FIRST,

JAmes Nayler, why hast thou garnished the beginning of thy book, (which, as applied to thy Doctrine, thou hast rightly named it Sa­tan's Design discovered) with cowardly dissembling hypocrisie, to delude the hearts of the people: which doth appear plainly, where thou darest to say (in thy Reply to Thomas Moor, thy godly Opposer) The Lord be Judge betwixt me and that lying murtherous Spirit, whe­ther I own any other Righteousness, then that everlasting Righteousness of God, wrought in the person of Jesus Christ of Nazareth, his Suf­ferings, Resurrection and Ascension according to the Scriptures? These are thy words, James; and herewith, if no notice be taken that James Nayler doth not say, That he owneth no other works or righteousness, then those which were wrought in the person of Christ, without his, or any other mens bodies▪ for his or their justification before God: then who would think, but that James, by that this own good confession against Quakery, were a very honest man; and be ready to stand up in his defence, and say Doubtless, people do much wrong James, to think that he is of the Q [...]akers Opinion, to be saved by legal works wrought in their bodies? No, no, James app [...]ars to be none of those deluded Quakers: doth not he his own self say, That he owneth no other righteousness then that ever­lasting righteousness of God wrought in the person of Jesus Christ of Nazareth? and calls God to judge him, if he means not the same things [Page 2] he speaks: his words are to that effect in full, you see. Then what would you have a man to say? can he speak plainlier against Quakery, then he [...]? But yet notwithstanding those his hypocritical word, all his Doctrine doth b [...]and him for an equivocating deluding Dissembler, by his so saying: but James hath hereby mentally kept open a back-door to come in with his Quakery again, as Ralph Sherwine, a notorious Jesuite-Papist did in Popery, who was hanged at Tiburn in Anno 1581. notwithstanding his Confession of his Faith against Popery; he saying, That in me and of me there is nothing but sin and abomination, and I trust only to be saved by the death & blood-shedding of Jesus Christ. And some Papists have made the same good Confession in my hearing, and yet do remain as absolute Papists as ever they were; as it appears that thou James Naylsr dost remain in thy Quakery still in full, notwithstanding thy formerly-dissembled good Confession, appearing in full opposition a­gainst Quakery.

And to bring in his own evidence against himself, that he doth thereby dissemble, to delude, note, That Tho. Moor, his Opposer, hath in his printed Epistle to his Antidote, charged him, That he, James Nayler, did say, That as Christ bore sins in his own body that died at Jerusa­lem, so he had borne sins in his body too; and so that his first appearing to take away sin by the sacrifice of himself, had been manifested and ac­complished in him; yea, that death in which it was appointed men once to die, was past in him: and Christ's second appearing without sin unto Salvation, manifested and accomplished in him. And James Nayler doth not deny in his Reply to that Charge of Tho. Moor's, but that those sayings are his. Thus by J. N's own words appears clearly, that he doth not own Christ's Righteousness, wrought by him without men, in Christ's own person for his justification, but as it is wrought in James Nayler's own body: which is in full directly contrary to his former seem­ing good Confession against Qu [...]kery, unto which he calleth God to wit­ness. But yet further to manifest his wicked dissimulation.

SECONDLY,

Richard Huberthorne, his brother Quaker, steps in and bears this testimony in print, which shews, that J. N. is a dissembling hypocrite: he saying, in Saul's Errand, pag. 8. That Christ in Scripture Letter without men, and in his flesh without men, is their example or figure, which are both one, that the same things might be fulfilled in them that was fulfilled in Christ Jesus. Now beloved, what is there affirmed in [Page 3] this his saying, less then this: That men following Christ's example, must have their hands and feet nailed to a Cross, and have their bodies wound­ed, and blood shed, and suffer a personal death thereon, as Christ did? But this is but a taste of their ignorant nonsence. Hah, James! couldst thou not finde some opportunity or other, to step to Richard Huber­thorne, and whisper him in the ear, and perswade him not thus to play the fool in print, and advise him not to publish these profound secrets of Quakery, that you might make more close use of them amongst your allured proselytes, as they grew up able to bear them? And had it not been more credit for thee, James, to have stood up to thy colours like a man, though a deluded man; and not to have so cowardly betrayed thy Pro­fession, and thy silly dependant Quakers, by shrinking in thy quakish head, and prostrating thy self under odious dissimulation and treacherous hypocrisie? But James Nayler hath hereby proved himself to be a dangerous dissembling equivocating hypocrite. And Richard Huber­thorne, though he hath without equivocation discovered his own and James Nayler's falshoods plainly, yet for his so grossly affirming in full effect, that Christ died without men, for mens example only, he shall lye also with his brother Quaker, James Nayler, in his own deluded and deluding habit.

And now to shew how substantially James Nayler hath proved him­self to be a notorious lyer upon his own Record in print, observe that he in his ninth page doth charge Thomas Moor that he would deny the infalli­ble Spirit of God, for giving the sense of the Scriptures: whereas Thomas Moor, having spoken of the Pope and others that took upon them to give the sense of the Scrip [...]ures, he then saith, These ( [...]o wit, the Quakers) that follow, differ not much: they say it must be some Spirit of or in them (to wit, the Qu [...]kers) which they suppose to be infall [...]ble. Oh horrible insolency! doth T. M. hereby deny the Spirit of God to give the sense of the Scrip ures? doth be no [...] only deny the false Spirit that is in them, the Quakers, to g [...]ve the sense of the Scriptures? And, but for bre­vity s [...]ke, I could and would set forth many more such horrible lyes of his.

And to shew how apparently James Neyler doth prove himself to be a soul-mouthed envious sl [...]nder [...]; [...]ace, T [...]at James Nayler, to blast Tho. Moor his Opposers true D [...] [...] in his Title page affirm, T [...]at [...]e, T. M. would with the D [...]v [...] [...] God and Christ, the Spi­rit and Light ou [...] of the World, and that he should no more dwell in his people till dooms-day: but it is plain to the flat contrary, That T. M. in that his book out of which he is charged, saith in page 39. That the [Page 4] Majesty of God, whose Throne is in Heaven, is in his Inspections, Influ­ences and Operations everywhere, and in his gracious and spiritual Pre­sence, and manifested nighness in and through his Son, dwelling in Sion, even in the hearts and societies of his people. Now note, doth Tho. Moor exclude God, and Christ, Spirit and Light, out of the World, and out of his people while dooms-day? D [...]h not T. M. affirm directly, That God in his spiritual Influences is everywhere in the World, and by his Spirit dwelling even in the hearts and societies of his people? what can we think of these desperate attempts of J.N. against the truth? But he must needs go, whom the Devil for just causes is appointed to drive; and these are but a little sample taken out of his manifold detestable lyes and slan­ders.

And again, to shew how expresly James Nayler doth prove himself to be a falsifier of Scripture, to give but a little Sample of his ample falseness; Note, That James Nayler in his Satan's Design, in pages 20, 21. he there speaking of our Saviour's words which he spake to his Disciples: James thereto saith, He told them also, That they should mourn in the time of his absence; but he would come again, and their mourning should be turned into joy, when the man-childe should be born into the world; and he citeth to prove these his words, Act. 14.8. Joh. 16.19, 20, 21, 22. Joh. 16.16. But there is not in any of them places these his forged words, That their mourning should be turned into joy, when the man-child should be born into the world, though our Saviour shewed them an inferiour simile of that their joy at his appearing again unto them, by telling them of a womans joy when she is delivered of a man-child: which word man-child, as it appears, fumeth up into the Qua­kers distempered brains, and causes them to conceit. That Christ a Man-child is appeared in them: for they do affirm, That Christ, God and Man, Flesh and Spirit is in them. I could relate divers of these whimsical forgeries, which James hath recorded in his Satan's Design discovered; but these are sufficient to give a true rellish of his wickedness; for, besides his equivocating hypocrisie, here are his own three witnesses produced to his face; one proving, that he is a notorious lyer; the second shewing, that he is a foul-mouthed envious slanderer; and another proving, that he is a forger of new and false Scripture: all which are his presum­ptuous sins of his personal fact, though his false Doctrine be not at all medled with; for a threefold cord is not easily broken.

And now behold the condemning sentence that James Nayler himself hath passed upon such sinners, as he hath proved himself to be; which is thus: where James Nayler is speaking of Christ Jesus in his book he [Page 5] calls, Love to the Lost (he saith) But who says they know Christ, and are redeemed, and commits sin, not keeping his commands, is a lyer; and so abides not in the Truth and anoynting, and so is of the Devil, and not of Christ; for he that abides in Christ, sins not. These be thy words, James Nayler: but now James, take notice how the Devil hath over­ruled thee to publish thine own shame and condemnation in print, where­by thou hast rendered up the Quakers and also Quakery it self odious to present and future posterity: and first, for thy self, Iames, thou dost pretend in thy tenents, That thou dost know Christ, and art redeemed; and yet thou hast made it appear even against all contradiction whatso­ever, that thou dost commit notorious sins, and so thou dost not keep his commands, nor dost abide in Christ: for thou sayest that he that abides in Christ sins not; but thou, James, hast made thy sins of thy personal act and fact manifest: therefore by thy own mouth thou dost stand con­demned to be a lyer, and so art of the Devil, and not of Christ: and con­sidering, that you Quakers do refuse the imputation of Christ's righteous­ness wrought without you, to be applied to you, as being sinners, for your justification; Thy judgement is true James, that thou art of the Devil, and not of Christ; and this thy self-condemning law being by thee recorded in print, it must stand firm as the Law of the Medes and Persians, to remain as an established monument to posterity; testifying against wicked James Nayler himself, and also against all such Quakers which are found to be sinners. And now under my Lord Christ his pro­tection, I will try how many such wicked Quakers I can finde out by name, not exceeding an ordinary volume; for it appears, that not onely James Nayler's Law will condemn them all to be of the Devil, and not of Christ; but also God's Law. Exod. 20.16. doth condemn not onely James Nayler, but also all such lying slandering Quakers as he hath made himself appear to be: for God's Law saith, Thou shalt not bear false witness against thy neighbour; but James Nayler doth even upon his own record, bear false witness, not onely against man but also against God, by his forging new and false Scripture. Thus James Nayler hath set himself by a condemned man, both by God's and his own Law.

And now beloved, we are to take special notice hereto, that James Nayler hath established the grounded Principles of Quakery largely in twenty four several Distinctions, in the very self-same book which he calls, Love to the Lost; in which self-same book, he hath firmly proved him­self the Teacher of Quakery to be a lyer, and of the Devil, and not of Christ, even at that time when he declared in print the Grounds and Principles of Quakery. And this being well considered of, what hope [Page 6] or expectation can there be in the least measure, that any Doctrine can proceed from him (that hath so firmly proved himself to be a lyer and of the Devil, and not of Christ, even at the same time, and in the very same book, wherein he teacheth the grounded Principles of Qua­kery) but devilish Doctrine? I say again, what Doctrine can any manner of ways be expected to proceed from such a self-proved, devilishfied man, then devilish Doctrine? And note also herewith, That the same Principles of Quakery, (which James Nayler taught, even when he proved himself to be a lyer, and no abider in the truth; and so is of the devil and not of Christ) are received and taught by all right Quakers, as if they were divine Oracles of God. All which also proveth clearly against all con­tradiction, That if the Quakers possibly could and would forsake their Practice in personal sins; yet if they do not also therewith totally forsake their Doctrine of Quakery, which is before proved to flow forth of a devilish Fountain, they will remain under the condemnation of God's Law, because, though they be sinners, yet do desperately refuse the grace of Gospel-imputation; and also the condemnation of James Nayler's Law fastneth on them, that they abide not in the truth, but are of the De­vil, and not of Christ.

And I shall prove, That the Quakers do desperately refuse all Im­putation when I come to discourse with the ten Quakers together.

But James Nayler, a word or two more with thee, and that is to shew thee, how thy deluding Master, to make sure work, hath led thee to af­firm, That thy Quakers Christ is no Christ: for thou being asked, as in the 25 pag. of Saul's Errand, Whether Christ, as Man, is in thee, or no; thou thereto didst answer, saying, Christ is not divided; for if he be, he is no more Christ: but (saidst thou) I witness that Christ in me, who is God and Man, in measure. These be thy words, James; and herein is much to be observed, That by his affirming, that Christ is not divided; for if he be, he is no more Christ: and by his saying in full effect, That Christ, not onely as he is God, but also as he is man, is in him but in measure; which is, That Christ, God and Man, is but in part in him: then the other part of Christ, must needs be without him: for he by his words denieth, that whole Christ, God and Man is in him; and if he should not deny that, then how would all the rest of the Quakers do, to have their measure or parts of Christ, God and Man also in them? for if James Nayler had swallowed up whole Christ, God and also Man, then he would have left all the rest of his brethren and sister Quakers in a lamentable condition; they having no measure or part of Christ, God, and also Man in them, because Iames Nayler had devoured him [Page 7] all up. But you see, that Iames is more temperate then so; for he doth acknowledge, that there is but a measure or part of Christ God and Man in him, and thereby he leaves out the other part or measure of Christ, God and also Man to be without him, for the other Quakers to divide amongst them. Is not this a great kindeness of Iames, [...]hink you? But thus, Iames by thy affirming, that Christ is not divided: for (sayest thou) if he be, he is no more Christ: and by thy dividing of Christ by measure, thou hereby affirmest in full effect, That thy pretended Christ in thee, is no Christ, but a Satanical deluding Spirit in thee: and truely in this sense I shall believe thee.

And thus your quaking imagined Christ, whom you would fain have stand for a figure or example onely, is by thee, Iames, turned into a naked cypher, (o) signifying nothing, or according to thy words, no Christ, or worse; for wickedness is worse then nothing. And now dost thou not see, Iames, how thy Spirit in thee doth over-rule thee, to con­fute thy self in a few words speaking? therefore remember this, Iames, for afterwards, That he had need of a good memory that loves to tell lyes. For know, all ye Quakers, That Christ's spiritualized and glori­fied Person of real flesh and bone, cannot be a measure or part thereof in one man, and the other parts of his real Person of flesh and bone in other men, as you falsly imply, (though by his spiritual influences, he is in all his Saints) and you shall finde it so at last, if you persist in your quakery.

THIRDLY,

Concerning Iames Milner: I find upon record in a book written by Iohn Gilpin, who was formerly for a time a Quaker; during which time, he declareth, the extraordinary, strange, powerful and manifold delusions, which the devil did act upon him & in him: but he being by Gods mercy delivered, he giveth God thanks in that book, for his deliverance from the Devil and the Quakers. The book is intituled. Quakers shaken: printed in anno 1655. In which book, he relateth, That Iames Milner, Quaker, told the people that flocked to his house that he had fasted four­teen days and nights; and that he must fast two dayes more, for the saving of two souls, to wit, Dorothy Barwick, and the Wise of Brian Fell of Ulverstone: and he was so extreamly deluded by the Devil, that he pretended himself to be a Christ: and he said, he must suffer as Christ did, viz. to save the souls of the two women aforesaid. And in a juggling, inchanting manner, with a knife and a bason, he pretended his [Page 8] blood was shed: and Milner said he gave up the Ghost, as Christ did: he said he was Abraham and Adam, and his wife was Eve; and that George Fox should be Iohn Baptist: and he it was, (to wit, Mil­ner the false Christ) that should come after, whose shooe-latchet Fox was not worthy to unloose. Milner also prophecied twelve strange Prophecies, and set so short a time for the performance of them all, that they were all proved to be false in a short time. O monstrous! what mad, frantick fasting-fits were these? But the Quakers fasting need not seem strange: for it is evident, the Devil did feed a great many of witches, being the Quakers neighbors, in Lancashire, with inchanted dainty food, not substantial, in an old Barn, not far from Bourule. Now do not you Quakers perceive how the Devil rides you, as Balaam rid his Ass, when he would have done those things which God did not allow of? Bear with me; for I have the example of the great and holy Prophet Eli­jah, which he used to Baal's Prophets, in 1 Kings 18.27. And God in mercy hath enabled me to see, that you are to be reckoned with them. And Iames Milner, by thy Luciferian pride to save souls, as Christ did, and by thy manifold great prophetical lyes, thou must come under the lash of thy brother Quaker, Iames Nayler's condemning Law aforesaid, That thou art of the Devil, and not of Christ.

FOURTHLY,

I do turn my pen to discourse a little with Christopher Atkinson, Iames Lancaster, George Whitehead, and Thomas Simmonds, four principal Quakers; because I finde them in a junctual book, (by them called, Ishmael and his Mother cast out) more open-heartedly re­vealing their maliciousness against the Holy Trinity, then some other Qua­kers have done.

But first, Christopher Atkinson, a word or two with thee alone. Art thou straggled from Kendal in Westmoreland, to Norwich in Nor­folk? I do verily believe, that thou art the very same Christopher At­kinson which didst preach thy Quakery at Richard Collisons house at Kendal in May, anno 1653. At whose preaching of Quakery, the Devil himself did get such fast hold on Iohn Gilpin, lately mentioned, by his leaning to be instructed in thy deluding Quakery, by thee then and there taught; as appears in Iohn Gilpins book, mentioned in my last or third Discourse. But now joyning him to his other three Companions, I shall proceed. Their words are these, directed in their 10th page, to their Opposer Mr. Townsend, then a Minister in Norwich: And here [Page 9] is, say they to him, the three Persons thou dreams of, which (thou) wouldst divide out of one like a Conjurer. What, you foul-mouthed apostate Q [...]kers, is the affirming, that there is three Persons in the Unity of the sacred Godhead, like the co [...]juration by the Devil? Into what corner of Hell will you flie next for further directions? do you not know, that God the Father, who is and ever was totally spiritual, and never took upon him any Person of human [...] nature, as God the Son hath done; that notwithst [...]nding God the Father, is by his own Spirit, in his holy Scripture, set forth to be a spiritual Person; where it is said in plain and full effect, That God the Son is the express image of his Fathers person? And if you Q [...]kers be not afraid, that the holy Spirit doth inspire his holy servants, to conjure like the Devil, then you may venture upon it to read the 1, 2 and 3 verses of Heb. 1. and there you may see, that God the Father is affirmed to be a Person. God is called Christ's Father often in Scripture. And do you not know that the tide Father, cannot possibly be rightly applied to a bare denomi­nation or title onely without a Person? must not any one be a Person first, before he can be a Father? methinks you might understand some­thing aright.

And now concerning the holy Ghost: Do not you know, that out blessed Saviour doth often call the holy Ghost, He; where he saith, But the Comforter (which is the holy Ghost) whom my Father will send in my Name He shall teach you all things, John 14.26. He shall testifie of me, John 15.26. And if you Quakers dare venture further, then you may read, John 16.13 14 15. Hah! what's that? (you Quakers say) doth the Father send the bare name or title of the holy Ghost to teach men, without a spiritual Person? can the expression He be by our Saviour so often given to a bare name or title onely, without a Person? As for God the Son, you do acknowledge, that since his in­carnation, he is a Person: but know you further, That Christ is cal­led God's Son, long before he took upon him a Person of humane flesh; which you may see in full effect, in Psalm 2. So is proved, That there was a Trinity of Spiritual Persons in the Unity of the sacred Godhead, even from Eternity, before Christ was born of the Virgin Mary; and a bare name cannot be a Son, though you Quakers blasphemously account the three Persons in blessed Unity of the sacred Godhead, to be like the conjuration by the Devil.

And your hell [...]sh language breaketh out still more largely, by your telling of Mr. Townsend, in full effect therewith, in the same page 10. That he is shut up with the three Persons in perpetual darkness, for [Page 10] the lake and pit. What is in this your language any less, then if you said, That the three Persons are shut up with Mr. Townsend in perpetual darkness for the lake and pit? it can be no less. Oh horrible! to what blasphemous height of iniquity against the holy Trinity, will you Qua­kers mount? And yet further, to avoid conjuration, you do pervert the Scripture, to uphold your dreamed delusions: for whereas God saith, Behold, I am against the Prophets, saith the Lord, that steal my word every one from his neighbour, Jer. 23.39. this place you pro­duce, as if all men that are not taught by enthusiasms, without the Scri­ptures, which with you are counted immediate Revelations from God: and you cite this place, as if all men that are not so taught (as you are) do steal their Doctrine which they teach, from their neighbours onely; whereas it is evident in that chap. Jer. 23. even against all contradiction, that God therein reproveth the Prophets that say, I have dreamed, I have dreamed: and then to plant in their dreamed delusions into their neighbours hearts, they craftily did, (as you quakers do) steal God's true Words from their neighbours; but not to teach others therewith, but to make room in their neighbours hearts, to settle in their dreamed prophe­tical delusions: and this proveth to be your diabolical conjuration. And wereas you say in your first page. That Moses wrote forth Scripture, and not Letter, but the Word: Herein I have taken you in a notable lye also; for could Moses write Scripture without Letters or Chara­cters? but Moses five Scripture-books, written with Letters, proves all your four quakers, lyers. Thus every way, by James Naylers sentence, you abide not in the truth, but are of the Devil, and not of Christ.

And as for your frequent maundring to exclude the Scriptures from being the Word of God, Because, say you, they are not that Word, which was God; and, because God spake to his Saints of old, imme­diately, or before Moses and the Letter was: Are these good Argu­ments, you quakers, to prove, that the Scriptures are not the Words or Word of God? But see your wilful ignorant folly in this also: for we are taught, that the Scriptures are the Word of Christ, who is God; and that so they are the Word of God, undeniably, except you dare deny, that Christ is God. Construe this place, you quakers: Let the word of Christ dwell in you richly, teaching and admonishing one another in psalms, and hymns, and spiritual songs. Col. 3.16. Can you not see, that it is not here said, Let Christ, the Word, God and Man dwell in you personally? as you quakers falsly say in full effect, that Christ doth so dwell in your bodies: but contrarily, the Scripture-exhortation, even by the in­spiration of God, is this, you quakers, Let the word of Christ; it is [Page 11] not, Let Christ the Word dwell in you personally; but, Let the word of Christ dwell in you: and it is in the same place of Scripture shewed what that Word of Christ is, viz. psalms, and hymns and spiritual songs. And those spiritual songs or hymns are Scriptures, and they are herein in full effect, affirmed to be the Word of Christ, and Christ is God: therefore the Psalms or Scriptures are hereby proved to be the Word of God, though the Spirit of Satan in you quakers, will not say Amen to that truth, because he feels, that that Word of Christ, the Psalms or Scriptures, will and must destroy his Kingdom of deluding quakery; and therefore you his servants in ordinary, must, though there be three sorts or several dispensation of God's minde to the sons of men, in three several ages of the world, that is to say,

First, by his immediate words to his Servants, until his Scriptures were written; during which time, his Servants declaring what God spake immediately to them, was mediately their preaching of the Word of God.

Secondly, by God's commanding Moses and his other holy Prophets, to write what was his minde towards men; which is the scope of Rom. 16.25, 26. during all which time, the Prophets declaring in writings, what God spake immediately to them, is the mediate Word of God.

Thirdly, by Christ, the Son, his inspiring his holy Servants, his A­postles, to write his minde to men; during which time also, even unto the worlds end, those his holy Servants, his Apostles, declaring in writings what Christ spake immediately to them concerning men, is the mediate Word of Christ, the Son of God, and God; and so in truth are the Words or Word of God.

And fourthly, God's book of his glorious creatures, continuing even from the creation of the World to the end thereof, being subservient unto all those three dispensations of God's minde to the sons of men, to make up a sweet harmony in visibly declaring of God's incomprehensible Glory, Majesty, Power, Providence, Mercy and Goodness, even throughout the whole World: yet notwithstanding all this, though the Spirit saith in Scripture, Let the word of Christ dwell in you; and do not say, Let Christ the Word dwell in you personally: and though the Psalms or Scriptures are set forth to be the Word of Christ; and though it be not said, as you quakers dream, That Christ, the Son, in his esta­blished ordinary way, doth now teach men by his immediate words without the Scriptures; and though it be said, God, who at sundry times and in divers manners, spake in time past unto the Fathers by the Pro­phets, hath in these last days spoken to us by his Son: note, it is not said, [Page 12] God doth speak to us by his Son, as your tenents falsly say, he doth now speak to men immediately: but it is said, God hath spoken to us by his Son, Heb. 1.1, 2. intimating plainly thereby, That the Sons immediate speaking his minde to men, in his established ordinary way of teaching them, is gone and past: and though it be said therewith, to confirm that truth, That the great Salvation at the first, began to be spoken by the Lord, and was confirmed to us by them that heard him; which can be no otherwise since the Apostles deaths but by their Scripture-writings; and though our Saviour did not say, Father, I pray not for these alone, but also for all them that shall believe on me through mine own immediate words, spoken by me to them, as your quakers fantastick brains imagine: but not so, though that false sense is the quakers killing livelihood; but according to Heb. 1.1, 2, 3. so also Christ the Son saith in his prayer. Neither pray I for these alone, but for them also which shall believe on me through their words, John 17.20. so not through the Sons immediate words, but through theirs, his Apostles or Disciples words, who at first heard the Son speak immediately to them, who are to confirm those the Son's words to us, which did not hear the Son speak immediately to them.

And fifthly, though it be so, that if the Apostles confirming of the Son's immediate words to us, be not taken to be, by their Scripture-wri­tings left to us, that then the whole world of men that have lived ever since the Apostles died, are totally deprived of the Apostles confirma­tion of the Son's words to us, who heard not the Son speak immediate­ly to them: and so those vast multitudes of people, have not had, nor have not any means to know the great Salvation, which the Son at first began to speak or teach to them his Apostles immediately, for them to confirm to us mediately by writings; which considered, sheweth the va­nity of the quakers deluded fancies.

And sixthly, though St. Paul, who affirmeth, That he did not receive his Doctrine from man, but by the Revelation of Jesus Christ, Gal. 1.12. and so being an Apostle that heard the Son speak immediately at first to him also; and so was one of them that did confirm those the Son's words to us in writing: I say, Though even he, that great Apostle, saith to the Thessalonians, For this cause thank we God without ceasing, because when ye received the word of God ye heard of us, (then not immediately of the Son; not so, but) the word of God ye heard of us; (to wit, of those that heard the Son speak to them immediately) ye re­ceived it not as the word of man, (or our words) but as it is in truth, the word of God, 1 Thes. 2.13.

And seventhly, though Moses, that admired pen-man of God's Works [Page 13] for us, and minde to us, hath discovered in his Scripture-writings, the par­ticulars of God's wonderful Works which he wrought in his first five days-works of Creation, which were all past before any man had any being, or before man was; and therefore could not possibly be taught to Moses by any man, but onely by God's teaching of him: and though all this of God's immediate teaching Moses, appeareth in his recorded written Scriptures; yet, even yet, I say, notwithstanding all these, and many more such-like infallible inspired Scripture-Testimonies of God, which do firmly prove, That the holy Scriptures are in truth the mediate Word of God to us; yet, say, (by experiences which God hath formerly, for my humiliation and instruction, permitted Satan to act in my body for a time, even the same strong delusions in kinde, which Sa­tan acts in your quakers bodies, though my heavenly Father in great mercy hath delivered me from them) yet I know, that your quakers dia­bolical spirit in you, will not permit you to acknowledge that truth, though he doth give you leave, frequently to affirm. That the Scriptures are true; as the Devil of old spake some truths, to usher in his manifold deceits, even so he over-powers you quakers, though you say, the Scri­ptures are true, yet to deny the Scriptures to be any help in saving teachings; and are led to deny, in that respect, the second dispensation of God's minde to men declared in the writings of his holy Prophets; and also God's third dispensation of his minde to men, by his inspired wri­tings manifested by his holy Apostles. And as he thereby limits the su­preme holy One, so he over-rules you, to acknowledge but one dispensati­on of God's minde unto the sons of men. And, that by this his first dis­pensation of his minde to men, by his immediate words, that so the devil, the father of lyes, (by his servants, quakers) may make elbow-room for his enthusiasms to teach men crafty devices closely contrived, both to de­ceive themselves and others also; and that his freedom in this destructive way, may not be disturbed by the contradiction or controle of holy Scri­ptures, he hath taught you the [...]e [...]diest way to please him; and you as cheerfully imploy your selves in his business.

And thus you four principal quakers, have made your spiritual pesti­lential infectious black spots appear upon you to publick view: and your brother quaker James Nayler's condemning Law aforesaid looks very fiercely upon you, I'll warrant you, to justifie that you all are of the devil, and not of Christ.

And herewith know, you quakers, That we your Opposers, do not trust to, nor expect to be taught by the Letter of the Scriptures, written with ink on paper, as you shrawme out against your Opposites; but by [Page 14] the Spirit of Christ, therewith, and thereon attending, even on his Scri­ptures, to convey his minde therein recorded, into the hearts of all ten­der-hearted, contrite, humble persons, that do abidingly wait upon his teachings: for Christ said to his Disciples, Go ye, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghost: (though you quakers account this Doctrine to be like conjuration by the devil) but Christ did then promise them, saying, And lo, I am with you alway▪ even to the end of the world. And it is well known, That Christ was with them personally but a small time, and their action of verbal ministration, died with their bodies: therefore Christ's promise is, by his Spirit to be with their Scripture-written-Ministration always, even to the end of the world: which teaching of Christ's Spirit in and with those sacred Scriptures, is our rejoycings, though you quakers, to advance your enthusiasms, do turn that kinde of teaching into your own everlasting destruction.

And now, considering it is your strongest refuge to lurk in, to defend your satanical immediate enthusiasms, without the Scripture, frequently to cry down the teaching-use of the Letter of the Scriptures; to which frantick end, you in the 7 pag. of Saul's Errand, do affirm, That the Letter of the Scripture is carnal, and the Letter is death, and killeth: and in this your saying, you make no distinction in the Scripture-Letter, but that all of it is carnal, and death, and killeth; and yet you affirm con­stantly, that the Scriptures are true; and so hereby you do affirm, That the truth is carnal, and is death, and killeth. And now what other non-sence will you spatter out next in the tail of this? And in the 21 p. of your Satan's Design, you to defend your lye, do say the truth, That the Apostles was not Ministers of the Letter but of the Spirit. But why so, you brain-sick quakers? but onely because you are falsly given to understand out of the Air, by your high immediate enthusiasms, that all your affirmed true Scripture-Letter, is all of it carnal-letter, and is death, and killeth.

But now with amazement do all you quakers behold, even to your everlasting shame and perdition, That God's own inspired Word, his holy Scriptures, do as it were fiercely flie at your impudent faces, rebuking you, and telling you plainly, That there is no Scripture-Letter, that is cal­led the Letter, that is carnal, and death, and killeth; but onely and alone the letter of the moral Law, which was written and engraven in stone; and that Law-letter onely, and none other Scripture-Letter whatsoever, is called the Letter that is carnal, and death, and killeth. See this firmly proved against you quakers, even by your own chosen place of Scripture, [Page 15] which you have cited, you endeavouring thereby to prove your great hel­lish lye aforesaid, to be true: and this your pick'd place, is Heb. 7.16. (and is written of Christ, saying in the 15 vers.) That after the similitude of Melchisede [...], there ariseth another priest: and then in v. 16. which is the verse by them cited, it is said, Who is made not after the law of a carnal commandment. And it is further written thus: For the law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God, vers. 19. So herein we have set forth plainly to our view, that the Law onely is there called the Command­ment that is carnal: and that other Scriptures is in plain and full effect, said to be the bringing in of a better hope, testified in the Scripture by and in the Letter of the New Testament (or Gospel) of which the Apo­stles were made able Ministers, as is shewed in full effect in the 2 Cor. 3.6. and not of the Letter of the Law, or carnal Commandment, a­foresaid: For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof, Heb. 7.18. which is the very next verse but one to the quakers cited verse. So that hereby the devil your Tutor, as it appeareth, after he hath hoodwink'd you, then according to his own habitual deceitful tricks, he hath led you as it were by the nose to spie out that place, Heb. 7.16. and to make use of it, to shew against your selves, to your perpetual shame, that the Letter of the Law onely includes the Commandment, which is in Scripture called carnal.

Thus far concerning your affirming, That the Letter of the Scripture, without distinction, is a carnal Letter, which by your own proof is proved to be a hellish lye. And now again, you quakers, concerning your other false words, affirming, That the Scripture-Letter is death, and killeth: and to prove these to be as false also, I shall further note what is written, where it's said, Who also hath made us able ministers of the New Testament, not of the letter, (of the law of a carnal command­ment, as before) but of the spirit: for the letter (the law of the car­nal commandment) killeth, but the Spirit giveth life, 2 Cor. 3.6, And now here again that saying of yours, you quakers, is brought upon the tenter-hooks: where, though you say, That the Apostles were not Ministers of the Letter, but of the Spirit; and that's true: But here's your torment augmented, by your tormenting the truth of that verse; by your thereby signifying, That the Apostles were Ministers to teach men onely to look for the immediate speakings of the Spirit to and in them; and so you would repeat over again your old satanical super­stitious Beads, to destroy the third dispensation of God's minde by his [Page 16] inspired Scriptures written for mens mediate teachings by his Apostles, which their writings do contain in them, literally the Letter and Letters of the New Testament or Gospel, of which the Apostles were able Mi­nisters; and upon which the Apostles written Testimonies, Christ by his Spirit, by his own promise is alwayes with them, even to the end of the World, to convey the benefit of that written New Testament, unto all humble waiters upon him therein, which is before lately proved; and your old hellish long now repeated against God's third written dispen­sation, is also in this my fourth Discourse by Scripture-truths totally con­founded.

And now to prove even against all denial, That the Devil your Tutor befools your understandings, to make use of that saying, Not of the let­ter; for the letter killeth; as if thereby were declared, That the whole Letter of the Scriptures, is carnal, and death, and killeth; but to con­found that also, it is proved plainly and firmly, that next after it is said, God hath made us able ministers of the New Testament; not of the letter, for the letter killeth: then to shew, even to publick view, di­stinctly and apparently, what that letter is that is death, it is written im­mediately thereto in the very next verse, thus: But if the ministration of death, written and engraven in stone, was gloriou [...] [...]. And it is well known, you silly quakers, That the Letter of the moral Law onely, are the Letter which God did write with his own finger in stone on Mount Sinai. Thus strongly, your confounding of [...]e whole Letter of the New Testament, or Gospel, of which the Apostles were made able Ministers, with the Letter of the Law written and engraven in stone, which is called the ministration of death, and the ministration of con­demnation, verse 9. of which killing, condemning Letter, the Apostles were not not made Ministers, promiscuously and confusedly, as if the Letter of them both, are the Letter that is carnal, death, and killeth, is by the force of your own Scripture-words, by you used and abused, totally confounded for ever, and thereby sent back to the infernal den, in which it was hatched: for the New Testament is there said to be the ministra­tion of the Spirit, vers. 8. and the holding forth the word of life, Phil. 2.16. because the very Letter of the New Testament, or Gospel, con­taineth in it the mediate, inspired, teaching, written Word of Christ, the Word that was and is God; and the Letter of the Law is in comparison to the Letter of the New Testament, or Gospel, affirmed to be the oldness of the letter, Rom. 7.6. Do you quakers ransack thorow the whole Scri­pture, & see if you can find any Scripture that is called the letter that is car­nal, death, & killeth; and it is not declared therewith, That it is the letter of [Page 17] the Law onely. And how having shewed how powerfully my Lord Jesus hath torn down this your refuge; and with his written Word and Sword of his Spirit, hath hewed in pieces your murthering Agag, that would have murthered the holy mediate teaching use of the whole Scripture-letter. I shall proceed.

FIFTHLY,

I do direct my pen to discourse with Thomas Biddal quaker, who also with the four former audacious quakers, doth deny the Scriptures to be the Word of God; for he being with me, I cited to him this place: And take the helmet of salvation, and the sword of the Spirit, which is the word of God, Ephes. 6.17. I then telling him, That the writ­ten word of God is the sword of the Spirit, but is not the Spirit it self, and that the Scriptures are the Spirits word, and spiritual sword also. But he answered me saying, That the Spirit, and the sword of the Spirit, are both one and the self-same thing. As if he should have said, A man is his sword, and his sword is the man. And these ridiculous shifts, they are inforced to make, for fear the holy Scri­ptures should be proved to be the Word of God: but, to their perpetual shame, our Saviour Christ, though he was furnished in himself with su­perabundant ability, to have confuted and confounded the devil. If he had but said, I, Jesus, say unto thee Satan: yet, for our examples, he would not conflict against the devil with his own all-sufficient spiritual power onely, without his Scripture-sword: but to confound the devil withal, he takes up his Spirits never-failing sword, his written Scriptures, and therewith he enters the lists against his powerful, spiritual, inverate enemy, the devil; and overthrows him with that his Word and written sword, by his saying to the devil in his perverting of Scriptuers against him: Thus it is written, Thus it is written, Thus it is written, Sa­tan: and by his confounding the devil therewith, he gratiously teacheth us, even by his own example, by the spirit of Faith to take up his Spirits never-failing word and sword the holy Scriptures, and to fight valiantly and undantedly therewith, against the devil himself in his temptations; and also against the deluding assaults of Thomas Biddal, and all other brain-sick quakers, Satans officious servants.

And accordingly, the Apostles did lay aside all their glorious heavenly raptures and visions in case of teaching men, and confirmed their sayings, with our Saviours infallible word and sword, the Scriptures; frequently saying: Thus saith the Scriptures. But what saith the Scriptures? It [Page 18] is written; and such-like expressions. And it is well known, That the Apostles were better taught then any quaker whatsoever.

Again, Thomas Biddal, what infernal spirit taught thee to boast, That thy large railing, seducing letters, directed to me and others, were written from thee to us, from the Spirit of the Lord, as if thou hadst been a Messenger sent to us immediately from the Lord; whereas, to thy shame, the same queries, that thou therein makest, appear in the same words and form in a printed book, written by another man, to thy hand, before thou wrotest thy lying letters to us. Thus thy Luciferian aspiring pride appear­eth further, even to publick view.

Again, Thomas Biddal, whither were thy giddy brains ranged, when thou saidst in my hearing, That Faith and Christ are one and the same thing; as thou didst say, That the Spirit and the sword of the Spirit are one and the same thing? What now Thomas? canst thou not creep out of the road-way to hell? wouldst thou make people believe thy false spirit, that when St. Paul said, We preach Christ crucified, 1 Cor. 1.23. that Paul and other Saints meant to have said (if they had not forgot it) We preach Faith and it crucified? What, Thomas, was Faith crucified for thee? If thou saist, That Faith is crucified to death in thee, I shall readily believe thee, Thomas, though those thy sayings are to be abhorred.

And now to sum up together thine own begotten titles, without addi­tion to them, thou hast proved thy self to be a very ignorant person, a notorious lyer, a proud luciferian, and an audacious perverter of holy Scriptures; and thereby art an enemy to God and his Truths, and there­by also, art a Traytor to mens souls. And because you quakers do refuse the Gospel-imputation, thou art not onely fallen under the eter­nal condemnation of God's Law, but also thy brother quaker, James Nayler's condemning sentence aforesaid, fastens upon thee, Thomas; proving, thou art a lyer, and abides not in the truth, but art of the devil, and not of Christ.

Doubtless, Thomas, God had formerly given thee, and others by thee, a fair forewarning to avoid these delusions of the devil: for thou, Tho­mas Biddal, some yeers now past, was (as appears) inforced by the devil, openly to declare, That thou wert one of the two witnesses of God mentioned in the Revelations, and thou didst thereupon make use of ano­ther man's new sackin-cloth which lay by him, so far as to carry it to a Taylor, a neighbour of thine, thou knowest to whom: and thou, Tho. Biddal, didst then lay a heavy severe charge upon that Taylor to make thee a suit of aparrel of that sack-cloth by such a day, being within a [Page 19] little while after, that it might be ready at that day for thee to put on, and to prophesie in, as being one of the two witnesses aforesaid, then sent from God: But that neighbour of thine, the Taylor, prudently discern­ing, that thou wert deluded, though he took the sack-cloth of thee, to satisfie thy present resolute humour, yet he totally neglected to make thy sackcloth-suit; and then the height of that luciferian pride, fell; and thy hot prophecying zeal, as being one of those two witnesses sent from God, was squashed; and thy heavy charges laid upon thy neighbour, the Taylor, vanished away, as if thy suit of sackcloth, not being made, did (as Samsons hair being cut) cut off the strength of thy prophetical witness-bearing for God, from whom, thou saidst, thou wert then sent. But yet the fickle unsettleness of thy brain, for ought I do discern, doth still remain with thee unto this day: and this should be also a forewarning to the two lofty and false pretended witnesses of God, now marching abroad in print, named in the latter end of this Treatise.

And, Thomas, thou being drowned in such a fantastical fancy, hast, acrording to James Nayler's quakish humour, belyed and slandered Thomas Moor, that he would preach Christ out of his Saints: where­as in that very page out of which thou chargest him, pag. 32. Thomas Moor, there speaking of Christ, saith, That person that is per­sonally absent from the believer, is dwelling (note that) in the believers heart, by faith of and in him. And thus thy lyes swarm about visibly, and James Nayler's sentence of condemnation, pronounced by him a-against such lying slanderers, layeth also fast hold on thee, Thomas, for things also, that thou art of the devil and, not of Christ.

SIXTHLY,

John Barber quaker, being as ignorant as the most foolish of them; but as brisk as the most perkest of them, his faith hanging on his neigh­bour, Thomas Biddal's lips. But John, why dost thou run after to disperce quakish lyes: for thou having gotten some of James Nayler's lying Libels by him framed against Thomas Moor his Opposer, thou didst say unto one man, unto whom thou didst deliver one of those ly­ing books, There thou maist read, saidst thou, that Thomas Moor hath told forty eight lyes: but now James Nayler, being firmly proved to be the lyer, aad a foul-mouthed slanderer, and a deluding person, by, and in Thomas Moor his Reply to James his lying Libels; thou, John Barber, hast made thy giddy-headed rashness appear, by casting in thy [Page 20] testimony, maliciously to countenance lyes to deface the truth; and there­by hast proved thy self to be an ignorant, rash person, and a close enemy to truth; thou having said also to some of thy Opposers disdainfully, Ho, you look for Heaven out of the chimney-top; as if there were no other Heaven, but such as is in your quakers self-proved wicked bo­dies. But behold how James Nayler's condemning Law doth lash thee also.

SEVENTHLY,

John Sparrow, quaker, how durst thou venture to say, That Thomas Moor had told forty eight lyes; whenas thou being then (by one that heard thee say so) required to prove but one lye of the forty eight, thou durst not attempt to do that: and then the same man requiring thee but to name one lye of the forty eight, which thou said T. M. had told; but thou couldst not do that neither: what evil doomse-spirit in thee, was that, that did render thee up to an envious backbiter. And John, why didst thou with a lofty voice vapour, and say, You high-flown professors, the time is coming, and now is, that you will wish, that there never had been any Scriptures written: or to that effect in full. VVhat now John, wouldst thou perswade people, that God hath secretly hidden deadly spiritual poyson under his gracious Gospel, published in writing? Or wouldest thou declare by that thy speech, That God hath mentally made a secret-snaring trap of his Scriptures, to destroy mens souls and bodies for ever, as men do set traps in secret places, to destroy noysome vermine? what desperate blasphemous poyson is wrapped up in that thy lofty speech? but it appears, that you maunder thus, because the Scri­ptures will not own that mis-begotten brat of yours, a third Covenant; for the Scriptures will own but two Covenants; one of VVorks, and another of Free-grace: but you quakers have carried God's first Co­venant of VVorks, given to Adam, into the dark behinde the cloth, and have there trickt and deckt it up with the titles of Christ; and then you bring out that, your disguised puppet, a third Covenant, and would have the Scriptures father it; but because the Scriptures do gravely and sharply disclaim that, (your mis-begotten brat) then (as appears by your teneats, and words aforesaid) you would, if you could, murder the Scriptures, and bury them in perpetual oblivion.

And thus John Sparrow, being an envious backbiter, and thereby a foul-mouthed slanderer, and thereby a notorious lyer, and thereby an enemy to God's Scripture-truths, and thereby a traytor to mens souls; [Page 21] and refusing the Gospel-imputation, thou hast desperately thrown thy self down, under not onely God's eternal condemning Law; but also thy brother quaker, James Nayler's condemning sentence aforesaid, doth lay fast hold on thee John, testifying, that thou also art a lyer; and so art of the devil, and not of Christ.

EIGHTHLY,

Anne Blaake, a principal aspiring quaker; wherefore didst thou, when thou wert with me and others of my Christian Frieds, propound nothing, nor answer nothing by Scriptures, but onely with railing, and hellish condemning censures? why didst thou, although thou saidst, that the Scriptures are true, yet affirm withal, that the Scriptures are not thy Rule? what didst thou thereby affirm less then this, that thy Rule is a false Rule? And when I cited this place of Scripture to thee, He that believeth on him that justifieth the ungodly, his faith is counted for righteousness: what evil spirit provoked thee to answer wrathfully, that, that is a rotten foundation? But Anne, though that be not Christ, the bottom foundation, yet it is a strong doctrinal foundation, that leads to build by faith on Christ's free-Grace: But, are the Scriptures true? sayest thou; and yet are some of them false or rotten in thy judgement? True it is, That thou hadst acknowledged that place of holy Scripture to be true and sound Doctrine, then thou hadst thereby granted, that you quakers must acknowledge, that you have ungodliness in you, or else your faith cannot be counted for righteousness: but the devil taught thee to evade that to preserve your falsly supposed inherent perfection, which by that Scripture is a delusion.

And Anne, thou didst then and there say, That thou art the Judge of the world: not a judge, or one judge of the world, amongst other judges; but thy luciferian spirit elevates thee to affirm, That thou art the judge of the world: so thou excluding not onely all other Saints, but also Christ himself, out of that thy Throne of judgement. And George Fox doth also say, That he is the judge of the world: so, if you were not both lyers, yet one of you must needs be a great lyer: and thy raging boasting behaviour was such amongst us, that some did af­firm, That if ever they did see the devil acting in any person, that he was acting in thee, Anne. And that thy saying, not that thou shalt be, but that thou art the judge of the world, is another loud lye: for no Saint can be a judge of the world, much less the judge of the world, at any time, during this their life of their mortality.

Thus by thy palpable luciferain pride, and notorious lyes; and by thy denying of a fundamental Doctrine of mens salvation, denying the Go­spel-imputation: thou, Anne Blaake hast not onely pulled the everlasting judgements of God's Law upon thee; but also thy brother quaker, James Nayler's condemning Law aforesaid catches fast hold on thee, manifesting, that thou also, Anne Blaake, art a lyer, and abides not in the truth, but art of the devil, and not of Christ.

NINTHLY,

George Fox, an ancient teaching quaker. I finde, that thou George, dost not onely pervert the Scripture to destructive ends, but also dost falsifie the very letter of the holy Scripture, to support thy deluding quakery: for I finde in a quakish book, called, A brief Discovery of a threefold estate of Antichrist, in pag. 14. that George Fox doth (agreeable to the other quakers, luciferian-like) affirm, That he that sanctifieth, and he that is sanctified, is one: he saith not, they are both of one, but, is one: but the Scripture saith not so, but to the contrary: that saith, For both he that sanctifieth, and they that are sanctified, are both of one, Heb. 2.11. which is, they are all of one God, or have their being from one God acceptably, but are not one God, as George Fox falsly saith in full effect. True it is, That the Saints shall be one with God and Christ, in a loving acceptation on both sides, and ever­lasting glorious community, which is in full effect affirmed in John 17.21, 22, 23. but not one God in equality, but they shall behold his glo­ry, vers. 24. and they being perfect in the mutual conjunction of love with him, vers. 26. they shall everlastingly partake of his glory, which is the chief scope of that whole chapter, John 17. yet not in equality one God; for God saith in a sharp reproof against such luciferian aspirers, as George Fox and the quakers prove themselves to be, saying, I am the Lord, that is my Name, and my glory will I not give to another, Isa. 42.8. though the Creature-Saints shall be made par­takers in the Creators glory▪ in Creature-measure. But George Fox, affirmed and avowed, he was equal with God; as I finde recorded in print: and to back his luciferianship, he is charged, That he professeth himself to be the jugde of the world; not a judge, but the judge. But Anne Blaake saith, she is the judge of the world. And the Scripture proveth them both to be aspiring lyers: for that doth not say, That the Saints are judges of the world in this their life of mortality: but that saith in the future tense, The Saints shall judge the world. But George [Page 23] Fox more fully to declare his equality with God, if not his superiority, he is charged in Saul's Errand, pag. 7. That he said, he was the way, the truth, the life. But George, know thou, That he that sanctifi­eth, and he that is sanctified, is no otherwise one spirit, but in that mysteri­ous manner, as the man and his wise are one flesh, according to Ephes. 6.31, 32. neither are they any otherways of his flesh, and of his bones, vers. 30, and 31. compared: the man and his wife remaining two distinct persons still: and the wife is commanded to be in subjection to her own husband, 1 Pet. 3.1. but thy pretended equality, destroys thy subjection to thy Sanctifier.

But more fully to prove his luciferianship, George Fox in the 8 pag. of Saul's Errand, affirmeth, That he that hath the same spirit that raised up Jesus Christ, is equal with God; and the Saints have the same spirit in measure; for God's Spirit is but one: and George Fox saith, in the 11 pag. That he is a Saint. Thus he would again prove, That he, a poor wicked Creature, is equal with God the Creator; and if so, then George Fox is the Creator of George Fox, and the whole world: and he intimately claimeth Christ's equality with God, by his perverted citing of Phil. 2.6, 7.

But doubtless, thou canst not be ignorant George, how the devil over­powered John Gilpin, to proclaim in the open street, he saying, I am the way, the truth, and the life. And how he said in full effect That he was Christ. And James Milner hath proved himself to be a false Christ. So that by these mad frantick passages, you quakers appear much like William Hacket, who in the yeer, 1541. eaused himself to be proclaimed in London-streets, to be Jesus Christ, came with his Fan in his hand to judge the world: and he pretended, that no body could kill him; but they hanged him to death on a Gibbet in Cheap-side: he uttering horrible blasphemies against the Majesty of God. See Mr. Sa­muel Clark's book, intituled, A Mirror, or Looking-glass, pag. 225. printed, 1654.

Thus George Fox, because of thy personal facts of notorious lying, falsifying and perverting of holy Scripture; and by thy luciferian pride in all these: thou shewing thy self to be an enemy to God and his Truths, and to mens souls; and by thy desperately refusing the gracious relief of the Gospel-imputation, thou George Fox also, art not onely condemned by God's Law, but also thy brother quaker, James Nay­ler's law aforesaid, adjudges thee that thou art a lyer, and so abides not in the truth, but art of the devil, and not of Christ. And it yet more manifestly appears, That thou, George Fox art of the devil, and not of [Page 24] Christ, because, though God inspiredly saith in Scriptures, For (not onely some, but) all Scriptures are given by inspiration, 2 Tim. 3.16. and that saith, Thar even the Saints themselves are not God's Sons any other wayes, but by adoption onely by Christ, (note that you quakers) not as being Christ, as you foolishly fancy; but by Christ: for it's written, Having predestinated us unto the adoption of children by Jesus Christ, Ephes. 1.5. see this confirmed, Gal. 4.5. Rom. 8.23.

And Creature-adopted Sons cannot be equal with their heavenly un­created Father, who vouchsafeth by free-Grace by, and in, his Son Christ to adopt them to be his Sons in acceptation onely. Neither can any Creature-adopted Sons, be equal with God's onely begotten Son, the Creator of all adopted Sons, and all other things, both in Heaven and in Earth also: therefore by thy making no reserve or distinction in thy pretended equality with God, sheweth against all contradiction, that thy brother quaker, James Nayler, is not mistaken in the least measure in his condemning censure aforesaid, to adjudge all such Luciferians, as thou, George Fox, hast proved thy self to be, that you are all ly­ers, and not abiders in the Truth; but are all of the devil, and not of Christ.

TENTHLY,

I shall direct my pen to speak with George Fox again, and Francis Hougill, Edward Burroughs, Alexander Parker, Thomas Aldam, Anthony Peirson, Gervice Benson, Thomas Rawlinson, Robert Rich, and Robert Dring. These ten principal quakers, in a book intituled, A Declaration against all Popery and Popish Points: they thereto appeal to the presence of the living God of Heaven and Earth: and in their 5 and 6 pag. they do affirm, That they, and every of them also, do believe and know, that Salvation cannot be merited by Works; and all Doctrines in affirmation of the said Points, they, and every of them, we do renounce and bear witness against; and do deny all equivocation, mental reservation, and secret evasion whatsoever: speaking the words of Truth in plainness by the help of God. These be their words. And now I shall make trial by their Doctrines, whether these ten quakers be not such dissembling Hypocrites, as James Nayler, their brother quaker, hath shewed himself to be, yea or no. To which end, we are duly to observe,

That George Fox (their fore-man) being asked, as appears, pag. 12. [Page 25] of Saul's Errand, whether a believer were justified by Christ's righte­ousness imputed; yea, or no. He answered, saying, Every beliver is born of God; and he that is born of God, is justified by Christ alone, without imputation. These be his words. And hereby George Fox their fore-man, to make sure work in this query, against themselves, hath utterly refused all, or any imputation of Christ's righteousness to be ap­plied to the quakers for their justification, even all Gospel-imputation of Christ's righteousness to them; whether Christ's person be in them, as they falsly say he is in them, God and Man; or that Christ's person be without them, as in truth it is: all's one with them in this great Point of mens salvation: for Gerge Fox their fore-man hath made no reserve, but hath desperately refused all or any imputation of Christ's righteous­ness to them in general.

And as he (in the behalf of the quakers) hath totally refused the help of God's gracious Gospel; so he, and the other nine quakers afore­named, have together totally renounced and denied all meritorious work for mens salvation, and so they have refused the help of the Law also.

But now see beloved, what their own great writing, teaching-brother quaker (James Parnel) doth affirm, to prove all those ten quakers to be dissembling equivocating hypocrites a for he shrinks not to lay forth the true Grounds of quakery without any equivocation, in his 2 page of his book, called, A Shield of the Truth: he (in the behalf of him­self and all quakers) there saying, We (to wit, we quakers) desire to be judged according to our fruits: which is no less then if he had said, We quakers desire to be judged according to our own meritorious works or fruits.

But yet, whatever thus appears to be in the mental bosome-reserves of the aforesaid ten quakers; to which (but for brevity sake) I could pro­duce the testimony of more quakers; yet the aforesaid ten quakers have desparately refused and cast away from their use, not onely all Gospel-imputation of Christ's righteousness in general, whether Christ's person be in them or without them; but also all legal meritorious words, as being no wayes helpful to them for their salvation, And hereby they have strongly barred themselves quite out, from injoying any benefit from God for their salvation either by his Law or Gospel: for they have totally denied all God's revealed and established wayes, which he did propound legally to Adam before his fall, or hath at any time since his fall, declared by his Gospel for the salvation of men; and though God hath declared no other way, but one of these two ways for mens salva­tion, [Page 26] yet the quakers, have as is afore shewed, desperately shut themselves quite out from injoying any benefit from God by any of them both; and yet doubtless, the quakers do deludedly conceit, That they shall be saved.

Therefore in pursute, (for the discovery of the depths of Satan in the quakers mystery of iniquity) I am now put to search out what that hidden secret way is, in which the quakers do confide for their salvation: but I need not search much, because I do see it appear, that every quaker must be enabled to account and esteem of their particular person, to be Christ; or else for the causes aforesaid, they cannot enjoy the least right quakish hope of Salvation: I say again, and shall stand to maintain it so long as God gives strength, That if any quaker be not enabled by their grandsire Daemon, to esteem and account of their own particular persons to be Christ, who needeth not any imputation of righteousness, nor any meritorious works to be applied or added to his holy, eternal, essential, perfect, divine perfection, that so long as they are not so ena­bled to esteem of their particular persons to be Christ, they cannot have the least right quakish hope to strengthen them to conclude they shall be saved: but to obtain in themselves this quakish comfort, it is evident, that they do declare themselves to be Christ, totally without sin as Christ is: for so they plainly say, As he is, so are we in this world: satani­cally perverting that Scripture, 1 John 4.17. for that doth not say, As Christ is in his glorified person in heaven without sin, so are we in this world; but it signifieth to us, That as Christ is despised of many in this world, and his Doctrine refused, and by many contemned in this world, and especially by the quakers; that so his servants are by many despised, and Doctrines contemned by many in this world, and especially by the quakers in this Christian world: but the quakers from that place of Scripture, soar up with their Antichristian wings, and affirm, That they are without sin in them, as some of them have said of themselves in my hearing: and from hence they conclude they are Christ, that needeth neither imputation of righteousness, nor meritorious works to be added to them: and from this ground conceited, they also utterly refuse both those helps, both of Gospel and Law also, which is afore firmly proved from their own mouths: and to say, as the Truth is, they to uphold their self-Christed indignity, must upon urgent necessity do so; for if they imbrace to them, (as needful for their salvation) the Gospel-imputation of righteousness, and meritorious works by the Law, or either of them both, then they do destroy totally their self-constituted, perfect, holy Christhood, by their thereby acknowledging, that they have sin in them, [Page 27] that do stand in need of those additional helps for their Salvation; and then drops not onely their self-advanced Christhoods, but also therewith the devils whole kingdom of quakery, is thereby totally destroyed root and branch: for some of the quakers have said in my hearing, That if any man have not attained to a full perfection from all sin in him before his death, that that man hath lost all his labour in his striving against sin.

And as for your quakers satanical evasion, where you affirm, That though some of the servants of God fell, yet by their confessing and forsaking their sin, they found mercy. These are your quakish con­firming words. And hereby your deceitful Tutor hath given you the slip again, and hath enforced your own tongues to betray you again, and to publish your own perpetual shame; for by that your saying, you do acknowledge in full effect with James Parnel, your brother quaker a­foresaid, That your own confessing and forsaking your sins, (if you did so) are and can be no other, but your own meritorious works or fruits, meriting and deserving mercy; for you said, That by their confessing and forsaking their sin, they found mercy.

And thus you again tender up the aforenamed ten principal quakers to be dissembling equivocating hypocrits, by your affirming (as being ing quakers) That salvation cannot be merited by works: but the devil leaves you not here neither; but by that your affirmation, he hath en­forced you quakers, most shamefully to pervert that inspired holy Scri­pture, Prov. 28.13, for you over-stare Solomon's ground first laid; for that his affirmation, he first teaching men how to honour God in a right manner, saying, Honour the Lord thy God with thy substance, and with the first fruits of thine encrease, Prov. 3.9. hereby letting us know, That God is not honoured, except a man do first perform his Gospel-duties, by God, at that time, established, by mens obediently of­fering up to him typical sacrifices and oblations, out of mens substance and first fruits of their encrease, then typifying Christ to be sacrificed and his blood to be shed. And it appears, that if men then did not at first, not only confess, but also forsake their supreme sin against the Gospel of Grace, and then obediently offer up to God in the very manner by him pre­scribed, sacrifices, oblations, and offerings; then typifying Christ to be offered up to God his Father, and to be sacrificed for mens sins, that that man neglecting that Gospel-duty, was to be cut off from amongst his people, according to Lev. 17.8 9. and they were also to bear their iniquity still, Lev. 7.18. whatsoever their confessing and forsaking their other legal sins were.

And thus is proved, that you quakers by your refusing the Gospel-imputation of the vertues of Christ lifted up, and sacrificed without you for your sins, as those typical sacrifices, and Moses typically lifting up the brazen Serpent in the wilderness, were all performed without men for mens healing.

And by your wilful persisting in the supreme Gospel-sin aforesaid, you quakers confiding in your own meritorious confessing and forsaking your sin, if in truth you do so, (as in truth you do not) yet even by that per­formance, you have cut your selves off from amongst God's people, and whatsoeuer you fantastically fancy to the contrary, you do bear your ini­quities still, even in your own self-Christed condition; and by Scripture, all legal exhortations in Scripture, are to be subjected under the aforesaid supreme Gospel-sence: for without mens confiding in the Gospel-Faith in Christ's blood shed, all the quakers-Christs and all the quakers, or any other man's Reformation, is in Gods sight no other but noysome de­formation; for God himself inspiredly tells us plainly, That without shedding of blood is no remission, Heb. 9.22. you quakers. And you quakers say, That your man Christ in you is spiritual; and a Spirit can­not die, nor have his blood shed: as when our Saviour's person was spi­rituallized in, by, and at his Resurrection, it was impossible for him to die or have his blood to be shed again, see Rom. 6.9. the vertues of which his blood shed, you having desperately refused for your justification, you having made it appear, That your supposed Man Christ in you, cannot possibly have his blood shed in you for your sins acted by you, both be­fore, and more presumptiously now, in your self Christed-quakery; so that you have neither the vertues of Christ's real bloodshed without you, nor within you to appear for your justification; and therefore you cannot possibly confide in the vertues of any blood shed.

And thus you have again firmly staked down your luciferian Christs to be justified only by your own Popish works, in your own confessing your legal sins, and your supposed meritorious forsaking them; and thereby you have rendred up again, the forenamed ten quakers to be dissembling, equivocating hypocrites: for behold you quakers, if you have but one corner of a seeing eye left you to look out of your selves by, what God inspiredly saith in his Scriptures, (which you frequently acknowledge are true) see, I say, how highly God doth by them advance Christ's death and bloodshed, and doth totally exclude works, whether wrought by men, or by any spirit in men whatsoever, for mens justification in Rom. 3.24, 25. Or secondly, for the forgiveness of mens sins Ephes. 1.7. Or thirdly, for the doctrinal foundation of mens faith: see Ephes. 2.8. Or [Page 29] fourthly, for mens reconciliation to God: see Rom. 5.10. Col. 1.19. Or fifthly, for mens Redemption: see Ephes. 1.7. 1 Pet. 1.13. Or sixthy, for the onely way for mens encouragement, to enter by Faith, even into the holy place before God, Heb. 10.19. All which places, and very many more such, are fastned to mens faith in Christ's death, and blood shed without men; and they are all confirmed by that grand Scripture-principle, That without shedding of blood is no remission, Heb. 9.22. and works are totally excluded. Blood is blood, you qua­kers; and works are works: but they are not Christ's is blood. And yet you high-flown quaking Christs are so stifned in impudency, that you are not ashamed to establish your Christed indignity by popish me­ritorious works; and yet desperately to face it out, and in full effect cal­ling the living God of heaven and earth to testifie for you, that you mean no such matter.

But know, you quakers, That though it is written; Work out your own salvation, Phil. 2.12. yet the Apostle in the very next Chapter sheweth how they should work that out; he telling them, that they were to (work, or) strive for the Faith of the Gospel, Phil. 1.27. through Faith in Christ's blood, Rom. 3.25. but not of works, Ephes. 2.8.

And beloved the quakers choice principle being, That every believer is justified by Christ alone, without Imputation. There is in this also in­cluded, That as Christ himself hath authority to execute judgement, be­cause he is the Son of man, John 5.27. and so hath power to forgive sins on earth, Matth. 9.6. that so every quaker, Christ, man, or woman, must upon necessity conclude, that they have authority to judge and ju­stifie their own particular persons, to be as free from all sin in them, as Christ himself is; and thereby they justifie themselves to be Christ: for they refuse any Christ to be without them, to judge and justifie them.

And thus that dark speech aforesaid comes forth cleered, shewing how, and by what authority every believer (to wit) every believing quaker, do justifie themselves; and so every such believer, is justified by a self-qua­ker-Christ alone, without any imputation; which being done, then there is a quakers self-constituted Christ, holy and perfect in all respects, inherently, without any additional imputation of any others righteous­ness, to their imagined perfect perfection.

And thus they make themselves to be bran-new coyned, glistering Christs, without meritorious works also: for they new being Christ as­sume to themselves authority to justifie their own Christhoods, without [Page 30] merit or forgiveness from any God or Christ, without or besides their own, now Christes, selves. And further to confirm all this, they af­firm, That Christ had no Body but his Church, which is shewed in my next Discourse.

And now to shew that their own actions and words, do confirm all this to be true, which hath been said of them, observe that they, the qua­kers (though some of them being not yet ripe quakers) are something mealy mouthed; yet that there are many bold-faced quakers, that speak out, and declare openly, saying, I am the way, the truth and the life; I am the judge of the world; I am equal with God; I am God's fellow; I am God. And as I have shewed, That divers quakers have been upon evidence charged, that they have thus spoken openly in full effect:

So, I shall, passing by James Milner, and John Gilpin, while he was a quaker, though all their sayings are no less, then if they did say, I am Christ; yet now I will, for brevity sake onely, produce one quaker from amongst the rest, that did very lately proclaim openly, in divers place in Cambridge-Market, upon a Market-day; which Town is about 3 miles from me: the quaker then and there declared publickly with a loud voice, saying, I am Christ; take my yoke upon you: learn of me for I am meek and lowly of heart. The quaker taking up Christ's own words by him spoken, as in Mat. 11.29. and by that quakers saying directly, I am Christ, it being suitable to the other quakers affirmations, it appears there are many quaker-Christs: and how they come to be so in their own estimation, is before herein laid open, even to publick view; Some of them having also undertaken to save souls, as Christ did.

And now it is worthy to be treasured up in the memory of all honest hearts, how agreeable all these, the quakers publick behaviours and de­clarations are, to our Saviour's loving forewarning by him given, and left to the world, for men to take heed of such deceivers, which he then said should arise in the world, where he saith, Let no man deceive you; for many shall come in my Name, saying, (as it is proved they say) I am Christ, (those being the very same words which these deceivers ap­ply to themselves) and shall deceive many, Matth. [...]4.4, 5.

And further to prove that the quakers are deceivers, note, that they say they have no sin in them: and they say also by their tenents, That a man must be totally perfect from all sin in him, or else he cannot be saved. But now behold how flat contrary, and against the Scriptures, these their sayings are, where it is said, There is no man that sinneth not, 1 Kings 8.46. There is no man that sinneth not, 2 Chron. 6.26. and that [Page 31] there is not a just man upon the earth, that doeth good, and sinneth not, Eccles. 7.20. I could produce many other Testimonies from the Saints words; they frequently confessing they were sinners: but if we will believe God's own inspired Word, before we give credence to such luciferian, and as we have before proved, dissembling, equivocating hy­pocrites falsifiers of Scripture-words, and notorious lying quakers, then shall we apparently know, That they are the very same deceivers which our Saviour forewarns us to take heed of: for he saith, they shall deceive many; and accordingly it is very evident, that they do deceive many. And our Saviour goeth on, and saith, Then if any man say to you, Lo here is Christ, (as they say, I am Christ) or, lo, he is there; believe it not: for false Christs shall arise and false Prophets, and shall shew signs and wonders, to deceive (if it were possible) the very elect; but take ye heed, behold I have shewed you all things before, Mar. 13.21, 22, 23.

Now the quakers many Christs, being proved by holy Scripture to be false Christs, let us apply to that truth, the quakers proving themselves to be false Prophets also, which is proved in my third Discourse; and their striving to be accounted the Prophets of the Lord, which appears in my thirteenth Discourse: and adding thereto their Scripture-condemning signs and wonders, which are shewed at the quakers meetings and preach­ings, which is shewed by complaints made against them, related in a printed book, called, Saul's Errand: those tormenting signs and won­ders, being acted upon the bodies not onely of elder people, but also upon, and in the bodies of little children, which the quakers do not deny. And considering, their astonishing signs and wonders shewed at their meeting, which appears in my fourteenth Discourse. These things being viewed together, it will appear cleerly, That all those three marks by which our Saviour discovers these deceivers he speaks of, that is to say, False Christs: secondly, false Prophets: thirdly, shewing signs and wonders: are all firmly fixed by the quakers behaviours upon themselves, That they are false Christs, and false Prophets, shewing deceitful signs and wonders.

And now if we do take notice in John Gilpin's printed book, before named in my third Discourse, That he therein affirmeth, that the Devil did declare to him, John Gilpin, when he was a quaker in divers sorts of discoveries confirmed by a voice in him that he the devil, was Christ in him; and how that when the Devil did finde that John Gilpin did distrust it was he spake in him and not Christ, as that voice in him pretended; and that thereupon John Gilpin declined from the Devil and the quakers, [Page 32] that then the Devil to draw John Gilpin into utter desparation on the other hand, did acknowledge plainly, that he was the Devil that had taught him; and that he had been serving him, the Devil, and not Christ: and that the Devil did tell him in full effect therewith, that now it was too late for him to repent, there was no mercy for him. But John Gilpin in that book giveth God thanks for his great mercy, in delivering him from the Devil and quakery.

And thus we have the Devils own testimony That it was he, the Devil, and not Christ that so powerfully acted in John Gilpin, whilst he was a quaker. And so in this discovery we have the Devils own testimony against the quakers.

Again, calling to minde that James Nayler, a principal teaching quaker, hath so firmly proved by his own behaviour, and divers other quakers; and thereby hath adjudged himself, and them also, to be lyers, and so not abiders in the truth, and so are of the Devil, and not of Christ: by this we have the quakers own confession, condemning themselves also.

So that now we have, first, Christ's own testimony pointed forth by three several marks: secondly, the consent of the Scriptures: thirdly, the quakers own confession and self-adjudgment: and fourthly, the testimony of the devil himself, enforced (as is before shewed) to speak the truth: That in truth the quakers are of the very same many false Christs, and false Prophets, shewing signs and wonders: for, setting the quakers a­side, where is to be found in all the whole world any people professing Christianity, as the quakers in a false way do, that do declare themselves to be Christ, and do apply to themselves Christ's titles, and do take upon them to save souls, and do declare themselves to be Prophets, and do show signs and wonders, as the quakers and no other people besides them in the whole Christian world do. All which, as it confirmeth the qua­kers censure, That the quakers are of the Devil, and not of Christ; so is further still discovered, that the ten forenamed quakers are lying, dissem­bling, equivocating deluding hypocrites. And I will add nothing to their own begotten titles.

ELEVENTHLY,

I say to thee, Leonard Fell, That whereas thou art charged in the 9 pag. of Saul's Errand, that thou Leonard Fell, didst say, That Christ had no Body but his Church; and thou ownest those words to be thy words, by thy thereto stifly endeavouring to prove those same words to [Page 33] be true: and rather then fail, thou hast wickedly falsified the very words of holy Scripture, to prove, that thy false, saying to be true: for where the Scripture saith, God was in Christ, reconciling the world unto him­self; not imputing their trespasses unto them, 2 Cor. 5.19. and though thou citest that place for thy proof, yet thy deluding Tutor hath overcome thee to maintain his false quakery, to render that place to be thus: Thou having first said, Christ came to redeem his Church, which is a truth: and as the Devil doth sometime say the truth, the more easily thereby to deceive, even so thou dost, Leonard: for closely following that truth, thou trailest in thy falshood; affirming, That God was in Christ, reconciling the world to himself for his body sake, which is his [...] And thus as if thy fingers were lime-twigs, thou hast dragged these true words (not imputing their trespasses to them) out of that place, which words concern the world: and then thou hast Daemon-like craftily added unto that place, (in the room of those words which thou hast stollen out) these words, for his Bodies sake, which is his Church; which is flat contrary to that Text: for those words by thee foysted into that place, concerns his Church onely; but the Text concerns the world. But had Christ no Body but his Church? sayst thou, Leonard. Why Leonard, you quakers say, That Christ is in your bodies, God and Man? Now Leonard, hath Christ (as you say he is Man in you) no Body of his own in you, but your bodies? how can he then possibly be Christ-Man in you, or within your bodies?

Again, Leonard, you quakers do frequently acknowledge both in writings and verbal words, That Christ did personally at Jerusalem, though you say, as Christ-flesh is without men, he is their example one­ly. But had Christ no Body but his Church, when he died at Jerusa­lem: then, if that saying of yours were true, That Christ had no Body but his Church, it could be no other, but that his Church (being his onely Body) was slain, and put to death on the cross at Jerusalem. Fie, fie, you quakers, when will you leave off your ridiculous foolish­ness?

But note my beloved, that by their saying, That they have Christ, God and man in them: and by their saying, That Christ had no Body but his Church: which is no other but this, That Christ had no Body but his Saints bodies; for his Saints are his Church: and they say, That they are his Saints: and every ripe quaker doth say, That Christ is in them; as their tenents do declare. Now these their sayings being com­pared together, doth make manifest, That every ripe quaker in their par­ticular bodies, are Christ: for they plainly affirm, That Christ had no [Page 34] body but his Church, to wit, in full effect, he had no body but theirs, his Saints bodies; and so they would prove their own bodies to be Christ, or else Christ had no body at all. And this Logick of theirs doth so fully again discover that which is said of them in my last Discourse, concerning their proclaiming themselves to be Christ, & their attributing to themselves Christs power and titles, that it is worthy of much observation.

But know all you quakers, That God's inspired Word, his holy Scri­ptures, are so far contrary to your satanical enthusemiated teachings, that they do not onely deny, that your bodies are Christ's body; but they also do deny, that Christ's person or body is in your bodies; which to your shame and utter confusion, you may behold, where it is said plainly by two Messengers (as it appears) sent from Heaven in white apa [...] which also said Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner, as ye have seen him go into heaven, Acts 1.10, 11. And this place alone is altogether sufficient utterly to destroy your vainly conceited personal Man-Christ in you; and also to pull down your spacious heaven, which by your devil like perverting the holy Scripture, you besotted quakers, do imagine to be in your self-proved wicked bo­dies; and to the very same end, do you a spiring quakers, vouchsafe to look down into these Scriptures, Mat. 24.30. and 26.64. Mark 13.26. 1 Thes. 4 17. Rev. 1.7. 1 Pet. 3.23. Phil. 3.20. Titus 3.13. 1 John 3.2.

And also know all you quakers, That your betters, and better taught even of God, (though you are taught of the Devil) do say, The holy Ghost is sent down from heaven, 1 Pet. 1.12. and that Jesus Christ is gone into heaven, and is on the right hand of God, 1 Pet. 3.22. then neither God's essence, nor the heaven in which God's essence is, nor Christs person, was in Peters holy body, though your tenents brag, that all these are in your bodies.

Again, you quakers, holy St. Paul said, Our conversation is in hea­ven, from whence also we look for the Saviour, the Lord Jesus Christ, Phil. 3.20. then Christ's person, nor the heaven which it is in, was not in St. Pauls body. Again, you quakers, St. Paul doth yet strike more fiercely at that your conceited Man-Christ in you, where he saith, Whilst we are at home in the body, we are absent from the Lord, 2 Cor. 5.6. and he explaineth what he means by the word body, he cal­ling it, Our earthly house of this tabernacle, vers. 1. And by the bright and warm Scripture sun-beams, your quakers Heaven, and God, and Man-Christ in you, are vanished away into a noysome and stinking [Page 35] hellish fog; and the Devil is laid open speaking in thee, Leonard Fell, by thy saying, That Christ had no body but his Church: and by thy so Daemon-like, falsifying the words of the holy Scripture, to face out thy lyes to be as if they were truth; so fathering thy lyes upon God himself. But Leonard I will tell thee, That by thy taking out, and adding to the words, of that bock, thou hast desperately involved thy self, not onely to have thy part taken out of the book of Life, but also to have all the plagues fall upon thee, Leonard, that are written in that book, as is in full effect affirmed in Rev. 2.18, 19. and not onely God's Law thus fierce­ly condemns thee and all such false quakers, as thou hast proved thy self to be, but also thy brother quaker James Naylers condemning Law a­foresaid, doth adjudge thee Leonard Fell, by thy self manifested evil be­haviour to be a lyer, and so no abider in the truth, but art of the Devil, and not of Christ; and because you quakers do refuse the gracious bene­fit of the Gospel-imputation, that James Naylers censure of thee, Leo­nard, is true and just.

TWELFTHLY,

My twelfth Discourse is with thee Martha Simmonds: and truely Martha thy folly is so apparent, that I could almost have seemed to have thrown by my pen, and have left thee to have been censured by thine own gross ignorance, by thee published in print: but yet I shall do thee this favour Martha, to help thee to see how the Devil deludes thee, (if it may be.)

Martha, I finde in thy bock, which thou callest, A Lamentation for the lost Sheep; amongst divers quakish errors by thee therein manifest­ed, as birds of a feather will flock together, that even so thou Martha also, hast perverted and wickedly falsified the cleer and plain sense of ho­ly Scripture, to serve thy master Satan, where thou sayest, Now Jesus Christ, the second Adam, who is God manifested in the flesh, con­demning sin in the flesh, if thou live in him in thee, and believe in him in thee, thou shalt witness his power to the cutting down of thy will; for thy will must come to death, that the will of God may be done; and so that Scripture comes to be fulfilled in thee, which are the words of Christ, Lo I come, in the volume of thy book it is written of me, to do thy will, O God: which is the book of conscience in thee, there the will of God is to be done. These be thy words, Martha. And now know thou and all quakers, That Jesus Christ is before now come in his own distinct person of flesh without men, but not come per­sonally [Page 36] in yours: nor any other mans body of flesh, which is largely and firmly proved in my two last Discourses: so that a man is not so to live in him in him, nor so to believe in him in him, as thou falsly saiest: for you quakers, Christ dwells in no man any other wayes but by Faith, which is in plain and full effect proved in Ephes. 3.17. neither is Christ abidingly in any man, no not in God's sons, but by his Spirit, which is also proved in Gal. 4.6. and from this ground, Christ's Spirit is called the Spirit of Faith, 2 Cor. 4 4. and from thence the Saints are said to be the habition of God through to Spirit, Eph. 2.22. but not whole Christ, God and Man in men, but by faith and his Spirit: and therefore these Scriptures do confound that thy saying Martha. And whereas thou saiest, That that Scripture, Lo I come, in the volume of thy book it is written of me, to do thy will, O God, Heb. 10.7. is to be fulfilled in men. It is so evident, That that will of God in that same Scripture men­tioned, is already fulfilled in Christs person onely, and never was fulfilled in any other person, nor never can be wrought over again in Christs per­son neither: for that will of God was fulfilled by Christs death in his being sacrificed; but Christ being raised from the dead, dieth no more, death hath no more dominion over him, Rom. 6.9. This again proves cleerly, That you quakers are not Christ as you brag you are; for Christ now cannot die: but it is apparent that you quakers do die, as other men do; therefore you quakers are not Christ: and yet you are so impudent, that you dare to say, That as Christ is, so are you in this world; but shame attends upon you.

But to proceed, it is evident, That that will of God in that thy cited place mentioned, Heb. 10.7. is not to be fulfilled in any mans person whatsoever, but as that will of God hath been already perfectly fulfilled in Christ's person, by his being personally sacrificed without men, where­by he did put a total end to the vertues of all, or any typical sacrifices. And this is so evident a truth, flying even in the very face of that thy false and lying saying, Martha, that it would be altogether superfluous any further to prove it, then to intreat my Reader to peruse Heb. 10. from the 1 vers. to the 12. In which space, Martha's wickedly abused vers. 7. is included.

And again, Nartha, whereas thou saiest, That by the volume of the book in that place mentioned, is meant, of the volume of the book of mens consciences, it is evident against the Devil speaking in thee, Mar­tha, that by the volume of the book in that place mentioned, is plainly meant to be the volume of the books of the Prophets; for the same words written in thy cited vers. Heb. 10.7. Lo I come, in the volume of thy [Page 37] book it is written of me) do appear plainly in the Prophet David's book, in his Psalm 40.6, 7, 8. and in the volume of the Prophet Moses book, and Esay 53. and divers other Prophets, do in the volume of their books speak so clearly of Christ's death, and being to be sacrificed, that it would utterly be time lost, any further to prove against thy quakish notorious lyes, which thou hast learned by-heart, by thy accustomed dancing after the Devil's pipe.

And hereby appears, That by your quakers luciferian-like bragging, as if you onely were in the light; and yet by your falling down so ex­tremely short in the understandings of such cleer and plain places of Scri­pture, and by your delivering such eternally destructive Doctrine from them, you deliver up your selves to be one of the most deluded and de­luding miracles and monsters of the whole world.

THIRTEENTHLY,

My thirteenth Discourse is directed to the four and twentieth quaker, the mighty writing quaker, James Parnel. And now comes his fearful blasphemies tumbling out of his (Thraso-like) boasting lying book, which he calls, A Shield of the Truth: for observe my Reader, and though it be one or more of the self-Christed quakers, I care not: for, as it were, passing by James Parnels murthering of himself in Colchester-Goal, by his inordinate (and by Scripture-condemned) fasting as he said luciferian-like, to shew himself to be a Prophet of the Lord, for people to believe in him, which was not to believe his words; but to believe in him, to whom he promised the eternal joyes of heaven, as I finde record­ed, and said to be licensed according to order. And passing by the nu­merous bulk of his great quakish errors, his whole book being nothing else but lyes in the drift of it, I shall for brevity sake, onely discover some few of them, to give a taste to all the rest: and to this end, I finde re­corded by him in his 31 pag. he therein affirming, That John (to wit, the holy Apostle S [...]. John) though his peramount height would not stoop so low as to call him so; but as being his equal, if not his superiour, he affirmed John said, He that hath hope in him, purifieth himself, even as he is pure: but St. John did not say so; for he saith, Every man that hath this hope in him, purifieth himself, &c. But James Par­nel hereby, not onely falsifieth the very words of Scripture, by his taking the most significant word this out of that Text; but he also therewith telleth a notorious lye against all denial, by his affirming John said so; and so he also fathereth his loud lye upon St. John, by his affirming John [Page 38] said so, He that hath hope in him; whereas St. John said not so; but said, Every man that hath this hope in him.

But beloved, it is worth our search to futer out the cause why James Parnel was so frighted, as to take out of that Text that significant word this: and we shall finde, that if James Parnel had not taken out the word this, it would have led his Reader to search further to know what is meant by this hope, as distinct from all other hopes; and his Reader would finde out in the very next verse going before that verse, what St. John meant by his saying, Every man that hath this hope: for St. John in his very next precedent verse, saith, Behold, now are we the Sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is, 1 John 3.2. but then in the next verse St. John saith, And every man that hath this hope in him, purifieth himself, &c. vers. 3. to wit, that hope which St. John declareth in his 3 verse. But James Parnel was so amazed at those words, this hope, that he craftily took that word this out of that Text, before he could make any quakish Doctrine of it. But why so? why so? say you. Why, if he had taken in those words this hope, they would have discovered,

First, That whereas the quakers say, That Christ's appearing the second time without sin unto salvation, is manifested and accomplished in them, both as Christ is God and Man. But even the Sons of God in that Text do cry down, that the quakers, affirmation, as being a delusion of the Devil; for they, even the Sons of God, do affirm the flat contra­ry, and say in full effect, That Christ had not appeared by his se­cond personal coming, not so much as to them: therefore much less in them: though the quakers say, That Christ is in them God and Man.

Secondly, Those words this hope doth discover, that whereas the qua­kers do affirm, That they are so like Christ, even in these their dayes of mortality, that they do venture audaciously to say, As he is, so are we in this world, even totally without sin in them, as Christ is: for they af­firm, That if a man be not totally free from sin in him he cannot be saved. But even the sons of God, do even in that Text affirm against the qua­kers, That they were not like him in the dayes of their mortality, and so were not then free from all sin in them, as Christ is; nor that they, though they were even the Sons of God, yet were not then so like Christ, nor should be untill his second personal appearing; for they there say, We know that when we shall appear, we shall be like him; and it doth not yet appear, what we shall be, Thus punctually, the Sons of God do by [Page 39] those words this hope, confound that the quakers luciferian comparing themselves in equality to Christ.

Thirdly, Those words this hope do discover, that whereas the quakers tenents do maintain, that no man can be a Son of God, until Christ's se­cond appearing God and man, be manifested and accomplished in him. But St. John, and other Sons of God, do in that Text maintain in plain and full effect, that the Saints are the Sons of God, even before Christs second personal appearing to them, much less in them. And whereas the quakers in full effect affirm, that they have Christ, God and Man in them in possession: the Sons of God do affirm by that Text, that it is their hope, that Christ will appear at his second personal coming to them, and not personally in them in possession.

And thus the holy Gospel-truths comprehended under those words, this hope, in that Text mentioned, do utterly destroy all the three grounds upon which the whole Doctrine of quakery is founded, even root and branch.

Now was it not high time, think you my beloved, for James Parnel to flie swiftly away from those words this hope: This hope quotha, it is enough not onely to affright James Parnel out of his light quakish wits, but it doth also confound all the quakers, not onely these in all England but also all quakers in all the whole world, although no other Scriptures, which do maintain the same Gospel infallible truths, be pro­duced against them: for those two verses, 1 John 3.2 3, are a key as is shewed, to open a door of truth, which doth utterly destroy all qua­kery, root, stem, and twig, this hope quotha. I wonder James Parnal durst venture to come so [...]eer it: but you may see beloved, That Satan in him, and with him, did go as wa [...]ily to work as they could; for they first dragged that directing word this out of that Text; and then, so falsified, they vapouringly howl'd i [...] forth, (as it were) saying, See here [...]e purity of the quakers: Behold John saith, That the quakers have s [...]me kinde of hope in them.

And now note James Parnel's direct falsifying the very words of the Scripture again: for i [...] his 30 and 31 pag. he saith, He that hath sin, and saith he hath no sin, deceives himself, and is a lyer. Thus be in­sers, That there are some me [...] that have no sin in them, which [...]el [...]th affirmed of himself in my [...]earing of which here [...]f [...]ere but th [...]se his ad­ded words, He that hath sin did not in that Text, 1 John 1.8. and [...] by his taking the word this out of the Scriptures, as b [...]e, [...] his adding words unto the Scripture to delude people with, [...] [...] ­volved himself, not onely to have his part taken out of the book [...] [Page 40] but also to have all those plagues inflicted on him, that are written in the book, as is in full effect shewed, Rev. 22.18, 19. and for his lying bro­ther quaker, James Nayler's condemning law, also adjudgeth him to be of the devil, and not of Christ.

And now to discover James Parnel's notorious lyes, and fearful blas­phemies, mixt together in his quakish Shield of the Truth; note, That in his 29 pag. he saith, That it is a great delusion of the Devil to keep people in sin, to tell them, They shall never be made free from sin, so long as they were upon the Earth; and brings Scripture to prove it, He that saith, he hath no sin deceiveth himself, and is a lyer: but he (to wit, the Devil) tells them, Christ died for all; and if they can but lay hold on him by Faith, he will not impute their sins unto them, though they sin dayly: for the righteous man sins seven times a day; and all the holy men of God sinned: and he (to wit, the Devil) takes Scripture to main­tain his Kingdom. And this he (to wit, the Devil) delivers by the mouth of his Ministers, which he (to wit, the Devil) sends abroad to deceive the Nations. These are his words, onely those within the parenthesis excep­ted, which do but lay forth his own sense which any man may easily see that reads them.

And now beloved note first, That James Parnel doth violently strike at the very face of the Gospel of Grace; for he in full effect saith, (that it is not onely a delusion, but also) it is a great delusion of the devil to teach men to know, that there is no man that hath no sin in him, which Gospel-Doctrine is maintained in plain and full effect in 1 Joh. 1.8. and to teach men to know, That Christ died for all, which are the Gospel-words of 2 Cor. 5.13. and to tell men, That if they lay hold on Christ by Faith he will not impute their trespasses to them, which saying is in plain and full effect maintained to be true Gospel-Faith in Rom: 4.5. but James Par­nel affirmeth in full effect, That to teach men to know these Gospel-truths and words unaltered, is no other but a great delusion of the Devil.

Doubtless, some men do make evil of the Gospel of Grace, by the Devils perverting of it to false deluding ends to them; and so they are led to take liberty therefrom to continue in sin: but it appears cleerly in that his aforesaid speech, that this is not the mark which Iames Parnal shoots the Devils fiery darts at: for he doth not finde fault, that the De­vil and his ministers do alter and falsifie the words of the Scripture, and then use the Scripture so altered to decieve the Nations with; but he luciferian-like, affirmeth in full effect, that it is a great delusion of the De­vil, to teach men by and with the plain Scripture-words unaltered and un­falsified, [Page 41] which their toad-like venome, being by them spat in the face of the Gospel of Grace, appears evidently in that aforesaid speech of James Parnel's; and the cause of all that their devil-like malice appears to be this, because the infallible truth of the holy Gospel of Grace, doth cry down their diabolically conceited-Christed Salvation, by holy legal works, wrought perfectly in mens bodies, which is largely and firmly proved by Scriptures in this Treatise. But the great and holy Apostle St. Paul, that Gospel-Champion meets with them, and he draws out Christs word and sword, the Scriptures; and therewith he strikes off the very head of that, their imagined legal Christ in them, at one Gospel-blow, where he telleth both us and them also, That he was set for the defence of the Gospel, Phil. 1.17. and he saith thereto. For necessity is laid upon me; yea, wo is unto me, if preach not the Gospel, 1 Cor. 9.16.

Yet this their spite against the plain words of the holy Gospel-Scri­ptures, is not the height of their malice against Gospel-truths: for in that their speech aforesaid, they do in full effect accuse all the holy Saints, for their so freely, and fully, and truely acknowledging, that they had sin in them, which is to be seen 1 John 1.8. Eccles. 7.20. 1 Kings 8.46. 2. Chron. 6.36. Psal. 143.2. James 3.2. James 5.17. Phil. 13.12, 13. 1 Cor. 4, 4. and in many other places of the Scriptures: but the quakers in that their aforesaid speech said in full effect, that all those, and all other such humble confessing Saints, do teach not onely a delusion, but also a great delusion of the Devil, to keep people in sin, and to maintain the devils kingdom by their so humbly and faithfully acknow­ledging, that they had sin in them.

But now as they do vainly alledge against this in their records, so me­thinks I hear the quakers yelling out, and saying, Ho, Wade! though St. David, and St. Paul. did once complain of sin in them, yet after that, they attained to full perfection, and then they complained no more of their sin.

But you ignorant quakers, see your folly in this also; for the Prophet David doth rebuke you, he saying, Enter not into judgement with thy servant, for in thy sight shall no man living be justified, Psal. 143.2. And now you quakers may see, that by his affirming in full, That no man living shall be justified in God's sight; that the Prophet David doth even thereby acknowledge, as fully, that he himself could not either in or of himself in his own person, be any ways justified in God's sight, at any time so long as he was a living man upon the earth: and this his humble, and faithful plain acknowledgement, doth firmly prove, even against all contradiction, that the Prophet David was not free from sin [Page 42] in him, at any time whilst he live upon the earth; and therefore he know­ing that sin was in him, that made him so affirm, he did not say, Blessed is the man that hath no sin nor iniquity in him; but on the contrary to that, he said, Blessed is the man, to whom the Lord imputeth not ini­quity, whose sin is covered, Psal. 32.1, 2. So sin not being totally taken away, but by Gospel-Grace, not imputed or covered under the vertues of the precious blood of Jesus by his Gospel-Faith in Jesus. And thus is fully proved, that the Prophet David was never at any time free from having sin in him at any time whilst he was a living man upon the earth; and thereby it is fully proved, that you quakers are hellish seducing lyers.

And now concerning St. Paul he acknowledged that he was not free from sin, even at the finishing of his course: for as he affirmed he had sin in him Rom. 7. and acnowledged that he was not perfect, in Phil. 3.12, 13. even so along he further said, I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith, 2 Tim. 4.5, 6.

Now behold you quakers, that St. Paul did not then, even at the very finishing of his course, glory that he was free from all sin in him: No, not one word so: but he rejoycing in this onely, when he had finish­ed his course, that he had kept the faith in his inward man, intimating, to releive him from his sin, that even at the finishing of his course, re­mained in his outward man, or flesh, which fully agrees to his saying, in Rom. 7.25. and he also sheweth us what kinde of Faith it was, which he even at the very time of the finishing of his course onely gloried in; and that his faith was not a believing on him that justifieth no man but such men that are free from all sin in them, and so are perfectly and inhe­rently godly men: no, not so neither; but on the direct contrary, he sheweth to us, and you quakers also, that his saith was his believing on him, that justifieth the ungodly, whose faith is counted to him for righteousness, Rom. 4.5. he thereby plainly declaring, that though he had sin him in his outward man, or flesh, even at the very time of his fi­nishing his course, yet that his faith in his inward man, was even at that very time his righteousness with God by Christ, and accordingly he even then gloried onely in this, that by his fighting a good fight, he had kept the faith, even at his finishing his course, and agreeable thereto the whole scope of his Gospel is the advancing of mens faith in Christ's pre­cious blood shed without them, and his totally excluding works from mens justification. And hereby it is firmly proved, that St, Paul was [Page 43] not free from sin in him at the very finishng his course. And as these two examples of St. David and St. Paul, do set forth the true conditions of all Saints, whilst they are living on earth: so it again proveth, that you qua­kers are satanical decieving lyers.

And whereas I do finde that James Nayler hath laid his foul fin­gers of quakery upon the undefiled truth of that verse. Rom. 4 5. I shall wash off that soyl God willing, at some other time.

And now to shew you quakers (whom I finde to be groping in the dark, the eyes of your understandings being darkened and dazeled with your inward great quakish light you boast of) what is the true cause next under the devil himself, your teacher, why you quakers do so fran­tickly and wildely straggle quite away from the truth of the Scripture; which is, first, because you frequently affirm, that the Scriptures are not your Rule; and truly, in this I do verily believe you, for I do finde it to be even so. In the second place, that though God hath inspiredly de­clared in his Scriptures, that there is an inward and outward man in one and the same man in Gods account and estimation, yet you are trayld a­way from this true Scripture-distinction: so far that by your quakish Doctrine you do vainly conclude, That if any man be free from the guilt of sin in God's Gospel-account, that that man, even upon necessity must be totally free from all tincture of the pollution of sin in him both in his inward man or minde, and in his outward man or flesh also, which is directly contrary to the Scriptures: for St. Paul saith, I delight in the law of God after the inward man, Rom. 7.22. which saying of his doth unseperably set forth, that there was even at that very time an out­ward man comprehended in St. Paul's person, which he calls his mem­bers vers. 23. his flesh, vers 25. & more cleerly to set forth his distincti­on, he further saith, With the minde I my selfe serve the law of God, but with the flesh the law of sin, vers. 23. and he yet further cleereth this distinction, where he twice affirmeth, If I do that I would not, it is no more I that do it but sin dwelleth in me, vers. 16. and vers 20. and it's already proved, that St. Paul was not free from sin in him, no not at the finishing of his course.

And therewith he doth cleerly shew, That as in him, so in all other Gospel-believers an inward man or spirit of the minde, wherewith and wherein, they serve the Law of God as St. Paul did, Rom. 7.25. with­out guil and hypocrisie, in their integrity; and this St. Paul owned to be in himself, which inward man so acting, is esteemed of God to be the man, or that he which is born of God in every true Gospel-believers per­son, which sinneth not, neither indeed can sin, in that sin which is un [...]o [Page 44] death, though thorow the strength of temptations, working upon the infirmity of their outward man, or flesh: there may be some sin that is not unto death sound in their persons; all which St. John, who was born of God, yet even then acknowledgeth himself to be amongst other Saints, one sinner, 1 John 1.8. onely he distinguisheth betwixt that sin which is not unto death, (in which even that person who is born of God in his inward man, may probably through infirmity be found sinning in his outward man) and that sin which St. John intimates, is against the holy Ghost, which is unto death, which he that is born of God, neither doth nor can sin, because he is born of God: all which truths St. Iohn sheweth in full effect, in 1 Ioh. 3.9. and more fully in 1 Ioh. 5.16, 17, 18. but the quakers Tutor will not permit them to see the Truth, But St. Paul yet further confirmeth his distinction aforesaid, where he saith in plain and full effect, That with his outward man or flesh, he served the law of sin, Rom 7.25. and this, his outward man, or flesh, though it was even then a part of his own person, yet he owned it not to be himself, for he brands that his outward man, or flesh, to be another law in his mem­bers, (flesh, or outward man) warring against the law of his minde, v. 23. which his inner man or minde he owneth to be himself, v. 25. that sinned not.

And now behold you quakers, how amongst others these three holy, and with God highly esteemed Saint [...], Job, David, and Paul, do ac­cordingly, yet further confirm this Scripture-distinction unanimously to­gether. Behold, I say, how stifly, stoutly and boldly, that holy man Job stood it out, even with God himself, to justifie himself in his inner man, to be perfectly without guile in his integrity, he desiring in that re­spect, saying, Let me be weighed in an even ballance, that God may know mine integrity, Job 31.6. and yet notwithstanding all this height of his boldness to justifie himself in his inner mans perfection, in his integrity, yet he durst not in the least measure, stand to justifie himself to be free from sin in his outward man: but on the flat contrary, he as it were mournfully said, If I justifie my self, mine own mouth will con­demn me; if I say, I am perfect, it will prove me per verse, Job 9.20. see also the 30, and 31 verses therein; No, no, though he so bold­ly stood it out, even with God, to justifie the perfection of his integri­ty of his inward man; yet he, as it were cries out against the imperfection that was even then in his outward man: and in this respect, he soars up upon the wings of his faith, and flies quite out of himself to rest in his Re­deemer onely, he then saying, I know that my redeemer liveth, &c, Iob 19.25. and even so, you evil taught quakers should do.

And now concerning David, behold he saith, Behold, thou desirest truth in the inward parts and in the inward part thou shalt make me to know wisdom, Psal. 51.6. And this again unseparably sets forth to view an outward unteachable part, to be in the same man, even at one and the same time, in Gods estimation. And now observe how boldly and stoutly the Prophet David stood it out, even with God in defending and justifying the perfection of his integrity in his inward man, or minde, where he dares to say, even to God himelf, Search me O God, and know my heart; try me, and know my thoughts Psal. 139.23. Nay, see how deeply he ventuers yet further, in defending the soundness of his integrity, in his inward man, where he boldly called upon God saying, Judge me, (note this) Judge me, O Lord; for I have walked in mine integrity, Psal. 26.1. And now who would have thought, that this holy David would have cried, peccavi? but yet behold, notwithstanding that his great height of boldness with God, to defend and justifie the perfection and soundness of his integrity in his inward man or minde, yet he, as it were, condemns his person, as having in it sin in his outward man or flesh, or in this respect he changes his tune, and now becomes an humble Sui­tor to God, to pardon and forgive his sins, very often in the Psalms; and he lamentably entreats: and though in the first respect, he boldly called upon God to judge him, yet in respect of his justifying his person to be free from sin in it, he humbly entreats the Lord not to judge him, saying, Enter not into judgement with thy servant; for in thy sight shall no man living be justified, Psal. 143.2. then he could not be justified by and in himself at any time, whilst he was a living man upon the earth; and this he therein confesseth in full effect: and yet you quakers are not ashamed, not onely to say, That the Prophet David was free from sin, or was perfect in the time when he lived upon the earth; but also lucife­rian-like, to affirm in full effect, that you are free from sin in you in your inward and outward man both, though these holy Saints acknowledge the flat contrary, which you unruly quakers should also do.

And for St. Paul, his acknowledgement is so large, that there is in a true Believer, an obedient inward man, and a rebellious outward man, that I shall need only to intreat my Reader to peruse Rom. 7. chap.

And thus we finde out the cause, why the holy Saints that are born of God do acknowledge themselves to be ungodly, and the ground also from which St. Paul doth so highly advance his Faith that believeth on him that justifieth the ungodly, in Rom. 4, 5, is hereby cleerly dis­covered.

And now again, if you can possibly wipe your quakish eyes to any good effect, here you may see God's blessed people: why do you seek the living amongst the dead? Here, here, you quakers; here are they that keep the Commandments of God, and the Faith of Jesus also, Rev. 14.12. that are so highly commended of God therein for their so do­ing, though you quakers keep neither of them both. Here, you quakers are they, that though they see that they do through the infirmity of their flesh, break the commandments of their God in their outward man, yet they with St. Paul, Rom. 7.25. do serve the Law of God, and so keep the Commandments of God in their inward man, or Spirit of their minde, and do also in their inward man keep the Faith of Jesus to be justified thereby onely from the transgressions (that like a conquered ma­licious thief) still remaining in their outward man continually rebelling a­gainst the law of their minde or inward man. Here here, you quakers, is the patience of the Saints commended in Rev. 14.12. though your quakers aspiring spirit will not stoop so low as to endure that, the Saints holy war­fare upon the earth;

But therefore know, all you quakers, that when St. Paul prayed thrice, that the thorne or sin in his flesh might depart from him, if God had taken that away from him, and so consequently from all his Saints, then all they with St. Paul, had been thereby exalted above measure, even as it appears manifestly by you, that you quakers do exalt your selves to a Christhood diabollically far above measure, by your vainly conceiting, that the thorne or sin in your flesh, is totally taken from you: and not onely so, but God had also thereby destroyed the transcendent glory of of his Gospel-free-grace, granted by his especial grace to men, in, and by Christ for Gospel-relief, even ever since Adam's legal fall: but you may see, that God would not grant that, though it was a threefold hum­ble Petition of his choice vessel, St. Paul; but onely for his comfort God then told him, that his grace was sufficient for him: God there­with acquainting him that his strength is made perfect in weakness: all which is shewed in full effect in 2 Cor. 12.7, 8, 9. And thus in one an­swer, he sheweth us how he both preserved St. Paul, and doth preserve all his Saints from being exalted above measure, as you quakers extremely are. And also God by that thorne, sin, and helpful afflictions, not taken away from the Saints, doth preserve the glory of his Gospel free-grace to himself, as most due is, which is even by all men heartily to be alwayes acknowledged; but you quakers whilst being quakers, so exalted above measure, cannot possibly taste of this sweet Gospel-cup of God's salva­tion, by him freely set forth in Christ his Son, by his death and pre­cious [Page 47] blood shed, without your quakers or any other mens bodies what­soever.

And now whatsoever the lofty self-Christed quakers will do, or will not do, yet let us beloved, take yet further notice of the precious esteem which God doth fasten on all such people, which are free from guile and hypocrisie, in their integrity in their inward man, though through the infirmity of their flesh and strength of temptation, there m [...]y be some sin found in their outward man, which sin, they do not with St. Paul, con­sent to, nor approve in their inner man but do even hate the same, which estimation is by God inspiredly recorded in John 1.47. Psal 34.17. Prov. 11.1. 1 Thes. 2.3. 1 Pet. 3.19. Prov. 19.1. James 3.17. Psal. 51.8. and in divers other places: and yet you self-proved, noto­rious sinning quakers, (which largely and truely appears in this Treatise) are so boldned in impudency, that you dare to say in full effect, that all the Holy Saints aforesaid, and all such humble-confessing Saints, by their so fully and truly acknowledging, that they had sin in them, even when they were born of God, were not onely teachers of a delusion but also of a great delusion of the Devil to maintain the Devil's Kingdom. Oh fearful!

But behold my beloved, that all this already said, doth not discover the full height of the quakers malicious iniquity; for in that their speech a­foresaid, they have in a high manner blasphemously seized upon the Holy Ghost himself also; for they (in that their speech) have in full effect charged upon the Holy Ghost, that he is the chiefest supreme Teacher, not onely of a delusion, but also of a great delusion of the Devil, to main­tain the Devils Kingdom by his, the Holy Ghosts, inspiring, and thereby teaching all the Holy Saints aforesaid, and all other such, so humbly and faithfully to acknowledge, that they had sin in them even when they were born of God; and by his inspiredly teaching them to affirm, that there is no man that sinneth not 1 King. 8.46. 2 Cor. 6.36. and also, that there is not a just man upon earth, that doth good, and sinneth not, Eccles. 7.20.

And now this their fearful blasphemy against the Holy Ghost himself, being considered on, and how fearfully the quakers, I say, the qua­kers because it is evident that they do highly esteem of that blasphemous book of James Parnel's: now considering that therein they have also fearfully blasphemed against the Holy Ghosts teachings in the Scriptures, they in full effect counting those Gospel-Scriptures not to be fitted by the Holy Ghost for any mans benefit; but for the devil to take up un [...]ered to maintain his, the Devils kingdom: and also noting, that they have [Page 48] therein so horribly blasphemed against the Gospel precious vertues of Christ's death and blood shed; and observing, that they have audaci­ously affronted (if not blasphemed) against the whole Trinity; which appears in full effect in my fourth Discourse; and considering, how they are proved to be of those false Christs, and false Prophets, shewing false signs and wonders in my tenth Discourse: and also considering, that they have made it manifest in their Doctrines which are in the Treatise detected, That they have trodden under foot the Son of God, and do count the blood of the Covenant an unholy thing, and that they do despite the Spirit of Grace, these being the three marks appropriated to discover the sin against the Holy Ghost, which is in full effect shewed in Heb. 10.29. and noting therewith, how the quakers have from their own presumptu­ous wicked personal facts in full effect, adjudged themselves to be of the Devil and not of Christ, which appears evidently in my second Discourse: and considering also, that it is very well known, that very many of them (if not all of them) have not onely received the knowledge of the Truth; but have also been professors of the same before they were quakers: but now they be fallen away from the Truth, see how apparently all those de­structive marks are found upon them, that are mentioned in Heb. 10. from the 26 to the 31 vers. It appears by, and in all these respects, and many other in this Treatise appearing that they, the quakers are not onely of the false Christs and false Prophets aforesaid, but also they (the qua­kers) are acting in the great and unpardonable sin against the Holy Ghost and that they so persisting, will run themselves unpardonably into the e­verlasting fearful curses thereto belonging; notwithstanding whatsoever they are over-powered to conceit of themselves to the contrary.

And now thou James Nayler hast stopped thine own mouth, from ever again uttering forth such a proud Goliah-like challenge, as thou hast done, where thou in the 23 pag. of thy Satan's Design discovered, sayest, And though we be counted the greatest offenders that ever was in the whole world, by the heads of Sects; yet is there not one of you that is able nor willing to judge us, and our practice and judgement with the practice of the Saints in which they walked and plain Scriptures without meanings: This is thy haughty challenge, Iames.

But now do you note, That you quakers your own selves, have even totally spared your Opposers that labour to judge you by the practice of the Saints, which they have walked in: for by your undeniable numerous presumptuous sins of your personal facts and false Doctrines, you quakers have made it so manifest, even against your own selves, that you do walk [Page 49] in such notorious presumptuous sins, which the Saints practised not, which appears fully and truly in this Treatise, that there is no need at all, no, not in the least measure, for your Opposers to bring Scriptures, neither with meanings, nor without meanings, to prove that over again which you have already so cleerly and firmly proved against your own selves, that you quakers do walk in many notorious wicked practices, even in a full affronting direct opposition against, and quite contrary to, the Saints practice; and yet to make more sure work totally, to spare your Opposers that labour, Satan, thy Master, James, hath exalted thee to be the Judge James, in this cause; and by thine own, and the other quakers notorious presumptious sins (though lurking under your outward glister­ing varnish, yet) judiciously to condemn thy self James, and all them also, to be lyers, and so not abiders in the truth; and so, that thou and they also, are of the devil, and not of Christ, which appears by thine own just law, James, by me related in thine own words in my second Dis­course.

And thus thou thy self James, hast made that thy aforesaid vaunting challenge not onely frivilous, but ridiculous also. And now considering that you sinful quakers do refuse the gracious help of the Gospel imputa­tion, I am constrained to leave you all under the justness of your brother quaker, James Naylers fiery condemnation aforesaid.

And as for your thundring out severe charges, and threatning fearful curses in print in full effect, against all men that do oppose your quakery, know all you quakers, that I do set them all as light as levity it self, even to be as ayry as your quakish legal couzen (ing) German the Popes roaring bulls, and cursings with Bell, Book, and Candle; for in the pre­sence of my God, who knoweth the truth hereof, I do affirm, (as is be­fore somewhat touched) That he, my heavenly Father for my humilia­tion and instruction hath formerly permitted the Devil, to exercise his en­thusiasms and seeming heavenly joys, and speaking-voyces in me, and to work his powerful quakish temptations in me distinctly, as it were step by step, even in the same manner, that he, the Devil, doth now act and speak in you quakers; and doth thereby teach you, and over-rule you, and deceive you quakers, and doth also by permission thereby enable you to deceive others also. And (but for brevity sake) I would relate at large the particular quakish gradations of the Devils former works in me: how he would have perswaded me that I was Christ; and he falling in that, how he would have over-power me to believe that I should be a great admired Prophet, and many other quakish luciferian exaltations, he would have powerfully-fastned on me, and in me, sutably to the same or­der [Page 50] without Scripture-warrant, even as he doth now work in all deceive­ableness, in you quakers: and how that after the Devil found, that my merciful heavenly Father would not permit any of his quakish luciferian exaltations to rest in me, to work my eternal destruction; then the De­vil with great violence flew at my person, and would at two several times have strangled me in my throat to death: so that it appears, the Devil intended that I should never speak more in this world; for had not my gracious God rescued me out of the Devils claws, my body had then perished; for my life was very neer lost at both those his violent ass [...]ults upon my person: and at his departure from me, he stroke me within my brest so that it smarted about a quarter of an hour after: and also the Devil did therewith cast into me a strange, foul, noysome taste and smell, which continued in me about a quarter of an hour also; but the particulars at large of the Devils other manifold strong quakish delusions wrought in me, are too many here to recite: and although it hath pleased my hea­venly Father out of his abundant mercy, (notwithstanding my great un­worthiness) totally and cleerly to deliver me, not onely out of the devils priding quakish exaltations, but also to rescue my person out of the devils devouring jaws; yet still (by those my former inward experiences in those the Devils subtil, flattering, powerful, and destructive quakish de­lusions, now by him exercised in you quakers) I am by meer Grace in­abled to know your quakers conditions, and that by Satans spirit speaking in you, (as he hath formerly done in me) you are over-powered, de­luded, and hellishly snared; notwithstanding the Devils false glistering varnish glittering on you. And now I neither care nor fear in the least, neither your quakers curses, nor what any other man will censure of me, for this my short Relation, because my heavenly Fathers approbation in my conscience, is contentedly in me sound satisfaction in full.

And now I am by the means aforesaid, and other gracious helps, so sensible of mine own unability, and am so confident in my Lord Christ his gracious assistance, whose person is in heaven without you and me, that I could wish, that thou James Nayler couldst (if thou hast a sto­mack to it) exercise thy pen to declare what thou canst do against me that am directly against all quakery: for notwithstanding this my experi­mental warning fairly and faithfully given you, yet I do conjecture that you quakers will roar, for I see by your books, that you quakers can can scould tantara against the Truth; but I care not at all for that nei­ther, for these three evident causes: first, because you have behaved your selves so falsly already, that your foul tongues are no slander, although you would yet further slander with them. Secondly, because I do see, [Page 51] that you quakers have your own selves set the antichristian brand, so hard on, and so fiery-hot upon your selves, that that mark will remain to be seen fairly upon you quakers, when you have done roaring. Thirdly, because I see, that the more you write, the more you discover your own shame and foolishness; and that thereby you do give your Opposers more and more advantage to point out your quakers manifold quakish stumblings, even quite out of all saving truths.

Again, whereas you quakers do by your tenents affirm constanly in full effect, that Christ in his flesh without men did not die at Jerusalem, for any mans Gospel-justification before God the Father; but that Christ did die in his person of flesh without men at Jerusalem for mens examples onely, for men to learn and work in themselves by that his out­ward example, patience, meekness, temperance, and such-like holiness. And secondly by your affirming in your tenents in full effect, That men cannot work in themselves any perfect, holy, saving works by any out­ward example whatsoever set before them: no, saith your Doctrine, men themselves cannot so work, no say you, therein; it must be Christ onely that must work perfect, holy, saving works in men, by his spiritual power alone, or else men cannot be saved. Now from these your sayings, be­ing compared together, I do stand to maintain against you quakers, that you must prove; I say again, if you will endeavor to support your rotten quakery, you must prove by Scripture, That Christ the Son of God (and Creator of Heaven and Earth, and all things which are therein) was and is not able by his spiri ual power onely, to work perfect, holy, saving works in men, although [...]e had never suffered in his tormenting death and blood shed, even as perfectly by his spiritual power in men, (if that could have satisfied his Fathers justice for mens sins) as if he had died for mens out­ward example onely a thousand times over, as he established all the holy elect Angels by his spiritual power onely without any relation to the ver­tues of his personal death and dloodshed. Therefore, I say again, if you quakers cannot prove by plain Scriptures, That Christ the Son of God, he being God, was, and is not able by his spiritual power alone to work saving, perfect, holy works in men, although he had never suffered in his tormenting death and blood shed, onely to purchase an outward example for men to look on and learn by, onely to make themselves savingly holy, you do not onely confute your selves in your aforesaid Doctrine, which is, that no man can do that; but you do also therewith shew evidently, that your quakery doth maintain, that Christ did die absolutely and in all respects totally in vain. I do acknowledge, you quakers, that Christ by his meekness, patience, and holiness, shewed forth by him in his sufferings [Page 52] and death, is our example; and that he doth say, Be ye holy, for I am holy: but it is firmly proved by Scriptures, and the holy Saints in their inward man; and yet confessing, that they had sin remaining in their re­bellious outward man even when they were born of God; and that they were not free from sin in them at any time in this their life upon earth; no, not at their finishing their course; and that it is God's permission that so it should be, even in the Saints outward man, or flesh, for their humiliation, and the preservation of the glory of his Gospel-free-grace to himself: all which is proved so largely in my thirteenth Discourse by Scriptures, that thereby it is evident, that that exhortation, Be ye holy, for I am holy, and all such places are directed to the inward man in men, inlightned according to John 1.7, 8. and not to the outward man, or flesh: for it is also firmely proved, that that is so rebellious in it self, that it cannot receive any holy exhortations: therefore your quakers affirming in full effect, that Christ died for mens examples onely that men might work in themselves by that outward pattern, perfect, holy, saving works both in their inward and outward man also. I affirm yet once again, That if you quakers cannot prove that Christ was, and is unable by his Spirit alone to work those works in man, although he never died for mens outward example onely, that then you do evidently maintain, that Christ did suffer in his bitter and terrible tormenting death, absolutely, and in all respects totally in vain; and so it appears that you quakers are to eat up you former words, and then affirm, That there never was any Christ that died at Jerusalem; and so, that there never was any Christ in the world, that ever had, or hath any person of flesh, saving onely your own personal quaking Christs, now come into the world in your flesh. And by your affirming, That Christ had no Body but his Church, which is firmly proved against you in my eleventh Discourse it doth appear that the last sense is your choice mark. And now do you quakers lay your heads together, and see what you can pick out of this bone.

Again, you quakers, whereas you do affirm in your Doctrines in full effect, that if any man have the least sin, or any sin remaining in his per­son, that that man cannot then be possibly saved, because that man, whilst he hath any sin in him, is of the Devil and not of Christ. And in this re­spect, I do also stand to maintain against all you quakers, that if you will endeavor to support your quaking reputation, you must even upon ne­cessity prove by plain Scripture, that your notorious lying, foul-mouthed slandering, cowardly backbiting, dissembling equivocating, falsifying in print of the very words of holy Scriptures to deceive people withal, falsi­fying [Page 53] in print your Opposers words, they being printed also, your per­verting of the plain and true sense of the holy Scriptures destructively to delude people withal, and your fearful blasphemies: I say again, That if you quakers do not prove by plain Scriptures unfalsified, that those your self-proved, manifold high presumptuous transgressions, both against God and man also, are nor any sins, and are no sins in you quakers, then I affirm, that you your own selves, by your own apparent practices in those high presumptuous transgressions aforesaid, both against God and man also, do render up your own selves by reason of those high presum­ptious sins in your persons to be utterly and totally uncapable of Salvati­on, and you by your own judgement, by you passed upon your selves, are of the Devil, and not of Christ; for you quakers have made it so manifestly apparent, that you do stand guilty before God in those noto­rious high presumptious sins aforesaid, which appears by your own evil behaviours, so firmly proved in this Treatise, that it cannot be any ways stronglier proved, then to shew your books, and your Opposers, and Scripture falsified by you; especially, because you sinful quakers do totally refuse the gracious help of the Gospel gracious imputation. There­fore I advise you quakers to look about you quickly, and to lay your heads together again, to study it out, how to prove by plain Scriptures unfalsified, that those your notorious, high presumptious, self-proved transgressions aforesaid, are not any sins, and are no sins in you, even upon your everlasting peril aforesaid.

And as for your [...]ooking in the word faith for a fashion into your qua­kers language, it is evident by Scripture-doctrine, that faith can be no other in your legal profession, nor no other ways but a false gloss, and a useless superfluous hang by if you do make light use of any kinde of [...]ith at all; for by your considing to be saved by moral works wrought in you you do thereby make your pretended faith for a gloss, vain, frivilous, void and of none effect.

And my beloved, tender-hearted, seeking, unsetled ones you have no cause to be dismaded in the least measure at the quakers suffering for their quakery; for as there is a spirit of Truth, so there is a spirit of error al­so according to 1 John 4.6. and that man or woman that is by grace pofessed in them with God's Spirit of Truth, is inabled by that holy Spirit working powerfully in them (when occasion for God's cause re­quires it) to suffer even death it self for the Truths sake; witness the ter­rible sufferings of all the holy Saints and Martyrs in all ages: and on the contrary, that man or woman that is by Gods just punishment pos­sessed in them with the devils spirit of error, is enabled by that wicked [Page 54] spirit working powerfully in them (when occasion for the Devils cause requires it) to suffer even death it self for their errors sake; witness the sufferrings of all erronious wicked Hereticks in all ages. But those peo­ple that contentedly remain onely in their natural, wilful ignorance and blindness; and not being possessed with one of those two powerful spi­rits in them, cannot possibly suffer neither for truth nor error, witness those vast multitudes of unstable, weak-minded men and women that were professors for Popery, in some part of King Henry the 8 his raign; and yet easily turned for Protestants and directly against Popery in King Edward's raign; and yet did all readily turn again directly against Pro­testants and for Popery in Queen Mary's raign. And doubtless, very many of the very same persons did live in Queen Elizabeth's raign, who then as readily turned again directly against Popery and for Protestants again. Therefore my beloved ones, consider well both of the powerful­ness of the Spirit of Truth and spirit of error in them that are possessed in them with any of those two powerful spirits, and how unable all the rest of the people of the world are, to suffer either for God's Truth, or the Devils inspired error.

Neither you, my beloved, tender-hearted, seeking, unsettled ones, have any cause at all to be discouraged in the least measure at the quakers mi­raculous signs and wonders: first, because our blessed Saviour hath fore­told us, that the false Christs and false Prophets which should come into the world, should shew such deceivable signs and wonders; and because the quakers do say, that they are Christ, and because our blessed Saviour hath so lovingly given us such punctual warning to take heed and beware of such deceivers, of which sort of deceivers, the quakers have made themselves manifestly appear to be, which is proved in my tenth D [...]scourse. And secondly, because the erronious Theadas and Judas of Galilee, did draw much people after them, even as the self-proved erronious quakers do now; and because Simon Magus by his having bewitched the peo­ple with his Sorceries along time, the people said, This man is the great power of God, even as much people now, being bewitched with quakish Sorceries, do magnifie the quakers even unto a luciferian height; and because the Inchanters and satanical Magicians of Egypt, did by permis­sion work some of those miraculous signs and wonders by the power of the Devil in Egypt, which Moses and Aaron did work in Egypt by the powerful finger of God, which appears in Exod. 10, 11 chap. and be­cause it is written, That there are some whose coming is, after the working of the power of Satan, with all power and signs and lying wonders, 1 Tim. 2.9. And now my beloved ones consider seriously, that [Page 55] the Devils instruments can by the Devils power and permission, work de­ceitful miraculous signs and wonders, even as is deceitfully wrought at the quakers meetings and preachings, even so powerful beloved, as shall de­ceive (if it were possible) the very elect.

And now my Reader, I pray thee to note seriously, that in James Naylers before recited severe sentence of condemning all Christians that have any sin to be found in them; in these words of his, But who says they know Christ, and are redeemed and commit sin, not keeping his com­mandments is a lyer, and so abides not in the truth and anoynting and so is of the devil, and not of Christ. These be his words. And now I pray thee observe that he is led not onely according to his use falsly to add words to that Text, 1 John 2.4. but also, although our Saviour Christ hath made a cleer distinction, betwixt his Gospel-commands, and his Fathers moral Law-commands, where he saith, If ye keep my com­mandments, ye shall abide in my love even as I have kept my Fathers commandments, and abide in his love, John 15.10. and although this distinction sets forth a true abiding in the Doctrine of Christ, as (but for brevity sake) I could by Scripture shew much more largely yet James Nayler, as aforesaid, is satanically overpowered to confound into one law, the Fathers killing moral law written on Mount Sinai, and Christs mount Sinai's healing Gospel-law of life, which runs in this and the like gracious tenure, He that believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4 5 But as James hath done, so whilst he remains a quaker he must confound the Gospel-law and the moral law into one and the same law, or else, as quakery cannot stand, so James Nayler and the quakers could not so easily make choice of moral law works to be wrought in mens bodies for their saluation, and so also the devil would fall short by his quakers to declare, that they them­selves are notorious sinners, and yet do deny the Gospel-imputation, and that so they themselves are of the Devil, and not of Christ.

FOURTEENTHLY,

My fourteenth Discourse is directed to all the quakers; for you qua­kers considering the plain evidences, that your quakish conducters have published, by their, as it were, throwing filthy stinking mire and dirt in the very face of all quakery. Now you quakers haue a just cause not onely to howl, but to howl out loud; for it appears that you quakers are very expert in howling: for John Gilpin in the 3 pag. of his book [...]e calls the quakers shaken, printed London, 1655. affirmeth, that whilst [Page 56] he was a quaker, he was constrained to fall down on his bed where he howl'd in a terrible and hiddeous manner, to the great astonishment of his family, which he also there saith, is usual with them (to wit, the qua­kers) and also Mr. Samuel Clark in his 461 pag. of his book he inti­tuled, A Mirror or Looking-glass doth declare, That in anno Christi, 1653. there came some quakers out of the North into Wales, to win some Professors to their party boasting themselves were perfect and with­out sin (which some of the principallest quakers here have affirmed of themselves in my hearing) and he declareth, That at those quakers meet­ing there, after long silence, had such risings and swellings in their bowels, sending forth such shreekings, yellings, and howlings, as not onely af­frighted the Spectators, but caused the dogs to bark, the swine to cry, ond the cattel to run about, to the astonishment of all that heard them: but it can no ways be proved, that people have shreeked as Night-Owls, yelled as infernal Syirits, and have howl'd as devoured dogs and wolves at peoples meetings at the preachings of the true Gospel of our blessed Christ, and far much more less, that dogs, and swine, and other cattel, are then are thereby forc'd into such a violent distempered rage nor that little children, who are utterly uncapable to understand, either what is done or said, at the preaching of the true Gospel, do fall down and roar, and their bellies swell, and foam at the mouth then, and thereby, as appears, that besides men and women so tormented, that even little children, also are in that manner fearfully tormented, at the quakers meetings or preachings of quakery, which the quakers do not deny though it be charged upon them, which appears in Saul's Errand. And I now acknowledging my self to be really a very unworthy Servant of my blessed Lord Jesus Christ; yet I remain unto all true Gospel-believers, and considers in my blessed Lord Jesus his death, and precious blood shed without men; and also to all them that do desire so to believe,