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
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
I made of it which is before related But then againe hee telleth mee that I said in my Epistle One thing I dare say through the grace of God here are divers arguments and doctrines which have never yet that I know off been published before To which hee answers I say it seemes so and that this is one and the same I say too that I never knew this published before To which I answer that this one by his owne confession that hee never knew before and hee cannot deny the truth thereof nor the proprietie of the uses of it that I make against him And if it be a truth hee hath learned something that he knew not before out of that little Treatise so undervalued by him as fit for nothing but the fire so that this peece of knowledge is come but mediately to him for his light within did not teach it him before nor would hee owne it now if hee could evade it such enmitie hee hath against the truths of God when they oppose his doctrines and then hee murmurs extreamely and meerely cavills with what I never deny'd For I never deny'd the light of Christ to be sufficient if we have a sufficiency of it But onely plead for the use of such meanes as God hath appointed to communicate it by so that his grumbling and quarrelling is but as with his owne shadow And whereas I question him where the Scripture directs to give heed to a light within and to desert all teachings of men in answer whereunto hee produceth Luke 11.35 36. where hee telleth mee I may see the counsaile of the onely Teacher Now the words of the Scripture are Take heede therefore that the light which is in thee be not darknesse If thy whole body therefore be full of light having no part darke the whole shall be full of light as when the bright shining of a candle doth give thee light Now these Scriptures are good and true but I appeale to the Reader whether there be any one word or syllable in them that requireth us to desert the teachings of men as a meanes to get translated out of darknesse into his glorious light And againe I question him where the Scripture saith that hee that is the light of the world and lighteneth every one that cometh into the world doth inlighten all sufficiently and so as to guide them infalliby or that hee inlightneth all alike and that Immediately without the knowledge of the Scriptures or the teachings of men so as they need not to teach one another saying know the Lord because all doe know him from the greatest of them even to the least of them Is the case so now that all know him what need is there then of the teachings of James Naylor and his complices If their light within them be sufficient it can teach them all that he doth and all that he knoweth and how to eye it onely and to looke within for light and to desert and despise the teachings of men as so he doth and what else doth hee teach which is not taught by men from sacred Scripture and with more spirit and power then he teacheth any thing and farre more rationally and convincingly in the cleare evidence and demonstration of the Spirit And doth hee not herein teach men to despise his teachings also c. To the first part of which question hee answers to wit I say Joh. 8.12 to wit I am the light of the world hee that followeth mee shall not walke in darknesse but shall have the light of life And there saith he thou mayst reade that hee that is the light of the world his light is sufficient to all that mind and follow it I answer I never denyed the sufficiencie of his power and light to them that have sufficient of it But the question is whether he doth and will doe it to all or no of all which this Scripture speaketh not one word nor that men ought to desert the teachings of men And therefore as I tould him pag. 19. the question doth not lye whether the Spirit of God be an infallible guide yea or no. But whether James Naylor and others be infallibly guided by that infallible Spirit yea or no in all things that they doe But to this hee turneth the deafe eare and saith most falsly that I plead against the sufficiencie of the light of Christ But I suppose he is ashamed to meddle with an argument that hee cannot answer least discovering his weaknesse should prove him fallible amongst the Quakers and that hee hath very little of the light of Christ but of that which comes from another spirit And againe hee blameth mee because I say that Sathan is willing to cloath us with good workes and doctrines and that his Ministers are transformed into Ministers of righteousnesse and thou sayest thou cannot but rejoyce to see him play that card To which hee answers cease thy babling and see thy confusion Is hee Sathan with thee who cloathes with good workes and doctrines and whose Ministers are Ministers of righteousnesse Sathan is not so devided against himselfe nor his Ministers against their owne kingdome though as to righteousnesse they pretend but a righteous life good words and good doctrines hee that brings these forth was ever counted a Devill with thy generation To which I answer that hee hath not transcribed my words aright for I say that without question Sathan is willing to cloake them with any externall righteousnesse and with good words and doctrines and faire speeches to deceive the hearts of the simple and especially on condition that hee may but stablish their doctrines and draw men off from the use of meanes and ordinances and from the teachings of men and to neglect the Scriptures For this would still continue and increase his kingdome unto all generations c. As it is further discussed and argued with Reasons that hee can never evade But being in a passion like an angerie Curre he must needs shew his teeth though hee cannot bite And let any rationall man judge whether hee doth not shew his teeth against the Scripture it selfe which saith plainly And no marvaile for Sathan himselfe is transformed into an Angell of light therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse whose end shall be according to their workes see 2 Cor. 11.14 15. Doth he not plainely contradict these Texts when he saith Sathan is not so devided against himselfe nor his Ministers against their owne kingdome How manifest is the hand of Sathan in this cleare contradiction to the spirit of truth by whom hee will not deny but the Apostle spake And yet hee dares be his instrument in writing for him And againe hee saith thou wouldst compare us to the Papists who keepe people from the letter in their mother tongue to which he answers that the Devill did so as long as he could who now would keepe in the letter I answer
Christ yea or no see Gala 1.8 And if hee doth not repent his Judgement is passed already by the spirit of truth who cannot lye And then againe hee beginneth to charge mee for pleading for Reverent gestures to worship God in as well as in spirit The which I confesse I did For page 27. I asked where it is said in Scripture that God is not to be worshipped with reverend gestures of the body as well as in spirit and truth To which hee answereth And whereas thou art pleading for reverend gestures to worship God in as well as in spirit I say in at that doore came your Altars your bowings your surplices and conformities wherein the teachers of this Nation was leading back to Rome the mother of these witchcrafts if God had not stopt the way by his hand And now have you got a little peace and thither are you turning againe even in bloody persecuting against all who witnesse against you who testifies against these false wayes c. To which I answer that for ought I know there is no man enforced to worship either with Reverend gestures or without nor any man persecuted or troubled for any such things by any of the powers of this Nation And therefore this is a lye and a slander against those in Authoritie as is well knowne I need not proove it But I onely asked whether the Scripture forbid Reverend gestures of the body as well as in spirit and truth To which he doth not answer properly but sheweth his dislike thereof and that they testifie against such false wayes and gestures set up by the man of sinne In which he clearely condemneth the practice of Christ himselfe Luk. 22.41 And of Poter Act. 9.40 And of Paul Chap. 20.36 Chap. 21.5 Eph. 3.14 And of Daniell Dan. 6.11 And of Solomon 1 Kings 8.54 and 2 Chron. 6.13 And that as unlawfull and the pleading for the lawfullnesse of it an opening of a doore to Altars and bowings Surplices and conformities c. and a making way for an unparalelld persecution and a hasting on to destruction which he sees saith he to be the end of our Reverend gestures And saith he will not the gestures of the Saints serve your worship that which lookes so much out neglects that within so you plead against the Spirit Oh prophane and ungodly spirits It is not enough with them to slander the Magistrates and all that are in authoritie but they will slander the footsteps of the Lords anoynted even the Lord Jesus himselfe and all his anoynted ones from the beginning of the world who have all practised such Reverend gestures in their worshipping of God And then he saith will not the gestures of the Saints serve your worship Oh damnable hypocrisie are they Saints that reproach the practise and footsteps of the Lords anoynted see Psal 89.51 see whose enemies they are And doe they not therein Reproach the footsteps and wayes and gestures of all the Saints that ever lived on the earth And yet they will call themselves Saints as so alwayes did the Popes and Papists that were Devills incarnate and as absolute enemies to the Saints of God and so by consequence to the Lord himselfe as any in the world But for all his scornes it is the practise of the Saints that will serve our worships and all the Saints gestures that were Saints indeed wee cordially approve and account it lawfull to follow their stepps as occasion requires But as for the gestures of Saint James Naylor nor these his doctrines and slanders they will not serve our worships to approve or practise because the Spirit of truth and holines Ingageth us otherwise wee are naturally ingaged by the Spirit of God out of Reverend Respect to his glorious Majestie to serve him with Reverence and godly feare knowing that hee that is our God is a consuming fire see Heb 12.28 29. But if hee that privily slandereth his neighbour shall be cut off see Psal 101.5 Of how much sorer punishment shall hee be counted worthy that slandereth and Reproacheth even the sonne of God and his Reverend gestures in his prayers unto God Can this be any lesse then cleare despite unto the spirit of grace see Heb 10.29 It is a fearefull thing to fall into the hands of the living God see verse 31. It is no strange thing to mee to reade his scornes and reproaches and slanders and censures that in all his bookes hee houldeth forth and fumeth out most bitterly and maliciously against others or my selfe considering his fullnesse of venome and malice cannot be kept in but must burst forth like filthy vomit against the Lord of glory as in this appeares I shall not therefore much care nor take any great notice what hee saith by mee but shall as breifly as possible answer his maine points and referre the Reader to the bookes themselves for Resolution where the wickednesse lyeth for I desire no more but that they reade them both and then let them Judge Againe Pag. 15. hee falleth to worke about the Ministers which is the third maine head saying Thy third thing is for thy maintenance and for thy Ministerie I answer as for my maintenance there is not one word in all my booke as the Reader may see and that hee maketh lyes his Refuge when hee hath nothing to answer that is like the truth And as for Ministers maintenance and for the poore I have pleaded it and prooved it also and that from divers grounds and arguments from Scripture yea and Gospell foundations such as James Naylor never heard before nor have they been published before that I know off either by word or writing as I said in my Epistle the which hee calleth boasting but doth not nor cannot make it appeare to the contrary in the least neither can hee contradict the truth thereof nor blame them justly by any Rationall or spirituall argument though hee reciteth many of them as though hee intended a confutation but in the end cometh off with a faile perverting both my words and meaning that hee might finde breadth for a Reproofe which are but poore shifts for so eminent a Quaker For saith hee and that thou may get something or make a shew for this Religious worke thou art about and that thou may seeme to be a charitable man as Judas did thou putst in the poore with them but seeing there is as much difference betwixt them and the poore as betwixt Masters and beggers I shall therefore set the poore by themselves concerning whom I say be as liberall to them as thou wilt I answer that for my ends in this hee must not be Judge But for what cause hee should set apart the poore by themselves who were ever joyned together by the Lord himselfe when tithes were commanded they to have part as see And whom God hath joyned together I dare not seperate neither did the Apostles in the primitive times but what was given was distributed to all as
render it a perswasion of Sathan for us to follow it art not thou hee the Apostle speakes on 1 Tim. 6.3 4 5. I answer that if James Naylor have any Scripture Rule that bindeth us to it I will observe it and confesse my errour in pleading against it But this Scripture hee bringeth hath nothing in it to this purpose but against it the words are these which hee citeth but in part least it touch himselfe to wit If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse hee is proud knowing nothing but doating about questions and striffes of words whereof cometh envy strife Raylings evill surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gaine is godlinesse from such withdraw thy selfe Now I know nothing by my selfe but I doe consent to the wholesome words of our Lord Jesus Christ and the doctrine which is according to godlinesse But is this doctrine according to godlinesse to binde us up to the word thee and thou because it was the ordinarie language of Christ and his Apostles when there is no such obligation in any of their words and yet they tould us all things that pertained to life and godlinesse and kept backe nothing but declared even the whole counsaile of God see Job 18.2 3. for the word you to a single person How long will it be ere you make an end of words mark and afterwards we will speak Wherefore are wee counted as beasts and reputed vile in your sight But if this were intended then wee must not varie in our prayers from the words of the Lords prayer or the prayers of the Apostles upon paine of damnation But carnall men make carnall interpretations such as Nicodemus did not knowing what it meant to be borne againe unlesse he should enter into his mothers wombe first Nor no more doth James Naylor what that doctrine is which is according to godlinesse and therefore maketh this carnall use of it which was never intended by the Holy Ghost and therefore it is hee that is doating about questions and striffe of words which produce no better fruits but as the Apostle relates and yet hee is puft up with pride and triumpheth as if hee had got a great conquest But doth James Naylor consent to the doctrine which is according to godlinesse why then doth hee make such a carnall interpretation which was never intended I say it was never intended let him proove it to the contrary if hee can let him proove any unwholsomnesse or ungodlinesse in using the word you to a single person from any Scripture ground else hee but doateth and befooleth poore simple people and bringeth them into a suare without a cause I referre the Reader to my booke for further satisfaction by reason Againe hee saith thou pleads for bowing unto men and putting off the hatt and sayes the Spirit of God teaches it wherein thou belyes the Spirit of God I answer a very heavie charge if it were true but the lyar is one of the Quakers who might have quaked to have writt this charge Considering I tould him this curtesie is included under that command to wit Bee yee courteous and tender-hearted towards all men And that it were easie to proove that bowing of the body was the customarie Reverence in old time But I rather asked them what courtesie at all they shew to any man upon any occasion And that taking off the hart is a proper Reverend duty to those whom wee honour and doe and ought to reverence is easie to proove And that wee are commanded to honour all men so that if wee know them to be dutyes either of love or honour wee are bound to use them Nay that if they be proper expressions either of love or honour and that wee have any spirit of love or honour in us it will naturally ingage us to use such expressions one to another if wee were not so commanded Now for bowing of the body this is cleare from examples and those unrepeald by the coming of Christ For as the Apostle adviseth women that professe the feare of God to follow the examples of Sarah and other holy women So I thinke I may from the same ground advise to follow the example of Jacob and other holy men my ground is from Now it is well knowne that before Jacob mett his brother Esau hee bowed himselfe to the ground seaven times untill hee came neare to his brother And so also did his wives and children and maids see Gen. 33.3 4 5 6 7. Now this bowing and calling him Lord was but to his brother and that prophane Esau and yet the Spirit of God ingaged him to this humble and courteous demeanour and to such humble appellations calling him My Lord. Now this being cordiall was no honour but such as cometh of God Nor doe I seeke either honour from James Naylor nor any other neither care I for it And therefore I said that by my consent they shall never be perswaded to use them at all till their cordiall love and respects ingage them sincerely to it I onely pleaded for the lawfulnesse and engagement that lay upon us to use it for it is not proper for them till the spirit of love and honour be in them for they should but deceive us as so I said in my booke And for courteous and honourable and respective appellations see Luke the 1.3 to Theophilus most excellent Theophilus and Paul to Aprippa Oh King Agrippa and to Festus though hee thought him to be mad Most Noble Festus see Acts 26.19.25 This was not like that spirit in the Quakers by which they were guided And for putting off the hatt when wee expresse any courtesie or honour or Reverence either to God or men it is clearely Required of men by the Apostle Paul 1 Cor. 11.7 For saith he a man ought not to cover his head for as much as hee is the Image and glorie of God That is to say hee ought not to cover the Majestie of God which appeareth in his face but unvaile his countenance which is much in shew upon any occation according to the temper of the heart and minde whether it be tempered with love or anger love maketh the countenance amiable and chearfull and an honourable Respect is much seene in the humble feare of the countenance And so is anger and scorne on the other part for the temper of a mans spirit will appeare in the forehead and eyes and can scarce be dissembled And therefore if there be any love or Respect and honour in the heart it will naturally ingage us to uncover it neither need wee be ashamed of it for such affections are Reall fruits of the Spirit of God which ought not to be vailed but discovered and exprest according to the truth and sinceritie thereof they being lovely in themselves and much inducive to the
should blame him for producing that Scripture Rom. 10.8 11. That I bring not one Scripture that saith the letter is the word 12. That I set my selfe in the stead of Christ These last five are in pag. 2. 13. Hee calleth mee an exalted wretch 14. That I confound my selfe in what I would disproove the truth these pag. 3. 15. That hee denyed but that the Scriptures given by Inspiration of God are words of God 16. That the Jewes had all the Scripture in their hand or in their braine and yet had not the word 17. That I deny the letter it selfe and the letter denyes mee 18. That I bring those Scriptures Rom. 7. to wit the Law is spirituall and Prov. 3.1 to oppose the new Covenant and the Law in the heart these pag. 4. 19. That all the Scriptures I bring turne against mee and for the truth 20. That I steale Scripture words out of Scripture to plead for pride and vaine-glory and creature worships and an Idoll Ministrie contrary to Scripture set up in will and inventions of men in my booke these pag. 5. 21. That of the words of God there is a famine and greatest amongst such as trade with the letter 22. That I increase in mischiefe and know not the plant of Gods renowne how it growes nor what the increase of God is 23. That they know what it is to grow in Christ and that Christ is in them these pag. 7. 24. That I bring Scriptures to proove the light of Christ Insufficient pag. 8. 25. That mine eye was so much abroad to discover errours in James Naylor till I could not see mine owne 26. That I have drunke deeply of the Cup full of abominations and errours from the mother of confusions 27. That the meanes I am pleading for is come through so many severall hands till it have lost both life and power these pag. 9. 28. That I love mine iniquities and am pleading for them pride Imperfection and fulse worships pag. 10. 29. That I am hee who turnes the Scriptures as a nose of wax to plead for such things as the Scripture condemnes 30. That as a meanes to turne people to that light within James Naylor is 31. That I am one of those people that are of no understanding therefore hee that made mee will have no mercy on mee 32. That I have got the Serpents subtiltie to thrust in my words to abuse the Scriptures pag. 11. 33. That I shall one day know that I have blasphemed against the spirit and gift of God pag. 12. 34. That now wee have got a little peace wee are turning backe to Rome 35. That wee pleade against the Spirit pag. 13. 36. That I am hee who am leading forth from the kingdome of God within 37. That the Ranters are my brethren all of one kingdome in the flesh and the lusts thereof pag. 14. 38. That by reviling the workes of Righteousnesse and teachings of the Spirit and spirituall light I have made it odious for any man to follow as the Devill himselfe 39. That my third thing is for my maintenance and for my Ministers 40. That I put in the poore with the Ministers that I might seeme charitable like as Judas did pag. 15. 41. That I have sett a stint for Ministers maintenance and for the poore though before I denyed it pag. 16. 42. That accounting such spirituall fathers who have not begotten us is to account of a lye and that I teach them to it pag. 20. 43. That my booke hath a heape of confusion in it fitt for the fire 44. That I preferre the Devills pride and the worlds fashions before the example of Christ and his Apostles 45. That such as I preferre the words of pride before the words of Christ 46. That I belye the Spirit of God for the Spirit of God forbids bowing unto men and putting off the hatt 47. That wee seeke honour of men and grudge if wee have it not 48. That the demeanour of Christ and his Saints is become a Reproach and not manners and courtesie to give us content 49. That wee are seeking for that honour which God is laying in the dust 50. That there is much more such stuffe in my booke not worth reading nor answering which rises out of the corruption of mine owne heart and busie minde and that Ishmaell-like my hand is against every man and eyes abroad but cannot see mine owne folly but am boasting of it pag. 27. 51. That wee have found out so many words in our inventions and so many lights and all without us that wee are become heart-blinde 52. That the Lord God and the Lambe will they worship for ever FINIS