A Look at James Milner and His "False Prophecy"

Abstract

A LOOK AT JAMES MILNER AND HIS "FALSE PROPHECY" Kenneth L. Carroll There is widespread agreement today that the main roots of Quakerism are to be found in the radical Puritan movement of seventeenth century England, although this does not deny that there may have been some contact with cross-channel continental religious movements and ideas.1 Many ofthe unusual religious expressions of early Friends, such as refusing to sing the Davidic psalms, going naked as a sign, and appearing in sackcloth and ashes.2 are best understood when viewed in the light of the religious outlook and practices of seventeenth century Puritanism. This seems to be especially true of James Milner's "false prophecy" and the strange performances of Milner, his wife, and followers late in 1652. What was there about Puritanism that helped prepare the way for Milner's behavior? Radical Puritans, greatly impressed by the large number ofpowerful preachers of their day and believing that the "pouring out of the Spirit" was promised in the last days, felt themselves "spiritually close to the apostles." They believed in the continued indwelling of the Holy Spirit, so that one ofthem was even able to say that "It was brought in that it was the same Spirit that did write the Scriptures . . . I did see, and could not doubt of it, that the very administration was given to me, which was given to the Apostles and Saints ofold."3 Another significant aspect ofthe outlook ofradical Puritan outlook is to be seen in the highly apocalyptic expectations and beliefs which many of them possessed. Drawing heavily upon Daniel and the Revelation of John, they believed that they were living in the "last 1.Cf. Donald F. Durnbaugh, "Baptists and Quakers—Left Wing Puritans?" Quaker History, LXII (1973), pp. 67-82, and James L. Ash, Jr. , "Oh No, It is Not the Scriptures," Quaker History, LXIII (1974). 2.Kenneth L. Carroll, "Sackcloth and Ashes and Other Signs and Wonders," Journal ofFriends Historical Society, LIII (1975), pp. 314-325; "Quaker Attitudes Toward Signs and Wonders," Journal ofFriends Historical Society¦, LIV (1977), pp. 70-84; "Early Quakers and 'Going Naked as a Sign'," Quaker History, LXVII (1978), pp. 69-97; "Singing in the Spirit in Early Quakerism, Quaker History, LXXIII (1984), pp. 1-13. 3 . Geoffrey F. Nuttall, The Holy Spirit in Puritan Faith and Experience (Oxford, 1946), pp. 28-29. 18 A Look At James Milner And His "False Prophecy"19 days," for soon the New Age itself would appear. Very shortly the Day ofJudgment, the Day ofthe Lord, would take place, closing out the Present Age where evil holds sway and ushering in the New Age where God reigns supreme.4 Early Quakers shared the apocalyptic outlook and expectations of radical Puritanism. These beliefs, if anything, were actually heightened among Friends in the early 1650s—for the great burst of religious energy and the groundswell of revelation which came with George Fox in some ways accentuated these apocalyptic leanings, already possessed by many early Quakers who as former Baptists, Seekers, Ranters, and other radical Puritans had been prepared for such an approach.5 Hugh Barbour has noted that these early Friends were very much "at ease with the supernatural and miraculous outlook of the Apocalypse" [of John] and that they "could claim to see some elements of the Christian apocalyptic hope, such as the outpouring ofthe Spirit and the Second Coming ofChrist, fulfilled in their own lives."6 In addition to this powerful apocalyptic outlook which marked early Quakerism, there was also a strongly prophetic air about George Fox and the whole movement which sprang from his religious discoveries and preaching. Radical Puritanismhad emphasized the indwelling of the spirit and had developed the practice of "prophesying ." With Fox andhis fellow Quakers, however, prophecy and prophesying necessarily became much closer to what had been experienced in the early church and among the even earlier Hebrew prophets of the eighth and succeeding centuries B.C. Fox was convinced that he and other Friends were now living in the Spirit of the apostles and ofthe prophets.7 One final factor to be noted, before looking at the Milner episode 4.Ibid. , p. 109. Nuttall notes...