THE CONVICTION Of JAMES NAYLOR and his black spirit demonstrated from his own confessions lyes evasions and contradictions in the maine points of Doctrine by him held forth against the truth In answer to a Book of his called Wickednesse weighed The which was writt in answer to a little Treatise called The Quakers quaking Principles examined and Refuted written by ELLIS BRADSHAVV This Treatise is therefore directed by way of appeale to all the truly Judicious to be weighed in the Ballance of the Sanctuary and to see in which end of the scales the wickednes lyeth his end or mine And also some Rules held forth whereby to try the spirits whether they be of God yea or no in case of visions or apparitions yea dreames or voyces whether speaking within or without As also some Scripture Rules for discerning the motions and lustings of the spirit and flesh each from the other that so wee might not be led blind-fold to destruction by any deluding spirits within us or without Written by ELLIS BRADSHAVVE Acts 13.9 10 11. Then Saul who also is called Paul filled with the holy Ghost sett his eyes on him And said Oh full of all subtiltie and all mischiefe thou child of the Devill thou enemy of all goodnesse how long wilt thou not cease to pervert the right wayes of the Lord And now behold the hand of the Lord is upon thee and thou shalt be blind not seeing the Sunne for a season c. LONDON Printed by M. S. for Lodowike Lloyd at the Castle in Cornwall 1656. THE CONVICTION of JAMES NAYLOR and his black spirit demonstrated from his own confessions lyes evasions and contradictions in the maine points of Doctrine by him held forth against the truth READERS James Naylor asserteth in his Title page concerning my booke that it is dedicated as I say unto his Highnesse the Lord Protector c. The which I say is true but what of that he saith nothing and therefore needeth no answer But further he saith that it is much boasted off by the Author but as little worth as the boast is great I answer I did commend it to ingage his Highnes to the reading of it least his multitude of buisinesse should cause him to neglect it And what of all that doth not James Naylor commend his Doctrines and Teachings and Judgements and Censures and tells us it is by the eternall light and Spirit of God that he holdeth them forth as you may see in any of his Bookes wherein we know he lyeth But it will appeare I therein speake the truth and nothing more And as for the worth of that Treatise when it is weighed in the Ballance of the Sanctuary it will appeare I did not over-value it in my commendations of it but of that let the readers judge Againe he saith also that it was my envie that carried mee with such envie against the innocent till I spake I knew not what concerning the Father and the Sonne the Word the Light and Spirit I answer though he Judge so of me whom in derision he calleth the man yet the truth is I care not to be Judged of James Naylor Nor for ought he knoweth not of mans Judgement But he that Judgeth me is the Lord Nor would I change my condition with James Naylor nor for ought he knoweth not with any man living on the earth And how then can James Naylor know that it was envie that carried me And how can I envie those I account off to be wicked and destinate to destruction for ought I yet see in them that in my apprehension are farre from innocency in the sight of God And how dare I then be envious against them or choose any of their wayes see Psal 37 1. Pro. 23.17 24.1 I shall not envie them till they be more innocent then I yet see them And therefore his censure of mee that I speake I know not what doth not trouble mee at all for I expected no better f om his lying spirit Though he cannot nor doth not in the least prove it so in any of his Answers And why should I beleeve it upon his owne testimony who beginneth with lyes in his Title page Againe hee saith That here is also some markes and maintenance of the true Ministers set downe and also of the false their fruits differing them accoring to Christs Rules in Scripture with diverse other things to keepe the simple from deceite All which when weighed in the ballance let the truth appeare for so I wish of God whether they be or no true or false according to Christs Rule in Scripture yea whether they be in deed to keepe the simple from deceite or clearely and really to deceive the simple and to make them also deceivers of others And againe he telleth us 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 of the world James Naylor To this I answer that if this were true what then should be the reason that hee blameth me in his second page for asking Why should not I whiles I am in the world endeavour to destroy the works of the Devill seeing he sayth of himselfe that he is an enemy to the worke of the Devill and if he be so he will labour to destroy it for it is doubtlesse lawfull and a following of Christ as much as in us lyeth to destroy the works of the Devill and none but Devills and their instruments will blame any man for so indeavouring nor call it a setting of himselfe to the stead of Christ for no man can either doe it or indeavour it what in him lyeth but through his grace and assistance and the power of his Spirit as so I never spake otherwise in all my life And he can and will for ought Naylor knoweth enable mee in some measure by his strength to doe it But if I be an exilted wretch and seeke to set my selfe in the stead of Christ as so he calleth mee I know he will not and therefore it is in vaine to indeavour it for hee giveth his grace to the humble And beholdeth the wicked as a farre off and as having no mind to Imploy them in any such service nor any such as are setled in their wickednesse and dare take the office of Christ and attribute it to themselves But the Quakers looke for such amongst themselves they are easily found And it is the Quakers spirit and not the Spirit of God that ever did or shall puffe men up to any such conceits or apprehension of themselves And what James Naylor may conceite of himselfe I well know not For something or other hee would intimate unto us when hee putteth that preamble before his name as in many of his Bookes to wit Called of the world James Naylor Now whether hee would have us thinke that hee is the Christ the sonne of the living God and that Christ that dyed at Jerusalem was
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
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
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
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
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
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
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