yet I thought it not proper to mee in regard I am not going to betray him nor did not intend it in my Treatise but onely to discover him and his false doctrines and pernicious wayes nor did offer him either a kisse or any thing else that shewed any love or respect to his wayes And therefore in this sence I disowne it and if hee meane it otherwise the Rest of his booke maketh it a lye For then he beginneth in his old manner and telleth mee how I boast of my booke and what honour I seeke in owning what hath been done allready against a poore despised scorned helplesse people and that there is a lamentation for us especially though wee see it not and that wee will see it in the end and telleth us this is not the way to honour against whom we are joyning yet some of us will not be warned To which I answer that I did commend my Treatise but not my selfe and that to ingage the reading of it And as for seeking of honour to my selfe I am not conscious to my selfe of any such thing and know by that James Naylor is guided by a lying spirit which is not of God for the Spirit of God would never have taught him any such false furmises and such absolute lyes Wherein he goeth on telling mee that I said in my last the Spirit of God taught mee to let other men praise me and not my owne mouth strangers and not my owne lipps but saith he thou hast forgot that teaching or rather never knew it to which I answer That my words are these to wit that through the grace of God here are diverse arguments and doctrines for provoking to good works which have never yet that I know off been published before either by word or writing from Gospel foundations but in this Treatise And this I affirme againe that it is a truth let James Naylor or any man else produce any thing to the contrary if they can But this is all nothing in commendations or praising of my selfe but of the Treatise onely and that not as mine but through the grace of God and therefore this may be sett amongst the Rest of his manifest lyes Againe saith he in thy booke there is foure things which thou wouldest stand for and proove if thou couldest First That the Letter is the Word Secondly Against the light of Christ being sufficient Thirdly A large maintenance for those thou calls Ministers Fourthly Creature-Worships and nationall customes thou would binde us too To the first I answer as I did then that if he meane by the letter any part of Scripture I did assert and doe so againe and did prove it to be the word of God as so if he meane it as he hath printed his answer for page 3. he saith that I goe on to prove that there are many words of God and that what God hath spoken is his word and what Christ hath spoken is the word of God and that the Scriptures given by inspiration of God are words of God and that every word of God is pure All which he saith are things never by James Naylor denyed Now hee having confessed too all these assertions first that there are many words of God and that what God hath spoken is his word c. And yet immediately after contradicting himselfe he saith And yet I say the word is but one which is the word whether spoken or not spoken If this be not a cleare contradiction to confesse first that there are many words of God and that all Scripture given by inspiration of God are words of God and yet deny that there is any word of God but one Sure he imagineth that none but simple deluded Quakers will reade his assertions who thinking him infallible can beleeve any thing that he asserteth as Papists doe the Pope For suppose one should aske him whether the word he speaketh of is God yea or no I suppose he would answer yea he is God for Christ is the Word and Christ is God Now he hath confessed that there are many words of God and such as are so called in Scripture But is every word in Scripture that is called the word of God and that properly because God hath spoken it I say is it God because it is the word of God How many Gods would James Naylor reckon for many words of God he hath owned and if every such word of God is God there must needs be more Gods then one though with us there is no God but one nor did we ever say that the Scripture is God but the words and word of God and that he here confesseth that all Scripture given by inspiration of God is the words and word of God as is proved in my Treatise and here confessed by him But if all Scriptures are the words of God and yet he affirmeth the word is but one and that word is Christ Then by his Logicke it must needs follow that there is no Christ but the Scriptures nor any God but the Scriptures nor any word of God but the Scriptures and so hee denyeth the eternall essentiall word which is Christ or else maketh the Scriptures to be hee and so confoundeth himselfe and his maine assertion to wit that the Scripture is not the word of God against which assertion is all our quarrell For we doe not nor never did deny that Christ onely is the essentiall word and not the Scripture and this essentiall word is God yet we say as so he confesseth that the Scripture is also the word of God and is properly so called in Scripture in regard it is spoken by his inspiration And that it is not blasphemy to call the Scripture the word of God but the blasphemy is theirs that so assert Nor can all his wicked evasions helpe him to evade the dint of these arguments As when he further saith that a man may have all the letter either in his hand or in his braine and yet have not the word I answer suppose wee graunt it that a man may have all the Scripture in his hand and yet not have Christ which is the essentiall word yet he cannot have the Bible in his hand but he hath the Scripture and that Scripture is the expresse word of God and properly so called and that in Scripture and this is confessed also by him for there is no writings which wee call Scriptures but in the Bible and all those Scriptures are given by inspiration of God and all Scriptures that are given by inspiration of God he hath acknowledged to be the words of God and it is not properly called Scripture that is not written And that which was written aforetime was written for our learning that wee through patience and comfort of the Scriptures might have hope And woe unto such as cannot finde comfort in them for strengthning of their hope for there is little hope of such men but how much lesse hope is there of such
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
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
render it a perswasion of Sathan for us to follow it art not thou hee the Apostle speakes on 1 Tim. 6.3 4 5. I answer that if James Naylor have any Scripture Rule that bindeth us to it I will observe it and confesse my errour in pleading against it But this Scripture hee bringeth hath nothing in it to this purpose but against it the words are these which hee citeth but in part least it touch himselfe to wit If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse hee is proud knowing nothing but doating about questions and striffes of words whereof cometh envy strife Raylings evill surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gaine is godlinesse from such withdraw thy selfe Now I know nothing by my selfe but I doe consent to the wholesome words of our Lord Jesus Christ and the doctrine which is according to godlinesse But is this doctrine according to godlinesse to binde us up to the word thee and thou because it was the ordinarie language of Christ and his Apostles when there is no such obligation in any of their words and yet they tould us all things that pertained to life and godlinesse and kept backe nothing but declared even the whole counsaile of God see Job 18.2 3. for the word you to a single person How long will it be ere you make an end of words mark and afterwards we will speak Wherefore are wee counted as beasts and reputed vile in your sight But if this were intended then wee must not varie in our prayers from the words of the Lords prayer or the prayers of the Apostles upon paine of damnation But carnall men make carnall interpretations such as Nicodemus did not knowing what it meant to be borne againe unlesse he should enter into his mothers wombe first Nor no more doth James Naylor what that doctrine is which is according to godlinesse and therefore maketh this carnall use of it which was never intended by the Holy Ghost and therefore it is hee that is doating about questions and striffe of words which produce no better fruits but as the Apostle relates and yet hee is puft up with pride and triumpheth as if hee had got a great conquest But doth James Naylor consent to the doctrine which is according to godlinesse why then doth hee make such a carnall interpretation which was never intended I say it was never intended let him proove it to the contrary if hee can let him proove any unwholsomnesse or ungodlinesse in using the word you to a single person from any Scripture ground else hee but doateth and befooleth poore simple people and bringeth them into a suare without a cause I referre the Reader to my booke for further satisfaction by reason Againe hee saith thou pleads for bowing unto men and putting off the hatt and sayes the Spirit of God teaches it wherein thou belyes the Spirit of God I answer a very heavie charge if it were true but the lyar is one of the Quakers who might have quaked to have writt this charge Considering I tould him this curtesie is included under that command to wit Bee yee courteous and tender-hearted towards all men And that it were easie to proove that bowing of the body was the customarie Reverence in old time But I rather asked them what courtesie at all they shew to any man upon any occasion And that taking off the hart is a proper Reverend duty to those whom wee honour and doe and ought to reverence is easie to proove And that wee are commanded to honour all men so that if wee know them to be dutyes either of love or honour wee are bound to use them Nay that if they be proper expressions either of love or honour and that wee have any spirit of love or honour in us it will naturally ingage us to use such expressions one to another if wee were not so commanded Now for bowing of the body this is cleare from examples and those unrepeald by the coming of Christ For as the Apostle adviseth women that professe the feare of God to follow the examples of Sarah and other holy women So I thinke I may from the same ground advise to follow the example of Jacob and other holy men my ground is from Now it is well knowne that before Jacob mett his brother Esau hee bowed himselfe to the ground seaven times untill hee came neare to his brother And so also did his wives and children and maids see Gen. 33.3 4 5 6 7. Now this bowing and calling him Lord was but to his brother and that prophane Esau and yet the Spirit of God ingaged him to this humble and courteous demeanour and to such humble appellations calling him My Lord. Now this being cordiall was no honour but such as cometh of God Nor doe I seeke either honour from James Naylor nor any other neither care I for it And therefore I said that by my consent they shall never be perswaded to use them at all till their cordiall love and respects ingage them sincerely to it I onely pleaded for the lawfulnesse and engagement that lay upon us to use it for it is not proper for them till the spirit of love and honour be in them for they should but deceive us as so I said in my booke And for courteous and honourable and respective appellations see Luke the 1.3 to Theophilus most excellent Theophilus and Paul to Aprippa Oh King Agrippa and to Festus though hee thought him to be mad Most Noble Festus see Acts 26.19.25 This was not like that spirit in the Quakers by which they were guided And for putting off the hatt when wee expresse any courtesie or honour or Reverence either to God or men it is clearely Required of men by the Apostle Paul 1 Cor. 11.7 For saith he a man ought not to cover his head for as much as hee is the Image and glorie of God That is to say hee ought not to cover the Majestie of God which appeareth in his face but unvaile his countenance which is much in shew upon any occation according to the temper of the heart and minde whether it be tempered with love or anger love maketh the countenance amiable and chearfull and an honourable Respect is much seene in the humble feare of the countenance And so is anger and scorne on the other part for the temper of a mans spirit will appeare in the forehead and eyes and can scarce be dissembled And therefore if there be any love or Respect and honour in the heart it will naturally ingage us to uncover it neither need wee be ashamed of it for such affections are Reall fruits of the Spirit of God which ought not to be vailed but discovered and exprest according to the truth and sinceritie thereof they being lovely in themselves and much inducive to the
should blame him for producing that Scripture Rom. 10.8 11. That I bring not one Scripture that saith the letter is the word 12. That I set my selfe in the stead of Christ These last five are in pag. 2. 13. Hee calleth mee an exalted wretch 14. That I confound my selfe in what I would disproove the truth these pag. 3. 15. That hee denyed but that the Scriptures given by Inspiration of God are words of God 16. That the Jewes had all the Scripture in their hand or in their braine and yet had not the word 17. That I deny the letter it selfe and the letter denyes mee 18. That I bring those Scriptures Rom. 7. to wit the Law is spirituall and Prov. 3.1 to oppose the new Covenant and the Law in the heart these pag. 4. 19. That all the Scriptures I bring turne against mee and for the truth 20. That I steale Scripture words out of Scripture to plead for pride and vaine-glory and creature worships and an Idoll Ministrie contrary to Scripture set up in will and inventions of men in my booke these pag. 5. 21. That of the words of God there is a famine and greatest amongst such as trade with the letter 22. That I increase in mischiefe and know not the plant of Gods renowne how it growes nor what the increase of God is 23. That they know what it is to grow in Christ and that Christ is in them these pag. 7. 24. That I bring Scriptures to proove the light of Christ Insufficient pag. 8. 25. That mine eye was so much abroad to discover errours in James Naylor till I could not see mine owne 26. That I have drunke deeply of the Cup full of abominations and errours from the mother of confusions 27. That the meanes I am pleading for is come through so many severall hands till it have lost both life and power these pag. 9. 28. That I love mine iniquities and am pleading for them pride Imperfection and fulse worships pag. 10. 29. That I am hee who turnes the Scriptures as a nose of wax to plead for such things as the Scripture condemnes 30. That as a meanes to turne people to that light within James Naylor is 31. That I am one of those people that are of no understanding therefore hee that made mee will have no mercy on mee 32. That I have got the Serpents subtiltie to thrust in my words to abuse the Scriptures pag. 11. 33. That I shall one day know that I have blasphemed against the spirit and gift of God pag. 12. 34. That now wee have got a little peace wee are turning backe to Rome 35. That wee pleade against the Spirit pag. 13. 36. That I am hee who am leading forth from the kingdome of God within 37. That the Ranters are my brethren all of one kingdome in the flesh and the lusts thereof pag. 14. 38. That by reviling the workes of Righteousnesse and teachings of the Spirit and spirituall light I have made it odious for any man to follow as the Devill himselfe 39. That my third thing is for my maintenance and for my Ministers 40. That I put in the poore with the Ministers that I might seeme charitable like as Judas did pag. 15. 41. That I have sett a stint for Ministers maintenance and for the poore though before I denyed it pag. 16. 42. That accounting such spirituall fathers who have not begotten us is to account of a lye and that I teach them to it pag. 20. 43. That my booke hath a heape of confusion in it fitt for the fire 44. That I preferre the Devills pride and the worlds fashions before the example of Christ and his Apostles 45. That such as I preferre the words of pride before the words of Christ 46. That I belye the Spirit of God for the Spirit of God forbids bowing unto men and putting off the hatt 47. That wee seeke honour of men and grudge if wee have it not 48. That the demeanour of Christ and his Saints is become a Reproach and not manners and courtesie to give us content 49. That wee are seeking for that honour which God is laying in the dust 50. That there is much more such stuffe in my booke not worth reading nor answering which rises out of the corruption of mine owne heart and busie minde and that Ishmaell-like my hand is against every man and eyes abroad but cannot see mine owne folly but am boasting of it pag. 27. 51. That wee have found out so many words in our inventions and so many lights and all without us that wee are become heart-blinde 52. That the Lord God and the Lambe will they worship for ever FINIS