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
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
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
for our learning and what good will their being written doe us if we will not reade them but stay and waite till they be inspired into us as so Naylor owneth the Scripture to be profitable to whom they are given by inspiration Implying that else they are not if we have them first by reading see in this his answer page 5. What an absurd doctrine is this and how loath is he to owne that the Scripture in bookes is worth reading This discovers what spirit hee is acted by and how bitterly malicious and full of devices against the Scriptures And againe observe the Apostle Peter and hee are fallen at odds and he hath given him the lye for writing this Scripture it hath so angered him that the Apostle should stand in such direct opposition to his false doctrine For the Apostle calls it a more sure word of prophesie then either visions or voyces which he had in the Mount But this James Naylor denyeth and blameth mee exceedingly for beleeving such a thing as that the letter of the old Prophets should be a surer word then what Peter heard God himselfe speake and were eye witnesses of his Majestie Ans I answer this voyce and vision might seeme a surer word unto Peter and others then the old prophesies it according with them and so was a further confirmation of what the Prophets had spoken But those to whom he writes this Revelation of such things did not heare that voyce nor see his Majestie but had it written unto them as well as the Prophesies and so had it but in the letter from Peter as a testimony unto them And therefore it was that the Apostle called it a more sure word of prophesie for words of prophesie given by inspiration of God if wee know them to be such are more sure words to me then visions and voyces that are heard by others and seene and Related For the testimony of Jesus is the spirit of prophesie And this hee would have them to know that the prophesie in old time came not by the will of man but holy men of God spake as they were mooved by the Spirit of God And therefore hee saith wee including himselfe have a more sure word of prophesie the which though the confirmation thereof to Peter testifying of Jesus to be the Christ therein specified was surer to him yet that sure word of prophesie was a more sure word to build their faith upon in regard it foreshewed the coming of Christ and that that Jesus was hee giving notice beforehand of the place of his birth and of his life and death and all such things which came to passe Which clearely demonstrateth that all those prophesies were by inspiration for who else but God could foreshew such things so long before And therefore there cannot be a more sure word then that sure word of prophesie for what can be surer then the words of God and those proved to be his words by the truth and successe in the events thereof that were thereby foreshewed And therefore it is that in case the people desired to know of any Prophet whether the Lord had sent him with such a Message or he had spoken it presumptuously Hee referres them to the successe and events thereof and whether the thing came to passe or no see Deut. 18.21 22. To wit When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him But the prophesies of old time are confirmed to us to be a sure word of prophesie and therefore we cannot but beleeve them And that a great deale better then the prophesies of James Naylor though hee telleth us hee hath them by Immediate voyce and visions likewise and that hee hath them from God by Immediate inspiration For till we see them confirmed by the events thereof wee shall rather beleeve that more sure word of prophesie that was spoken in old time and also those sure words of prophesie and Rules and directions given by Christ and his Apostles then those given by James Naylor though hee call himselfe and others account him the Messenger of the living God But though wee doe beleeve in regard wee finde it in Scripture and that in many places and are in expectation dayly to see the downfall and shame and confusion of such who presume to preach in the Name of the Lord and hee hath not sent them see verse 20. Yet wee dare not believe the prophesying of Naylor in that respect nor can we expect or desire either the downfall and shame and confusion of any that is godly and faithfull Nor dare wee condemne all that preach in publike in our publike places which hee whickedly calleth our Idoll Temples to be carnall and hirelings as he blasphemously doth for wee know the contrary and therefore know him to be a lyar and not a true Prophet and so wee feare him not nor regard his prophesies but as false and frothie presumptuous lyes and therefore if it come not so to passe hee will be discovered to those seely people that for the present beleeve him as so he is to us already Againe I produced a Scripture to prove the various and different dispensations of the Lord to his Prophets and to Rebuke the pride and insolencie of James Naylor the which as I suppose because he could not oppose any deductions from it nor evade the charge upon himselfe to wit of despising the Word He maketh as though he understood not my meaning and as though I had brought it for another end the which I never meant And maketh use of it for prooving that they are no Prophets who have no word but the letter The which I shall easily graunt so hee will not deny that the letter of Scripture is the word also nor did I ever deny it but owned Christ as the essentiall word and the Scripture also is the word and therefore he needed not fetch any arguments to proove it But I made another use of it to wit that I finde but little of this meeknesse in James Naylor that was exemplified in Moses But on the contrary that hee counteth himselfe the highest and all below him either dwarfes or nothing like Christians in so much as if they have need of a booke either the Bible or any other they are despised by him as litterall men in his booke against Moore Though Paul advised otherwise as to give attendance to reading and to exhortation and doctrine and not onely to a light within and more to that purpose Which is so quite contrary to his Directorie that having nothing to answer he turneth the dease eare and falleth upon other busines discussed before Againe he saith my second thing is to deny the light of Christ to be sufficient I answer it is most false I told him that wee must confesse that
Christ is able to inlighten little children and to make them capable of comprehending of it and that so he doth to his Elect that depart this life in their childhood and minoritie for Jeremiah was sanctified in the wombe and John Baptist filled with the Holy-Ghost from his mothers belly and that Christ himselfe was qualified with the blessed Deitie in the very seede of the woman And yet considered as man hee did not in his minoritie comprehend that light which dwelt in him bodily but increased in wisdome and stature and favour with God and man as Luk. 2.52 Yea though considered as God he thought it no robbery to be equall with God yet as man hee was ignorant of the times and seasons which the Father had kept in his owne power Nay after he was ascended and sate downe at the right hand of the Majestie on high when hee gave forth the Revelation of Saint John hee had it but at the second hand considered as man for it is called the Revelation of Jesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and hee sent and signified it by his Angell unto his servant John so that John had it but at the third hand though he had Christ the light Recident in him as so had also the seaven Churches of Asia and the Angells thereof yet they had but this Revelation at the fourth and fift hand therefore meanes are good From all which it is evident that though God can and doth when he seeth it good and necessary communicate his light Immediately by his blessed Spirit unto whom he pleaseth Yet his ordinarie way where meanes is to be had is by the foolishnesse of preaching as so the world accounteth it to save them that beleeve And therefore such doctrines as these which tend so directly contrary to the use of meanes are as absurd and wicked as if they should teach their children not to eate any meate because God is able to preserve them without Nay it is so much worse by how much the soule is better then the body And this and many more such like things I did assert in my Booke But is there any thing heere against the sufficiency of the light of Christ or so much as intended save onely I plead for the use of meanes to get his light mediately or immediately against which he hath nothing to answer and therefore falls to cavill against a manifest truth to wit That after Christ was sate downe on the Right hand of the Majestie on high hee had the Revelation considered as man but at the second hand And makes great adoe as though hee did not understand what I meane by having it at the second hand and yet hee remembers I said hee Received it of God and yet is stumbled to know which was the first hand I answer God had it first it was in his hand and power before Jesus Christ had it given to him so that hee had it not first but at the second hand and this is plaine in the Text for all his blind cavills And then againe that John had it but at the third hand I say it againe And hee saith is not this strange doctrine of thine and hee had it from the Alpha and Omega the allmightie or did hee not speake true who said hee was so Rev. 1.8 To which I answer And did not hee speake true that said of Jesus Christ that hee sent and signified it by his Angell unto his servant John And is not Jesus Christ in heaven And must not the heavens containe him till all things be restored Therefore it was not Jesus Christ considered as man but his Representative Michaell the Archangell who Representatively vissibillified the Invisible essence of the blessed Deitie of the Sonne of God the Lord Jesus Christ in like manner as also before his Incarnation the Lord alwayes Represented himselfe in the similitude of a man when he spake unto the Prophets in vision as Ezekiell 1.25 26. To wit Vpon the likenesse of the throne was the likenesse as the appearance of a man above upon it And from thence came the voyce see vers 25. From the firmament that was over their heads But these were onely likenesses and similitudes shewed in vision by Angells as the most proper similitude of the presence of the invisible God And therefore it is said this was the similitude of the glory of the Lord clearely shewing that it was but a similitude of his glory and when the Prophet saw it he fell upon his face and a voyce of one that spake saying c. see vers 28. See also Dan. 7. What hee saw in his visions by night vers 9.13 Hee saw one live the Son of Man came with the clouds of heaven But this was not the Son of Man for hee was not then visible in the world And so I say of this Alpha and Omega it was not the visible body of Christ but onely a Representation of the essentiall word who is every where present in spirit at one and the same time and doth sometimes vocally expresse himselfe to the capacities of his Prophets by the ministration of Angells As so hee did also to John in this place see Revel 1.13 Hee is said to be one like unto the sonne of man cloathed with a garment downe to the foote and girt about the paps with a golden girdle his head and haires were white like wooll as white as snow and his eyes were as a flame of fire vers 14. And without all question Christ was present in spirit and so exprest himselfe as the Alpha and Omega the beginning and the end and to be hee that liveth and was dead and is alive for evermore Amen I say Christ was present even there in spirit for so he is alwayes and that every where to the end of the world see Mat. 28.20 But the spirit of Christ is invisible whom never man saw neither can see but through an eye of faith Therefore this vissibillitie that appeared unto John was not properly the essence of the Deitie which is invisible but God was there present causing such appearances and voyces by the ministration of Angells For it is said Hee sent and signified it by his Angell unto his servant John vers 1. And so it is both true that the Alpha and Omega was there by vision and yet that it was but signified by voyce and vision by an Angell and so the Alpha and Omega did not lye nor the Apostle neither Neither was it any thing but truth which I asserted to wit that Christ considered as man had it given him of God and hee sent and signified it by his Angell to his servant John which communicated it to the seaven Churches but first to the Angells And therefore the use I made of it is nothing but proper and true nor can James Naylor deny the truth thereof with any reason nor the proprietie of the use
at all but such who are really holy and wise and faithfull Eighthly Whether their message tendeth not to bring us into spirituall bondage As to such and such wayes and formes or ceremonies and practises under paine of damnation which doe not appeare to be absolutely necessary and that from Scripture grounds But rather suspect that they goe about to destroy our faith by bringing us under a Covenant of workes and so to keepe us in bondage that wee can never attaine to a full assurance of faith but as it were a doubtfull case depending wholy upon our good behaviour For God requireth a full assurance of faith and that in God through Christ Jesus that so our Joy might be full yea such as is unspeakable and full of glory For if our faith and assurance be not full there is likewise a defect in our love and so by consequence in our Joy in the Lord. Ninthly And above all things observe whether their message and businesse tendeth to provoke us unto love and good workes or unto wrath and bitternesse or some displeasure against our knowne brethren Rea. For he that biddeth us provoke one another unto good works never doth provoke us to the contrary himselfe nor ought wee to obey if an Angell from heaven should so provoke us but let him be accursed And that wee might know how to discerne the motions and lustings of the spirit and flesh each from the other that so wee might not be led blindfold to destruction by any deluding spirits within us nor without take these Scripture Rules to wit see Gala. 5.16 17. saith the Apostle Walke in the spirit and yee shall not fullfill the lust of the flesh For the flesh lustech against the spirit and the spirit against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would And on purpose that wee might be Resolved how to know the one from the other hee pointeth them out by their fruits that so wee might know their tendency in the first motions or lustings of them and be lead by the spirit and not by the flesh to wit see vers 19 20 21. saith he Now the workes of the flesh are manifest which are these Adulterie fornication uncleannes lasciviousnesse Idolatrie witchcraft hatred variance emulations wrath strife sedition heresies envyings murthers drunkennes revellings and such like of the which I tell you before as I have also told you in times past that they which doe such things shall not inherit the kingdome of God Now it is easie to discerne if wee doe observe even the lustings of our spirits in the first motion whether they tend to the producing of any of these or such like effects yea or no And so by the strict observation of these Rules wee may Resist them in their first motions and mortifie such evill and corrupt affections in their first Rise through the gratious assistance of the Spirit of God whose fruits are also noted out for that purpose also that wee might know them and cherish and obey them and be lead thereby to wit Love joy peace long-suffering gentlenes goodnesse faith meeknesse temperance against which there is no Law see vers 22 23. To all which wee may joyne the wisdome which cometh from above which is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits without partialitie and without hypocrisie and the fruit of righteousnesse is sowne in peace of them that make peace see James 3.17 18. And further the Apostle saith in another place that the fruit of the Spirit is in all goodnesse and Righteousnesse and truth And see also 1 Cor. 13.4 5 6 7. The nature or properties of love or charitie to wit Love suffereth long and is kinde it envyeth not vaunteth not it selfe is not puffed up c As so I might be large in shewing the nature of that love which is a fruit of the Spirit from every one of these properties And likewise of the contraries for the Scripture is full of such directions and notes As see on the contrary for it is not the Spirit of God but Sathan and our owne flesh that maketh men lovers of their owne selves covetous boasters proud disobedient to parents unthankfull unholy c. see 2 Tim. 3.2 3 4 5. But I must not inlarge so farre as to descant upon all these and it is easie for any that will to try the spirits and the tendencie of their motions whether they lead us to good or evill by which wee may easily know from whence they proceed I shall therefore let these suffice for the present and follow him a little further to wit He saith againe pag. 11 And thou sayes then what need the teaching of James Naylor if this light within be sufficient I say saith he as a meanes to turne people to this light I am which the Devill useth all meanes hee can to turne them from To which I answer that it is herein evident that hee exalteth himselfe above the light of Christ and clearely disowneth the sufficiencie of that light for turning men to it without the helpe of James Naylor whom he ownes to be a meanes to turne them to that light For as I said before so I say againe that if all doe know the Lord already 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 hee knoweth and how to eye it onely and to looke within for light and to desert the teachings of men and despise them too as so hee doth And I say doth not James Naylor teach that the light of Christ is sufficient and that without the teachings of men or of the Scriptures And yet confesseth himselfe to be a teacher and a meanes to turne men to that light should hee not have added himselfe to that light for making it up sufficient if it be not sufficient without him as a meanes to turne people to it selfe and direct them to eye it onely as the onely light as so hee calleth it And how is it the onely light if it cannot inlighten people with so much light as to turne to it and eye it onely without James Naylor as a meanes Now if James Naylor and his writings and teachings bee a meanes and if hee also bringeth Scriptures to perswade and turne men to eye that light Why may not Scriptures be brought also by others besides the Quakens to turne men from darknesse unto light and from the power of Sathan unto God Where saith the Scripture that James Naylor and his complices must needs be added as a meanes for turning men to God and no body else nor any other doctrine but what James Naylor teacheth must be used as a meanes nor any Scriptures alledged but what hee bringeth nor any exposition or meaning of the Scriptures given forth but what hee giveth or
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
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