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
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
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
like Returnes of Reciprocall Communication of love and honour where it is sincere For the looking forth of the spirit of love through the eyes and face is as an invitation to the same spirit if it be in another to looke forth also and salute each other beeing not two but one and the same spirit though in two persons by operation in both their spirits to shew its onenesse and make them so likewise if they doe apply yea that they may be one as God is one for nothing but love can make two one as God is one and there is no spirit of love but one and that is God I meane of love that is true and lawfull Now this spirit of love is the same spirit in us which was in the Patriarkes before the Law was given forth and did ingage them to such humble honourable and amiable affections and to such expressions as are naturall to it And if we have any little measure of the same spirit it will ingage us also to doe the like if wee doe not resist it and wee are forbid to resist the spirit Now it sometimes ingageth those in whom it dwells to lift up their eyes or their hands towards heaven and sometimes both according as it ingageth the heart and affections the which if wee resist wee resist the spirit And it is easily discernable through the eyes whether such their motions come from the heart or they are but fained especially by such who are also acquainted with such ejaculations of their owne hearts and of their eyes and hands as they are affected And I doe beleeve that many of the Quakers have resisted the spirit and quenched it also before they could get their hearts to comply with such uncourteous carriage as not to put off their hatts and bow their bodies and use the word you to such whom they formerly had been so accustomed So that now they are growne to such hardnesse of heart and searednesse of spirit that nothing can be seene in them of naturall affection but more like bruite beasts made to be taken and to be destroyed see 2 Tim. 3.3 2 Pet. 2.12 as was prophesied of them in these last dayes And whereas hee telleth mee that I belye the spirit of God for saith he the spirit of God forbids it James 2. even that which setts up pride and respects persons I answer so doe I also forbid pride and respect of persons in that sense there meant and in many other and I can love and honour the poore that are virtuous more then the rich that are either wicked or not so virtuous nor would I debase or depresse the poore because he is poore to exalt the rich in partiall respect But I must honour all men and give them due respect and shall I hope as I know what it is but to shew no respect to any at all as so the Quakers doe is to shew plainly that I have not any love or Respect in mee And againe saith hee Christ himselfe saith How can you beleeve that Receive honour one of another John 5.44 And if they could not beleeve that received honour how much lesse can you beleeve that seeke it and grudge if you have it not I answer let them that seeke it or Receive it either that which cometh but from men answer for themselves I seeke it not nor receive it neither but that which cometh of God onely if I know it from the other Now that which cometh of God is really cordiall and I must receive it and Returne the like as so I am naturally ingaged by the love and honour which is of God in my owne soule nor doe I dissemble any more then they Now there is a common love and a common respect and customarie honour to which I am bound by that command to wit honour all men but there is a nearer and more particular love and honour and courtesie which will induce mee to a fuller expression both in word and deed and I am so ingaged by the same spirit and in all this there is no partiallitie or respect of persons but as I ought to doe And so his comparison of mee to Haman and Saul I have good ground to deny And againe saith hee not having any Scripture to plead for these things thou wouldst plead for them under the pretence of love and being courteous and tender-hearted I say saith he silence deceite you have sett up these things till you have lost all love but what is selfish c. I answer I did produce diverse Scriptures but they are none it seemes with him is there no Scripture that commandeth love and to be courteous and tender-hearted What spirit is this but a lying Devill that proceedeth on upon this lying foundation to rayling and reviling and prophesying the destruction of all our fading glorie because wee maintaine the lawfullnesse of these customarie Civilities but because his bookes are so full of lyes I doe not much regard either his rayling or prophesying but to cleare up the truth which the Lord assisting mee I have in some measure done and doe commit the same to his blessing and disposall to whom be all the honour and glorie and praise for ever and ever Amen Amen The End A Postscript to fill up a sheet that wanted being a Catalogue of some of James Naylors lyes gathered out of his booke in five or six houres time to let the Reader see hee is none of those children that will not lye but when hee can no otherwise shift off the dint of a Scripture or argument hee maketh lyes his Refuge and under vanitie would hide himselfe if such coverings were not too narrow but that hee could wrapp himselfe How faine would hee appeare to be all in sheepes cloathing though Inwardly hee is ravening and Woolffish A Catalogue of some of James Naylors lyes 1. HEE saith my booke is much boasted off by the Author but as little worth as the boast is great 2. Hee saith it was my envie that carried me with such envie against the Innocent till I spake I knew not what 3. Hee saith hee hath set downe some markes and maintenance of the true Ministers and also of the false their fruits differing them according to Christs Rules in Scripture with diverse other things to keepe the simple from deceit 4. Hee saith it is by a friend to the worke of God but an enemy to the Devills worke where it is found and pleaded for called by the world James Naylor These foure lyes are in his Title page and are answered pag. 1 2 3. 5. Hee saith I have boasted much of my worke 6. That I have forgot that teaching to let other men praise mee and not my owne mouth 7. That I have prooved nothing against James Naylor but against my selfe These three are in his first page 8. That I have writ against the light of Christ being sufficient 9. That I would binde them to creature-worships and Nationall customes 10. That I