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
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
but a type of him as their brother John Toldervie was perswaded by their spirit but was deceived I shall not Judge Or whether hee would Intimate to us that his Name was changed when he was converted and called as Paul by an Immediate voyce of Christ or his Angel Michael at least who is his Representative And that to the Ministerie as so hee writeth of himselfe that he was called to the Ministerie by an Immed are voyce I shall not determine nor doe I much care But if his name was changed I know no reason why he should conceale it but might make it knowne as Paul also did his so that many of the world know how Paul was called But it may be James Naylor is loath to declare it least he should declare the true signification of his name to others not knowing it himselfe for it may be some great Schollers that are better learned then he in that kinde of learning would discover him by it and for whoâ—â— service he was intended and so obstruct his worke who is his Master For if he should be knowne properly by his name hee might possibly be thereby knowne whose servant he is For we reade of a kinde of Locusts Revel 10th a strange kinde of creatures who yet had a King over them who is the Angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greeke tongue his name is Apollyon Which is to say a destroyer see vers 11. And so we reade their businesse was no better Now if his new name being interpreted should discover him to be one of these Locusts he might well be avoyded that he could not destroy according to his end and name and nature And therefore it is his pollicie in all likelihood to keepe it secret Now it is evident for all his closenesse and pollicie to hide his designe that if it lyeth in his power or the spirit that acteth him that all the Ministers in the world that allow not his doctrine nor follow his wayes but preach in our old publike meeting places which hee calleth Idoll-Temples and the people also that heare and maintaine them must all be destroyed and come to naught and that in a short time else his spirit deceiveth him yet wee feare not his Prophesies if hee and such Locusts will but hould their hands for wee have a promise they shall onely hurt those men that have not the seale of God upon their foreheads Yet doe but spiritually paralell the case of these people with those Locusts there spoken off and you will certainly conclude there was never any so like them since the Revelation was given forth that we can reade of in Histories But the paralells would swell this Treatise to a great volume And to produce any paralells in opposition unto them is but accounted with them as a vaine piece of worke and not worth answering as I finde by experience For not one paralell that ever I produced against James Naylor is answered by him but he slights them as not worth answering or taking notice off As for instance in this last Treatise I proposed Gal. 5.22 23. to wit the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against which there is no law Upon which I tould them that I saw not so much as a shew of any of these in them but the quite contrary to wit hatred sadnesse of spirit and countenance no peace with any man no long-suffering but hastie rage no gentlenesse but severe austeritie and imperious bitternes no goodnesse but cleare malignitie against all goodnesse no faith in God but in a lying spirit within them whom they obey and serve and worship as God no meeknesse for they are hastie and angerie and revengefull no temperance in their tongues and pens And therefore every Law of God is against them see this in page 59. But this he doth not answer at all but when he hath made a Catalogue of such things as he calleth lyes in my booke he saith Many more such might be gathered out of this little Treatise confessing it hath much in it of such stuffe fit for the fire yet he warneth mee that I shall not conclude that he owned the Rest which he did not mention saying that many more untruths are in my booke not worth naming nor answering So that this I suppose is one that he meant But I rather beleeve that hee durst not mention them having no ground at all for contradiction of them And least it should be a meanes to undeceive the simple and let them see themselves and at what a great distance that spirit in them is from the spirit of God which are best discerned by their different fruits And few of the Quakers but they buy his bookes though they regard not others for the most of his bookes are bought up by the Quakers and so take the busines as he represents it as though there were nothing valuable in any against them but what he specifieth and so he deludeth the poore simple soules and keepeth them blind Reciting part of a sentence and concealing the Rest to make it untrue to their apprehensions like a Jugling Cheater as so he hath done in some parts of this his answer which I hope to discover and his Ignominious basenes in that respect to render mee a lyar and deceiver and sott c. As so he calleth me without any reall or rationall cause like his blacke father And againe in his title page he citeth a Scripture which being paraleld with their blasphemous practises includeth themselves as copartners with the beast that had seaven heads and ten hornes that had upon his heads the names of blasphemy and opened his mouth in blasphemies against God to blaspheme his Name and his Tabernable and them that dwell in heaven All which he doth both by word and writing as is clearely proved in my little Treatise And yet he bringeth this Scripture as something applicable to us oh subtill Serpent this is the old Serpents policie to apply that to others which he feareth will be brought and applyed to himselfe and this he frequently useth in his bookes to bring such Scriptures as his very Conscience cannot choose but tell him are properly applicable against himselfe yet he bringth them against others that he may prevent them by giving them first and then he commonly putteth some cloud or glosse upon them meerely sophisticall Againe in the Frontespice of his answer he calleth me Friend which when I began to consider what he meant by it in regard that spirit by which he is acted seldome useth any such loving appellations to its opposites I wondered having not to my remembrance found the like in all his writings But considering his words before and after to have nothing like any love in them I was satisfied that he meant it no otherwise but as Christ did to Judas who was going to betray him with a kisse
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
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
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
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
every one had need But James Naylor dare though hee hath his ground to seeke for hee sheweth no reason worth mentioning I suppose hee was affraid with Judas least hee should not seeme charitable to the poore for under pretence of the poore so hee could keepe it from the Ministers of Christ and so from Christ himselfe hee would have it for himselfe and the Quaker-Ministers to fill their baggs though they are theeves and Robbers spiritually as Judas was carnally For it is evident that hee accounteth no poore deserving nor no Ministers deserving but the Quakers poore and Ministers Though hee saith if they be found Ministers of Christ farre be it from mee to hould from them that maintenance which Christ ever allowed his Ministers But that hee alloweth none to be found his Ministers but the Quaker-Ministers is evident for as for all such as preach in our publike places which hee calle 〈◊〉 our Idoll Temples are condemned by him as Ministers of Antichrist and not sent of God So that hee and I are at a great distance from accordance though hee seemeth to graunt to all that I plead for or ever intended it to wit such as are found to be Ministers of Christ Nor have I in the least pleaded for any other if they be knowne to be such And therefore though hee Imperiously commandeth mee when I write againe first to prove them so and then call them so I answer I called not any by name nor doe I know but few of very many that are knowne faithfull labourers in Gods harvest therefore I cannot enter into any particulars it would be too large to proove every particular Minister of Christ sent of God by the particular grounds and Reasons to cleare every man that yet is cleare in the sight of God But I am not so omnitient yet if I heare them preach in the cleare evidence and demonstration of the spirit and of power by that I can know them though I cannot demonstrate the same unto James Naylor as such I know many that preach in our publike places which yet are but a few in comparison of what there is that I know not nor ever saw Nor will I goe about to decipher them out by their markes so as to condemne all as hee hath done yet if they be Wolves that come in sheepes cloathing or meere hirelings or clearely Antichristian or if by any of their fruits I can certainly know them to be theeves and Robbers and such as are carnall and worldly and proud and vaine boasters or heretickes or schismatickes and such like I shall and doe disowne them as much and more then James Naylor doth But amongst the Rest I disowne James Naylor in particular for being so much as like any Minister of Christ that ever was in the world But dare maintaine him for one of the primest of all that â—athan hath and the most audacious in a bad cause Now hee telleth mee further that another argument I use saying wee ought to account them as spirituall Fathers And saith that if any so doe whom they have not spiritually begotten such account of a lye and thou teaches them to it I answer That is one of James Naylors lyes for if they be fathers to others and I know it though they did not beget mee yet I ought to account them so else I account of a lye above the truth oh shamelesse lyar who but will know this to be a lye at the first reading If they be fathers they are so though not to mee But for all those markes that James Naylor hath given to know them by I will not follow him throughout Because that this I know That if they be such who have the manifestation of the Spirit and preach in the evidence and demonstration thereof and that with power Though I see in them many humane frailties and that they be subject to like passions as other men are nay though Jonas-like they should shew themselves angerie with the Lord himselfe and that for shewing mercy and say they doe well to be angerie even to the very death yet I shall not deny but they are sent of God and ought to be maintained as his faithfull Ambassadours and hee that denyeth them denyeth Christ and hee that condemneth and Judgeth them as no Ministers of Christ because of such passions and frailties doth also condemne and Judge himselfe for the same censure that hee casteth upon them if hee doth the same or worser things It Redoundeth to himselfe by the Judgement of the Lord for saith hee With what Judgement yee Judge yee shall be Judged And therefore James Naylor hath cause to feare that Judgement attendeth him and will befall him and that ere long if hee doth not repent especially after Conviction in his owne Conscience of his injurious Censures and blasphemous Reproaches cast like a flood out of his mouth and penn to make them all odious amongst the people of God But I must not stand any longer upon this third particular but shall fall to answer breifly his Catalogue of lyes that hee would father upon mee but may keepe them himselfe as more properly his owne For 1. Saith hee Thou sayes our spirit teacheth us to pull downe mens faith and hope they have in God Ans True and that by calling men carnall and damned when you cannot proove any such thing 2. That wee give no honour or worship either to God or man Ans Not that I know off let them shew wherein 3. That we have no knowledge of God at all but a wicked lying malicious spirit that is an enemy to all goodnesse Ans And so I verily beleeve and that for those reasons rendred in the booke 4. That our wicked lying spirit teacheth us to speake evill of all men that embrace not our lying doctrines and wayes Ans The truth of this I Referre to the Judgements of all that know their Rayling and Reviling of the Ministers and professors of all sorts the Quakers excepted who onely embrace their wayes 5. That the Elect may be so farre lead away with the errour of the wicked as to fall from their owne steadfastnesse Ans I say from their owne proper steadfastnesse they may which word proper hee leaveth out to deceive the simple And so I say they may else the Apostles exhortation was needlesse 2 Pet. 3.17 6. That the case is Just with us deluded Quakers as it is with Witches Ans And so it is in those Respects therein mentioned as I could have prooved it by examples of some of those people 7. That wee bitterly Revile and Reproach all the Saints and servants of God almost over all the world Ans And I said true for they Revile and Reproach all professors but of their owne way and those are no Saints but more like Devills 8. That our pleading for so many good things and sharply reprooving of evill and our coming to the light with the deeds can be no other but from a deluding
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