CONCLUSION
Few words are needed in conclusion to point out the historical
significance of the movement which we have been studying, and to indicate
its connection with the rise and development of seventeenth century
Quakerism. These chapters have presented sufficient historical evidence
to show that from the very beginning of the Reformation there appeared a
group of men who felt themselves commissioned, like the prophets of old,
to challenge the theological systems of the Reformers, and to cry against
what proved to be an irresistible tendency toward the exaltation of form
and letter in religion. They were men of intense religious faith, of
marked mystical type, characterized by interior depth of experience, but
at the same time they were men of scholarship, breadth and balance.
Their central loyalty was to the invisible Church which in their
conception was the Body of Christ, forever growing and expanding through
the ages under the guidance of the ever-present Spirit; and they esteemed
but lightly the established Churches which seemed to them formed not
after the pattern in the mount but after very earthly and political
models. Challenging, as they did, the formulated doctrines of the
Reformation, the type of Church which was being substituted for the Roman
Catholic Church, and the entire body of ceremonial and sacramental
practices which were being put in place of the ancient sacraments of the
Church, these "prophets" found themselves compelled to discover the
foundations {337} for a new type of Church altogether, and to feel their
way down to a new and fundamental basis of religious authority. That
would be a momentous task for any age, or for any spiritual leaders, and
we must not demand the impossible of these sixteenth century
pathbreakers. What they did do consistently and well was to proclaim the
spiritual character of God as revealed in Christ, the native capacity of
the human soul for God, the intimate and inherent relationship of the
divine and human, the progressive revelation of God in history, the
priority of the inward Word, the august ethical aspect which must attach
to any religion adequate for the growing race, and the folly of losing
the heart and spirit of Christianity in contentions over external,
temporal, and pictorial features of it.
They themselves were not founders of sects or churches. Their sole
mission was the propagation of a message, of a body of truth and of
spiritual ideals. They were from the nature of the case destined to be
voices crying in a wilderness-world, and they were obliged to trust their
precious cause to the contagion of their word and life and truth. The
Quakers of the seventeenth century are obviously one of the great
historical results of this slowly maturing spiritual movement, and they
first gave the unorganized and inarticulate movement a concrete body and
organism to express itself through. The modern student, who goes to the
original expositions of Quakerism to find what the leaders of this
movement conceived their message and their mission to be, quickly
discovers that they were not radical innovators setting forth novel and
strange ideas, but that they were on the contrary the bearers, the
interpreters, the living embodiment of ideas which have now become
familiar to the reader of these chapters.
No one has given us a clearer statement of George Fox's mission and of
the creation of the new "Society" than has the writer of the "Epistle to
the Reader" in Fox's strange book _The Great Mystery of the Great Whore_
(1659). This "Epistle to the Reader" was {338} written by Edward
Burrough and was printed, also under the same title, in Burrough's
_Works_ in 1672.[1] In this striking document the writer gives his
account of the existing Church, and over against this dark background he
sets God's new Reformation that is just beginning, of which he feels
himself to be the divinely sent herald and prophet. "As our minds became
turned, and our hearts inclined to the Light which shined in every one of
us," he writes, "we came to know the perfect estate of the Church; her
estate before the apostles' days, and in the apostles' days and since the
days of the apostles. And her present estate we found to be as a woman
who had once been clothed with the sun, and the moon under her feet, who
brought forth Him that was to rule the nations; but she [the Church] was
fled into the wilderness, and there sitting desolate, in her place that
was prepared of God for such a season, in the very end of which season,
when the time of her sojourning was towards a full end, then _we_
[Friends] were brought forth."[2]
In the Light which broke in upon them, he says, they saw that "the world
was in darkness" and that "anti-Christ was set up in the temple of God,
ruling over all, having brought nations under his power, and having set
up his government over all for many ages; even since the days of the
apostles and true churches hath he reigned.~.~.~. As for the ministry,
first, looking upon it with a single eye in the Light of the Spirit of
God which had anointed us, we beheld it clearly _not to be of Christ, nor
sent of Him, nor having the commission, power, and authority of Christ,
as His ministry had in the days of true churches; but in all things, as
in call, practice, maintenance, {339} and in everything else, in fruits
and effects we found it to disagree, and to be wholly contrary to the
true ministry of Christ in the days of the apostles_."[3] His charge
against the ministers of his day is one now very familiar to us: "You
preach to people what you have studied out of books and old authors, and
what you have noted down you preach by an hour-glass and not as the
Spirit of God gives you utterance. You preach other men's words which
you have collected."[4] The "call" to ministry, he urges, is based upon
learning acquired in schools, colleges, and universities, and is not of
the Spirit, and ministers' lives are obvious signs that they are not in
the true "apostolic succession."[5] "As for all churches (so called),"
he continues, "we beheld you all in the apostasy and degeneration from
the true Church, not being gathered by the Spirit of the Lord, nor
anointed thereby as the true members of Christ ever were, but to be in
forms of righteousness without power, and imitations without life. All
the practices of religion we beheld to be without power and life.~.~.~.
We beheld all professions [of religion] to be but as coverings of
fig-leaves, while the [inner] nature stood uncondemned and not
crucified."[6]
He insists that no true and radical reformation of the Church has taken
place, that the churches of his day still bear the marks of apostasy as
did the churches before the Reformation occurred: "Do not professors and
sects of people have the form without the power of godliness? Are not
all people still covetous and earthly-minded, and given to the world, and
proud and vain, even such as profess religion? Are not professors as
covetous and proud as such as do not profess? Are they not given to the
world, and doth it not show that they are not changed nor translated?
And is it not manifest that they have taken up the _form_ of the
apostles' and Christ's words and practices, and are without the {340}
life, and not guided by the Spirit of Christ and the apostles in their
praying and preaching?"[7]
Here, with an air of prophet-like boldness and infallibility, we have
once again an announcement of the inadequacy of the Reformation, the
formal and external character of prevailing types of religion, and the
unapostolic nature of the existing churches. The language describing the
visible church is throughout the language of a "Seeker." "We ceased," he
says in words that exactly describe the "Seeker," "from the teachings of
all men, and their words and their worships, and their temples, and all
their baptisms and churches, and we ceased from our own words and
professions and practices in religion.~.~.~. We met together often, and
waited upon the Lord in pure silence from our own words, and harkened to
the voice of the Lord and felt His Word in our hearts."[8]
The striking difference between him and the contemporary "Seeker" lies in
the fact that he profoundly believed, that the time of "apostasy" was now
at an end, that a new "commission" had come, that a real Reformation was
being set into operation, and that the apostolic Church--the Church of
Christ, the Church of the Spirit--had appeared as though let down from
heaven. He relates how the "Lord raised us [Friends] up and opened our
mouths in this His Spirit," and how "the Light of Christ revealed and
made known to us all things that pertain to salvation, redemption, and
eternal life, needful for man to know," and how through the outpouring
and anointing of the Spirit "the true Church," "the true worship," "the
true ministry" have come again to the world. He makes such exalted
claims as these: we received the pouring out of the spirit upon us; the
gift of God's eternal Spirit was bestowed upon us as in the days of old;
the deep things of God were revealed to us; the Lord Almighty brought us
out of captivity and bondage and put an end to sin and death; {341} the
babe of glory was born in us; we entered into ever-lasting union,
fellowship, and covenant with the Lord, and we were raised from death to
Life. And, finally, he announces the new "commission" in positive words
of glowing faith: "Then having armed us with power, strength, and wisdom
and dominion, according to His mind, and having taught us in all things,
and having chosen us unto His work, God put His sword into our and and
gave us a perfect _commission_ to go forth in His name and authority,
giving us the Word from His mouth what to cut down and what to preserve,
and giving us the everlasting gospel to preach."[9]
In the absolute certainty of his divine "commission," he challenges the
Churches which are defending their authority "with jails and prisons and
whips and stocks and inquisitions--all Cain's weapons"--to a "trial" of
faith and spirit and power, like that on Mount Carmel in the days of
Elijah, "whether it be they or we that are of the true faith and true
worship of God that the apostles were in."[10]
There can be no doubt, I think, that the writer of this "Epistle to the
Reader" in _The Great Mystery_, has come out of the "Seeker" movement, or
that he has "come out" of it only because he believes that he with others
have found what they sought, and are the seed and nucleus of the true,
restored, apostolic Church of God. They refuse absolutely to be called a
sect; and they assume in all their early writings that they are the
restored Church of Christ, though they seldom use that word "Church"
because in their thought it was a name associated with the "apostasy,"
and they preferred to call themselves "the Seed," or "the Children of the
Light." These were, as I have sufficiently shown, names already in use.
It is an interesting fact that this "Epistle" dates the beginning of the
new era as 1652--"it is now {342} about seven years since the Lord raised
us up in the North of England and opened our mouths in this His
Spirit"[11]--and that it locates the springing forth of "the Seed" in the
North of England. It was, we are now well aware, out of the
Seeker-groups of the northern counties of England that the new "Society"
was actually born, and it grew, like a rolling snowball, as it gathered
in the prepared groups of "Seekers," both north and south in England, and
a little later in America.[12]
The creation of the Quaker "Society" was not the work of any man; the
groups were there before the formative leader appeared on the scene. In
fact the very term "Quaker," which was soon fixed upon the new movement
as the popular name for it, had already been in use--at least as far back
as 1646--for the members of some of these highly emotional communities.
As soon as these groups--intense in their expectations--found a leader
who was already raised to an impelling conviction of immediate contact
with God and of definite illumination by the living Christ, and possessed
of an overmastering _sense of mission_, the effect was extraordinary.
The account of what happened is, we may be sure, none too strong: "The
gift of God's eternal Spirit was poured upon us as in days of old, our
hearts were made glad, our tongues were loosed, and we spake with new
tongues as the Lord gave us utterance and as His Spirit led us."[13]
Profound psychological experiences occurred; they felt themselves
baptized together, fused and formed into one group-spirit, swept into
trembling as by a mighty rushing wind, and carried beyond their common
ordinary range of thought and power and utterance. Their
group-experiences of a common divine Spirit coming upon their lives from
beyond themselves, their discovery that God was in their midst, that
gifts were conferred upon them, and, above all, Fox's compelling sense of
apostolic mission--a conviction which was, as it always is,
contagious--were {343} grounds enough to change these Seeker-groups into
the seed and nucleus of a Body possessed of the faith that the
long-expected Church of the Spirit had at last come. They rose to the
group-consciousness that they were the beginners, in modern times, of a
Church of the spiritual order, and a community-loyalty was born which
gave the movement great conquering power and an amazing capacity for
endurance and suffering.
In Fox we have a person of extraordinary psychical experiences and of
dynamic leadership, and in him the "prophetical" and "enthusiast" traits
of the movement are strikingly in evidence. He reveals in a variety of
ways his connections with the great body of spiritual ideas that had been
accumulating for more than a century before his time, but for the most
part these influences worked upon him in sub-conscious ways as an
atmosphere and climate of his spirit, rather than as a clearly conceived
body of truth which he got by reading authors and which he apprehended
through clear intellectual processes. He can be rightly appreciated only
as he is seen to be a potent member of an organic group-life which formed
him as much as he formed it.
The expositions, however, of the more trained and scholarly Quakers show
an explicit acquaintance with the writings of these men whom we have been
studying, and they cannot be adequately understood in isolation. The
fruits of reading and of contact with a wider intellectual world are
clearly in evidence, and the ideas and the peculiar phrases of the
spiritual reformers "pass and come again" in their voluminous works.
Robert Barclay is the chief literary exponent of Quakerism. His range of
familiarity with religious and theological literature is very extensive,
and he shows intimate acquaintance with contemporary thought. For him,
as for his spiritual predecessors, the existing Church is "in apostasy";
it has departed from "the simplicity and purity of the gospel as it was
in the apostles' days." Christian faith has become "burdened with
manifold inventions and traditions, with various notions and opinions"
which {344} have been "substituted instead" of the true religion of
Christ.[14]
The Quaker interpreters all unite in treating "notions and opinions"--or,
to use their sweeping phrase, "notional religion"--as barren
_substitutes_ for a true religion of spiritual reality, which for them is
always born in a first-hand experience of Christ as the inner spirit and
life and power of one's entire being and activity. A good specimen
instance of this position is found in William Penn's Tract, "A Key
opening the Way to every Capacity," etc.[15] He says: "It is not
Opinion, or Speculation, or Notions of what is true; or Assent to or
Subscription of Articles or Propositions, tho' never so soundly worded,
that makes a Man a true Believer or a true Christian." "Phrases of
Schoolmen," "notions of Father, Son, and Holy Ghost," "conceptions of
man's meer Wit," "superfining interpretations of Scripture texts," he
declares to be very chaffy substitutes for a consciousness of Christ's
Life and Light within, conformity of mind and practice to the will of
God, and the actual formation of Christ in the inner self.[16] The
further Reformation, upon the necessity of which he insists, is one that
will take Christianity not only beyond and beneath outward ceremonies,
but beyond and beneath all formulations of creed and doctrine, and that
will ground and establish it in the experience and attitude and verifying
power of the person's life.[17] This is precisely what all these teachers
of spiritual religion have all the time been demanding.
The Quaker view of the moral and dynamic character of saving faith, the
view that justification is a vital process and not merely a forensic
scheme, is, in heart and essence, indistinguishable from the central
teaching of these spiritual predecessors of the Quakers. No Quaker has
presented this view in a more compact, and at the same time adequate way
than has Barclay in one of his {345} important early Tracts: "The manner
and way whereby Christ's righteousness and obedience, death and
sufferings, become profitable unto us and are made ours, is by receiving
Him, and becoming one with Him in our hearts, embracing and entertaining
that holy Seed, which as it is embraced and entertained, becometh a holy
birth in us~.~.~. by which the body of sin and death is done away, and we
cleansed, and washed, and purged from our sins, _not imaginarily_, but
really; and we are really and truly made righteous.~.~.~. Christ Himself
revealed in us, indwelling in us. His life and spirit covering us--that
is the ground of our justification."[18]
The root principle of Quakerism is belief in a divine Light, or Seed of
God, in the soul of man. All of the multitudinous Quaker books and
tracts bear unvarying testimony to that, and all their contemporary
accounts make that faith, that principle, their _organizing idea_. What
they all say is that there is a Light in man which shines into his
darkness, reveals his condition to him, makes him aware of evil and
checks him when he is in the pursuit of it; gives him a vision of
righteousness, attracts him toward goodness, and points him infallibly
toward Christ from whom the Light shines. This Light is pure, immediate,
and spiritual. It is of God, in fact is God immanently revealed.[19]
Then, again, the figure is changed and what was called Light is now
called "Seed," and it is thought of as a resident germ of divine Life
which, through the active co-operation of the individual, produces a new
creation within, and makes the person through and through of a new nature
like itself.[20] It is also frequently called "the Word of God," or
"Grace of God," or "That of God in you," or "Christ within," or "the
Spirit," or "the Kingdom within you." "By this Seed, Grace, and Word of
God, and Light wherewith every one is enlightened," {346} Barclay says,
"We understand a spiritual, heavenly, and invisible Principle in which
God, as Father, Son, and Holy Spirit, dwells; a measure [_i.e._ a
portion] of which divine and glorious Life is in all men as a Seed, which
of its own nature draws, invites, and inclines to God. This some call
_vehiculum dei_, or the spiritual Body of Christ, the flesh and blood of
Christ, which came down from heaven, of which all saints do feed and are
thereby nourished unto eternal life."[21] But under whatever name it
goes, it is always thought of as a _saving Principle_. He who says yes
responds, obeys, co-operates, and allows this resident Seed of God, or
Christ-Light, to have full sway in him becomes transformed thereby and
re-created into likeness to Christ, by whom the inner Seed was planted
and of whose nature it is. The spiritual predecessors of the Quakers, as
we have seen, all held this view with individual variations of phrase and
experience. All the Quaker terms for the _Principle_ were used by
Sebastian Franck and by Caspar Schwenckfeld; and all the men who taught
the dynamic process of salvation presuppose that something of the divine
nature, as Light or Seed or Spirit, or the resurrected Christ, is
directly operative upon or within the human soul. That is, salvation is
for them more than a moral change, it is a birth-and-life-process,
initiated and carried through by the _real presence_ of the Divine in the
human.[22]
The Quakers are perhaps somewhat more emphatic than were their spiritual
forerunners, with the exception {347} of Schwenckfeld, in their
declarations that this Seed, this Light, is not _natural_. "We assert,"
William Penn wrote, "the Light of Christ not to be a Natural Light,
otherwise than as all men born into the world have a Measure of Christ's
Light, and so in a sense it may be called Natural to all Men. But this
Light is something else than the bare Understanding which Man hath as a
Rational Creature."[23] What man does naturally have, in William Penn's
view, is a _capacity_ for the Light, but the Light itself is from a
source wholly heavenly and divine. Barclay, in quite Cartesian fashion,
interprets it to be "a real spiritual Substance," "a substantial Seed"
from another world, hidden away within man's soul at birth, lying there
"like naked grain in stony ground," until the child is old enough to feel
its stirrings and to determine by his own free choices of obedience or
disobedience to its movings whether it shall grow and develop or not.[24]
We plainly have here a double world. The once-born man is "natural,"
though he carries buried deep in the subsoil of his nature a Seed of God,
a germ of Life drawn from the higher, spiritual world. He may live in
and under the dominion of either world, but he must choose which it shall
be. By response to and participation with the divine Seed of
radio-active spiritual energy, he can become transformed--utterly and
completely--into a new nature, and can belong here and now to the
spiritual World which Christ by His victorious Life has brought across
the chasm and planted in our soil. On the other hand, by negligence or
by disobedience he can live a mere empirical, natural life, and keep his
inestimable Seed of God buried and forgotten in a region of himself which
he seldom or never visits.
The Quakers, however, as a consequence of their heightened
group-consciousness, and as a result of the intense experiences enjoyed
in their gatherings, exhibited a far greater degree of _enthusiasm_ than
had appeared in the earlier exponents of the inner Word; and they showed
a heightened element of _prophetism_, both in their faith {348} and
practice. They devoutly believed that in them the prophecy of Jeremiah
had found fulfilment: God had written His Word in their hearts, so that
they were recipients of His will and His message. The more sure Word of
prophecy, announced by Peter, had come and the Day Star had risen in
their hearts. Their Light was to them not only a principle of connection
with a higher world, a germ of a new nativity, it was also a principle
and basis for continuous revelation, and for definite openings of light
and guidance on all matters that concern present-day life and practice.
"The inward command," Barclay says, "is never wanting in the due season
to any duty."[25]
Like their predecessors, they did not slight the importance of the
outward word, the Scriptures. They had an immense reverence for them and
were diligent in the study and skilful in the use of them, though of
course they used them in a thoroughly uncritical and unhistorical way, as
did also their opponents. But they would never allow the Scriptures to
be called the Word of God or to be treated as God's only revelation of
Himself to man without a challenge. "The Word of God," Barclay says,
"is, like unto Himself, spiritual, yea, Spirit and Life, and therefore
cannot be heard and read with the natural external senses as the
Scriptures can." Our Master, he adds, is always with us. "His letter is
writ in our hearts and there we find it."[26] "There is," William Penn
declares, "something _nearer to us_ than Scriptures, to wit, the Word in
the heart from which all Scriptures came," though he is very emphatic in
his claim that Friends never slight the Scriptures and believe in their
divine authority.[27]
It is not necessary to prolong the exposition of early Quakerism farther.
The similarity of its fundamental position with that of the preceding
spiritual reformers is perfectly clear. Quakerism is, thus, no isolated
or sporadic religious phenomenon. It is deeply rooted and embedded in a
far wider movement that had been {349} accumulating volume and power for
more than a century before George Fox became a "prophet" of it to the
English people. And both in its new English, and in its earlier
continental form, it was a serious attempt to achieve a more complete
Reformation, to restore primitive Christianity, and to change the basis
of authority from external things, of any sort whatever, to the interior
life and spirit of man.
That the _formulation_ of this vast spiritual Reformation, as presented
by the men who are studied in this volume, was adequate, I do not for a
moment assert. The views here expounded in their historical setting are
plainly hampered by inadequate philosophical and psychological
presuppositions. They need reconstructive interpretation and a fresh
re-reading, in terms of our richer experience, our larger historical
perspective, and our truer psychological conceptions. That work of
reexamination and reinterpretation, especially of the Quaker movement and
the Quaker message, is a part of the task undertaken in the historical
volumes which follow this one in this series. It must suffice for the
present to have reviewed here the story and the struggles of these brave,
sincere men and their heroic endeavours to proclaim a spiritual
Christianity. It has been a privilege to live for a little while with
this succession of high-minded men, to review for our time their type of
spiritual religion, and to retrace their apostolic efforts to bring the
world, with its sins and its tragedies and its inner hungers, back to the
Father's Love and to the real presence of the eternal Christ. They may
have failed in their intellectual formulation, but at least they
succeeded in finding a living God, warm and tender and near at hand, the
Life of their lives, the Day Star in their hearts; and their travail of
soul, their brave endurance, and their loyal obedience to vision have
helped to make our modern world.
[1] This document, though, as stated above, not written by Fox, had his
approval, and may be taken as exactly expressing his views and his
position. Many of the early Quaker books show how remarkable was the
corporate character and the group-spirit of the "Society" at this period.
Whatever any individual could contribute was given for the common cause
and went into the life of the whole. I have given the passages, which I
have quoted from this "Epistle," in modern English.
[2] _The Great Mystery of the Great Whore_ (London, 1659), p. B1. Jacob
Boehme had already set Fox the example of calling the existing Church by
this opprobrious name. See _The Threefold Life of Man_, vii., 56-58.
[3] _The Great Mystery of the Great Whore_, p. B3.
[4] _Ibid._ p. A6.
[5] _Ibid._ pp. A5-A7.
[6] _Ibid._ p. B4. This is almost word for word Boehme's view.
[7] _The Great Mystery of the Great Whore_, p. C3.
[8] _Ibid._ p. B1.
[9] _The Great Mystery of the Great Whore_, p. B2. I have taken some
liberty in correcting the grammatical form of the passage quoted, but the
original sense is preserved.
[10] _Ibid._ p. C2.
[11] _The Great Mystery of the Great Whore_, p. B.
[12] For evidence of Seeker-groups in America, see my _Quakers in the
American Colonies_.
[13] _The Great Mystery of the Great Whore_, pp. B1-B2.
[14] Preface to _A Catechism and Confession of Faith_.
[15] _Works_ (London, 1726), ii. p. 781.
[16] _Ibid._ ii. pp. 781-783.
[17] "Salvation lieth not in literal but in experimental
knowledge."--Barclay's _Apology_, Props. V. and VI. sec. 25.
[18] Barclay, "Truth cleared of Calumnies," _Works_ (London, 1691), i.
pp. 1-48.
[19] This view appears _passim_ in the works of Isaac Penington.
[20] See Penington's Tract, "Concerning the Seed of God," _Works_
(edition of 1761), ii. pp. 593-607.
[21] _Apology_, Props. V. and VI. sec. 13. This passage could be exactly
paralleled in the writings of Schwenckfeld.
[22] It is interesting to see how closely William Law, the great exponent
of "Spiritual" Christianity in the eighteenth century, carrying on this
train of thought in another channel, approaches the Quaker position:
"Thou needest not run here or there saying, 'Where is Christ?' Thou
needest not say, 'Who shall ascend into heaven, that is, to bring Christ
down from above?' or, 'Who shall descend into the deep, to bring up
Christ from the dead?' For, behold, the Word, which is the Wisdom of
God, is in thy heart. It is there as a bruiser of Thy serpent, as a
Light unto thy feet and Lanthorn unto thy paths; it is there as an Holy
Oil, to soften and overcome the wrathful fiery properties of thy nature,
and change them into the humble meekness of Light and Love; it is there
as a speaking Word of God in thy soul; as soon as thou art ready to hear,
this eternal, speaking Word will speak wisdom and peace in thy inward
parts, and bring forth the birth of Christ, with all His holy nature,
spirit, and temper within thee."--"Spirit of Prayer," _Works_, vii. p. 69.
[23] _Works_, ii. p. 780.
[24] _Apology_, Props. V. and VI. sec. 13.
[25] "Truth Cleared of Calumnies," _Works_, i. p. 13.
[26] _Ibid._ i. pp. 13-15.
[27] _Works_, ii. p. 782.
{351}
INDEX
Abrahams, Galenus, 118, 120-121
and George Fox, 122-123
discussion with Penn and Keith, 122
Acontius, J., 115
Agrippa of Nettesheim, Cornelius, 55 _n._, 136-137
Althamer, A., 48
Ambrose, Saint, 267
Anabaptism--
characteristics of, 17-18, 28, 31, 81 _n._, 112, 267 _n._
attacked by Franck, 48
Schwenckfeld and, 80
Coornhert and, 112
Giles Randall and, 254
Anabaptists, xv
divisions among, 33
Anderdon, John--
on Behmenists, 227, 231-232
Antinomianism, 238, 241, 254, 263
Antinomians, xv
Aristotle, 211
Arminius, J.--
controversy over views of, 114
and Coornhert, 107
and Whichcote, 289, 294
and Culverwel, 289
Arnold, Gottfried--
on Entfelder, 39
on Schwenckfeld, 64 _n._
on Arminius, 107 _n._
on Boreel, 118 _n._
Astrology, 134, 137
as used by Weigel, 148-150
as used by Tentzel, 150 _n._
Aubrey, John--
on Traherne, 328
Augsburg--
Anabaptist Synod in, 20, 33
Augustine, Saint, 6, 9, 246, 267
theology of, 22, 204
Automatism--
of Jacob Boehme, 162, 207
Baader, F. von--
on Boehme, 151 _n._, 153 _n._
Baillie, Robert--
on Anabaptism, 254 _n._
on Giles Randall, 256 _n._; 262
Balling, Peter, 123-124, 128
influence of Cartesianism on, 124, 128, 130
Barclay, Robert (of Ury), 123
influence of Cartesianism on, 124, 347
on divine Seed in man, 283, 345-346, 347
teaching of, 343, 344-345, 348
Barclay, Robert--
on Boehme's influence on Quakers, 220 _n._
Barneveldt, John of, 114 _n._
Baxter, Richard--
on Behmenists, 227
on Vane, 271, 274
on Sterry, 280
Behmen, Jacob, 155 _n._ (_see_ Boehme)
Behmenists, 227-234
and Quakers, 231-233
Bellers, John--
on John Everard, 253 _n._
"Bellius, Martinus," 93, 95
Bernard, Saint, 6, 267
Bewman, Jacob, 220
Beza, T., 95, 290, 294
Bible, translations from--
by Denck, 21
by Castellio, 90, 92
by de Valdes, 237
by Rous, 267
Boehme, Jacob, 43 _n._, 139
life and character of, 151-171, 208
vision of, 148 _n._, 158, 159-161
mysticism of, 154, 159, 201-206
automatism of, 162, 207
symbolism of, 173
view of man, xxx
view of God, xli _n._, 35 n; 174-177
views on salvation, 170, 190-198, 289, 309
views on the universe, 150 _n._, 159-160, 172-189
writings of, 151 _n._, 161, 165 _n._
in England, 208-220
influence on--
George Fox, 165 _n._, 170 _n._; 221-227, 338 _n._, 339 _n._
Quakers, 220, 233
Seekers, 220
Isaac Newton, 181 _n._, 234
John Milton, 234
William Law, 153 _n._, 179, 234
Sir Harry Vane, 275
and the Behmenists, 227-234
and B. Whichcote, 289, 302 _n._
Boethius, 105
Boreel, Adam, 117-120
Borellists--
views of, 119-120
Bosanquet, Bernard, xxxi _n._
Bourne, Benjamin--
on Randall, 256 n; 257
Boutroux, Emile--
on Boehme, 151 _n._, 183 _n._
Breen, Daniel van, 117
Brooks, Thomas--
on Everard, 241
Brothers of the Common Life, 4
Broussoux, Emile--
on Castellio, 88 _n._
Browne, Sir Thomas, 275
Browning, Robert--
on Paracelsus, 138
Bucer, Martin, 47
Buisson, F.--
on Castellio, 88 _n._
Buenderlin, Johann--
life of, 32-34, 40
teaching of, 34-39, 69, 76, 169, 190
writings of, 34 _n._
a mystic, 35
Franck's opinion of, 48
Buonarotti, Michael Angelo, 237
Burnet, Bishop G.--
on Vane, 272
on Cambridge Platonists, 289-290
Burrough, Edward--
on mission of "the Children of Light," 337-341
Cabala, the--
teaching of, 134-136
Caird, Edward--
on Cartesianism, 125 _n._
Calvin, xlix, 121
relations with Castellio, 89-91, 93, 96
influence on Cambridge Platonists, 290, 294, 295
Calvinism--
in Holland, 106
in England, 279
and Arminianism, 114
Campanus, Johann, 48, 59
Carlyle, Thomas--
on Rous, 267
Castellio, Sebastian--
life, 88-93, 97
teachings of, 90, 91, 93-102, 107
writings, 90, 92-94, 96, 97, 98, 99 _n._, 101, 103 _n._
_nom-de-plume_ of, 93, 103 _n._
as a Reformer, 103
influence in England, 103 _n._, 243
on Van der Kodde brothers, 115
on Boreel, 118
Caton, William--
on Castellio, 103 _n._
Charles II.--
on Vane, 272
"Children of the Light," 132, 221, 260, 277, 341
Chillingworth, William, 291
Christ--
in a Faith religion, xxxix-xliv
as viewed by--
Denck, 25
Buenderlin, 37
Entfelder, 41, 42
Spiritual Reformers, 44, 337
Franck, 54, 61
Schwenckfeld, 65, 69, 70
Castellio, 99-101
teachers of "Nature Mysticism," 134
Weigel, 142-144
Boehme, 183, 185 _n._, 191, 193-194
John Sparrow, 216
John Everard, 244, 250
Pascal, 250 _n._
Francis Rous, 269-270
Peter Sterry, 284
John Smith, 316
Thomas Traherne, 332
Chrypffs, Nicolaus (_see_ Cusa)
Church, the--
historical conception of, xlix
as conceived by--
Montanists, the, xiii
Protestant Reformers, l
Luther, 8, 121
Denck, 38
Buenderlin, 38
Entfelder, 41
Spiritual Reformers, l, 45
Franck, 58-59, 145, 199
Schwenckfeld, 78-80, 85
Seekers, 84, 86, 340
Collegiants, 84
Borellists, 120
Abrahams, 120-121, 122
Weigel, 145, 147
Boehme, 169-170, 199-201, 226
George Fox, 200, 226, 339-340
Church, interim, (_see also Sttilstand_)--
Coornhert and, 113
Cicero, 105
Clarendon, Earl of--
on Vane, 271, 279
Clement of Alexandria, xxxix, 267
Colet, John, 236
Collegiants, the--
and the _Stillstand_, 68 _n._
Schwenckfeld and, 84
history of, 113-124
influence of Descartes and Spinoza on, 123 _seq._
Colonna, Vittoria, 237
Comans, Michael, 117
Commonwealth, English--
Reformation in, 266
Rous in, 268
Vane in, 271-272
Puritans in, 290
Conscience, liberty of--
taught by--
Castellio, 93-96
Coornhert, 106
Boreel, 118
Vane, 273, 275
Sterry, 286
William Caton on, 103 _n._
in Holland, 104
dangers of, 320
Coornhert, D. V.--
life, 105-108
writings, 105, 106
teachings, 106, 108-113
and Calvinism, 106, 111
and Van der Kodde brothers, 115
and Adam Boreel, 118
Cotton, John, 292
"Covenant of Grace," 274
"Covenant of Works," 274, 309
Crashaw, Richard, 322
Crautwald, Valentine, 67 _n._, 81
Cromwell, Oliver, 268, 271, 272, 274, 275, 280
Cudworth, Ralph, 280, 290
Culverwel, Nathaniel, 319
on Arminius, 289
Cunitz, M., 47 _n._
Curio, Valentin, 18
Cusa, Nicholas of, 3, 4
translated into English by Everard, 243, 256, 260
published by Randall, 256, 260
Dante, xxiii, 171, 174
Dell, William, l, 267 _n._
Denck, Hans, 48
life of, 18-21
writings of, 22 _n._
teaching of, xxx, 21-30, 69, 76, 242-243
not an Anabaptist, 18
begins "Spiritualist" movement, 132, 139, 169, 190
Everard's translation of, 242
Denqui, John, 242 _n._
Descartes, R.--
philosophy of, 117, 123-125, 128
and Cambridge Platonists, 291
Deussen, Paul--
on Boehme, 151 _n._, 153 _n._
Dilthey, Wilhelm--
on justification, 8 _n._
Dionysius, the Areopagite, 236, 239
his conception of God, xxvii, 247
translation of, by Everard, 243
influence on Rous, 267
on Sterry, 280
Dobell, Bertram--
on Traherne, 324 _n._; 327
Doellinger, Johann--
on Schwenckfeld, 64 _n._
_Dompeldoop_, 116
Donne, John, 322
Dort, Synod of, 114
Duerer, Albrecht, 48
Ecke, Karl--
on Schwenckfeld, 64 _n._
Eckhart, Meister, 3, 4, 239, 243
his conception of God, xxvi, xxvii, 247
Ederheimer, Edgar--
on Boehme, 151 _n._, 153 _n._
Edward VI. of England, 92
Ellington, Francis--
on Boehme, 221
Ellistone, John, 213
translates Boehme into English, 213, 217, 221, 234 _n._
views of, 217-220, 222
Emmanuel College, 279, 290, 291, 306
Endern, Carl von, 162 _n._, 165
England--
influence in--
of Castellio, 103 _n._
of Schwenckfeld, 84, 87, 103 _n._
of Weigel, 139, 141, 146, 148, 150
of Boehme, 208-234
of Spiritual Reformers, 235, 251, 252, 267, 288
of de Valdes, 237-238
Quakers in, 132, 221, 227, 337
Reformation spirit in, 266-267
religious upheaval in, 320
Entfelder, Christian--
life of, 39, 40
writings, 40
teaching, 40-43, 69, 169, 190
"Enthusiasm," 238
"Enthusiasts," xv, 31, 48
Erasmus, 34, 51, 55 _n._, 92, 105
Christian Humanist, 1 _n._, 3, 47
quoted on toleration, 93
Erbkam, H. W.--
on Schwenckfeld, 64 _n._
Erigena, 3
Etherington, John--
on Randall, 255
Everard, John--
life of, 239-241, 289
translations by, 241-243, 250 _n._, 256, 260
Sermons, 241
teaching, 243-252
and Randall, 243 _n._, 256, 260
Evil (_see_ Sin)
Faith--
definition of, xxxix
in "spiritual" religion, xv
as an approach to religion, xxxviii-xlv
magic reliance on, 75
Confessions of, 118
Confessions of, source of divisions, 115
view of, held by--
Luther, xxxix, 5-11, 75
Schwenckfeld, 75, 77-78
Castellio, 100
Coornhert, 109-110
Weigel, 146
Boehme, 195-198
de Valdes, 236, 237
John Smith, 316
Quakers, 344
Familism, 238, 241, 254, 255, 256 _n._., 258, 263, 267 _n._
Faust, xxiii
Ferrar, Nicholas, 237, 238
Ficino, Marsilius, 134, 235-236
influence on Sterry, 280
Fox, George, 328
mission of, 337-34l, 349
character, 343
conception of the Church, 200, 226, 339-341
and Abrahams, 122-123
and Boehme, 165 _n._, 170 _n._, 221-227, 338 _n._, 339 _n._
and Justice Hotham, 210
and Henry Vane, 278
France--
Castellio on conditions in, 101-102
Francis of Assisi--
and Schwenckfeld, 65
Franck, Sebastian, 139
Humanist and Mystic, 46, 55, 105
life of, 47-52, 92
writings, 49, 51
teachings, 49, 50, 52-63, 69, 93, 199, 242, 243, 247, 346
on the _Stillstand_, 86
quoted by William Caton, 103 _n._
translated by Everard, 242, 243
influence on--
Coornhert, 107
Boreel, 118
Weigel, 145, 146 _n._, 148
Boehme, 154, 169, 190
Franckenberg, Abraham von--
on Boehme, 156, 165
Frecht, Martin, 47
Freedom--
views on, of--
Spiritual Reformers, xlix
Hans Denck, 22, 23
Buenderlin, 35
Luther, 70
Schwenckfeld, 70, 72
Castellio, 93-96, 107
Coornhert, 106, 113
Randall, 258-259
Vane, 273, 275
Freedom of conscience in Holland, 104
Frettwell, Ralph, 232, 233
Furley, Benjamin, 128 _n._
collection of books, 258 _n._
Gairdner, W. H. J., xxvii _n._
_Gangraena_, Edwards'--
on Giles Randall, 254, 256 _n._, 257, 262
Gataker, Thomas--
on Giles Randall, 254 ft.
Gerson, 6
Gichtel, J. G.--
on Boehme, 153 _n._
Gnosticism--
view of man in, xii, xiii
seven qualities in, 180 _n._
God--
as conceived--
in a Faith religion, xliv
by Reason, xxxv-xxxviii
by Spiritual Reformers, xlvii, 44
by Mystics, xxiv, xxvii-xxviii, 247
by Luther, 10, 11
by Denck, 22-26
by Buenderlin, 35-37
by Entfelder, 40
by Castellio, 99
by Descartes, 125
by Spinoza, xxviii, 126-127
by Boehme, 35 _n._, 174-177
in _The Light on the Candlestick_, 130
in the Cabala, 134-135
by Justice Hotham, 210
by Everard, 246-248
by Randall, 260-261, 262
Goeters, W.--
on Collegiants, etc., 104 _n._
"Gomarists," 114
Gonzaga, Giulia, 237
Goodwin, John--
on Randall, 257
Grace--
salvation by, 75, 99
"Covenant of, the," 274
as conceived by--
the Remonstrants, 114
Boehme, 170, 191
Gregory of Nazianzen, 267
Gregory of Nyssa, 267
Gregory Thaumaturgus, 307
Grocyn, 236
Grotius, Hugo, 114 _n._
Gruetzmacher, R. H.--
on Schwenckfeld, 64 _n._
on Boehme, 168
Hagen, Carl--
on Buenderlin, 34 _n._
Haldane, E. S.--
on Descartes, 124 _n._
Hales, John, 291
Harford, Rapha--
on Everard, 240, 241
Harless, von--
on Boehme, 151 _n._
Harnack, A.--
on Luther, 15
on Irenaeus, 71 _n._
Hartmann, Franz--
on Boehme, 151 _n._
Hartranft, C. D.--
editor of _Corpus Schwenchfeldianorum_, 64 _n._
Heaven--
as conceived by--
Spiritual Reformers, xlviii
Weigel, 147
Boehme, 179, 186-188, 289, 302 _n._, 312, 334
Milton, 187 _n._
Everard, 252
Whichcote, 289, 301-302, 312
John Smith, 312-313
Thomas Traherne, 334-335
Heberle--
on Denck, 17 _n._
Hegel, G. W. F.--
on nature of consciousness, xxxii
on Boehme, 151 _n._, 195 _n._
Hegler, A.--
on Franck, 48 _n._
Hell--
as conceived by--
Spiritual Reformers, xlviii
Weigel, 147
Boehme, 179, 186-188, 289, 302 _n._, 312, 334
Milton, 187 _n._
Whichcote, 289, 301-302, 312
John Smith, 312-313
Thomas Traherne, 334-335
Heppe, H.--
on Collegiants, 104 _n._
Heraclitus, 63
Herbert, George, 237, 322
"Hermes Trismegistus," 53, 136 _n._, 210
translated by Everard, 243
Hetzer, Ludwig, 19, 21
Hill, Thomas, 291
Hinkelmann, Dr., 167
Hobbes, Thomas, 291
Hoffman, Melchior, 33
Holland--
Collegiants in, 68 _n._, 84, 86, 113-124
William Caton in, 103 _n._
disciples of Castellio in, 102, 103
religious liberty in, 104
Calvinism in, 106
Hotham, Charles--
on Boehme, 209, 211, 221
Hotham, Durant--
on Boehme, 209-210, 211, 221, 222
and George Fox, 210
views of, 211-212
Howgil, Francis, 231
Huebmaier, Balthasar, 40
Huegel, Friedrich von, xlii
Humanists--
finding a new world, 1-3
view of man, 2, 4, 19, 69
view of "Hermes Trismegistus," 243
in England, 235-236
influence on--
Spiritual Reformers, xxx, 289
Denck, 18, 19
Franck, 46, 47
Castellio, 89
Coornhert, 105-106
Cambridge Platonists, 289
Thomas Traherne, 323
Hutchinson, Anne, 274
Hutten, Ulrich von, 47
Hylkema, C. B.--
on Collegiants, 104 _n._
on Boreel, 118 _n._
_Imitation of Christ, The_, 4, 267
Immortality--
John Smith on, 314
Independency, 268
Inquisition, Spanish, 106
Irenaeus, 71
Israel, A.--
on Weigel, 140 _n._
Jarrin, Charles--
on Castellio, 88 _n._
Job, xxiii
Joris, David, 108
Justification--
mediaeval conception of, 8 _n._
as conceived by--
Luther, 8 _n._, 19, 74
Schwenckfeld, 75, 77
John Smith, 310
the Quakers, 344
Keith, George, 122, 233
Keller, L.--
on Denck, 17 _n._, 18 _n._
Kempis, Thomas a, 267
Kessler, J., 18 _n._
Kober, Dr. Tobias, 165
Kodde, Giesbert Van der--
founder of Collegiants, 115-116
Kodde, John Van der, 115, 117
Kodde, William Van der, 115
Kolde, Th., 20 _n._
Ladders, mystical, xxiii _n._
Langcake, Thomas, 234 _n._
"Latitude-men," 279, 288-291
Law, William--
on Boehme, 153 _n._, 179, 234
on Inner Word, 346 _n._
Leade, Jane, 228, 230, 232 _n._, 233
Lee, Francis, 230-231, 233
Letter, the--
_versus_ the Spirit in--
Denck, 28-29
Buenderlin, 36-39
Entfelder, 41-43
Schwenckfeld, 72-74
Franck, 60-62, 154, 245, 317
Castellio, 101
Coornhert, 108-109
_The Light on the Candlestick_, 130
Weigel, 148
Boehme, 169-170, 201
John Ellistone, 217-218
Everard, 241, 245-246, 251
Randall, 263
Rous, 269
Vane, 276
Sterry, 285
John Smith, 316-318
Liegnitz Pastors, 67 _n._
_Life and Light of a Man in Christ Jesus, The_, 263-265
"Light, Children of the," 132, 221, 260, 277, 341
Light, Inward, 129-132 (_see_ Inward Word)
_Light on the Candlestick, The_, 123, 128
teaching of, 128-132
circulated as Quaker Tract, 128
Linacre, Thomas, 236
Loofs, F.--
on Luther, 13
Lucifer, 178, 185, 192, 234
Luther, Martin--
child of the people, 4, 9
influence of mystics on, 6, 7, 9
influence of Humanists on, 7, 8
discovers way of Faith, xxxix, 5-8, 15
theology of, 9-14, 19, 70, 76
as a Reformer, 14-16, 12l
quoted on Toleration, 93
influence on--
Franck, 47
Schwenckfeld, 65-69
Boehme, 154
Magic--
in use of words, xi
as an aspect of--
the Sacraments, 13
Justification, 75
Sacerdotalism, 79
Superstition, 309
in the Cabala, 135
in Agrippa of Nettesheim, 136
in Paracelsus, 137
Man--
as conceived by--
Gnostics, xii, xiii
the psychologist, xvii
the mystics, xxvi, 70
the Spiritual Reformers, xxx-xxxii, xlviii, 337
the Humanists, 2, 4, 19, 69
Luther, 9, 11-12, 70
Denck, xxx, 21-23
Buenderlin, 35, 36
Franck, 53-55
Schwenckfeld, 54, 70, 77, 269
Castellio, 99
Coornhert, 106
Remonstrants, 114
Descartes, 124-125
Spinoza, 127
author of _The Light on the Candlestick_, 130-131
exponents of "Nature Mysticism," 133
Agrippa of Nettesheim, 137
Paracelsus, 138
Weigel, 142-145
Boehme, xxx, 184-186, 188, 190-191
Charles Hotham, 211
John Ellistone, 218, 219
John Sparrow, 218, 219
Everard, 248-250
Rous, 268
Vane, 276-277
Sterry, xxx, 283
Robert Barclay, 283, 347
Cambridge Platonists, 290
Whichcote, 296-297
John Smith, 310-311
English poets, 322, 323
Traherne, 327, 328-329
the Quakers, 347
Mann, Edward, 233 _n._
Martensen, H. L.--
on Boehme, 151 _n._
Martyr, Peter, 236
Massachusetts--
religious controversies in, 273-274
McGiffert, A. C.--
on Luther, 15
Mennonites, 115
views of, 116
and Collegiants, 116, 120
Mildmay, Sir Walter, 279
Millennium, the--
Vane on, 275, 277-278
Milton, John--
on heaven and hell, 187 _n._
on strange sects, 214
on Vane, 271
on Inward Word, 321
influence of Boehme on, 234
and Sterry, 281
and Quakers, 321
Ministry--
must be divinely ordained, 79
in interim-Church, 113
among Mennonites, 116
among Collegiants, 115, 117
as conceived by--
Weigel, 146-147
de Valdes, 237
George Fox, 226, 338-339
Montanists establish a "spiritual" church, xiii
"Montfort, Basil," 93
More, Henry, 118, 280, 319
More, Sir Thomas, 236
"Morning Meeting," the, of London Friends, 232-233
Muenzer, Thomas--
views on Inward Word, 19
Mysticism--
characteristics of, xix-xxi, 223
limitations of, xxii-xxix
negative way of, xxv-xxviii
in "spiritual" religion, xv
the basis of life, 3, 4
a pathway to God, 133
of Buenderlin, 35
of Entfelder, 41
of Franck, 46, 55, 62, 155
of Coornhert, 108
of Spinoza, 123, 125
of Ficino, 134
of Paracelsus, 138
of Weigel, 141, 155
of Boehme, 154-155, 159, 201-206
of Randall, 258
of Vane, 273
of English poets, 323
of Traherne, 333-334
"Mysticism, Nature," 133-139, 148, 154, 180 _n._
Mystics--
conception of--
man, 70
salvation, 75
the universe, 155
God, xxiv, xxvii-xxviii, 246-247
influence on--
Luther, 6, 7, 9
new views, 136 _n._
Coornhert, 108
Boreel, 118
Everard, 247
Rous, 267
Sterry, 280
Cambridge Platonists, 289
"Nature Mysticism," 133-139, 148, 154, 180 _n._
Neo-Platonism, 134, 136 _n._
Neo-Pythagoreanism, 134
Newton, Sir Isaac--
influence of Boehme on, 181 _n._, 234
Nicholas, Henry, 108
Nicoladoni, A., 21
on Buenderlin, 33 _n._
Norris, John, 319
Novalis--
on Boehme, 153 _n._
Oaths--
views on--
of Mennonites, 116
of Collegiants, 116
Ochino, Bernardino, 236, 237, 238
OEcolampadius, 18, 21, 34, 137
Oporin, Humanist printer, 92
Origen, 267, 307
Paracelsus, 137-139
teaching of, 159 _n._, 184
symbolism of, 173 _n._
influence on--
Weigel, 148, 150 _n._
Tentzel, 150 _n._
Boehme, 154, 174, 175 _n._
Parker, Alexander, 233 _n._
Pascal, xxx _n._, 94, 250 _n._, 261 _n._
Patrick, Simon (S. P.)--
on "Latitude-Men," 288 _n._, 290
on John Smith, 305 _n._, 306-308, 319
Paul St.--
use of word "spiritual," xi
Penington, Isaac, xix, xxi, 345 _n._
Penn, William--
and Abrahams, 122
teaching of, 344, 347, 348
Pennsylvania--
migration of Schwenckfelders to, 83
Penny, A. J.--
on Boehme, 151 _n._
Pepys, Samuel--
on Vane, 272
Perfection, doctrine of--
John Sparrow on, 216-217
Randall on, 254, 255, 259
Perkins, 294
Personality, xlix, 8
Pfeiffer, F.--
on Eckhart, xxvi _n._, xxvii _n._
Pflug, Julius, 34
Philadelphian Society, the, 230, 23l, 233
Philosophy--
Greek, 134
in England, 235-236, 288, 295
Arabian, 134
Pico of Mirandola, 134
Pirkheimer, 47
Plato, xxxiv, 53, 134, 211, 268
influence on--
Ficino, 235-236
Peter Sterry, 280
Cambridge Platonists, 289, 290
Traherne, 323
Platonists, Cambridge, 279, 280, 288-291, 319, 334
Plotinus, 3, 53, 211, 236, 239, 280, 289, 290, 323
Poiret, Peter--
on Boehme, 153 _n._
Pordage, John, 227-230
on Quakers, 230 _n._
Pordage, Samuel--
on John Sparrow, 217 _n._
Predestination, 99
as viewed by--
Spiritual Reformers, xlix
Coornhert, 111
Remonstrants, 114
Boehme, 164, 204
Presbyterianism, 268, 28l
Principles, Three--
in Boehme's universe, 183
Proclus, 280
Psalms, translated by Rous, 267
Puritans, 279, 290, 291
Pythagoras, 210
Quakers, the--
precursors of, xxxii, 31, 83, 116, 123, 132, 146,
263, 264 _n._, 283, 337, 346, 348
circulate _The Light on the Candlestick_, 128
influence of Boehme on, 220-227, 233 _n._, 338 _n._
influence of Everard on, 252 _n._
and the Behmenists, 231-233
mission of, 337-341
organization of, 341-343
views of, 343-348
Qualities, Seven--
in Jacob Boehme, 180-183, 191
in Gnosticism, alchemy, etc., 180 _n._
Quarles, Francis, 322, 323
Randall, Giles--
and Everard, 243 _n._, 256, 260
life of, 253-254
teaching, 254, 255, 260-263
translations, 255-256, 258, 260, 261
Randall, John, 253
Ranterism, 31, 210, 241, 267 _n._
among Anabaptists, 33
Ranters, 320
Raphael, 176
Reason--
in "spiritual" religion, xv
as an approach to religion, xxxii-xxxviii
use of, for--
Luther, 12
Franck, 55
Castellio, 98, 101
Coornhert, 108
Ficino, 235-236
Rous, 268
Durant Hotham, 210, 211
Whichcote, 295, 300 _n._
Reformation, the--
divisions in, 1, 31, 49, 88, 98-99, 169
character of, 43-44, 66-67
how to be carried out, 82, 112
false course of, 97, 121
in England, 266-267
Spiritual Reformers and, xiv-xv, xlvi, 336-337, 349
Reformer, a--
types of, 14-16
Denck as, 29
Buenderlin as, 43-45
Entfelder as, 43-45
Franck as, 46
Schwenckfeld, 64, 65, 75, 139
Castellio as, 103
Reformers, Spiritual--
type of religion, xxix-xxxii, xlvi-li
views of early, 43-45, 76, 133
views brought into England, 235
mission of, 336-337, 349
and Spinoza, 127
and Weigel, 139, 148
and the Cambridge Platonists, 288-290
influence of, on--
Coornhert, 107
Everard, 239, 251-252
Randall, 255
Vane, 273
Milton, 321
Traherne, 323
Quakerism, 336-337, 348-349
Reforms, Economic and Social, 4
Religion, First-hand--
Faith as, xlv
in "Covenant of Grace," 274
as taught by--
Denck, 26-27
Buenderlin, 37-39
Entfelder, 42
Franck, 45, 58
Schwenckfeld, 71-72
Spiritual Reformers, 76
Castellio, 90, 100
Coornhert, 109
Weigel, 141
Boehme, 154, 170-171, 192 _seq._
Durant Hotham, 212
John Ellistone, 217-218
de Valdes, 237
Everard, 244
Rous, 267
Vane, 272, 274
Whichcote, 296, 297-299, 300-301, 322
John Smith, 308, 310, 311-312, 318, 322
English poets, 322-323
Religion of lay type--
Humanism and, 3, 4, 8
found in Schwenckfeld Societies, 82-83
in Collegiant Societies, 115-117, 120
in Congregational Church government, 268
Religion, rational type of, xxxii-xxxviii
Religion, "spiritual," xlvi
in Montanism, xiii
in Gnostic sects, xii
during Reformation period, xiv-xv
three tendencies in, xv, xxix, xlv-xlvi
Religion, study of, xv-xix
Remonstrants, the--
views of, 114
Reuchlin, J., 47
forerunner of Reformation, 134
Richter, Gregorius--
and Boehme, 162-164, 166-167, 168
Rieuwertz, John, 128
Roehrich, Gustave--
on Denck, 17 _n._
Roth, F.--
on Schwenckfeld Societies, 83 _n._
Rous, Francis--
life, 267-268, 270
writings, 268
teaching, 268-271
Rues, S. F.--
on Collegiants, 123 _n._
Rutherford, Samuel--
on Schwenckfeld, 87
on de Valdes, 238
on Randall, 254, 258, 262, 263
"Rynsburgers," 114 (_see_ Collegiants)
Sabbath, the--
names for, 264 _n._
true, for Coornhert, 111
Sachs, Hans, 47
Sacraments, the use of--
as taught by--
Luther, 12-14, 19
Denck, 27
Buenderlin, 37, 39
Entfelder, 41-43
Franck, 59
Schwenckfeld, 67-69, 80-82, 86, 270
Castellio, 101
Coornhert, 110-112
Collegiants, 116
Borellists, 120
Weigel, 142, 147
Boehme, 201
Behmenists, 232-233
Jane Leade, 232 _n._
Everard, 251
Randall, 254, 255
Vane, 273
Seekers, 273
Whichcote, 302-303
Salter, Dr. Samuel--
on Whichcote, 291 _n._
Saltmarsh, John, 267 _n._
Salvation--
by Faith, xlii-xliv
by works, xlvi, 75
view of, as held by--
Protestant Reformers, xlvi
Spiritual Reformers, xlvii-xlix, 44, 76
historic Church, 75, 99
Mystics, 75
Luther, 10-12, 76
Denck, 25-27, 28, 243
Buenderlin, 36-38
Entfelder, 42
Franck, 54-55
Schwenckfeld, 70-72, 74-78, 285
Irenaeus, 70
Castellio, 98, 100
Coornhert, 110
Remonstrants, 114
Weigel, 141
Boehme, 170, 190-198, 289
de Valdes, 236, 237
Everard, 250
Sterry, 285
Whichcote, 289, 293, 301
John Smith, 311-312
Traherne, 332-333
Quakers, 345, 346-347
Sampson, Alden--
on Milton, 321 _n._
Schellhorn, J. G., 66 _n._
Schleiermacher, Friedrich, xxxii
Schmalkald League, 69
Schneider, Walter--
on Adam Boreel, 118 _n._
Schweinitz, Sigismund von, 167, 168
Schweizer, A.--
on Castellio, 88 _n._
Schwenckfeld, Caspar, 48
as a Reformer, 64, 65, 75, 139
life, 65-69
teaching, 54, 66, 67, 69-87, 154, 269, 285, 346, 347
writings, 64 _n._, 70 _n._
organizes Societies, 82-83
appearance of views in England, 84, 87, 103 _n._
influence on--
Weigel, 142, 148
Boehme, 154, 156 _n._, 190
Scriptures, the--
views on, as held by--
Luther, 12
Denck, 28, 29, 242
Buenderlin, 36
Entfelder, 42
Spiritual Reformers, 44, 251
Franck, 58, 60, 6l, 243
Schwenckfeld, 73
Castellio, 101
Coornhert, 108
Borellists, 120
Boehme, 169, 170, 225
John Sparrow, 215, 216, 225
George Fox, 225
Everard, 245, 251
Randall, 255
Rous, 269
Whichcote, 300
John Smith, 317
Quakers, 348
Scultetus, B., 163 _n._
Seekers, the--
and the _Stillstand_, 68 _n._
view of the Church, 84, 86, 340
view of sacraments, 273
Schwenckfeld and, 84
among the Collegiants, 117, 120, 122
in England, 122, 267 _n._
Boehme of the type of, 159
Boehme's influence on, 220-221
Vane one of the, 273
and the Quakers, 340-342
Seidemann, J. R.--
on Muenzer, 19 _n._
Servetus, 93, 96
Sewel, William--
on Abrahams, 122 _n._
"Signature," 174, 183, 222, 223
Silesius, Angelus, 244 _n._
Simons, Menno, 112, 121
Sin--
views of, as held by--
Franck, 62
Schwenckfeld, 70
Castellio, 99
Remonstrants, 114
Boehme, 154, 155, 177-179, 188-189, 191
John Sparrow, 216, 217
Sterry, 284
Whichcote, 301-302
John Smith, 312-313
Traherne, 331-332
Slee, J. C. Van--
on Collegiants, 114 _n._
Smith, John--
life, 305-306
character, 305, 306-308, 318
teaching, 308-318, 322
Societies--
organized by Schwenckfeld, 82-83
of Collegiants, 115-117, 119-120, 123
Society of Friends--
organized by George Fox, 337, 341-343
Socrates, xxxiii _n._, 211
Sopingius, G., 114
Sparrow, John--
translates Boehme into English, 213-221, 222, 234 _n._
views of, 214-217, 225
Spinoza, B.--
mysticism of, xxviii, 123, 125
Philosophy of, 125
and the Spiritual Reformers, 127
and the Collegiants, 123, 128
Spiritual, the word--
Paul's use of, xi
in Johannine writings, xii
among Gnostics, xii
Montanists, xiii
Spiritual Reformers, xiv-xv
"Spiritualists," 12, 31, 48
Spruyt, David, 120
Steiner, R.--
on Boehme, 151 _n._
Sterry, Peter--
life, 279-281
writings, 281
teachings, xxx, xxxiv, 281-287
_Stillstand_, the--
Schwenckfeld and, 67, 86, 273
Franck and, 86
revived by Collegiants and Seekers, 68 _n._
Vane adopts type of, 273
Stoddart, A. M.--
on Paracelsus, 137 _n._
Stoicism, 134
Stoupe--
on Collegiants, 119
Strobel, G. T.--
on Muenzer, 19 _n._
Sub-conscious, the, xxviii-xxix
Swinburne, A. C., 173
Tauler, xxvi, 3, 4, 6, 19, 141, 239, 243, 253 _n._, 267
his conception of God, 247
Taylor, Jeremy, 291
Taylor, Thomas--
on Boehme, 220
"Temperature," 178, 181, 185
Tentzel, A., 242
use of astrology by, 150 _n._
_Theologia Germanica_, xxvi _n._, 4, 6, 239, 263
translated by--
John Theophilus (Castellio), 103 _n._, 243, 256
Everard, 243
Randall, 256-257, 258
influence on Weigel, 141
Theophilus, John (Castellio), 103 _n._, 243
Thornton, William, 220
Tilken, Balthazar, 170
Traherne, Thomas--
life, 323-324, 327, 328
writings, 327
teaching, 322, 324-327, 328-335
Trithemius, 137
Troeltsch, E.--
on Luther, 15 _n._
on Franck, 47 _n._
on Schwenckfeld, 64 _n._
Tuckney, Dr. Anthony, 279, 291
correspondence with Whichcote, 292-296, 302
Tulloch, John--
on Cambridge Platonists, 303 _n._, 305
Tully, 290
Turner, Wyllyam, 84
Underhill, Evelyn, x
Universe, the--
as conceived--
in a rational religion, xxxii-xxxviii
by Buenderlin, 35
by Entfelder, 40
in "Nature Mysticism," 133
in the Cabala, 135
by Agrippa of Nettesheim, 137
by Paracelsus, 138-139
by Weigel, 148
by Boehme, 150 _n._, 159-160, 172-189
by John Sparrow, 214
by John Ellistone, 219
by Everard, 248
by Vane, 276-278
by Sterry, 282
by John Smith, 314-316
by Traherne, 329-331
Vadian, 21
Valdes, Alfonso de, 236
Valdes, Juan de--
life, 236-237
teaching, 237
influence in England, 237-238
Vane, Sir Harry--
life, 271-274
teaching, 274
and George Fox, 278
and Sterry, 280
Vaughan, Henry, 322, 326, 335
Veesenmeyer--
on Buenderlin, 33 _n._
on Entfelder, 40
Vermigli, Pietro Martire, 236, 237, 238
Wallace, William, xxxvii
Walther, Dr. B., 165
Walton, Christopher--
on Boehme, 151 _n._, 179 _n._
on Jane Leade, 230
War--
views of Collegiants on, 117
views of Boehme on, 199
Ward, George--
on Boehme, 234 _n._
Ward, James, xxxvi
Warmund, Church of, 115-116
Weigel, Valentine--
life, 139-140, 148 _n._
teaching, 141-150
writings, 141, 145, 148
influence on Boehme, 139, 148, 150 _n._, 154, 156 _n._, 169, 190
influence in England, 139, 141, 146, 148, 150
Weissner, Dr. Cornelius, 163, 165
Whichcote, Benjamin--
life, 279, 289, 291-293
teaching, 293-304
and Dr. Tuckney, 292-295
and John Smith, 306
Whitaker, Richard--
on Boehme, 208 _n._
Wilcox, Ella Wheeler, xxxviii
Williams, Roger--
on Vane, 275
Winstanley, Gerard, 267 _n._, 334
Winthrop, John, 274, 275
Word of God, Inward--
as taught by--
the Spiritual Reformers, xxx, xxxviii, li, 32, 44, 337
Thomas Muenzer, 19
Ludwig Hetzer, 19
Denck, 24, 27, 28-30, 243
Buenderlin, 36-39
Entfelder, 41
Franck, 53, 56-58, 346
Schwenckfeld, 66, 72, 346, 347
Castellio, 101
Coornhert, 108-109
_The Light on the Candlestick_, 129-132
Weigel, 147
Boehme, 169
John Sparrow, 214-216
George Fox, 215
John Ellistone, 218
de Valdes, 238
Everard, 246, 251-252
Randall, 263
Rous, 268-269
Vane, 276, 279
Milton, 321
William Law, 346 _n._
root principle of Quakerism, 345, 348
Wordsworth, William, xxiii, xxxv
Worthington, John--
on John Smith, 306, 307
Zwickau Prophets, 12
Zwingli, 121