who are at enmitie with the Scriptures and cannot afford them a good word nor such as love and owne them as the word of God but seeke by all meanes to disparage them by calling them a dead letter and carnall and vaine till men have them inspired by the Spirit of God As though it were wholy in vaine to reade them or search them or heare them preached and opened till they be inspired by the Spirit of God into their minds Rea For in his 5th page he ownes that Scripture 2 Tim 3.16 To wit that all Scripture is given by inspiration of God and is profitable for doctrine for reproofe for correction for instruction that the man of God may be perfect c. Saying that to whom they are given by inspiration they are so but what is this to the Devill and false Prophets who steale them and have them not given by inspiration are they so to them I answer Here hee discovers his old fathers policie and serpentine craftines this wisdome is herein manifest not to be from above but earthly sensuall and devillish for it proceedeth meerely from envie and strife see James 3.14 15 16 c. And where envying and strife is there is sedition and every evill worke But suppose wee aske James Naylor whether we may not lawfully reade the Scriptures which were written for our learning till they be inspired into us and that we have them by inspiration without reading them What he would answer is a great question but in all likelihood hee would make some evasion and not answer properly either yea or no least the Serpents head should be too visible and so in danger to be broken by the sword of the Spirit which is the word of God yet wee may gesse at his minde to wit that he accounteth it in vaine at least if not unlawfull to reade the Scriptures For he telleth us plainly that there is nothing gotten from Scripture but braine knowledge and that the famine is greatest of hearing the word of the Lord where men trade most with Scripture see page 7. And he would gather from that Scripture 2 Pet. 3.16 that because men that are unlearned and unstable wrest some things contained in the Scriptures to their owne destruction Therefore it is a way for men to destroy themselves to use the letter of the Scripture or expect any helpe thereby as a way to God whereof I forewarning them saith he and bidding first minde the light of Christ and his Spirit to lead into the truth of thee I am hated saith he and all the Devills instruments who sayes I may as well exhort them to looke to the Devill himselfe for teaching or leading as to the light within I answer Yea and this I said and say it here againe that such in whom the Devill ruleth for the present as so he doth alwayes in the children of disobedience if they turne their minds inward and follow such light and motions as he suggesteth and doe but once get perswaded that it is no other but the Spirit of God their condition is sad but how much sadder is his condition that so perswadeth them as if the light of Christ and that onely were in every man oh wicked doctrine what wisdome is that before specified then that cometh not from above but is earthly sensuall and devillish and is therefore marked out by the Apostle that it might be knowne whence such wisdome cometh and be avoyded But though there is a wisdome that cometh from above I never read in all Naylors writings that he noted that out from Scripture as the Apostle James doth but telleth us further that the Devill had much rather keepe people doing in the letter that with the fallen wisdome they might wrest them then to be lead into the truth that the Scriptures declares of by the Spirit of truth which leads into all truth without which no truth is knowne alledging John 16.13 I answer Oh devillish doctrine Nay rather a Doctrine of Devills This maketh me Recant that ever I charged such doctrines upon James Naylor for he was but an instrument this is most manifestly a doctrine of Devills I meane the Devill writeth and teacheth and speaketh such doctrines by him as an instrument For what minde hath the Devill or ever had that men should reade or heare or obey the Scriptures doth not the Devill know that faith cometh by hearing and hearing by the word of God I meane by the essentiall word who is pleased to open mens understandings that they might understand the Scriptures and that they might attend to the things that are spoken by the Ministers of God and by the Lord himselfe in his holy Word as hee opened the heart of Lidia that shee attended to the things which Paul spake And shall we thinke that it is of the Devill and pleaseth him when men frequent the preaching and hearing of the Word and the reading and searching of the Scriptures Is there any Scripture in all the Bible that so much as hinteth such a doctrine And how shall men know what the Scripture declareth if they doe not reade or heare them And what is that to the matter because some heare and reade them and doe not understand them nor receive or beleeve and obey the same must that be charged on the Scripture as the cause and must the Scripture be called carnall and a dead letter because it doth not quicken and give life to all that heare it Is it not purposely sent and made knowne to some that it might convince them of sinne for their greater condemnation and might be the savour of death unto death to such as perish But it alwayes is the savour of life unto life unto them that beleeve And as faith cometh by hearing of such as are sent so faith c the Spirit are ministred together for he that hath faith hath a measure of the Spirit for the Spirit is ministred by the hearing of faith preached One would have thought all the Devills in hell could not have devised such a devillish doctrine to keepe men from hearing and reading the Scripture If James Naylor would aske that lying spirit by which he is acted how he may certainly know the spirit of truth from the spirit of errour the Spirit of God from the spirit of Satan especially when hee is transformed as an Angel of light and comes with faire shews and pretences I verily beleeve hee would never bring him such texts of Scripture as the Apostles have propos'd to be as certaine rules and markes of tryall but would rather tell him those markes and rules are too carnall for them to observe that have already such measures of the Spirit and have been so proficient and active thereby and so indeavour to put them out of all doubt nor will hee suffer them to hould forth any such markes unto others but onely ingage them to obedience unto him as he shall move and act them and to beleeve and
obey such particular Scriptures as he bringeth to their minds and applyeth and wresteth for his owne ends The Devill never bringeth Scriptures but to deceive thereby alwayes wresting them from their genuine sense and proper meanings as James Naylor might see if he were not blinde or had not sould himselfe for the Devills service And againe whereas he saith that one may have the letter of Scripture and not have the word and that the letter without the Spirit is dead page 4. I answer as before that the letter of the Scripture is the word of God though it is not Christ And that the letter of the Scripture is no where in Scripture called a dead letter but it is words of spirit and life to them that beleeve and receive them in love nor is the Spirit of God at any time withdrawne from his owne words nor doe they returne voyde but alwayes accomplish what he pleaseth and doe that for which he sent them And it is not the Resisting of his Word or Spirit nor both joyntly that can disparage the validitie thereof whether it be set home by the finger of his Spirit or that mens hardned hearts still remaine obdurate Nor will James Naylors Directorie to a light within be effectuall to any for the saving of their soules that doe not beleeve the Scriptures and receive them in love but have pleasure in unrighteousnesse but will rather indanger them to be deluded with a lying spirit and acted by it in stead of the Spirit of God and to be carried blind-fold to their greater sinne and condemnation And therefore what is that to the matter though Satan have the Scripture and have no good by it there being no promise therein for him or what if James Naylor hath it and finde no life in it but a meere dead letter in his apprehension in regard hee wresteth it and doth not love it and therefore cannot afford it so much as a good word having an enmitie against it not caring much if it were all burnt as it is very likely because it condemneth him in something or other that he loveth or desireth and will not part with in obedience thereunto but will rather runne the hazzard of loosing all or he will disparage and make voyde the Scripture that hath touched him Nay hee seemeth to mee rather to preferre his owne words and his owne writings above any in Scripture commending his owne as words that proceed immediately from the eternall Spirit full of life and power but the Scriptures carnall and dead and vaine yea vaine hee accounteth them to such who have not the Spirit already Though he cannot but know they are appointed of God as the cheife meanes for ministration of the Spirit and of life and power for what life and power can be communicated or administred to any man by ministration of men but from Scripture-grounds and those pretious promises therein contained through Christ Jesus in whom all the promises are yea and Amen and through whom onely wee have interest in them being all finners and so excluded from life as well as the Devill were it not for him that hath merited our salvation And therefore what a devillish doctrine is this to dehort all men from reading the Scriptures till they first obtaine the Spirit of God What other end can this doctrine aime at but to keepe them still under a spirit of bondage as sure there are none that are set free and have the spirit of life in them through the hearing of faith preached That will owne this doctrine to be of God but a doctrine of Devills And againe hee telleth mee that hee might shew my blindnesse in all other Scriptures that I quote were it needfull as instance that 2 Pet. 1.19 Wee have a more sure word of prophesie to which you doe well to take heed as to a light that shines in a darke place till the day dawne and the day-starre arise in your hearts Now it is true I quoted this Scripture as one amongst the rest against his assertion in his answers to Baxter to wit that the Scripture houlds out but one light and word the which I there denyed and proved it first from Mat. 5.14 16. To wit Yee are the light of the world and John 5.35 that John was a burning and a shining light and Psal 119.130 The entrance of thy words giveth light it giveth understanding unto the simple and then this of Peter Upon which I say that I suppose James Naylor will not acknowledge that he ever received any light from that sure word of prophesie as from a light shining in a darke place but onely some little braine knowledge of the bare letter else hee would not so reproach and disparage those that doe take heed to the sure word of prophesie till they be inlightned thereby in what they were darke and did not understand Now to all that I say in these words hee answereth not at all by way of contradiction but doth as much as confesse that hee was mistaken nor can hee possibly make that his assertion good against these Scriptures But hee heere undertakes to shew my blindnesse in quoting this Scripture to this purpose before-named to wit And this saith he you would have to be the letter of the old Prophets which shines in a darke place And so saith hee by thy doctrine the letter of the old Testament and in a darke place too is a surer word then what Peter heard God himselfe speake and were eye witnesses of his Majestie And this is all thou knowest of the spirit of prophesie the testimony of Jesus or the Scriptures that declare it To which I answer that I appeale to the Judgements and Consciences of all that know any thing of the spirit of prophesie or the testimonie of Jesus or the Scriptures that declare it Whether the Apostle doth not meane it of the old Prophesies of the old Testament when he thus speaketh yea I say the letter hee meant when hee so adviseth them and not the spirit onely of which the letter declares for the letter declares of the spirit and the spirit is the author and opener of the letter and that by the letter as an instrumentall meanes comparing Scripture with Scripture and spirituall things with spirituall things The Prophet Daniel himselfe understood by booke that the time of their captivitie was accomplished And James the Apostle produced the words of the Prophet Amos to Resolve that great doubt and difference amongst them Act. 15.15 To wit And to this agree the words of the Prophet as it is written c. Observe as it is written and so he Recites the very written letter for he knew by the letter what the words of the Prophet were because they were written And how else should wee have knowne the words of the Prophets if they had not been written and wee had seene or heard them read or recited those Prophets themselves being dead long since were they not written
I made of it which is before related But then againe hee telleth mee that I said in my Epistle One thing I dare say through the grace of God here are divers arguments and doctrines which have never yet that I know off been published before To which hee answers I say it seemes so and that this is one and the same I say too that I never knew this published before To which I answer that this one by his owne confession that hee never knew before and hee cannot deny the truth thereof nor the proprietie of the uses of it that I make against him And if it be a truth hee hath learned something that he knew not before out of that little Treatise so undervalued by him as fit for nothing but the fire so that this peece of knowledge is come but mediately to him for his light within did not teach it him before nor would hee owne it now if hee could evade it such enmitie hee hath against the truths of God when they oppose his doctrines and then hee murmurs extreamely and meerely cavills with what I never deny'd For I never deny'd the light of Christ to be sufficient if we have a sufficiency of it But onely plead for the use of such meanes as God hath appointed to communicate it by so that his grumbling and quarrelling is but as with his owne shadow And whereas I question him where the Scripture directs to give heed to a light within and to desert all teachings of men in answer whereunto hee produceth Luke 11.35 36. where hee telleth mee I may see the counsaile of the onely Teacher Now the words of the Scripture are Take heede therefore that the light which is in thee be not darknesse If thy whole body therefore be full of light having no part darke the whole shall be full of light as when the bright shining of a candle doth give thee light Now these Scriptures are good and true but I appeale to the Reader whether there be any one word or syllable in them that requireth us to desert the teachings of men as a meanes to get translated out of darknesse into his glorious light And againe I question him where the Scripture saith that hee that is the light of the world and lighteneth every one that cometh into the world doth inlighten all sufficiently and so as to guide them infalliby or that hee inlightneth all alike and that Immediately without the knowledge of the Scriptures or the teachings of men so as they need not to teach one another saying know the Lord because all doe know him from the greatest of them even to the least of them Is the case so now that all know him what need is there then of the teachings of James Naylor and his complices If their light within them be sufficient it can teach them all that he doth and all that he knoweth and how to eye it onely and to looke within for light and to desert and despise the teachings of men as so he doth and what else doth hee teach which is not taught by men from sacred Scripture and with more spirit and power then he teacheth any thing and farre more rationally and convincingly in the cleare evidence and demonstration of the Spirit And doth hee not herein teach men to despise his teachings also c. To the first part of which question hee answers to wit I say Joh. 8.12 to wit I am the light of the world hee that followeth mee shall not walke in darknesse but shall have the light of life And there saith he thou mayst reade that hee that is the light of the world his light is sufficient to all that mind and follow it I answer I never denyed the sufficiencie of his power and light to them that have sufficient of it But the question is whether he doth and will doe it to all or no of all which this Scripture speaketh not one word nor that men ought to desert the teachings of men And therefore as I tould him pag. 19. the question doth not lye whether the Spirit of God be an infallible guide yea or no. But whether James Naylor and others be infallibly guided by that infallible Spirit yea or no in all things that they doe But to this hee turneth the deafe eare and saith most falsly that I plead against the sufficiencie of the light of Christ But I suppose he is ashamed to meddle with an argument that hee cannot answer least discovering his weaknesse should prove him fallible amongst the Quakers and that hee hath very little of the light of Christ but of that which comes from another spirit And againe hee blameth mee because I say that Sathan is willing to cloath us with good workes and doctrines and that his Ministers are transformed into Ministers of righteousnesse and thou sayest thou cannot but rejoyce to see him play that card To which hee answers cease thy babling and see thy confusion Is hee Sathan with thee who cloathes with good workes and doctrines and whose Ministers are Ministers of righteousnesse Sathan is not so devided against himselfe nor his Ministers against their owne kingdome though as to righteousnesse they pretend but a righteous life good words and good doctrines hee that brings these forth was ever counted a Devill with thy generation To which I answer that hee hath not transcribed my words aright for I say that without question Sathan is willing to cloake them with any externall righteousnesse and with good words and doctrines and faire speeches to deceive the hearts of the simple and especially on condition that hee may but stablish their doctrines and draw men off from the use of meanes and ordinances and from the teachings of men and to neglect the Scriptures For this would still continue and increase his kingdome unto all generations c. As it is further discussed and argued with Reasons that hee can never evade But being in a passion like an angerie Curre he must needs shew his teeth though hee cannot bite And let any rationall man judge whether hee doth not shew his teeth against the Scripture it selfe which saith plainly And no marvaile for Sathan himselfe is transformed into an Angell of light therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse whose end shall be according to their workes see 2 Cor. 11.14 15. Doth he not plainely contradict these Texts when he saith Sathan is not so devided against himselfe nor his Ministers against their owne kingdome How manifest is the hand of Sathan in this cleare contradiction to the spirit of truth by whom hee will not deny but the Apostle spake And yet hee dares be his instrument in writing for him And againe hee saith thou wouldst compare us to the Papists who keepe people from the letter in their mother tongue to which he answers that the Devill did so as long as he could who now would keepe in the letter I answer
approoveth I appeale to all Judicious men that reades these things whether hee doth not clearely contradict himselfe and shew his owne conviction in this point by this his owne confession and practise and whether his owne conscience can for shame deny it that he is condemned out of his owne mouth and his folly made manifest to all that reade or heare his words a childe of seven yeares of age may discerne his folly and contradiction here even to his owne doctrine And then hee telleth mee that I say there are some that are a people of no understanding therefore hee that made them will have no mercy on them And saith he thou art hee who art reasoning against the light of Christ being sufficient and yet thou sayes is not the manifestation of the spirit given to every man to profit withall hast thou not lost thy understanding herein I answer let all men Judge whether hee or I have lost their understandings in these things hee that hath manifestly contradicted and convicted himselfe in his own words and blamed mee heere for producing such grounds from Scripture and arguments as hee cannot answer with any reason at all by way of contradiction but by asserting mee to be hee that is without understanding not shewing in the least any Reason at all why hee so calleth mee But telleth mee that yet I have got the Serpents subtiltie to thrust in my words to abuse the Scriptures I answer how can a men that hath lost his understanding get the Serpents subtiltie I never knew that any man could be subtile without understanding And where I have thrust in any of my words to abuse the Scriptures I cannot tell nor James Naylor neither and therefore this is one of his many lyes But hee must say something else the Quakers will suspect him that hee hath lead them wide as if they will but reade his and mine they may see who it is that hath got the Serpents subtiltie to make evasions where hee cannot answer and make lyes and shifts that are very poore What a poore shift is it to rayle and revile in stead of Rationall answers I said in my booke also that some men are sensuall having not the spirit And is not the manifestation of the spirit given to every man to profit withall and whom shall they profit if all be alike qualified and need no teaching And is there not diversities of gifts of that selfe same spirit and all for the edifying of the body of Christ till wee all grow up to a full stature which is not yet attained no not by Naylor himselfe for all his boastings of infallibilitie and purenesse from sinne To all which hee answereth not a word but what is before Recited which is nothing at all to the questions proposed but a poore Rationles evasion nor can James Naylor nor that lying spirit by whom he is acted with all his serpentine wisdome and policie evade the dint of these Texts of Scripture but they quite overturne all his maine doctrines against the use of meanes For if these diversities of gifts and manifestations of the spirit are given of God for the edification of the body of Christ and for the worke of the ministerie and to profit withall Then they ought to be employd for that very end and not to be put under a bushell nor hid as the talent But if the wisdome of God hath thought it fit to give gifts unto men for edifying of the body and for the worke of the ministrie and alwayes hath done and doth still by instrumentall meanes communicate light and knowledge of spirituall things to all his people and that by times and measures as it pleaseth him and by whom hee pleaseth Is it not a high presumption in James Naylor and his complices to deny such meanes and Instruments to be of any use in the Church and goe about to perswade all men to neglect and despise and disparage such meanes and instruments what in them lyeth and onely direct them to turne their minds inward to what light they have within and that already Doe they not herein manifestly contradict the wayes and wisdome of God as accounting themselves wiser then hee and as if his gifts were given in vaine and not to be us'd or employd for any such ends as to the use of edifying and as accounting it needlesse that all things should be done to the use of edifying and that of the body yea that men should edifie one another in their most holy faith yea after they have faith they may be built up further and increase their faith and walke from faith to faith till they be tall and strong and full of power by the spirit of the Lord if they use such meanes as the Lord hath appointed them But if all have light and that sufficient light already within what need is there then of edifying one another of the worke of the ministrie yea of those diversities of gifts and administrations and operations given forth by the same spirit doth not hee that prophesieth speake unto men to edification and exhortation and comfort And ought wee not to covet earnestly the best gifts And are all Prophets or all Teachers to whom then shall they prophesie or whom shall they teach If all were one member where were the body If all were an eye where were the hearing so if all were teachers where were the hearers who must learne If the eare should say because I am not the eye I am not of the body is it therefore not of the body So say I if the hearers should say because wee are not teachers therefore wee have not the spirit have they therefore not the spirit If James Naylor say so I will not beleeve him Because I know that the wisdome of God hath so tempered the body together as that the eye cannot say to the hand I have no need of thee neither the head to the foot I have no need of you And this hee hath done purposely That they might be no schisme in the mysticall body that are all baptized into one spirit see 1 Cor. 12. Cha. But if there be need one of another then wee need helpe one of another both the hearers of their teachers and the teachers of their hearers Teachers are as the eyes for guidance and lighting of the body and hearers are as the eares which receive their teachings and light and directions for understanding and practicall obedience as from the mouth of the Lord. And therefore till I shall be perswaded that the wisdome of James Naylor is above the wisdome of the Lord himselfe I shall never beleeve that it cometh of wisdome to direct men onely to a light within as their onely guide and to neglect the ministrations and teachings of men and of the Scriptures as James Naylor doth And that without the least warrant or ground from Scripture or reason either as hath been shewed before Nor hath hee yet done nor can hee ever
shew any the least Scripture that so much as tendeth to such a doctrine nor his spirit neither But these evading shifting reviling answers in stead of rationall and proper answers doe clearely hould forth his conviction and obstinance against the light it selfe concerning this maine point so much controverted I shall therefore follow him to some other point to wit hee telleth mee pag. 15. that I aske in what part of Scripture is the Gospell called the letter or the preaching of faith the preaching of the letter I say thou shouldst aske thy selfe this question who would make the letter the Gospell and the preaching of faith litterall which I say are both spirituall and spiritually preached And I aske thee againe where did ever I call the Gospell letter or the preaching of faith letter and so take thy challenge backe againe To which I answer that I tould him that I finde it in a little booke written by Thomas Polard in answer to Richard Farnworth that they call the Scriptures carnall and a dead letter and say it will never bring a man to the knowledge of God but that all that is gotten from the Scripture is but braine knowledge And that I finde in a booke of Naylors against Thomas Moore how hee answereth this to wit being asked by Moore whether the writing of the Prophets and Apostles be a dead letter hee answereth that without the Spirit it is see in my booke pag. 4th And it is cleare in the 12 page of this his answer where hee saith speaking of the Devill that hee would keepe in the letter but from the spirit of which the letter declares And saith also to us and the rest of the world you have long counted the Scriptures to be the word of God but the Devills kingdome is standing still in the heart and so must be till there be account of the word that is nearer then the letter From all which expressions it is cleare that that which wee call the Scriptures hee calleth the letter and a dead letter Now wee call the contents of the Bible both the old and new Testament the holy Scriptures and so hee will not deny but they are Now these Scriptures hee owneth but as carnall and a dead letter wee call them spirituall and the words of God Therefore hee calleth all the Scriptures the letter And the Gospell being contained in the Scriptures which is glad tydings and good newes that shall be to all people the which was therefore called the Gospell And it was written for our learning that wee through patience and comfort of the Scriptures might have hope the which Gospell was also preached from the beginning yea even to Adam and Eve that they might have hope and comfort thereby to wit that the seede of the woman should breake the Serpents head And wee shall not deny that the Gospell is spirituall and so is the Law also But wee must not deny but both this Law and Gospell are written for our learning And if they be written it must needs be legible to us or it will not serve for our learning if wee want it for the present and have it not written in our hearts for if faith come by hearing and so by reading as so it doth sometimes then it entereth first by the eare to wit by hearing or else by the eye to wit by reading And if wee cannot reade what is written in the hearts of one another not being omnitient but by hearing them speake or seeing them act or reading an expresse of their minds in writing how can wee learne what is the minde and will of the Lord from that which is written if it be not legible and that in letters Suppose us as ignorant for the present not having either Law or Gospell as yet in our hearts how shall wee beleeve in him in whom wee have not heard Implying that it is not a thing to be expected that all should have it by Immediate inspiration but by the hearing of it preached which is the ordinarie meanes whereby the Lord conveyeth it to the soule as hath been shewed before and that from Scripture grounds Now that which hee calls the letter wee call the Scripture and so it is for it was written and is therefore Scripture because written yet wee dare not call it a dead letter but lively Oracles a spirituall word a word in which there is spirit and life to such as beleeve and receive them in love yea wee doe call the Scripture the word of God And doe but aske James Naylor what else that is which is called by the Apostle the sword of the Spirit which is the word of God If it be not the Scripture yea that which is written in the Bible which hee calleth the letter see Eph. 6.17 Aske him I say whether this sword of the spirit which the Apostle calleth the word of God be meant of Christ who is the essentiall word and who is the spirit or it be meant of the Scriptures which are the expresse word of God and so as a sword or weapon in the hand of the spirit both defensive and offensive against our adversaries upon all occations yea Christ himselfe used it against the Devill when hee tempted him and against the Scribes and Pharisees and that as the best and fittest weapon to incounter them with But if this sword of the spirit be not the spirit it selfe but the sword or instrument in the hand of the spirit and yet is called the word of God Then it is not blasphemy but good Scripture language to call the Scripture the word of God but the blasphemy is theires who call it carnall and a dead letter as hath more largely been shewed before in this Treatise Now in these expressions of James Naylor hee denyeth to call any thing Gospell but the spirit or any thing Scripture but the spirit or any thing the word of God but the spirit And so the Scripture with him and the glad tidings of the Gospell contained therein must of necessitie either be called the spirit and so also God or but a dead letter and not the word of God and so not the sword of the spirit wherein how clearely contradicteth himselfe and his owne confessions as hath been shewed before and also the plaine expresse Scripture as any Rationall man may easily perceive that will but reade and consider so that his conviction is cleare from his owne confessions concerning these two maine points of his doctrine which I may well call the maine substance of that Gospell which hee preacheth and of all his bookes which hee writeth namely to teach us to eye that spirit and word and light within and desert the Scriptures and the teachings of men as a dead and vaine and fruitlesse meanes for leading into and guiding in all the wayes of God c. The which Gospell I now leave to the Judgements of all that are truely Judicious whether it be not another Gospell then the Gospell of
spirit Ans I say it is true for that is but done to delude the simple through hypocrisie to make their lyes more feizible as so the Ministers of Sathan are sometimes transformed as if they were Ministers of Righteousnesse as hath been shewed before and so are they 9. That our directing to observe the light in the Conscience is nothing else but to advise them to obey Sathan Ans I say true in such cases wherein I instanced to wit to them in whom hee Ruleth it is no better but so 10. That wee direct people to eye and observe that lying spirit that is in them Ans So they doe by such directions to all those whom they so direct in whom hee raigneth 11. That Naylors doctrine is quite contrarie that any that lacke wisdome should aske it of God Ans I say in my booke Just so and shew my Reasons for it because I finde it not in any of his bookes But onely a direction to seeke it within before they have it And if they have it not already then they want it and ought to aske it of God and not to seeke it where it is wanting and not to be found but it is a grosse directorie so to advise them as so I call it in my booke 12. That Sathan hath got a Commission to be a lying spirit in my mouth Ans Very true and if hee call this a lye hee must father all these lyes himselfe and so be a Devill and the father of lyes for it is not God hee cannot lye 13. That James Naylor is sent with strong delusions to some that they might beleeve a lye Ans True and that to very many of those that beleeved not the truth but had pleasure in unrighteousnesse as so I say it againe and shewed reasons for it in my booke 14. That I would needs be accounted some great Prophet and to have some extraordinary revelations that no man else had knowne before and yet teacheth us nothing except lyes c. Ans I say it is true hee that teacheth us nothing except lyes but what wee knew before now this except lyes hee leaveth out and putteth in c. as was usuall in the Bishops times when they were ashamed to declare all 15. That James Nayor utterly denyeth the manhood of Christ Ans So hee doth by cleare consequence from his doctrine as is prooved in the Treatise for that hee blameth us for owning a Christ without and at a distance to wit his body being in heaven as well as hee is present with us in spirit 16. That I blame men for praising and singing of Psalmes in spirit unto God as the Apostles did Ans In spirit and with the mouth and voyce hee doth calling them Devills Rymes most wickedly and prophanely as is shewed but not answered yet 17. That I often produce the non-proficiency of the people as a ground of disparagement to the word it selfe Ans So hee doth as a disparagement to the Scripture it selfe which I call the expresse word of God and as a disparagement to the teachings of men also which hee cannot deny and therefore this is his lye 18. That James Naylor counteth himselfe the highest and all below him either dwarffes or nothing like Christians Ans And this is true for Reasons therein shewed but is his Recitall hee leaveth out those words to wit either like dwarffes and also the reasons which hee cannot answer 19. That I Reproach and disparage those that take heede to the sure word of prophesie Ans True for so hee doth all that take heede to the Scriptures which the Apostle meant when hee so called it 20. That how the word was made flesh James Naylor understandeth not Ans True I said so let him proove the contrary by shewing it if hee can 21. That James Naylors Directorie is quite contradictorie to the directorie of Scripture Ans True and it is so prooved in the booke 22 That I Naylor requireth Scripture grounds for what hee asserteth which hee never yet gave Ans It is I that require Scripture grounds of him for what hee asserteth the which hee hath not yet nor cannot give and that maketh him to put it in the quite contrary sence as I suppose least the simple should discerne him 23. That wee have no faith in God but in a lying spirit within Ans It really appeares that spirit within them is a lying spirit and yet in that they beleeve but the Spirit of God is not a lying spirit therefore their faith is not in God 24. That wee would make the blood of Christ of none effect Ans It is true your doctrine doth so what in your lyeth as it is prooved in the Treatise and not yet answered 25. That our spirit teacheth us not to put off our hatts when wee pray Ans I was so informed by those that have seene you pray that your practise is so and then I suppose your spirit so teacheth you so that if it be not true yet it not my lye because I was so informed Thus his twenty-five lyes that hee would father upon mee I Returne backe to himselfe in this short dresse And shall passe over his language hee giveth mee as grounded hence because it wanteth footing and come to his last maine charge And lastly saith hee thou goes on to plead for a deale more of thy Masters stuffe wherewithall hee houlds up his kingdome of pride and partialitie and such like stuffe as none ever pleaded for but the Devill and his Ministers who is afraid that his kingdowne should goe downe And thou sayes Sathan tells us that it is our dutie to observe the language held forth in Scripture and the example of Christ and his Apostles and upon paine of damnation not to varie from it And this thou brings to plead against speaking the word thou to a particular I answer If it be laid upon us as an injunction and that upon paine of damnation And no such injunction to be found in Scripture it must needs be of Sathan But James Naylor knoweth there is no such Injunction upon that penaltie in all the Scripture as to threaten damnation for using the custome of the Countrie wherein there is no sinne though they varie from the customes in old time As so If James Naylor should tell mee that in Regard Christ wore a coate without seame therefore I may not weare any but such and that upon paine of damnation I should also say that it came from the Devill nor doe I thinke that James will teach the Quakers to follow the example of Christ in this thing But hee saith hast thou been all along crying up Scriptures in thy booke for a Rule and is now the language of it and the examples of Christ and his Apostles therein become a perswasion of Sathan with thee hast thou not heere shewed what broode thou art one who preferres the Devills pride and the worlds fashions before the examples of Christ and his Apostles and would
yet I thought it not proper to mee in regard I am not going to betray him nor did not intend it in my Treatise but onely to discover him and his false doctrines and pernicious wayes nor did offer him either a kisse or any thing else that shewed any love or respect to his wayes And therefore in this sence I disowne it and if hee meane it otherwise the Rest of his booke maketh it a lye For then he beginneth in his old manner and telleth mee how I boast of my booke and what honour I seeke in owning what hath been done allready against a poore despised scorned helplesse people and that there is a lamentation for us especially though wee see it not and that wee will see it in the end and telleth us this is not the way to honour against whom we are joyning yet some of us will not be warned To which I answer that I did commend my Treatise but not my selfe and that to ingage the reading of it And as for seeking of honour to my selfe I am not conscious to my selfe of any such thing and know by that James Naylor is guided by a lying spirit which is not of God for the Spirit of God would never have taught him any such false furmises and such absolute lyes Wherein he goeth on telling mee that I said in my last the Spirit of God taught mee to let other men praise me and not my owne mouth strangers and not my owne lipps but saith he thou hast forgot that teaching or rather never knew it to which I answer That my words are these to wit that through the grace of God here are diverse arguments and doctrines for provoking to good works which have never yet that I know off been published before either by word or writing from Gospel foundations but in this Treatise And this I affirme againe that it is a truth let James Naylor or any man else produce any thing to the contrary if they can But this is all nothing in commendations or praising of my selfe but of the Treatise onely and that not as mine but through the grace of God and therefore this may be sett amongst the Rest of his manifest lyes Againe saith he in thy booke there is foure things which thou wouldest stand for and proove if thou couldest First That the Letter is the Word Secondly Against the light of Christ being sufficient Thirdly A large maintenance for those thou calls Ministers Fourthly Creature-Worships and nationall customes thou would binde us too To the first I answer as I did then that if he meane by the letter any part of Scripture I did assert and doe so againe and did prove it to be the word of God as so if he meane it as he hath printed his answer for page 3. he saith that I goe on to prove that there are many words of God and that what God hath spoken is his word and what Christ hath spoken is the word of God and that the Scriptures given by inspiration of God are words of God and that every word of God is pure All which he saith are things never by James Naylor denyed Now hee having confessed too all these assertions first that there are many words of God and that what God hath spoken is his word c. And yet immediately after contradicting himselfe he saith And yet I say the word is but one which is the word whether spoken or not spoken If this be not a cleare contradiction to confesse first that there are many words of God and that all Scripture given by inspiration of God are words of God and yet deny that there is any word of God but one Sure he imagineth that none but simple deluded Quakers will reade his assertions who thinking him infallible can beleeve any thing that he asserteth as Papists doe the Pope For suppose one should aske him whether the word he speaketh of is God yea or no I suppose he would answer yea he is God for Christ is the Word and Christ is God Now he hath confessed that there are many words of God and such as are so called in Scripture But is every word in Scripture that is called the word of God and that properly because God hath spoken it I say is it God because it is the word of God How many Gods would James Naylor reckon for many words of God he hath owned and if every such word of God is God there must needs be more Gods then one though with us there is no God but one nor did we ever say that the Scripture is God but the words and word of God and that he here confesseth that all Scripture given by inspiration of God is the words and word of God as is proved in my Treatise and here confessed by him But if all Scriptures are the words of God and yet he affirmeth the word is but one and that word is Christ Then by his Logicke it must needs follow that there is no Christ but the Scriptures nor any God but the Scriptures nor any word of God but the Scriptures and so hee denyeth the eternall essentiall word which is Christ or else maketh the Scriptures to be hee and so confoundeth himselfe and his maine assertion to wit that the Scripture is not the word of God against which assertion is all our quarrell For we doe not nor never did deny that Christ onely is the essentiall word and not the Scripture and this essentiall word is God yet we say as so he confesseth that the Scripture is also the word of God and is properly so called in Scripture in regard it is spoken by his inspiration And that it is not blasphemy to call the Scripture the word of God but the blasphemy is theirs that so assert Nor can all his wicked evasions helpe him to evade the dint of these arguments As when he further saith that a man may have all the letter either in his hand or in his braine and yet have not the word I answer suppose wee graunt it that a man may have all the Scripture in his hand and yet not have Christ which is the essentiall word yet he cannot have the Bible in his hand but he hath the Scripture and that Scripture is the expresse word of God and properly so called and that in Scripture and this is confessed also by him for there is no writings which wee call Scriptures but in the Bible and all those Scriptures are given by inspiration of God and all Scriptures that are given by inspiration of God he hath acknowledged to be the words of God and it is not properly called Scripture that is not written And that which was written aforetime was written for our learning that wee through patience and comfort of the Scriptures might have hope And woe unto such as cannot finde comfort in them for strengthning of their hope for there is little hope of such men but how much lesse hope is there of such
wee are like to take his word for it in regard he hath no proofe but his owne testimonie yet I beleeve hee telleth true in that which followeth to wit that Sathan would keepe us from the Spirit what he can in regard he would keepe us from the meanes whereby to obtaine it and have it administred And againe hee telleth mee I say where the Scriptures are knowne and counted for the word of God the Devills kingdome must downe in the heart I say true but I added in the hearts of the Elect these words of the Elect he leaveth out that hee might have something to say And hee leaveth out also the Reasons there rendred one whereof is our experience What blindnesse and darknesse and sottish ignorance is in all places where the word is not preached nor the Scriptures minded and searched and knowne so that give him but the reception of this doctrine and it is the best foundation for his kingdome that can be laid and I say it is like to that of the Papists and hath the same tendency to wit that Ignorance is the mother of devotion But the Scripture would teach them how to obtaine the spirit and wisdome namely to aske it of God which is none of Naylors directions in all his bookes but quite the contrary as to eye that light already within as if every man had the Spirit already And againe saith he thou calles it a grosse directory to advise to take heede to a light within and sayes I might as well bid them follow the Devill I answer yes I did say so but he leaveth out my reason for it to wit in case where the Devill ruleth and keepeth them in darknesse as that hee doth in all the children of disobedience But hee chargeth mee in anger and telleth me hee sayes I shall one day know I have blasphemed against the spirit and gift of God herein Was that saith he a grosse directorie of Christ Luk. 11.35 17.21 I answer no the first of these I have recited before and the words of the other are these Neither shall men say loe heere or loe there for the kingdome of God is within you To which I say here is never a word yet in any of these Scriptures that tendeth to perswade men to looke onely to a light within and desert the Scriptures and the teachings of men But let any man judge whether the kingdome of God and the kingdome of Sathan can rule in the heart at one and the same time is the kingdome of God come too and within such a man whiles Sathan ruleth must hee not first binde or cast out the strong man before he spoyle his goods Can any serve two Masters If the spirit of God and the spirit of Sathan can live quietly together in the same soule and not fight and quarrell and contradict each other in their motions and commands Christ was deceived It may be hee thinketh the case is so with every man as it was with Toldervie who was tossed with crosse commands of two severall spirits and knew not whether to obey James Naylor might have taught him of all that time whiles hee continued his Disciple to have knowne the voyce of the Spirit of God from the voyce of Sathan if hee had knowne it himselfe for hee was long enough with them But their skill is wanting to discerne of spirits so that if it be a spirit within they obey it as God though hee hath forewarned them if they would heede the Scripture not to beleeve every spirit but try them whether they be of God And if they would learne of mee I could give them Scripture Rules to know for certaine what spirits they are of but I am almost weary with striving with them and Scripture Rules are so slighted by them and so little regarded that in respect of them I account it almost vaine yet for the sake of others I shall name some few And first to try the spirits whether they be of God in case of visions or apparitions yea dreames or voyces whether speaking within or without First Such who finde their hearts ambitious in seeking after visions and Revelations to get a fame and respect amongst men let such suspect all visions or Revelations or apparitions whatsoever that appeare to them as but delusions of Sathan sent of God either purposely to deceive them or at least to try them with whether they doe more regard his holy and sacred word or the Revelations visions or words of Angells Yea though an Angell from heaven should teach us another doctrine then what wee have received from the word of God wee are commanded and therefore ought to let him be accursed Yea though hee bringeth us many good messages and perswadeth to many good things yet if any part of his message doth not really correspond with the sacred Scriptures yea though he be an Angell of light an Angell of God an Angell from heaven and appeare in such a shape as the holy Angells were accustomed to appeare in old time yet beleeve him not but rather let him be accursed Secondly But observe also whether they appeare not to have cloven feete For if so they may well be suspected to be uncleane spirits because the holy Angells were never accustomed so to appeare but for the most part in the shape of a man when they brought any message mediately from God Thirdly Observe whether they bring any message of waight and Importance and of necessitie yea or no such as it much concernes us to know that we either cannot or have not learned or knowne before or such as cannot be knowne from Scripture it being either silent therein or that wee have not understanding to conceive it thence Rea. For Idle and vaine messages are not likely to be from God who forbiddeth all vanitie yea so much as an Idle word Fourthly And much more observe well their message whether it be lawfull to obey it yea or no and try it by Scripture and not onely by the doctrines of men the Quakers nor others for all may erre but the Scripture in its proper genuine sence is infallible true and cannot be broken Fifthly Observe whether their message hang properly and rationally together For the Spirit of God and all his messages accord rationally together and he likewise giveth understanding and rationalitie to such to whom he sendeth them to conceive them so Sixthly Whether they inhibit any thing lawfull to be done and that upon any penaltie without a necessary cause or satisfactory reason for such inhibition For God is not unreasonable in any thing hee requires but convinceth the Judgement in any such a case Seventhly Observe whether their message tendeth to puffe us up with pride and high conceits of our selves as some choice men when as yet wee finde no such things in us above other men especially in respect of wisdome and holinesse Rea. For God doth not usually commend any in such an expresse manner nor ever any
Christ yea or no see Gala 1.8 And if hee doth not repent his Judgement is passed already by the spirit of truth who cannot lye And then againe hee beginneth to charge mee for pleading for Reverent gestures to worship God in as well as in spirit The which I confesse I did For page 27. I asked where it is said in Scripture that God is not to be worshipped with reverend gestures of the body as well as in spirit and truth To which hee answereth And whereas thou art pleading for reverend gestures to worship God in as well as in spirit I say in at that doore came your Altars your bowings your surplices and conformities wherein the teachers of this Nation was leading back to Rome the mother of these witchcrafts if God had not stopt the way by his hand And now have you got a little peace and thither are you turning againe even in bloody persecuting against all who witnesse against you who testifies against these false wayes c. To which I answer that for ought I know there is no man enforced to worship either with Reverend gestures or without nor any man persecuted or troubled for any such things by any of the powers of this Nation And therefore this is a lye and a slander against those in Authoritie as is well knowne I need not proove it But I onely asked whether the Scripture forbid Reverend gestures of the body as well as in spirit and truth To which he doth not answer properly but sheweth his dislike thereof and that they testifie against such false wayes and gestures set up by the man of sinne In which he clearely condemneth the practice of Christ himselfe Luk. 22.41 And of Poter Act. 9.40 And of Paul Chap. 20.36 Chap. 21.5 Eph. 3.14 And of Daniell Dan. 6.11 And of Solomon 1 Kings 8.54 and 2 Chron. 6.13 And that as unlawfull and the pleading for the lawfullnesse of it an opening of a doore to Altars and bowings Surplices and conformities c. and a making way for an unparalelld persecution and a hasting on to destruction which he sees saith he to be the end of our Reverend gestures And saith he will not the gestures of the Saints serve your worship that which lookes so much out neglects that within so you plead against the Spirit Oh prophane and ungodly spirits It is not enough with them to slander the Magistrates and all that are in authoritie but they will slander the footsteps of the Lords anoynted even the Lord Jesus himselfe and all his anoynted ones from the beginning of the world who have all practised such Reverend gestures in their worshipping of God And then he saith will not the gestures of the Saints serve your worship Oh damnable hypocrisie are they Saints that reproach the practise and footsteps of the Lords anoynted see Psal 89.51 see whose enemies they are And doe they not therein Reproach the footsteps and wayes and gestures of all the Saints that ever lived on the earth And yet they will call themselves Saints as so alwayes did the Popes and Papists that were Devills incarnate and as absolute enemies to the Saints of God and so by consequence to the Lord himselfe as any in the world But for all his scornes it is the practise of the Saints that will serve our worships and all the Saints gestures that were Saints indeed wee cordially approve and account it lawfull to follow their stepps as occasion requires But as for the gestures of Saint James Naylor nor these his doctrines and slanders they will not serve our worships to approve or practise because the Spirit of truth and holines Ingageth us otherwise wee are naturally ingaged by the Spirit of God out of Reverend Respect to his glorious Majestie to serve him with Reverence and godly feare knowing that hee that is our God is a consuming fire see Heb 12.28 29. But if hee that privily slandereth his neighbour shall be cut off see Psal 101.5 Of how much sorer punishment shall hee be counted worthy that slandereth and Reproacheth even the sonne of God and his Reverend gestures in his prayers unto God Can this be any lesse then cleare despite unto the spirit of grace see Heb 10.29 It is a fearefull thing to fall into the hands of the living God see verse 31. It is no strange thing to mee to reade his scornes and reproaches and slanders and censures that in all his bookes hee houldeth forth and fumeth out most bitterly and maliciously against others or my selfe considering his fullnesse of venome and malice cannot be kept in but must burst forth like filthy vomit against the Lord of glory as in this appeares I shall not therefore much care nor take any great notice what hee saith by mee but shall as breifly as possible answer his maine points and referre the Reader to the bookes themselves for Resolution where the wickednesse lyeth for I desire no more but that they reade them both and then let them Judge Againe Pag. 15. hee falleth to worke about the Ministers which is the third maine head saying Thy third thing is for thy maintenance and for thy Ministerie I answer as for my maintenance there is not one word in all my booke as the Reader may see and that hee maketh lyes his Refuge when hee hath nothing to answer that is like the truth And as for Ministers maintenance and for the poore I have pleaded it and prooved it also and that from divers grounds and arguments from Scripture yea and Gospell foundations such as James Naylor never heard before nor have they been published before that I know off either by word or writing as I said in my Epistle the which hee calleth boasting but doth not nor cannot make it appeare to the contrary in the least neither can hee contradict the truth thereof nor blame them justly by any Rationall or spirituall argument though hee reciteth many of them as though hee intended a confutation but in the end cometh off with a faile perverting both my words and meaning that hee might finde breadth for a Reproofe which are but poore shifts for so eminent a Quaker For saith hee and that thou may get something or make a shew for this Religious worke thou art about and that thou may seeme to be a charitable man as Judas did thou putst in the poore with them but seeing there is as much difference betwixt them and the poore as betwixt Masters and beggers I shall therefore set the poore by themselves concerning whom I say be as liberall to them as thou wilt I answer that for my ends in this hee must not be Judge But for what cause hee should set apart the poore by themselves who were ever joyned together by the Lord himselfe when tithes were commanded they to have part as see And whom God hath joyned together I dare not seperate neither did the Apostles in the primitive times but what was given was distributed to all as
render it a perswasion of Sathan for us to follow it art not thou hee the Apostle speakes on 1 Tim. 6.3 4 5. I answer that if James Naylor have any Scripture Rule that bindeth us to it I will observe it and confesse my errour in pleading against it But this Scripture hee bringeth hath nothing in it to this purpose but against it the words are these which hee citeth but in part least it touch himselfe to wit If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse hee is proud knowing nothing but doating about questions and striffes of words whereof cometh envy strife Raylings evill surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gaine is godlinesse from such withdraw thy selfe Now I know nothing by my selfe but I doe consent to the wholesome words of our Lord Jesus Christ and the doctrine which is according to godlinesse But is this doctrine according to godlinesse to binde us up to the word thee and thou because it was the ordinarie language of Christ and his Apostles when there is no such obligation in any of their words and yet they tould us all things that pertained to life and godlinesse and kept backe nothing but declared even the whole counsaile of God see Job 18.2 3. for the word you to a single person How long will it be ere you make an end of words mark and afterwards we will speak Wherefore are wee counted as beasts and reputed vile in your sight But if this were intended then wee must not varie in our prayers from the words of the Lords prayer or the prayers of the Apostles upon paine of damnation But carnall men make carnall interpretations such as Nicodemus did not knowing what it meant to be borne againe unlesse he should enter into his mothers wombe first Nor no more doth James Naylor what that doctrine is which is according to godlinesse and therefore maketh this carnall use of it which was never intended by the Holy Ghost and therefore it is hee that is doating about questions and striffe of words which produce no better fruits but as the Apostle relates and yet hee is puft up with pride and triumpheth as if hee had got a great conquest But doth James Naylor consent to the doctrine which is according to godlinesse why then doth hee make such a carnall interpretation which was never intended I say it was never intended let him proove it to the contrary if hee can let him proove any unwholsomnesse or ungodlinesse in using the word you to a single person from any Scripture ground else hee but doateth and befooleth poore simple people and bringeth them into a suare without a cause I referre the Reader to my booke for further satisfaction by reason Againe hee saith thou pleads for bowing unto men and putting off the hatt and sayes the Spirit of God teaches it wherein thou belyes the Spirit of God I answer a very heavie charge if it were true but the lyar is one of the Quakers who might have quaked to have writt this charge Considering I tould him this curtesie is included under that command to wit Bee yee courteous and tender-hearted towards all men And that it were easie to proove that bowing of the body was the customarie Reverence in old time But I rather asked them what courtesie at all they shew to any man upon any occasion And that taking off the hart is a proper Reverend duty to those whom wee honour and doe and ought to reverence is easie to proove And that wee are commanded to honour all men so that if wee know them to be dutyes either of love or honour wee are bound to use them Nay that if they be proper expressions either of love or honour and that wee have any spirit of love or honour in us it will naturally ingage us to use such expressions one to another if wee were not so commanded Now for bowing of the body this is cleare from examples and those unrepeald by the coming of Christ For as the Apostle adviseth women that professe the feare of God to follow the examples of Sarah and other holy women So I thinke I may from the same ground advise to follow the example of Jacob and other holy men my ground is from Now it is well knowne that before Jacob mett his brother Esau hee bowed himselfe to the ground seaven times untill hee came neare to his brother And so also did his wives and children and maids see Gen. 33.3 4 5 6 7. Now this bowing and calling him Lord was but to his brother and that prophane Esau and yet the Spirit of God ingaged him to this humble and courteous demeanour and to such humble appellations calling him My Lord. Now this being cordiall was no honour but such as cometh of God Nor doe I seeke either honour from James Naylor nor any other neither care I for it And therefore I said that by my consent they shall never be perswaded to use them at all till their cordiall love and respects ingage them sincerely to it I onely pleaded for the lawfulnesse and engagement that lay upon us to use it for it is not proper for them till the spirit of love and honour be in them for they should but deceive us as so I said in my booke And for courteous and honourable and respective appellations see Luke the 1.3 to Theophilus most excellent Theophilus and Paul to Aprippa Oh King Agrippa and to Festus though hee thought him to be mad Most Noble Festus see Acts 26.19.25 This was not like that spirit in the Quakers by which they were guided And for putting off the hatt when wee expresse any courtesie or honour or Reverence either to God or men it is clearely Required of men by the Apostle Paul 1 Cor. 11.7 For saith he a man ought not to cover his head for as much as hee is the Image and glorie of God That is to say hee ought not to cover the Majestie of God which appeareth in his face but unvaile his countenance which is much in shew upon any occation according to the temper of the heart and minde whether it be tempered with love or anger love maketh the countenance amiable and chearfull and an honourable Respect is much seene in the humble feare of the countenance And so is anger and scorne on the other part for the temper of a mans spirit will appeare in the forehead and eyes and can scarce be dissembled And therefore if there be any love or Respect and honour in the heart it will naturally ingage us to uncover it neither need wee be ashamed of it for such affections are Reall fruits of the Spirit of God which ought not to be vailed but discovered and exprest according to the truth and sinceritie thereof they being lovely in themselves and much inducive to the
for our learning and what good will their being written doe us if we will not reade them but stay and waite till they be inspired into us as so Naylor owneth the Scripture to be profitable to whom they are given by inspiration Implying that else they are not if we have them first by reading see in this his answer page 5. What an absurd doctrine is this and how loath is he to owne that the Scripture in bookes is worth reading This discovers what spirit hee is acted by and how bitterly malicious and full of devices against the Scriptures And againe observe the Apostle Peter and hee are fallen at odds and he hath given him the lye for writing this Scripture it hath so angered him that the Apostle should stand in such direct opposition to his false doctrine For the Apostle calls it a more sure word of prophesie then either visions or voyces which he had in the Mount But this James Naylor denyeth and blameth mee exceedingly for beleeving such a thing as that the letter of the old Prophets should be a surer word then what Peter heard God himselfe speake and were eye witnesses of his Majestie Ans I answer this voyce and vision might seeme a surer word unto Peter and others then the old prophesies it according with them and so was a further confirmation of what the Prophets had spoken But those to whom he writes this Revelation of such things did not heare that voyce nor see his Majestie but had it written unto them as well as the Prophesies and so had it but in the letter from Peter as a testimony unto them And therefore it was that the Apostle called it a more sure word of prophesie for words of prophesie given by inspiration of God if wee know them to be such are more sure words to me then visions and voyces that are heard by others and seene and Related For the testimony of Jesus is the spirit of prophesie And this hee would have them to know that the prophesie in old time came not by the will of man but holy men of God spake as they were mooved by the Spirit of God And therefore hee saith wee including himselfe have a more sure word of prophesie the which though the confirmation thereof to Peter testifying of Jesus to be the Christ therein specified was surer to him yet that sure word of prophesie was a more sure word to build their faith upon in regard it foreshewed the coming of Christ and that that Jesus was hee giving notice beforehand of the place of his birth and of his life and death and all such things which came to passe Which clearely demonstrateth that all those prophesies were by inspiration for who else but God could foreshew such things so long before And therefore there cannot be a more sure word then that sure word of prophesie for what can be surer then the words of God and those proved to be his words by the truth and successe in the events thereof that were thereby foreshewed And therefore it is that in case the people desired to know of any Prophet whether the Lord had sent him with such a Message or he had spoken it presumptuously Hee referres them to the successe and events thereof and whether the thing came to passe or no see Deut. 18.21 22. To wit When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him But the prophesies of old time are confirmed to us to be a sure word of prophesie and therefore we cannot but beleeve them And that a great deale better then the prophesies of James Naylor though hee telleth us hee hath them by Immediate voyce and visions likewise and that hee hath them from God by Immediate inspiration For till we see them confirmed by the events thereof wee shall rather beleeve that more sure word of prophesie that was spoken in old time and also those sure words of prophesie and Rules and directions given by Christ and his Apostles then those given by James Naylor though hee call himselfe and others account him the Messenger of the living God But though wee doe beleeve in regard wee finde it in Scripture and that in many places and are in expectation dayly to see the downfall and shame and confusion of such who presume to preach in the Name of the Lord and hee hath not sent them see verse 20. Yet wee dare not believe the prophesying of Naylor in that respect nor can we expect or desire either the downfall and shame and confusion of any that is godly and faithfull Nor dare wee condemne all that preach in publike in our publike places which hee whickedly calleth our Idoll Temples to be carnall and hirelings as he blasphemously doth for wee know the contrary and therefore know him to be a lyar and not a true Prophet and so wee feare him not nor regard his prophesies but as false and frothie presumptuous lyes and therefore if it come not so to passe hee will be discovered to those seely people that for the present beleeve him as so he is to us already Againe I produced a Scripture to prove the various and different dispensations of the Lord to his Prophets and to Rebuke the pride and insolencie of James Naylor the which as I suppose because he could not oppose any deductions from it nor evade the charge upon himselfe to wit of despising the Word He maketh as though he understood not my meaning and as though I had brought it for another end the which I never meant And maketh use of it for prooving that they are no Prophets who have no word but the letter The which I shall easily graunt so hee will not deny that the letter of Scripture is the word also nor did I ever deny it but owned Christ as the essentiall word and the Scripture also is the word and therefore he needed not fetch any arguments to proove it But I made another use of it to wit that I finde but little of this meeknesse in James Naylor that was exemplified in Moses But on the contrary that hee counteth himselfe the highest and all below him either dwarfes or nothing like Christians in so much as if they have need of a booke either the Bible or any other they are despised by him as litterall men in his booke against Moore Though Paul advised otherwise as to give attendance to reading and to exhortation and doctrine and not onely to a light within and more to that purpose Which is so quite contrary to his Directorie that having nothing to answer he turneth the dease eare and falleth upon other busines discussed before Againe he saith my second thing is to deny the light of Christ to be sufficient I answer it is most false I told him that wee must confesse that
like Returnes of Reciprocall Communication of love and honour where it is sincere For the looking forth of the spirit of love through the eyes and face is as an invitation to the same spirit if it be in another to looke forth also and salute each other beeing not two but one and the same spirit though in two persons by operation in both their spirits to shew its onenesse and make them so likewise if they doe apply yea that they may be one as God is one for nothing but love can make two one as God is one and there is no spirit of love but one and that is God I meane of love that is true and lawfull Now this spirit of love is the same spirit in us which was in the Patriarkes before the Law was given forth and did ingage them to such humble honourable and amiable affections and to such expressions as are naturall to it And if we have any little measure of the same spirit it will ingage us also to doe the like if wee doe not resist it and wee are forbid to resist the spirit Now it sometimes ingageth those in whom it dwells to lift up their eyes or their hands towards heaven and sometimes both according as it ingageth the heart and affections the which if wee resist wee resist the spirit And it is easily discernable through the eyes whether such their motions come from the heart or they are but fained especially by such who are also acquainted with such ejaculations of their owne hearts and of their eyes and hands as they are affected And I doe beleeve that many of the Quakers have resisted the spirit and quenched it also before they could get their hearts to comply with such uncourteous carriage as not to put off their hatts and bow their bodies and use the word you to such whom they formerly had been so accustomed So that now they are growne to such hardnesse of heart and searednesse of spirit that nothing can be seene in them of naturall affection but more like bruite beasts made to be taken and to be destroyed see 2 Tim. 3.3 2 Pet. 2.12 as was prophesied of them in these last dayes And whereas hee telleth mee that I belye the spirit of God for saith he the spirit of God forbids it James 2. even that which setts up pride and respects persons I answer so doe I also forbid pride and respect of persons in that sense there meant and in many other and I can love and honour the poore that are virtuous more then the rich that are either wicked or not so virtuous nor would I debase or depresse the poore because he is poore to exalt the rich in partiall respect But I must honour all men and give them due respect and shall I hope as I know what it is but to shew no respect to any at all as so the Quakers doe is to shew plainly that I have not any love or Respect in mee And againe saith hee Christ himselfe saith How can you beleeve that Receive honour one of another John 5.44 And if they could not beleeve that received honour how much lesse can you beleeve that seeke it and grudge if you have it not I answer let them that seeke it or Receive it either that which cometh but from men answer for themselves I seeke it not nor receive it neither but that which cometh of God onely if I know it from the other Now that which cometh of God is really cordiall and I must receive it and Returne the like as so I am naturally ingaged by the love and honour which is of God in my owne soule nor doe I dissemble any more then they Now there is a common love and a common respect and customarie honour to which I am bound by that command to wit honour all men but there is a nearer and more particular love and honour and courtesie which will induce mee to a fuller expression both in word and deed and I am so ingaged by the same spirit and in all this there is no partiallitie or respect of persons but as I ought to doe And so his comparison of mee to Haman and Saul I have good ground to deny And againe saith hee not having any Scripture to plead for these things thou wouldst plead for them under the pretence of love and being courteous and tender-hearted I say saith he silence deceite you have sett up these things till you have lost all love but what is selfish c. I answer I did produce diverse Scriptures but they are none it seemes with him is there no Scripture that commandeth love and to be courteous and tender-hearted What spirit is this but a lying Devill that proceedeth on upon this lying foundation to rayling and reviling and prophesying the destruction of all our fading glorie because wee maintaine the lawfullnesse of these customarie Civilities but because his bookes are so full of lyes I doe not much regard either his rayling or prophesying but to cleare up the truth which the Lord assisting mee I have in some measure done and doe commit the same to his blessing and disposall to whom be all the honour and glorie and praise for ever and ever Amen Amen The End A Postscript to fill up a sheet that wanted being a Catalogue of some of James Naylors lyes gathered out of his booke in five or six houres time to let the Reader see hee is none of those children that will not lye but when hee can no otherwise shift off the dint of a Scripture or argument hee maketh lyes his Refuge and under vanitie would hide himselfe if such coverings were not too narrow but that hee could wrapp himselfe How faine would hee appeare to be all in sheepes cloathing though Inwardly hee is ravening and Woolffish A Catalogue of some of James Naylors lyes 1. HEE saith my booke is much boasted off by the Author but as little worth as the boast is great 2. Hee saith it was my envie that carried me with such envie against the Innocent till I spake I knew not what 3. Hee saith hee hath set downe some markes and maintenance of the true Ministers and also of the false their fruits differing them according to Christs Rules in Scripture with diverse other things to keepe the simple from deceit 4. Hee saith it is by a friend to the worke of God but an enemy to the Devills worke where it is found and pleaded for called by the world James Naylor These foure lyes are in his Title page and are answered pag. 1 2 3. 5. Hee saith I have boasted much of my worke 6. That I have forgot that teaching to let other men praise mee and not my owne mouth 7. That I have prooved nothing against James Naylor but against my selfe These three are in his first page 8. That I have writ against the light of Christ being sufficient 9. That I would binde them to creature-worships and Nationall customes 10. That I
should blame him for producing that Scripture Rom. 10.8 11. That I bring not one Scripture that saith the letter is the word 12. That I set my selfe in the stead of Christ These last five are in pag. 2. 13. Hee calleth mee an exalted wretch 14. That I confound my selfe in what I would disproove the truth these pag. 3. 15. That hee denyed but that the Scriptures given by Inspiration of God are words of God 16. That the Jewes had all the Scripture in their hand or in their braine and yet had not the word 17. That I deny the letter it selfe and the letter denyes mee 18. That I bring those Scriptures Rom. 7. to wit the Law is spirituall and Prov. 3.1 to oppose the new Covenant and the Law in the heart these pag. 4. 19. That all the Scriptures I bring turne against mee and for the truth 20. That I steale Scripture words out of Scripture to plead for pride and vaine-glory and creature worships and an Idoll Ministrie contrary to Scripture set up in will and inventions of men in my booke these pag. 5. 21. That of the words of God there is a famine and greatest amongst such as trade with the letter 22. That I increase in mischiefe and know not the plant of Gods renowne how it growes nor what the increase of God is 23. That they know what it is to grow in Christ and that Christ is in them these pag. 7. 24. That I bring Scriptures to proove the light of Christ Insufficient pag. 8. 25. That mine eye was so much abroad to discover errours in James Naylor till I could not see mine owne 26. That I have drunke deeply of the Cup full of abominations and errours from the mother of confusions 27. That the meanes I am pleading for is come through so many severall hands till it have lost both life and power these pag. 9. 28. That I love mine iniquities and am pleading for them pride Imperfection and fulse worships pag. 10. 29. That I am hee who turnes the Scriptures as a nose of wax to plead for such things as the Scripture condemnes 30. That as a meanes to turne people to that light within James Naylor is 31. That I am one of those people that are of no understanding therefore hee that made mee will have no mercy on mee 32. That I have got the Serpents subtiltie to thrust in my words to abuse the Scriptures pag. 11. 33. That I shall one day know that I have blasphemed against the spirit and gift of God pag. 12. 34. That now wee have got a little peace wee are turning backe to Rome 35. That wee pleade against the Spirit pag. 13. 36. That I am hee who am leading forth from the kingdome of God within 37. That the Ranters are my brethren all of one kingdome in the flesh and the lusts thereof pag. 14. 38. That by reviling the workes of Righteousnesse and teachings of the Spirit and spirituall light I have made it odious for any man to follow as the Devill himselfe 39. That my third thing is for my maintenance and for my Ministers 40. That I put in the poore with the Ministers that I might seeme charitable like as Judas did pag. 15. 41. That I have sett a stint for Ministers maintenance and for the poore though before I denyed it pag. 16. 42. That accounting such spirituall fathers who have not begotten us is to account of a lye and that I teach them to it pag. 20. 43. That my booke hath a heape of confusion in it fitt for the fire 44. That I preferre the Devills pride and the worlds fashions before the example of Christ and his Apostles 45. That such as I preferre the words of pride before the words of Christ 46. That I belye the Spirit of God for the Spirit of God forbids bowing unto men and putting off the hatt 47. That wee seeke honour of men and grudge if wee have it not 48. That the demeanour of Christ and his Saints is become a Reproach and not manners and courtesie to give us content 49. That wee are seeking for that honour which God is laying in the dust 50. That there is much more such stuffe in my booke not worth reading nor answering which rises out of the corruption of mine owne heart and busie minde and that Ishmaell-like my hand is against every man and eyes abroad but cannot see mine owne folly but am boasting of it pag. 27. 51. That wee have found out so many words in our inventions and so many lights and all without us that wee are become heart-blinde 52. That the Lord God and the Lambe will they worship for ever FINIS