that Miracles should be set as Seals to confirm such revealed Doctrines, and yet those Doctrines in After-ages need as fresh Re∣velations to convey and expound them; and in the mean time have no Miracles to attest the Truth of those Expositions; especially when different pre∣tenders to Revelations bring as different Exposi∣tions; these do more and more ensnare, but we may extricate our selves by allowing, as the old Miracles to be the Seals, so the old Revelations thereby attested, to be the Objects of our Faith.

But when I find high Claims of renewed Reve∣lations, and therewith as studious an undervalu∣ing and depressing the Honour of Miracles; and withal the rejecting the Scripture, from being the Rule to try the Spirits by, as Quakers do; and withal when I find such Caution used by Moses to satisfie himself and others, that God spoke by him. None, especially if their Claims be really Di∣vine, can quarrel to have them examined by such means of Discovery, as a wise Religion, and so∣ber Reason afford unto us. But though T. E. was in the right, that there is such a standing Ordi∣nance in the Church of Christ of indispensable Necessity, as perpetual Inspiration, yet he hath but done half his work; he must go write ano∣ther Book to prove that among all the Societies of Christians disowning it, and the various Sects of single Persons claiming it, his Party having the onely inclosure thereof; their Fleece to be wet when all others are dry about them: till this be done, his Arguments are as equally Calculated

for me (if I will) as for himself; and do con∣clude as forcibly for Jacob Israel, or Muggleton, as for George Fox.

It would have been an ease, if his Discourse had been true; meer waiting is a more facile thing than reading, meditating, or studying; and to a weak Constitution, a Supine expecting would have been far more favourable than that which wise and inspired Solomon called a weariness of the Flesh. What the Excellent Lord Falkland spoke concerning the Romish, may, with no alteration, be applyed to the Quakers Infallibility and Inspi∣ration also: [I take no pleasure in tumbling hard and unpleasant Books, and making my self giddy with Disputing obscure Questions; if I could be∣lieve, there should always be (whom I might al∣ways know) a Society of Men, whose Opinions must be certainly true — so as I might be excu∣sably at ease, and have no part left for me but that of Obedience, which must needs be less difficult than the harsh Greek of Evagrius, and the as hard La∣tin of Irenaeus — and he would deserve not the lowest place in Bedlam, that would prefer those Studies before so many, so much more pleasant, that would rather employ his understanding, than submit it:] The ease then would lye in having Inspirations, or sitting at the feet of such as have them, rather than in employing time and strength in laborious searches; only the way of Labour is the way of Gods Blessing.

But the whole Scene, as laid by the Quakers, is so distant from Gods way of Dispensation, who was pleased to become God with us, to live on Earth to teach us, which having performed, there cannot be much to be new taught now; and also Immediate Revelation, when in use, yet being but rare, conferred on some, whom God used as his Mouth to communicate it to others: and Religion

being Published in an External sensible way, and in like manner settled; to prevent such delusions as might insinuate themselves under the cover of inward Suggestions, we have no encouragement to sit down satisfied with these Internal and indemon∣strable transactions, being full of nothing but dif∣ficulties and dangers: but we must take the more laborious way of searching the Scriptures, pray∣ing, conferring and comparing Spiritual things with Spiritual. The afore-said Lord further ur∣ged, [That the Romish pretence to Infallibility was but an accidental Argument, because if any other Company had likewise claimed to be Infallible, it had over-thrown all so proved; nay, it is but an Arbitrary Argument, and depends upon the plea∣sure of the Adversary: for, if any Society of Chri∣stians would pretend to it, the Church of Rome could make use of it no longer.] Now, though the Disciples of Hetherington the Box-maker, even before that Lord wrote, to wit, about 1625, had maintained, That [they could not erre in gi∣ving deliberate Sentence in points of Divinity,] as H. Nicholas had done before them; yet if that Noble Viscount had lived till now, what would he have thought of the force of his former Argu∣ment? when not onely within this Island John Reeve and Lodowick Muggleton (who would be taken for the two Witnesses in the Apocalyps) pre∣tended, and were owned by their few Disciples to be Infallible; but the more numerous company of the Quakers do Challenge the same to their Party, and out-do the Romanists in the variety of their Claims, of Inspiration, Immediate Revelation, Apostolical Commission, of Christ the light with∣in, of Infallibility, and discerning of Spirits. So that now on this side Dover, we have Popes of both Sexes; Joan belongs to England, not to Mentz; and we have many Johns, above 24;

but whilst three different, if not contradictory Parties pretend to Infallibility, we have Reason to suspect they are all alike Infallible. The Qua∣kers have a pretty Craft, but it may easily be seen thorow; The Apostles were endued with extraor∣dinary Powers, both inward and outward, now they Challenge to themselves the inward, as Au∣thority, Inspiration, Infallibility, Commission, Discerning of Spirits, the inward Baptism with the Holy-Ghost, &c. which being Internal and indiscernable may be Challenged, and are not so readily confuted; but then the outward, as the Miraculous descent of the Holy-Ghost, the gift of Tongues, the visible Baptism with fire, the abi∣lity of working Miracles of all sorts, the Spirit of Prophecy or fore-telling future things, &c. these being discernable to the sense, capable of an easie detection; they do both deny them, and speak slightly of their necessity or use. Though God conferred these outward ones as undeniable proofs and convictions of the inward; and without which sensible Testimonials, the internal would not have had that Operation, but have been like Candles under Bushels; and this very Art lays no little prejudice upon their Plea.

T. Ellwood's Notion of Divine Revelation is put into variety of Expressions, which lie dispersed in several pages; his stating of things is different, and the claims he makes are of several Natures: I shall put them into the best Method I can, more orderly to examine them.

We may conceive some of them to be as the ground-work whereon he builds, the other as the Fabrick thereon raised. His grounds are two.

1. That [the Apostles had an inward manife∣station, and Immediate Revelation of the Will and Mind of God to them, by the Spirit of Truth which dwelt in them, p. 227, 228, 233.]

2. That [the Apostles Successors, or all Be∣lievers in an extensive Relation, receive the know∣ledge of the Gospel in the same manner, as the Apostles received it, p. 228, 230, 233.]

Other things he Erecteth upon, or claimeth in pursuance of these.

1. They have [renewed and repeated Revela∣tions, p. 238, 240, 243. The good Old Gospel is again revealed by the same Spirit, p. 254. 256.]

2. They [have Immediate Revelations from the Spirit, as the Apostles had, p. 228.]

3. They [have expository Revelations, the Spi∣rit giveth the true sence and meaning of Scripture immediately, p. 238, 239, 251, 253, 255.]

4. [The Gospel is now Preached in the demon∣stration of the Spirit and Power, p. 244.] and they are the Persons without question who Preach it:

5. They [know the Word of God by Experience, p. 249.]

6. [The Primitive Christians had the knowledge of the Gospel by the immediate Revelation of the Spirit, as the Apostles had, p. 233, 245. and the Quakers now receive it in the same manner.]

7. They [receive it by the gift of God, p. 245.]

8. They [have heard the voice of God speak∣ing in them, p. 249.]

9. [Divine Revelation consists in opening and discovering, p. 249. 253, 255.] that is, in ex∣pounding: And all this is done without any help of Humane Learning, which is not so much as to appear between the first of Genesis and the last of the Revelations, but hath its Circle assigned, be∣yond which it must not step, [reduced to its pro∣per station and service which is to be conversant in Natural, Civil, or Humane Affairs, p. 218:] Hu∣mane Learning is to do the Drudgery of Transla∣ting, to put an English Bible into a Quakers hand, and must presently with-draw, the pretended

Spirit then supervening, and opening each Text of Scripture truly to them.

These are different Notions, and are too great favours for any Party on this side Heaven; but its subtilly done to chuse so many, to leave room for escaping, that if some prove deceitful, the rest may support their Partners. We must attend his Motions, and examine them one by one, giving his own words under each head; onely some few things must be premised in passage.

1. I think he seldom or never names our Lord Jesus Christ (who dyed at Jerusalem) as con∣cerned in the revealing of Gods will. His Pro∣phetick Office is destroyed, or weakned by this Sect, and the Spirit is substituted in his place: Thus, p. 245. when he saith, [the Author of our Faith is the same, the Finisher of it is the same,] alluding to Heb. 12.2. Where Jesus, (to wit, the Son of the B. Virgin) is named, yet he takes no notice of him, but turns it another way. They received their Faith [namely, by the gift of God,] they received their Faith, he saith there, in the same manner that the Primitive Christians re∣ceived it of old. Now, how that was, he tells us, p. 233, [From the Immediate teachings of the Holy Spirit which dwelt in them:] So that he either lays aside our dearest Saviour, or Confounds Jesus Christ, and the Holy-Ghost, as one and the same, which he doth to purpose, p. 233. [Paul received the knowledge of the Gospel from Christ revealed in him,] thence he presently infers thus, [The Apostles did receive the knowledge of the Gospel from the immediate teachings of the Holy Spirit,] making Christ, revealed in Paul, and the Holy Spirit to be the same.

2. He seems to make some concessions, to in∣form within what bounds they keep, denying new Revelations, and yet he either hath new ones or

none, (as from his Principles will be proved.) [p. 237. they expect not a Revelation of any other Gospel, of any other way of Salvation, of any other Essentials in the Christian Religion, they have but renewed Revelations, p. 238. Truths formerly re∣vealed, p. 254. The same good old Truths, p. 243 The good old Gospel again revealed,] a conces∣sion that destroys his design, for having no new ones; the old do neither need, nor are capable of Repetition.

3. He appropriates these receits to himself and Party, [We, p. 237, 245, 249. Ʋs, 254, 256▪ to all Believers, 228.] that is, to himself and Friends, for they are the onely true, [the others but Titular and Nominal Christians;] saith Will. Shewen frequently, [they are the Church of God returned out of the Wilderness.]

And this is large enough, Moses wish fulfilled, Numb. 11.29. All the People of the Lord are Prophets. Are all Apostles? Are all Prophets? 1 Cor. 12.29. Yes, among the Quakers. Had he Challenged some few Inspirations in pursuance of the former, or some rare single notices from good Angels, they had been more Modest; or an Immediate Revelation to ascertain him which Books were Divinely inspired, and which not; it should have been confessed that some have gone that way before him; [not onely the Enthusiasts and some Calvinists, but the Popish Guide in Con∣troversies; in Dr. Stillingfleet, saith, That the ul∣timate Resolution of a Christians Divine Faith, is into that particular Revelation first made known to him.] But supposing there was such a Super∣natural and infused assurance given, yet it is not [rational and discursive, saith Mr. Chillingworth; it may be an assurance to a mans self, but it is no Argument to another.] But one single imme∣diate Revelation is too scant for T. E. during his

whole life time. He must put God upon Miracles and unnecessaries, have what hath been before Revealed, though translated into the vulgar Tongue, renewed, repeated, re-revealed in the same manner, and he must have Expository Re∣velations given him of the Sacred Books besides. So that his own words contain the best his own Character. [p. 101. he treadeth an unbeaten path. p. 246. he seems not rightly to understand Reve∣lation, but rather to have taken in some strange Notion concerning it.]

Notes

• Keith's Uni∣versal Free Grace, p. 48.
• Mark 16.20
• Keith's Im. Rev. Title page.
• Eccles. 12.12
• Of the In∣fallibility of the Church of Rome, Sect. 36, 37.
• Sect. 9, 10.
• Dr. Denni∣son's white Wolf, p. 72.
• The true Christians Faith and Experience.
• The Testi∣mony from the Bre∣thren.
• Vindication of the Pro∣testants grounds of Faith, se∣cond Dis∣course, p. 308 Sect. 4.