CHAPTER XVIII
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 Valdès, 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, Émile— on Boehme, 151 n., 183 n. Breen, Daniel van, 117 Brooks, Thomas— on Everard, 241 Brothers of the Common Life, 4 Broussoux, Émile— on Castellio, 88 n. Browne, Sir Thomas, 275 Browning, Robert— on Paracelsus, 138 Bucer, Martin, 47 Buisson, F.— on Castellio, 88 n. Bünderlin, 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
Bünderlin, 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
Bünderlin, 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
Döllinger, Johann—
on Schwenckfeld, 64 n.
Dompeldoop, 116
Donne, John, 322
Dort, Synod of, 114
Dürer, 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 Valdès, 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 Valdès, 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
Bünderlin, 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 Bünderlin, 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.
Grützmacher, R. H.—
on Schwenckfeld, 64 n.
on Boehme, 168
Hagen, Carl—
on Bünderlin, 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
Hübmaier, Balthasar, 40
Hügel, 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 à, 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
Bünderlin, 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
Bünderlin, 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 Valdès, 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
Münzer, 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 Bünderlin, 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 Bünderlin, 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
Bünderlin 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
Bünderlin, 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 Valdès, 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 Valdès, 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
Bünderlin, 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
Bünderlin, 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 Valdès, 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
Bünderlin, 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 Münzer, 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 Münzer, 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 Bünderlin, 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
Valdès, Alfonso de, 236
Valdès, 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 Bünderlin, 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 Münzer, 19
Ludwig Hetzer, 19
Denck, 24, 27, 28-30, 243
Bünderlin, 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 Valdès, 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