THE QUAKERS Quaking Principles EXAMINED AND REFUTED In a briefe answer to some errone­ous Tenets held forth by James Naylor in his Answers unto Mr Baxter, and some others that have publikely opposed that blacke spirit in the deluded Quakers.

Wherein is also included a serious Admonition, how wee ought to behave our selves towards the Mini­sters of the Gospell, in respect of communicating unto them; and for giving to the poore, so as the Gospell requires: and to beware of covetousnesse, and the effects thereof, least wee be left of God, and delivered up unto strong delusions, and a blasphe­mous spirit instead of the Spirit of God.

The heads of the whole Discourse are also premised.


And for this cause God shall send them strong delusion, that they should beleeve a lye, That they all might be damned, who beleeved not the truth, but had pleasure in unrighteousnesse; see 2 Thess: 2.11, 12.

LONDON; Printed for Lodowicke Lloyd, and are to be sould at his shop at the Castle in Cornehill. 1656.

TO HIS HIGHNES THE LORD PROTECTOR Of England, Scotland, and Ireland, with the Dominions thereof.

MAy it please your Highnesse, I have made bold, being advised thereunto to presume so farre as to Dedicate and commend this little Treatise to your serious consideration; The which I should not have don, though advised to it, being so meane a man, Had I not been perswaded that your Highnes will approve of the contents hereof, Or had I not also conceived that your approbation and publike owning and incouragement thereof, would much tend to the glory of God, and the good of his people. And so by consequence also not onely to the fullfilling of your minde and desires being bent that way, but it will really tend for your honour & advantage in many respects, which I could easily name: One whereof is that though the Trea­tise [Page]is little, yet it hath much in it, that by the blessing of God may strongly tend, for turning of the hearts of the fathers to the children, and the hearts of the chil­dren unto their fathers, as Mala: 4.6. Least the Lord should come, and finding us devided, smite the earth with a curse, I meane (for so wee ought to apply it) for turning the hearts of the Ministers unto the peo­ple, and the hearts of the people unto their Ministers: Least the Lord finding us in a devided seperated ma­lignant posture, each against others, should smite the earth with a curse for our sakes, instead of causing the blessing to rest in our houses, & upon all that we have.

Now it is evident that Satan and all his instru­ments, especially the Quakers, labour with all their might, and are too powerfull quite to the contrary, as in this Treatise it will appeare, That it is the chiefe designe of Satan in the Quakers to render the Mini­sters odious to the people, that so hee might make their doctrines and labours utterly ineffectuall.

And I being confident that your Highnes is not Ignorant of these things, nor of the ends and devices of Satan: For I have not written to your Highnes because you know not the truth, but because you know it, and that no lye is of the truth.

And againe being also confident, that your High­nes much desireth, and is exceeding glad of all oppor­tunities and meanes to effect this accordance, amongst [Page]all the faithfull Ministers and people of God; which doth much commend the goodnesse of your spirit through the grace of God in the sight of all good men that know your minde.

I have made bold to commend this Treatise, the more to ingage your Highnes the rather to reade it; Being a little jealous least your many and great af­faires should withdraw your minde to sleight and neglect it before you know it. Especially in regard here is included divers pressing arguments, and that from Scripture-grounds, such as cannot be reproved: To ingage the people in love and duty to their faith­full Ministers, freely to communicate and make them pertakers with them in all good things, so as the Go­spell requires. Which love and dutyes Christianly performed, so as really to proove the naturalnes of their love; will doubtles ingage the hearts of the Mi­nisters unto the people; It being the nature of true cordiall affection, such love I meane as commeth of God, to be reciprocall.

And what happinesse attendeth both the Ministers and people that are in such a case; Especially in respect of the blessing of God, is clearely held forth; Psal: 133. Behold, saith David, how good and how plea­sant a thing it is for brethren to dwell together in uni­tie, vers. 1. For there the Lord hath commanded the blessing, even life for evermore, vers. 3.

And so the Apostle biddeth us, Be perfect, be of one minde, live in peace, and the God of love and peace shall be with us, 2 Cor: 14.11.

Now what better meanes can wee use for com­pleating all this happinesse to our selves and posteri­ties. Then to provoke one another unto love, and to good workes.

And one thing I dare say, that through the grace of God, here are divers Arguments and doctrines for provoking to good workes, which have never yet that I know of, been published before, either by word or writing, from Gospell-foundations, but in this Treatise.

But it is not suitable for mee to commend it, but let it praise it selfe, nor should I have done it at all, but to ingage your Highnes not to neglect to reade it, and take speciall notice of such a serious buisinesse, so strongly opposed, and of such high concernment to all our soules.

Thus hoping in God your Highnes will grant me this desired favour, as with deliberation to reade it over, when time will permit; I Commit you to the guidance and protection of God, and rest your lo­ving, faithfull, and obedient Souldier.


The heads of the chiefe things herein prooved against James Naylor, and others of his Complices, are;

  • 1. THat it is not the Gospell, nor the Scripture in generall, which is cal­led the letter by the Apostle Paul, Rom: 2.27.29. & Chap: 7.6. & 2 Cor: 3.6. But the Law onely, and that but in some respects.
  • 2. That there is more lights then one, yea then that within that are pro­perly spoken of and called lights in Scripture, which Naylor denyeth.
  • 3. That there is more words of God then one, and so properly called in Scripture; which he denyeth.
  • 4. That the Scriptures are the words and word of God, and properly so called in Scripture, which hee denyeth.
  • 5. That there is no man justified by faith in Christ, but he loveth the Scriptures, and will owne them as words of spirit and life, and that to him; and therefore will not call them a dead letter and carnall, &c. as the Quakers doe.
  • 6. The absurditie of Naylors directorie to a light within, and to desert the Scrip­tures, and the teachings of men discovered.
  • 7. That James Naylor is not infallibly guided, but either grossely erreth through delusion, or is obstinately wicked in maintaining such things as are herein named.
  • 8. That the Quakers are clearely under a degree of blasphemy, and in what per­ticulars evidenly demonstrated.
  • 9. That they are acted and mooved by an evill and malitious spirit, which is not of God, prooved from Scripture.
  • 10. That they shall bring upon themselves swift destruction, unlesse they humble themselves greatly in the sight of God, and repent and turne.
  • 11. That Naylor for all his profession of perfection, and infallibilitie, and know­ing of all things; yet hee teacheth us nothing (except lyes) but what wee knew before: the which is clearely Illustrated.
  • 12. That James Naylor, and his complices, are sent with strong delusions; and for what end and cause, cleared from Scripture.
  • 13. That Satan hath Commission to be a lying spirit in their mouthes.
  • 14. That they shuffle up their lyes closely amongst many knowne truths, to make them feizible.
  • 15. That if the Ranters doctrine had been feizible, the Devill would never have transformed his Ministers so like to the Ministers of righteousnesse: Though his designe is the same in the Quakers as in the Ranters, in some chiefe re­spects.
  • [Page]16. Some Queries proposed to Naylor, Requiring Scripture-ground for what hee asserteth, which he never yet gave, nor can I suppose.
  • 17. That Christ who is the true light, and inlightneth every one that commeth in­to the world, yet doth not inlighten them all sufficiently by immediate lumina­tion, no not all the Elect themselves, so as to bring them to salvation: But doth it mediately by the Scriptures, and teachings of men, to bring them to the know­ledge of God, and of Christ, for the saving of their soules.
  • 18. That it is the same designe of Satan in the doctrines of the Quakers, which hee had in the Popish Hierarchy, when they inhibited the Scriptures to be read or knowne in their owne mother-tongues to the Layitie, to wit, to keepe them in Ignorance, one of the chiefest policies that Satan hath to perpetuate his king­dome in the darke world.
  • 19. That James Naylors Directorie is quite contradictory to the Directorie of Scripture, And is as much to some men as if hee should expresly bid them to eye and observe and obey Satan instead of the Spirit of God.
  • 20. That yet they have not Commission to deceive the Elect totally and finally, but such as received not the truth in love.
  • 21. That in the Judgement of charitie wee may well beleeve, at least, that all those people are not obstinately thus lead, but Satan deceiveth them, and ma­keth them beleeve that it is no other but the Spirit of God that acteth and teacheth them, when notwithstanding it is but himselfe. And how he deceiveth them is shewed at large.
  • 22. An objection is answered, to wit, how they come to be so spirited, and acted, and changed from what they were before. If it be not indeed the Spirit of God. In answer whereunto is shewed by what stepps and degrees they attaine these things.
  • 23. A serious Admonition to beware of the least of those stepps whereby they come to be delived up of God to such strong delusions, and to be spirited and acted by that lying spirit, instead of the Spirit of truth: which stepps are chiefely these.
    • 1. Satan by his Ministers worketh them up to a dislike of the Ministers of God, and of the Christian professors.
    • 2. Of all the Ordinances of God.
    • 3. Of the Scriptures themselves as all but carnall, and a dead letter, and vaine unto them
    • 4. To Reproach and despise them, which is expresse blasphemie, and then hee hath power to spirit them and act them at pleasure.
  • 24. Here is also added a paralell List of some of the manifest contradictions be­twixt the teachings of that spirit in the Quakers, and the expresse teachings of the Spirit of God.

A BREEFE ANSWER To some erroneous TENENTS held forth by JAMES NAYLOR, In his Answers unto Baxter, and some others that have publickly opposed that black Spirit in the deluded QƲAKERS, to wit:

HE alledgeth that Scripture Rom: 10.8. The word is nigh thee in thy heart, and in thy mouth. And further he saith that this word of Faith the Apostles preached, which was in peoples hearts.

All which in some sence is true; and he saith fur­ther, that such were not Ministers of the letter, but of the Spirit.

The which in some sence must needs also be true, for it is in the scripture. But he saith further, Nor did ever say the letter was the Word.

The which I utterly deny, if he mean by the letter any part of Scripture; the which I shal make appeare by the help of God from many Scripture grounds, which he owneth in his Answers unto Baxter as truths of God, I mean the scripture.

But first, I must clear the meaning of those words of the Apo­stle, [Page 2]to wit; Not of the letter, but of the Spirit, for the letter killeth, but the spirit giveth life, 2 Cor: 3.6.

Now it is plain what rhe Spirit of God intendeth by it, if we read the Verses following, to wit, 7, 8, 9. where the Apostle ma­keth a comparison betwixt the glory of the Law, and that of the Gospel, the ministration of Moses, and that of Christ; and therein maketh the Law as a ministration of condemnation, and of death, but the ministration of the Gospel, the ministration of the Spirit, and of Righteousness which is through Jesus Christ, and so of life.

So that his meaning is clear, to any that wil understand that he doth not mean as though the Apostles did not Preach and ground their Doctrines from sacred Scripture; but that by prea­ching of Faith from scripture grounds, they minister life to those that were spiritually slain by the letter of the Law. For in re­gard that no flesh can be justified in the sight of God by keeping of the Law: in regard they cannot fulfil it in every point, and there­fore lye under death, and condemnation: spiritually I mean be­ing condemned by it in their souls and Consciences, and as it were bound over unto death and hel without hope of recovery, and that unto all eternity in their own apprehensions in the fight of God having transgressed the Law.

They so remain as it were without hope, and without God in the world; til it pleaseth God to revive and quicken them to a lively hope and confidence in God; by the ministration of the spirit of life, which is not ministred by Preaching the works of the Law, but by the hearing of faith preached, see Gal: 3.2.

So that it is clear what the Apostle meaneth, and intendeth to teach us, when he declared that they were able Ministers, not of the letter, but of the spirit, and that spirit within, if it be of God, doth so apprehend it, and wil own it as a truth of God: And therefore James Naylor is either much mistaken (and so is but fallibly gui­ded,) or else obstinately wicked in drawing such inferences from this scripture, as to account them no Ministers of God that are Ministers of the letter, and ground their Doctrines thereon.

For the Spirit is ministred by the hearing of faith preached, as wel as sometimes immediatly: both which administrations I own as true.

But I come now to his other main Tenent, which chiefly tendeth to the disparagement of the Scriptures, and which chiefly ingageth men to oppose him in it, as a work of Sathan: And why should not I whiles I am in the world, what in me li­eth indeavour to destroy the works of the devil, see 1 Joh: 3.8.

He saith further in his Book against Baxter, speaking of the Apostles; that they did never say the letter was the Word. And in his 7th. Querie in the end of his Book he enquireth whether the word of God can be changed, or can it admit of several meanings as to one particular thing?

A: I Answer that James Naylor may wrest the Scriptures to his own destruction, and he is not so infallible but he may misun­derstand the genuine meaning, 2 Pet. 3.16.

2. He enquireth whether it be visible or invisible.

A: I answer, the Word was made flesh, and dwelt on earth, and is now visible in Heaven, and yet is here invisibly in spirit, in the hearts of his people; but how the word was made flesh, James Naylor understandeth not.

3. He enquireth, is there any word but one? or whether was that word before the letter, and shal be when the letter is turned to dust?

A. To which I answer, that Christ the essential word is but one, we own but one Christ, who shal remain when the Quakers have burnt their Bibles, if they wil burn them, as some of them have said, it were all one to them if the Bibles were all burnt, Foster by name hath so exprest himself, and they say they are all of one mind, then such esteem they have all of the sacred scrip­tures: which we account of as not only the word of men, but the word of God: as so I shal make to appear that it is not blasphe­my (as they most wickedly assert) but our bounden duty to own, and call it the word of God, and that it is blasphemy in them to deny it, and cal it carnal, and a dead letter.

And the Lord assisting I shal prove:

1. That there is not only one, but many words, yea words of God; so taken in scripture.

2. That what God hath spoken, is his word.

3. That whatever Christ hath spoken who, is the essentia word, is also the word of God.

4. That all scriptures given by inspiration of God; and all [Page 4]expressions of men, unto which they are moved by the Holy Ghost, are the words of God, and that it is not they that speak, but the spirit of their Father that speaketh in them.

5. That every word of God is pure, and also true, by whomsoe­ver spoken, but nor such lies as these of the Quakers: but they are the words of another spirit, then the spirit of God: as I trust in God to make it manifest, as so I ought.

And before I begin, for fuller satisfaction how they account of the scriptures: take notice that I find it in a little Book called, The holy Scriptures clearing it self from scandals, or an An­swer to a Book written by Richard Farnworth, who is common­ly called a Quaker: written by Thomas Polard, who had opposed them, by argum nt in a publick way.

Which Thomas Polard saith that they cal the scripture carnal, and a dead letter, and say it wil never bring a man to the know­ledg of God; but that all that is gotten from the scripture is but brain knowledg.

And I find in a Book of Naylors against one Thomas Moore how he answereth this, to wit, being asked by Moore, whether the wri­ting of the Prophets and Apostles be a dead letter?

He answereth that without the spirit it is, nor can any without that spirit that gave them forth, understand them, or know the voices of Prophets, or Apostles, aledging Luk: 24.45. Act: 13.27.

A: 1. But where doth the scripture, or the spirit of God cal the scripture a dead letter, or carnal: and that it wil never bring a man to the knowledg of God, but that all that is gotten from it is but brain knowledg?

A: 2. Where is it said in scripture that the spirit of God, and the scripture are seperated?

The words that Christ hath spoken, they are spirit, and they are life; and Moses said unto the people, set your hearts unto all the words that I testifie unto you this day, which ye shal command your Children to observe to do all the words of this Law: for it is not a vain thing for you, for it is your life, and through this thing yee shall prolong your daies, Deut: 32.46, 47.

And again the law is spiritual faith, saith the Apostle, I am carnal, Rom: 7. and Prov: 2. My sonn if thou wilt receive my words, and hide my Commandements with thee; so that thou incline thine ear to wisdom, and apply thine heart unto understanding, if thou seekest for her [Page 5]as silver, and searchest for her as for hid treasures.

Then shalt thou understand the fear of the Lord, and find the know­ledg of God, see v: 1, 2, 3, 4, 5.

See also Pro: 3.1, 2. My sonn forget not my Law, but let thine heart keep my Commandements.

For length of daies, and long life, and peace shal they add to thee: see also ch: 4.1, 2, 3, 4. Let thine heart retain my words, keep my Commandements and live. And ver: 13. Take fast hold of instructi­on, let her not go, keep her for she is thy life.

Consider I say whether the wisdome of God so pathetically expressing her self to us, if possible to perswade us to attend and hearken to the words of his mouth, and to keep his Comman­dements, and instructions, and treasure them in our hearts as words of life to our souls, and marrow to our bones, as in ano­ther place; and that for this end we should teach them to our Children, as I might be large upon any of these Texts. But whe­ther I say doth the wisdome of God account the scripture as a dead letter, let all wise men judg, and whether they have not in them more spirit of life and power, then the words and writings of James Naylor, and whether they ought not rather to be ob­served, and beleeved, and trusted in for eternal life.

Now it is evident that the directions of James Naylor, as a way to be infallibly guided, and to attaine unto life and peace, and rest for our souls, is one thing, and these directions are ano­ther: his directions are to attend and hearken to that spirit, and light within, though it be a question whether it be the spirit of God, or a lying spirit; and a question whether there be at all any light within, but grosse darkness; and he that is in darkness know­eth not whither he goeth, til he be enlightned by the Word, and Spirit. But he that hateth his Brother is in darkness until this pre­sent time; it were wisdom therefore for James Naylor himself to try his spirii and light by the Law and testimonie whether it be of God yea or no: for this calling of the scripture carnal, and a dead letter, is not like the testimony of the spirit of God, which cals it spiritual; and I rather beleeve that the Law is spiritual, and James Naylor carnal, then the Law carnal, and he spiri­tual.

Now can I think that James Naylor was ever quickned, and received the spirit by the hearing of faith preached, nor by the o­peration [Page 6]of the word and spirit, joyntly together as other belee­vers: for then he would never cal it but a dead letter, and car­nal, &c. if he had ever received spiritual life from it; but he would love and own it above all other words, and also acknow­ledg that he hath received light and comfort from it.

But he saith in his Answers to Baxter, that the scripture holds out but one light and Word, which I say is not true: and there­fore first I shal make it appear from Scripture, that it houldeth out more light then one, and then I shal prove my former asserti­ons, that there is more words of God then one held forth in scripture, and so properly called in scripture, which the Quakers cal blasphemy, but the blasphemy is theirs. And first for Lights, Christ himself saith who is the essential Light, and as it were the the original Luminary of all inferior, or lesser Lights: in his Sermon upon the Mount, Ye are the light of the world (speaking to his Disciples) and let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven; see Matt: 5.14, and 16. And again John was a burning and a shining light, and ye were willing for a season to rejoice in his light; see Joh: 5.35.

And David saith, The entrance of thy words giveth light, it giveth understanding unto the simple, Ps: 119.130.

So that here is clearly more lights then one, and these held forth in scripture, though all proceeding from that one fountain and see also 2 Pet: 1.19. We have saith the Apostle a more sure word of Prophesie, whereunto ye do wel, that yee take heed as unto a light shining in a dark place, until the day dawn, and the day starre arise in your hearts.

But I suppose James Nailor wil not acknowledg that he ever received any light from that sure word of Prophecie, as from a ligh shining in a dark place: but only some little brain knowledge of the bare letter: Else he would not so reproach, and disparage those that do take heed to the sure word of prophesie, til they be enlightned thereby in what they were dark, and did not under­stand.

For he intimateth so much as though he never needed any scripture light, but had all immediatly, and that by voice or im­mediate inspiration, or both from the spirit of God; all which if it were true, yet it would become him better not to despise o­thers [Page 7]that have it mediatly, and it may be at the second, third, & fourth hand, especially some things that are hard to be understood with men, that are dul of hearing, as some of the Saints were, to whom the Apostle writes; see Heb: 5.11.

And lest I should seem to mistake his intimations: he plainly expresseth himself in his Book against Thomas Moore, pag: 43.9, 10, 11 line, where he saith I witness against thee who have recei­ved the word from his own mouth, and immediate calling.

And that he accounteth their Ministry litteral, who know not what it is to inquire at the mouth of the Lord.

These are his words speaking to Thomas Moore, to wit, he saith he had reckoned up the names of many of the Saints of God, which makes little for thy purpose, who were all men that were taught in spirit, and need not to run unto a Book, to seek their knowledg; but had the word of the Lord from Gods own mouth, and there was the oracle whereat they enquired, which thou wouldest make to be the letter, (who never knew what it was to enquire at his mouth) whose Ministry is litteral: see pag: 28. line 16 to 24. Now these are his words: and I shal not deny but even in these daies there is such men as may truly say with the Apostle, to wit, And trulie our fellowship is with the Father, and with his Sonn Jesus Christ.

But not all in a like measure, the gifts and graces of God, and the measures of them are various, as the Lord said unto Aaron and Miriam, Numb. 12.6, 7, 8. to wit. Hear now my words: If there be a Prophet among you, I the Lord will make my self known unto him in a vision, and will speak unto him in a dream: My servant Moses is not so, who is faithfull in all mine house, with him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speake against my servant Moses?

From whence it appears there is different dispensations even amongst the Prophets of the Lord, some have more apparent acquaintance and familiarity with God; and those are such who are faithfull in all Gods house: And some have a more dark and hidden acquaintance with, and knowledge of God, as it pleaseth him to communicate unto them in different measures and degrees, according as they are different in measures and de­grees of faithfulnesse. Now Moses was faithful in all Gods house, [Page 8]but so were not Aaron and Miriam, nor the rest of the Ptophets then living, though yet they were faithful in a good degree, and were true Prophets of the Lord.

Now I never read that Moses spake any thing at all to the disparagement of those that were inferior unto him in acquain­tance with God, though they spake against him as though he had assumed to much honour. Say they, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it, and the anger of the Lord was kindled against them, and he departed. See verse 2. to 16.

And the Lord himselfe vindicated Moses and was wroth with them; but Moses being a meek man, in stead of being angry prayed for Miriam that the Lord would heal her immediately, but it could not be granted till after seven dayes, so that the Lord himselfe was more severe then Moses whom she had spoken against.

But I find little of this meeknesse in James Naylor, who ac­counteth himself the highest, and all below him either Dwarfes or nothing like unto Christians; insomuch as if they have need of a book, either the Bible or any other, they are despised by him as literal men in his book against Moore.

But Paul advised otherwise even to give attendance to reading, and to exhortation and doctrine, and not onely to a light within; and biddeth not onely to bring his Cloake, but the Books and e­specially the parchments. In all likelihood then he himselfe made use of books and parchments. Nay Christ himselfe disdained not to use a book, or to read thereon, and that in publick, which was the old Testament.

But James Naylor saith, he may read all his life the Letter of the Scriptures, and therewith come amongst the Parish Mini­sters, and never discern the voyce of Christ. See page 45. in his book against Moore.

To the which I answer, It is true that such who are none of the sheep of Christ, may indeed read the Scriptures, and heare them read and preached all their lives, and yet never know the voyce of Christ in them so as to follow him; but they will ra­ther follow strangers, instance James Naylor.

But such who are his sheep they know his voyce, and will follow him and not the stranger: yea by what means soever he speaketh [Page 9]unto them mediatly or immediatly; and they account the Scri­pture as the word of God himselfe, as if he should speak unto them by an audible voyce, and they know them to be written for their learning, that they through patience and comfort of the Scri­ptures might have hope.

And it is no disparagement to the Scripture, the Letter as he calls it, that some despise it and regard it not, but undervalue it and let it slip: Nor to the words of Christ himselfe and his Apostles, nor to his Ministers now, because many people did not profit by them, nor do not know them in regard they are not mix­ed with faith in such as heare them. For it is they that are of God, they hear Gods word, and they that are Christs sheep, know his voyce, and obey and follow him: But some therefore heare them not, because they are not of God; and some obey not his voyce, because they are none of his sheep, John 10 and Chap. 8.47. But Naylor often produceth the non-proficiencie of the people as a ground of disparagement to the Ministers of the word, yea and to the word it self, the Letter I mean, the which I shall prove to be the word of God.

And first, that there is not onely one, but many words of God, and so called in Scripture, it is plain to any rational Christian that knoweth the Scriptures.

1. Psalm 12.6. The (words) of the Lord are pure words, like silver tried in a Furnace of earth, purified seven times

1 Arg. Now the (words) of the Lord are (words) of God.

2 Arg. And words in the plural number must needs include more then one.

Conclus. Therefore there is, as certainly as that the Scripture is true, more words of God then one spoken of in Scripture.

2. Prov. v 30.5. Every (word) of God is pure, he is a shield unto them that put their trust in him.

Now this word (Every) includeth more then either one or two words, and that of God.

3. 1 Thess. 2.13. where the Apostle saith, Because when yee received the word of God which ye (heard) of us, yee received it not as the word of men, but as it is in truth the word of God. From whence it is clear, that the word which they heard of the Apostles, was in truth the word of God. Even that audible word which they heard of the Apostles, yea heard them speak.

[Page 10] 4. 1 Tim. 5.17. Especially them that labour in the Word and Do­ctrine.

5. 2 Tim. 2.9. But the word of God is not bound.

6. Heb. 6.5. And have tasted of the good word of God.

7. Jam. 1.18. Of his own will begat he us with the word of truth.

8. And verse 21. And receive with meeknesse the ingrafted word which is able to save your souls. And verse 22. And be yee doers of the word, and not hearers onely, deceiving your own souls.

Quest. Can any of these be meant of Christ? How improper had it been to have said, Be ye (Doers) of Christ, in stead of, Be ye doers of the word?

9. See Deut. 8.3. But by every word that proceedeth out of the mouth of God.

Obser. Observe how improper it had been to have said, Every (Christ) that proceedeth out of the mouth of God?

10. Psa. 68.11. The Lord gave the word; great was the company of those that published (it) Observe (It) it is not said him, but It.

11. Isai. 2.3. For out of Zyon shall go forth the Law, and the word of the Lord from Jerusalem.

12. Jer. 6.10. The word of the Lord is unto them a reproach, they have no delight in it.

13. Amos 8.11, 12. A famine of hearing the words of the Lord.

14. Matth. 13.23. He that receiveth seed into the good ground, is he that heareth the word and understandeth it. And Luke 8.11, 12.

15. The seed is the word of God.

Those by the way side are they that heard; then cometh the Devil and taketh away the word out of their hearts, lest they should believe and be saved. Could the Devil take Christ out of their hearts after once received, how absurd were it?

16. John 5.24 He that heareth my word, and beleeveth on him that sent me, hath everlasting life.

17. Acts 4.31. And they spake the word of God boldly.

18. Acts 6.2. It is not meet that we should leave the word of God and serve the tables. And verse 7.

And the word of God increased, and the number of the Disciples multi­plied in Jerusalem greatly.

Quest. Had it been proper to have said, That Christ increased?

19. Acts 8.14, 15, 16. Samaria had received the word of God, and yet the holy Ghost was not come down upon any of them.

Conseq. So they had received the Word, but not the Spirit, and so not Christ, by James Naylors account, if there be no more but Christ.

20. Act: 12.24. But the word of God grew and multiplied, Did Christ grow and multiply?

See also chap. 13.44. and verse 46, 48, 49. And chap. 15.35, 36. And chap. 19.20. 2 Cor. 4.2. Ephes. 6.17. All which are clearly meant of the teaching and preaching of the word of God, and of the growth thereof.

Assertion 2. to wit, That what ever God hath spoken is his word, or words:

The which I prove thus: it is written Exod 20.1. And God spake all these words saying:

Conseq. Therefore when God speaketh, his expressions are called words, or a word. See Psalm 68.11. The Lord gave the word: great was the Company of those that published it.

Arg. But if what God speaketh is his word or words:

Conseq. Then it must necessarily follow, that all Scripture is the word of God, and the particular words of it are words of God; and altogether they are his word.

See Heb. 1.2. God who at sundry times and in divers manners spake unto our Fathers in times past by the Prophets, hath in these last times spoken unto us by his Son whom he hath appointed Heir of all things, by whom also he made the wor [...]ds.

See also Chap. 12.25. See that yee refuse not him that spea­keth.

Also, Luke 1.69. As he spake by the mouth of his holy Prophets which have been since the world began.

Observe he spake it by the mouth of his holy Prophets, and of his Apostles, and af his Son.

Therefore all such speakings and expressions are the words and word of God.

3 Assertion. To wit, What ever Christ hath spoken who is the essential word, is also the word of God.

Reason. First, because he is the Sonne and Heire, yea and even God himself, and not only man: For in him dwelleth the sulnesse of the Godhead bodily. He whom God hath sent speaketh the word of God. John 3.34.

Therefore what words he spake, were the words of God, and therefore it was truly said of him by the people, to wit, Never man spake like this man.

Coloss. 3.16: And therefore it behoveth us not, to let the words of Christ slip, but to let it dwell richly in us in all wisdom.

John 3.34. For his words are the words of the word of God, He whom God hath sent speaketh Gods words.

The words that I speak unto you they are Spirit and they are Life,

The fourth and fifth Assertion proved.

Rom. 7.14. For we know that the Law is spirituall, but I am car­nall.

Deut. 4.2. You shal not add unto the word that I command you, neither shall you diminish ought from it, that yee may keep the commandements of the Lord your God which I command you.

Observe that he enjoyns them that they shall take heed unto the word which he commands them; speaking in the singular number, as if it were but one word.

But when he shewes them the end of this his Take heed, he ex­presseth it in the plurall number, and maketh that plurality the same in the conclusion, to wit, That you may keep the Commandements of the Lord your God which I command you.

Clearly shewing that that word which he commanded them in the singular number, was the Commandements of the Lord their God in the plural number.

So that it is evident, that all the words and commandements of God in the whole Scripture being the words of God, by whomso­ever held forth, may properly, and truly, and justly be called the word of God in the singular number.

Reason. For as God spake those ten Commandements, and writ then upon two Tables, see verse 13. so all the rest of the scrip­ture is not onely spoken but written, and every part of it written or spoken by Holy men of God, as they were moved by the spirit of God, that we through patience and comfort of the Scriptures might have hope.

And there is none that is ordained to eternall life, but if hee read the Scriptures, or heareth them read or spoken, but if he under­stand them he doth believe them.

And there is no man justified through faith in Christ, but he lo­veth the Scriptures, and will own them as words of Spirit and Life, and not account them as a dead Letter; but as the word of God, and as words of eternal life, in which there is spirit and spiritual life communicative unto them; yea even every word that proceedeth out of the mouth of God, is as spiritual food and nou­rishment, whereby they grow up unto greater degrees of spirituall life, where it is begun, and whereby they presse forward unto per­fection.

Those precious promises therein contained, are the savour of life unto life unto them, and they cannot but relish them as sweeter to them then the hony and the hony comb. They cannot but with David love Gods Law, and it is their meditation continually: they doe esteem of the words of his mouth more then their appointed food: they doe account them as a Lanthorn unto their feet, and a light unto all their paths; they grow thereby to be wiser then their Teachers, because they keep them, and to have more understanding then the ancients, because they keep his precepts.

His words are sweet unto their taste, yea sweeter then hony unto their mouth.

They vow and doe resolve that they will keep his righteous judgements.

Read much of this Psalm 119. All that are men and women after Gods own heart, have the same spirit of love to, and delight in, and beliefe of, and benefit and comfort by and from the sacred Word, Law, Precepts, Judgments, Statutes and Promises contained in the Scriptures: and therefore cannot but hate every false way, or contradictious way, or way and works or words whatsoever that tend to the disparagement or contradiction thereof:

And therefore it was that our dear Saviour honored them so much as that he kept all Gods Law, and fulfilled it perfectly, and witnes­sed also that Men therefore erred, because they knew not the Scrip­ptures, nor the power of God.

And he opened the understanding of his Disciples, that they might understand the scriptures. And he opened the heart of Lidia that she attended to the things that Paul spake.

And it is enjoyned unto Kings, that they shall write them a Copie of the Law in a book which shall be with them, that they may read therein all the dayes of their life, that they may learn to seare the Lord their God, and keep all the words of the Law, and of the Statutes to doe them, that their hearts be not lifted up above their brethren, and that they turn not aside from the Commandement, to the right hand or to the left, to the end that they may prolong their dayes in their Kingdome. See Deut. 17.18, 19, 20.

Timothy was commanded to give attendance to reading, to exhorta­tion, to doctrine, 1 Tim. 4.13.

These and many such like which I might produce, are farre un­suitable to the Spirit and Doctrine of James Naylor, which direct­eth onely to a light within, which in many is clouded with sottish ignorance, till they hear the Word which is ordained of God, to save them that believe, and is the meanes which they ought to use for getting that light and spirituall understanding which the Foun­tain of wisdome holdeth forth therein; and doth thereby commu­nicate to his poore dull ignorant creatures, his Spirit being with it, and as the Porter of their understandings that they may under­stand them, and comprehend in measure those internall hidden and secret mysteries therein contained.

The Apostle Paul had served God with pure conscience from his fore-fathers; and yet his light within informed not his consci­ence, but that he thought it his duty to doe many things against the name of Jesus, insomuch as through pure zeale persecuted the Church and wasted it exceedingly, til he was called to from heaven. See 2 Tim: 1.3. And that notwithstanding all his learnednesse in the Scrip­tures, and blamelesnesse of life concerning the Law.

For the reason was not because he knew not the Scriptures, or did not search them; but because he did not understand them aright: but according to the false glosses of the Scribes and Phari­sees, which had clouded them so to him, so that he did not know them in their genuine sense and proper meaning, but under a false glosse.

For else he should not have erred: for (saith Christ) ye there­fore erre because ye know net the Scriptures nor the power of God. And biddeth, Search the Scriptures, for they are they that testifie of me.

And the Scriptures are alle to make us wise unto sal­vation, [Page 15]yea to make us perfect and throughly furnished unto every good work through faith which is in Christ Jesus.

And though it is true that the naturall man understandeth not the things of God, neither can he know them, because they are spiri­tually discerned, to wit, through an eye of faith: For the word doth not profit unlesse it be mixed with faith in them that hear it.

Yet the wisdome of God hath appointed it to be taught to our children, and to our Childrens children, as so it was to Timothy of a child. See for this Deut. 4.9 & chap. 6. & 6, 7 verses, and 2 Tim, 3.15.

Now these premises considered, let any wise man judge what an absurd thing it were to teach our children to look for a light with­in, and tell them that there is a light within them, even in their consciences which they ought to obey and follow; even that word and light which is in their heart and in their mouth, and tell them that is the word and light, and the onely word, and that there is no word of God but one, and that word and light is within them, e­ven in their heart, and in their mouth. And that the Scripture is not the word of God; but Christ is the word which is within them, And so utterly neglect to teach them the scriptures; but if they doe and will learn them, yet tell them they are but a dead letter, and cannot profit them till they have the spirit to interpret them aright; for whiles they are carnall they have nothing to do with scriptures. I say, let wise men judge whether these confused contradictions and lying doctrine were not more likely to make them mad, then wise unto salvation.

It is true that Christ is the true light which lighteth every one that cometh into the world. Joh. 1.9.

But this shined in darknesse, and the darknesse comprehended it not. verse 5.

Now we must confesse that Christ is able to enlighten little chil­dren, and to make them capable of comprehending of it. And that so he doth to so many children as are his elect, and do depart this life in their childhood and minority: for Jeremiah was sancti­fied in the womb, and John the Baptist was filled with the holy Ghost from his mothers belly: And Christ himselfe vvas qualified with the blessed Deity in the very seed of the woman.

And yet considered as Man, he did not in his minority compre­hend all that light which dwelt in him bodily. But considered as [Page 16]Man, he increased in wisdom and stature, and in favour both with God and man, Luke 2.52. Yea though considered as GOD, Hee accounted it no robbery to be equall with God; yet considered as Man, hee was ignorant of the times and seasons, which the Father had kept in his own power.

Nay, after he was ascended, and sate down at the right hand of the Majesty on high, when he gave forth the Revelation of St. John, he had it but at the second hand considered as Man: For it is cal­led the Revelation of Jesus Christ which God gave unto him to shew vnto his Servants things which must shortly come to passe: And hee sent and signified it by his Angel unto his servant John: So that John had it but at the third hand, though he had Christ the light resident in him; as so had also the seven Churches of Asia, and the An­gels thereof, yet they had but this Revelation at the fourth and fifth hand.

From all which it is evident, that though GOD can and doth when he seeth it good and necessary, communicate his light imme­diatly by his blessed Spirit unto whom he pleaseth.

Yet his ordinary way where means is to be had, is by the foolish­nesse of preaching (as so the world accounteth it) to save them that be­lieve.

And therefore such Doctrines as these vvhich tend so directly contrary to the use of meanes, are as absurd and vvicked, as if they should teach their children not to eat any meat because God is able to preserve them without it. Nay, it is so much worse, as by how much the soule is better then the body; and as it is more ne­cessary to obtain and keep, and increase our spirituall life, rather then our naturall: For as new born Babes, vvee ought to desire the sincere milk of the Word, that we may grow thereby if vvee be as babes: And if we be grown up to be men of years, and of a tall stature in Christianity, yet there is strong meat for us if vvee can digest it, and it may be stronger then vvee are able to beare, or then vvee are yet capable or comprehensive of till vvee bee grown to more perfecti­ons: It vvas therefore the wisdome of Christ to keepe back many things at present from his Disciples, which he had to say unto them, Because they could not beare them by reason of their infirmities: And so did his Apostles after his example.

Yea, to the weake they became as weake, that they might winne the weake, yea, they became all things unto all, that they might winne the more. And injoyned others to receive the weake, yet not unto doubt­full disputations. And telleth the strong, that they ought to beare the infirmities of the weake, and not to please themselves. And not to destroy their weake faith, for whom Christ dyed.

And hee whomsoever that will be a faithfull Priest or Teacher in things concerning God, must follow Christs example, who though he was equall with God, yet tooke upon him the forme of a ser­vant, and was touched with a fellow-feeling of our infirmities, that hee might be a mercifull high Priest: and have compassion on the igno­rant and them that are out of the way: hee therefore in all things be­came like unto us, sinne onely excepted. And who ever they are that have not a fellow-feeling of their brethrens infirmities, but are rea­dy to Judge and condemne them as Reprobates, because they have faylings. They are no Ministers sent of God, but proud boasting vaine-glorious hypocrites, and shall be judged themselves, as they judge others, and condemned also; let them looke to it, for it is their sentence given by Christ himselfe.

And againe, James Naylor professeth himselfe to be perfect, and to be infallibly guided by the Spirit of God: The which if it be true, it is the better for him; and it is further then I have yet at­tained, though I presse forwards, and earnestly desire after the same things. But I finde in my selfe many infirmities, and failings, and many times when I would doe good, evill is present with mee, so that I cannot doe the good I would, nor avoyde the evill that I desire; and I am yet ignorant of many secrets and mysteries of the king­dome of God, which I desire to know, and I am much too ignorant of the wayes of God, and of the witnessing and meaning of the Spirit of God; Whether he heareth my prayers, and granteth my requests yea or no, which was a thing ordinary in the primitive times amongst the Apostles and Prophets: as the Apostle saith, that in every place the Spirit witnessed, that bonds and afflictions a­boad for him: And Agabus signifyed the same to him. And in those dayes it is said of some, that they were full of the holy Ghost and wis­dome. Steven being so full that his face shone, and Philip was caught away from the Eunuch that he saw him no more; yet hee was found at Azotus preaching the Gospel. And the holy Ghost said, Sepe­rate Paul and Barnabas for the worke whereto I have called them. [Page 18]But I was yet short in these things, having not yet attained so much acquaintance and familiaritie with God. And I hardly know how so to walke in the Spirit that I shall not fullfill the workes of the flesh, lesse or more. I have not yet attained to such a degree of faith, as to aske what I will, and it shall be given mee, though I have a pro­mise for it of him that cannot lye, but many times my faith failes, and I begin to sinke, and come short of attainement of what I ear­nestly desire, to wit, the best of things, and the best gifts; and things needfull and lawfull to aske and desire after: I have not yet learned so full as I ought to cast all my care on him, whom I know careth for mee, but am many times too much troubled with cares of this world: I have not yet learned to keepe my heart with such diligence, but the Issues thereof are sometimes evill, I am too much trou­bled with carnall thoughts and vaine Imaginations, which some­times produce Idle and vaine words and actions, of which I know I must give an account at the day of Judgement: I am too much ad­dicted to love the world, and the things in the world, though I well know, that if any man love the world, the love of the Father is not in him. And though I allow not my selfe in any of these things, but de­sire and pray to him that hath power to helpe and deliver mee in these Respects, that I may get victory and full conquest, yet I have not attained it unto this day. And whether the wisdome of God hath so determined it that it shall yet be thus, because his power is made perfect through weaknesse, as hee said to the Apostle, or it be because of the weaknesse of faith, or coldnesse of my desires after this conquest, I cannot well determine, yet I am resolved by the grace of God, to presse on forwards, and to fight the good fight of faith, whiles I shall remaine in this tabernacle, but I will get victo­ry through Jesus Christ my Lord and life and onely Saviour, who alone is able to make mee Conquerour in these respects; for power belongeth unto God. And I know him (in part) in whom I have be­leeved, and that hee is able to give mee victory. I shall not deny, but he is fully able to save to the uttermost all that come unto God by him, and to guide them infallibly, and leade them into all truth: But I will not neglect either to reade the Scriptures, or exercise my selfe in prayer unto God, nor the teachings of men, but shall be glad to learne of the meanest Christian that can teach mee further then I have attained, I will not scorne to learne at James Naylor, if he can teach me any truth of God, of which I am ignorant, [Page 19]though he would much disdaine to be taught by mee, or by men whomsoever, as so I cannot but judge in regard hee blameth and despiseth such who run after men, and heape up teachers, as being resolved, for his part, that he is infallible, and without sinne or im­perfection, having the Spirit of God which is infallible, and of power sufficient to inable him fully to doe the will of God, yea to doe it on earth as it is done in heaven. As so no man that know­eth God, but will acknowledge his power and wisdome is all-sufficient, if he so pleaseth.

And therefore the question doth not lye, whether the Spirit of God be an infallible guide yea or no: But whether James Naylor and others, be infallibly guided by that infallible Spirit yea or no in all things that they doe.

Now though I shall confesse that what hee speaketh or writeth, being mooved thereto by the Spirit of God, is infallibly true, and it may truly be called the word of God, if the Spirit of God hath spoke it by him. Yet when he speaketh or writeth that which is not true, but quite contradictions to the Law and testimonie, and that I know it so to be: I shall never confesse that hee was moo­ved thereunto by the Spirit of God, but that he hath done it pre­sumptuously out of the vision of his owne heart, or by Satans in­stigation.

And therefore when he dareth be so presumptuous, as to dis­parage the Scriptures, reproaching them that call them the word of God: And when hee directeth men rather to the light within (which in some for the present is clouded with darknesse) rather then to the Scriptures for their guide, to direct them to eternall life. I dare not confesse he was mooved thereunto by the Spirit of God.

And so when hee directeth men still, to eye their light within, and to own it as sufficient without any word at all of the teachings of men. And when he blameth Ministers of the word of God for taking of a Text, and preaching from it, as sometimes Christ and his Apostles did, I shall not confesse hee was mooved thereunto by the Spirit of God.

And when hee blameth men for praising and singing of Psalmes in the Spirit unto God, as the Apostles did, I shall never beleeve he was mooved thereto by the Spirit of God, nor that he was ever so merry, I meane, in the Lord, as to rejoyce and delight so to ex­presse [Page 20]himselfe by singing of Psalmes, as the Saints of God are many times, and as for that end they were given forth and ordai­ned of God, and held forth by David and others.

And when he blameth men so much for having a Law without, and morrall, as well as the same Law written in their hearts; and for having light and a word without, as well as that within: And a Church without, and a Christ without and in heaven, as well as within, in their hearts: As so he doth in his Epistle to all the faithlesse generation of the world, and all that desire to know in what saith and hope they live, and what faith and hope they deny.

I can never beleeve that hee writt this profession of faith, being mooved thereunto by the Spirit of God.

Nor can I beleeve that their refusing to give honour to whom ho­nour is due, and feare to whom feare, and shewing love to whom love is due, is from the Spirit of God.

Nor can I ever beleeve that their uncivill, uncourteous and bru­tish carriage, and their harsh opprobrious disgracefull language, and darke and dismall countenances, so farre off from the least shew of love and amiablenesse, is from the Spirit of God.

Nor can I ever beleeve that their Ingrossing of all the Ministers of God under the name of Antichristian Ministers; if they owne a Law without, and a light without, and a word without, and a Church without, a Baptisme without, Praises and singing with­out, and a Christ without, and righteousnesse without as well as within, as so they ought; is from the Spirit of God, but they doe at presumptuously.

Nor doe I thinke it any lesse then under a degree of blasphemie against Christ, so to vilifie and reproach his Ministers, for so hee accounteth it; Hee that despiseth you despiseth mee, and hee that de­spiseth mee despiseth him that sent mee, &c.

And all such poore ignorant people as by their example and ministration are perswaded to speake and act against the Ministers of God, in such an opprobrious blasphemous manner, it is great marvaile if the Justice of God doe not deliver them up to the power of Satan, to be acted by him, and to be led captive by him at his will and pleasure, who like a roaring Lyon walketh about seeking whom hee may devoure, or whom hee may possesse for the destruction of their bodyes, or their soules, or both, as the Lord in Justice shall give him leave.

And if I be not deceived, it is so with some, their countenances bewray them that they are acted and mooved by an evill and ma­licious Spirit, which is not of God. Those darke and stolen spirits that looke through their eyes, I meane of some of them that I have seene, are at the greatest distance from the spirit of love, which is the Spirit of God, of any spirits that ever I discernd through the eyes of men, where they are to be discernd or not at all, for spirits are invisible, unlesse they assume a shape of some thing that is visi­ble, yet they are discernable through the eyes of men if well con­sidered. And the discerning of spirits is one of those gifts of the Spirit of God that are given unto men to profit withall; see 1 Cor: 12.8, 9, 10.

But their rancorous and bitter carping and catching at every mis­placed word, or syllable, and following it so close and vehemently to the disparagement of mens persons and professions what in them lyeth, by giving them hatefull and reproachfull language, in stead of clearing up the truth by dint of argument: And the vilifying of those whom I know to be Saints and servants of God, doth fully confirme mee in this opinion, that they are not acted by the Spirit of God, but by a wicked malicious and lying spirit; For the Spirit of God reproacheth not his Saints.

But especially and above all, their under-valuing of the Scrip­tures, calling them but the letter, as if they were not spirituall; and denying to owne them as the word of God, as so the Devill and the prophane Ranters have done before them, who were the first that ever I heard doe it: Which cannot possibly have any other end or tendency, but to perswade the people to slight and neglect them, and to eye onely what light they have already within them; that so if any be possessed with a false and lying cor­rupt spirit, or if the Prince of the ayre who ruleth in the children of disobedience be there already, hee might still continue, and not be cast out, but keepe his credit, and power, and dominion, which the knowledge of the Scriptures would discover and dissipate, if they should attend and listen thereunto; For what other tendency can it have to direct them so much to a light within, but to make men beleeve, that what ever motion cometh into their mindes, is of the Spirit of God, and ought to be obeyed, that so they may follow the wayes of their owne hearts, and the vanities of their owne mindes, and so run headlong to destruction, without trying of the [Page 22]spirits whether they be of God, as the Scriptures injoyne them, and will direct them also for; how should they try them, but by such Rules as are held forth in the Scripture, which was written for our learning, and not to be slighted and laid aside as a dead letter, or as uselesse and unvaluable, or like a nose of wax pervertible at plea­sure; for though it is true that some doe pervert it, and wrest it for their own ends and purposes, yet it is, saith the Apostle, to their owne destruction. As so doe but marke the successe of James Naylor and all his complices, unlesse they repent and humble themselves greatly before the Lord, if it doth not bring them to destruction at last, 2 Pet: 3.16. It is as dangerous to the soule, to wrest or per­vert or disparage the Scriptures, as kicking against prickes is to the body; hee that undervalueth and disparageth the Scriptures, doth it to the Lord himselfe, whose word it is, as hath been clearely proo­ved. But I looke for no other, but like Jannes and Jambres, they should resist the truth: yet the promise I expect to be fullfilled a­gainst them, that their madnesse and folly shall be discovered, and made manifest unto all men, even as theirs also was; see 2 Tim: 3.8, 9. Their wrestings and turnings of devices shall be but as the potters clay: their bed is too short, and their covering too narrow, they cannot wrap themselves: See also 2 Pet. 2.1. the end of such [...]e tea­chers, who deny the Lord that bought them, whether they shall not bring upon themselves swift destruction.

As so it is manifest James Naylor doth, for hee utterly denyeth the manhood of Christ, who dyed for us, and who was in all things like unto us, sinne onely excepted, and therefore hee maketh no ac­count of a Christ without us, and at a distance, nor one that is visi­ble, having a visible body, which the heavens must containe till all things be restored. And hee shall appeare againe the second time with­out sinne unto salvation. The Scripture is cleare, that the Word was made flesh and dwelt among us, saith the Apostle, and they saw his shape as the shape of the onely begotten Sonne of God, full of grace and truth. But great is the mystery of godlinesse, God was manifest in the flesh, justified in the Spirit, seene of Angels, beleeved on in the world, and received up into glorie. It is indeed such a mysterie as James Naylor understands not, else hee durst not sleight it, and so under­value the person of Christ, or of his words either as now hee doth. But this is so grosse and palpable a doctrine, that hee dareth scarce expresly owne it, when men of understanding are present, there be­ing [Page 23]thousands of Scriptures make it so clearely manifest, both in the old and new Testament, which makes him dumbe and silent, when questioned in that point.

And yet he will needs be accounted infallible, and as some great Prophet, and as though he had some extraordinary Revelations that no man else had knowne before him. And yet he teacheth us nothing (except lyes) but what wee knew before. Who that is versd in Scripture, but he knoweth that Christ is the true light, who lighteneth every one that cometh into the world, with what light they have of understanding and rationalitie.

And who knoweth not that Jesus Christ is in us, except wee be Reprobates, by his blessed Spirit in lesser or greater measure? And who knoweth not that the word is nigh us, even in our heart, and in our mouth, to wit, the essentiall word, which is Christ, by his blessed Spirit, if wee be his Elect?

And who knowath not that the ministration of the Spirit is not by the workes of the Law, by which no flesh can be justified, but by the hearing of faith preached, because the letter of the Law killeth (spiritually) but the Spirit giveth life through faith and love, which are in Christ Jesus?

And who knoweth not that God is a Spirit, and will be worship­ped in spirit and in truth, or not accept it. But hee will be wor­shipped with the body also? And who knoweth not that men should sing with the Spirit, and with the understanding? But what singing or praising of God is that which is not with the mouth? I never heard such, nor shall doe, I thinke, unlesse I heare the Angells, which have not any proper mouthes.

And what Church is that which is in the heart? our bodyes in­deed are the Temples of the holy Ghost: and I reade of the Church of the first-borne written in heaven: but are these the Churches of the Saints, spoken of in Scripture, which yet some of them had their failings?

And who knoweth not that all that are without God and his Righteousnesse, are in the world, and strangers as yet to the Cove­nant of grace? And who will not deny that faith and worship which God denyes?

And who knoweth not that those who have an unction from the holy One, and know all things, have no need that any man should teach them, but as the same Anointing teacheth them of all things; see 1 John 2.20.27.

But those who have this unction, will not follow James Naylor nor his crooked and perverse doctrines, for those that goe out from us are not of us; see vers: 19.

For a stranger will they not follow, for they know not the voyce of strangers; Joh: 10.5 But James Naylor is sent with strong delu­siens (to some) that they might beleeve a lye, that they all may be damned, that receive not the truth in love, but have pleasure in un­righteousnesse

Qu: But how is hee sent may wee Imagine?

Ans: Not properly of God, nor by his Spirit, but Satan hath got commission to be a lying spirit in his mouth, and in the mouthes of all his complices, as hee was in the mouth of all Ahabs Prophets, to deceive those who receive not the truth in love, but have pleasure in unrighteousnesse. If hee had a paire of hornes of Iron, such as Zedekiah the sonne of Chenana made, that hee might bring them to Fox, and tell him that with those hee should push downe all the Ministers of God, till hee had destroyed them. It is very likely that Fox would beleeve him; yet so doth not any Micaiah, any true Prophet of the Lord: though James Naylor himselfe hath prophe­sied so much concerning all the Ministers of God in England, and elsewhere; yea even all the generation of them, who ever they be, that will not receive and beleeve his lyes: Which truly are so pal­pably grosse, that I verily beleeve that not one Minister that is sent of God in all the world will owne for truthes, though hee shuffle them up never so closely amongst the truthes of God, as in that art hee is extreame cunning; and it is no marvaile if that old lying spirit hath skill to teach him, and be in his mouth, for hee hath long used that very art; and of all the arts that hee hath yet lear­ned, it is the most deceivable, and therefore he hath used it longest; hee deceived Eve with it when shee was pure from sinne, and per­fectly wise: no marvaile then if hee deceive so many now that are laden with sinne, and lead with divers lusts, and not so wise as shee. But I hope it is his last and cheifest Refuge, I cannot but rejoyce to see him play this carde, to transsorme himselfe into an Angell of light, and his Ministers into Ministers of Righteousnesse; I hope it will be to his losse in the end. If the Ranters doctrine would have taken amongst us, hee would never have owned so many truthes, and good things; but that not taking, hee was glad to transforme himselfe and his Ministers in new suits of apparrell, not all out of [Page 25]course, but finer wooll, and smoothly woven and drest, yet the de­signe and doctrines against the Scriptures being not owned as the word of God: and in respect of disowning the teachings of men as utterly needlesse, they being taught of God, as they say, to love one another: They are just the same which the Ranters used, Their designe being clearely the same with the Ranters, to wit, to preach downe all preachings and teachings of men, though never so holy and spirituall teachings: And why forsooth, but because there is a promise, that they shall be all taught of God; using the very same Scripture-grounds which the Quakers doe, and quite perverting them for the same use, as the Ranters did, which any spirituall un­derstanding knoweth for certaine that they were never given forth by the holy Ghost for any such ends or uses, but quite the contra­ry, which were easie to demonstrate, if it were needfull.

But let mee fall to question James Naylor a little, as hee hath done us.

First, Where the Scripture giveth any such directories for at­taining unto life and power, &c.

To wit, That wee should onely give heed to that light within us, and utterly desert all teachings of men, save onely of them­selves, who onely direct us unto that light, though it be but dark­nesse in comparison of what wee may learne from Scripture, and from men likewise, who teach us from thence by the Spirit of God.

Secondly, Where doth the Scripture tell us, that hee that is the light of the world, and that inlighteneth every one that comuteth into the world, doth inlighten all sufficiently, and so as to guide them in­sallibly, or that hee inlighteneth all alike, and that immediately without the knowledge of the Scriptures, or the teachings of men, so as that they need not to teach one another, saying, know the Lord, because all doe know him from the greatest of them, even to the least of them. Is the case so now, that all know him, what need is there then of the teachings of James Naylor and his complices, if their light within them be sufficient, it can teach them all that hee doth, and all that he knoweth, and how to eye it onely, and to looke within for light, and to desert and despise the teachings of men, as so he doth: and what else doth hee teach which is not taught by men from sacred Scripture, and with more spirit and power, then hee teacheth any thing, and farre more rationally and con­vincingly, [Page 26] in the cleare evidence and demonstration of the Spirit. And doth hee not herein teach men to despise his teachings also? Have all a like measure of the Spirit and of power, and of under­standing? But such who have more, both can and ought to com­municate it, and to administer it what in them lyeth to such who want it, or have the lesse. But they that have it not, cannot possi­bly administer it, nor obtaine it neither, but as it pleaseth God to give it forth unto them mediately or immediately. And have all the people a like measure of light, or are they alike capable or comprehensive of it, though it be taught them precept upon precept, and line upon line, here a little, and there a little, as it were by drops distilled into them, let wise men judge.

Are there not some people spoken of in Scripture, that were a people of no understanding, therefore hee that made them would have no mercy on them, and hee that formed them would have no compas­sion on them?

And are there not some spoken of in Scripture, that are sensuall, having not the Spirit? Jude.

And is not the manifestation of the Spirit given to every man (to whom it is given) to profit withall? and whom shall they profit, if all be alike qualified, and need no teaching. And is there not di­versities of gifts of that selfe same Spirit, and all for edifying of the body of Christ, till wee all grow up to a full stature, which is not yet attained, no not by Naylor himselfe, for all his boastings of his in­fallibilitie and purenesse from sinne.

And I doe beleeve that he keepeth within compasse, and as free from any notorious sinne in the sight of men, as hee possibly can, and that for credit of his doctrine; And so without all question Satan is willing to cloake them with any externall righteousnesse, and with good words and doctrines, and faire speeches to deceive the hearts of the simple, and especially on this condition, that hee may but stablish their doctrine, and draw men off from the use of meanes and ordinances, and from the teachings of men, and to neg­lect the Scriptures.

For this would still continue and increase his kingdome unto all generations, for where the Scriptures are not knowne, nor the or­dinances administred in power and puritie, his kingdome is in peace, and hee ruleth at pleasure in the children of disobedience, and perse­cuteth the Elect, and keepeth them in ignorance, as is well knowne [Page 27]to all that know any thing: What blindnesse, and darknesse, and sottish ignorance is in all places where the Word is not preached, nor the Scriptures minded, and searched and knowne. So that give him but the reception of this doctrine, and it is the best foundation for his kingdome that can be laid. It is just suitable to that doc­trine of the Papists, to wit, that ignorance is the mother of devotion; and upon that they forbid that lay-people should meddle with the Scriptures in their own mother tongue; which hath been a meanes to keepe them in such ignorance, that their Priests have lead them and kept them so long in such grosse Idolatry and superstition, to their utter destruction both of their soules and bodyes; doe but pa­ralle the cases, and they are just the same, and from the same spi­rit and principles; which is a blacke author: Hee well knoweth that where the Scripture is knowne, and accounted of as the word of God, his kingdome must downe in the hearts of the Elect, and therefore it is that hee would have it sleighted, as but a dead let­ter, and as unusefull unto them till they have the Spirit.

But the Scripture would teach them how to obtaine the Spirit, and how to obtaine wisdome, if any man lacke, namely, to aske it of God, which is none of Naylors directions, but quite the contrary. I never heard nor saw it in any of his bookes that ever hee advised men that lacke wisdome to aske is of God. Jam: 1.5, 6. nor men that lacke the Spirit, or desire greater measures of it, to aske it of God, though it is promised to them that aske him, &c. if they seeke him with all their heart, hee will be found of them, Luk. 11.13. & 1 Cor: 28.9. And this is the directory of the Spirit of truth, whom the world cannot receive

But hee adviseth them to seeke it within, before they have it, and to follow and love that light within them, which yet for the present is but grosse darknesse for ought hee knoweth: A most grosse directory; hee might as well bid some men follow, and ob­serve and obey the Devill, for he ruleth.

Thirdly, And againe in what part of Scripture is the Gospell called the Letter, or the preaching of the faith, the preaching of the letter, answer if you can, how much more is it not called a dead Letter?

Fourthly, And where is it said in Scripture, that God is not to be worshipped with reverent gestures of the body, as well as in spirit and truth?

Fifthly, And where doth the Scripture forbid praying, praising, and singing with the mouth and voyce, as well as with the heart, and with the understanding and Spirit?

Sixthly, And where doth the Scripture forbid the assembling together of the Saints and faithfull, for worshipping of God, and for spirituall ministration in his sacred name of the Word and Sa­craments, which Christ hath appointed for their edification, as the Churches of the Saints did in the primitive times, and were so en­joyned by the holy Apostles.

Seventhly, And where saith the Scripture, that every one that commeth into the world hath an unction from the holy One, and know­eth all things, and needeth not that any man teach him, but is the same anoynting teacheth him of all things? Nay where saith the Scripture, that all the Elect have it now for the present, or at their comming first into the world?

But if none of these things be asserted in Scripture, how shall James Naylor make his doctrines feizible amongst rationall crea­tures, much more amongst the Elect?

For hee is not sent to deceive the Elect, but such onely as have not received the truth in love, but had pleasure in unrighteousnesse; as hath been said before: For it is not possible to deceive the Elect totally and finally; though they may for a time be lead away with the errour of the wicked, and fall from their owne steadfastnesse.

Eightly, And let mee inquire further, did not the Saints that were at Ephesus, and the faithfull in Christ Jesus, that were the Elect of God, chosen in Christ before the foundations of the world: In times (then) past, to wit, before they were quickned; I say, did they not walke according to the Prince of the power of the ayre; the spirit that worketh in the Children of disobedience.

Ar: But if this be true, that the Elect of God before conversi­on be under the power and government of Satan; as the most pre­dominant and ruling spirit, then within them.

Qu: What a directorie is this to them, to eye and observe that lying spirit then ruling in them, and to love and obey and follow his motions and instigations, and to looke no further, but to obey the light there in their consciences, whiles they make no conscience of any sinne; but follow the lusts of their flesh, and of their minde, be­ing by nature children of wrath, even as others; see Ephes. 1.4. & 2.1, 2, 3.

What is it else but to advise them to obey Satan, and let him keep his hold whiles he hath it: And what better way to perswade them to it, can either Satan or the Quakers devise, then to keepe them from searching the Scriptures, or getting knowledge thereby to discerne of spirits, and so then to perswade them, that it is no o­ther but the Spirit of God, that worketh in them, and giveth them light: And what more politicke way can Satan devise to make them so beleeve, then to moove and incline them to forsake their grosse sinnes, and carry themselves in an humble selfe-denying po­sture, like holy men; for such who have been educated where the Scripture is read, and the Gospell preached; hee can hardly deceive them any other wayes, to make them beleeve that hee is not Sa­tan, but the Spirit of Christ: But when hee hath once done that, hee can rule at pleasure, and act them at pleasure in all other re­spects, and puffe them up with spirituall pride, and imperiousnesse, and disdaine of others, and to thinke themselves the onely spirited men above all others: after Satan hath wrought a change in them, and made them a little more active and spiritfull, then formerly they were in their dead condition: But then what ever lyes hee findeth most usefull for maintaining his kingdome, hee easily per­swadeth them they are truths of God and inspired into them by the Spirit of God, which they thinke is in them: For if ever hee get them up to that conceite of themselves, that they are infallibly guided by the Spirit of God, which is indeed infallible, then they never care nor regard at all what the Scripture witnesseth, nor what any man saith by way of contradiction to what they hold; But are ready to cry out against them, as blasphemers and resisters of the Spirit, that doe but in meeknesse and wisdome from Scripture­grounds oppose their doctrines and wayes and blasphemies which they hold, and maintaine, being most implacably malicious against any that oppose them, and call them but as they are a seduced peo­ple, turned after Satan, blasphemously reproaching the Ministers of God, and all his Saints that approve not their doctrines, and workes, and wayes: As hath been shewed before.

And how cleare a blasphemie is it to father such wicked asserti­ons on the Spirit of God, and to professe themselves mooved thereunto by the Spirit of God; when if the Scripture be true, it is certainly true that they are wicked lyes, and therefore must needs proceed from the father of lyes, and not from God: And that they [Page 30]are lyes, and that dangerous and blasphemous, is clearely proo­ved already, and I hope satisfactorily to any rationall appre­hension.

Object: But it will be said against all this, that without all que­stion there is something in these men more then ordinary, and more then was in them before, for they are so spirited for acting in their way, and to maintaine their doctrines and principles, and are found to be so quaint and wittie, more then what they were or had be­fore, that it is cleare they are acted by some spirit or other, which they are perswaded is the Spirit of God, as appeares by their bold­nesse and confidence, and comming to the light, and their zeale, and selfe-deniall, which for the most part is evident in them: And therefore how can this be from any false or lying spirit, which ma­keth them so bold and confident, and that to come to the light that their deeds might be made manifest, that they are wrought in God; And they are so expert in Scripture, as few Christians are like them, and that as they thinke by inspiration from God, they having not been so before, but dull and uncapable, and such as could learne nothing of that nature, but were utterly non-profici­ents in the Schoole of Christianitie, and knew nothing at all, but were as deafe or dead men under spirituall ministrations; And therefore how can this change come, and how come they by this Renovation, and this Spirit, and zeale, and boldnesse, and confidence thus above ordinary? And to plead for so many good things, and sharply rebuke and reprove so many evill things: Is it possible that this spirit should not be of God, but a deluding spirit? how can this be, or come to passe?

I answer; That it can be no other but a deluding spirit, the which as I conceive they obtaine by such meanes and proceedings as I shall name; and I desire they would search their owne hearts, whether it be not so with them, that so if they be deluded, they might forsake and renounce that deluding spirit, and so deliver themselves out of the snares of the Devill, that are taken captive by him at his will and pleasure.

And first let them but examine themselves, whether they were not of those that had heard the Scriptures read and opened, and the truthes of God held forth by and from them, which now they owne and witnesse too?

But whether they were not then of those that received not those truthes in love, but had pleasure in unrighteousnesse?

And if so, whether there be not cause of jealousie, least God hath purposely sent them strong delusions for that very cause.

And secondly, whether they were not first wrought up to an implacable malignitie against the Ministers in generall, and against the most part of professors, in so much as they did speake evill, and gave forth reproachfull language against them, calling them hire­lings, and Priests of Ball, and covetous, and carnall, and such like language as they give them now: which wee doe account as a degree of blaphemie; for hee that speaketh evill of the Ministers of Christ, speaketh evill of him: And what is blasphemy, but speaking evill of God, or Christ, or of his word, or wayes, or ordinances, or people? But if so, and that they received that spirit within them upon acting according to such principles, which they can never cleare from a degree of blasphemie. May they not well be jealous that God hath delivered them up to the power of Satan, to be spi­rited and guided and acted by him at his will and pleasure?

And is it not very likely, that it is thus with them, and that their blasphemies are the cause why they are so deluded with a false spirit in stead of the Spirit of God? And is it not just with God thus to give them up that receive not his truth in love? And how certaine is it that they never received the truth in love, that love not the Messengers and Ministers of it, but can so easily and bitterly Revile and Reproach them, and not them onely, but all the Saints and ser­vants of God almost over all the world, accounting them all but Litteralists (as hath been shewed in part, and is easily demonstra­ted from divers of their books) those of themselves onely ex­cepted?

And is it not alwayes so with Satan in his trading with Witches, that before hee granteth them a familiar spirit to be their servant, hee ever ingageth them under a degree of blasphemie, as to speake evill of God, or Christ, and of his holy Spirit, and it may be to re­nounce and curse them in a fearefull manner? And then hee know­eth that he hath them sure as quite from under the protection of God, and so ingageth them in covenant and league with himselfe in a mutuall way; for hee knoweth his libertie and commission from God, and that hee is chained within such bounds and limitts that hee cannot passe: For till the Lord hath delivered them up to his power and government, hee cannot act them at his will and pleasure: And hee well knoweth that hee must bring them under [Page 32]some degree of blasphemie, or such a measure of sinne, as will pro­voke the Lord to deliver them up to his will and pleasure, else hee cannot doe them the least harme at all, much lesse can he use them as Instruments for his owne service, and to make them his slaves and vassalls to doe his drudgery and act for him in things that con­cerne his kingdome, yea and such things likewise as hee could no wayes effect without their assistance: as I might instance in many examples that I have read in Histories concerning divers Witches, how it was with them in that case by their owne confessions, to which Histories I shall referre the Reader.

But in my apprehension the case is just the same with these de­luded people called Quakers: For they being a people that be­leeved not the truth, so as to receive it in love, but had pleasure in unrighteousnesse; see 2 Thess: 2.10, 11, 12.

Though they heard the Word both read and preached, and that with authoritie and power, yet it did not profit them, because it was not mixed with faith. And so could not possibly worke them up to receive it in love, because they having pleasure in unrighteousnesse, the word was unto them unsavourie, yea the savour of death unto death, and therefore put away from them, and not beleeved and embraced as they ought to have done. In so much, that not loving and receiving the word of truth, they could not love and receive the Ministers and Messengers of it, in regard they brought no glad tidings of peace unto them whiles they loved unrighteousnesse.

Upon which occasion of advantage, Satan sent forth his Mini­sters, first the prophane Ranters, perswading them to forsake the teachings of men, and to liften to that light within in their consci­ences, for they were all taught of God to love one another, and that light within was the teaching of the Spirit, and that of men was but carnall; nor the Scripture it selfe was but carnall and a dead letter, and the Bible might be burnt, and bought and sold, and might be read all their life without any profit or benefit to their soules; whereas that light and spirit within them was of an eter­nall nature, and an infallible guide, so that obeying that light, they could not erre, but should be sure of perfection, and of eternall life. Now these poore ignorant unstable soules finding it true that they had not received any great benefit, nor life and comfort by the word and ministrations of men in any other way or ordinance of so long time; They immediately embraced and received their doc­trine, [Page 33]and so fell in with them to despise all ordinances and mini­strations of men, and even the Scripture it selfe, and fell to revi­ling them, and calling them carnall, and hirelings, and traders with the Word; and such as looked onely for gaine from their quarter; and such like language as is notoriously knowne.

But then their spirit within taught and lead them to such pro­phanenesse and excessive open wickednesse, as to commit adultery, and fornication, and to father the same on the Spirit of God, as moved by him, which was outragious blasphemy, & such horrid im­pietie, that no man almost that ever knew what belonged unto com­mon civilitie, could for shame owne them, or their wayes or doc­trine, but cryed out shame against them.

But Satan perceiving his doctrine and kingdome to decay, by reason of this excesse of wickednesse; Hee put his Ministers into another garbe, and also some little refined his doctrine, in some in­feriour points, provided alwayes that his maine might stand, to wit, against the Scriptures, and the teachings of men, and ordinan­ces, &c. and that they should onely listen to that light and spirit within: For this they still preach and father blasphemously on the Spirit of God.

But then for much of outward prophanenesse they cry out a­gainst as much as possible, and as if they were indeed the Mini­sters of Christ, and plead extreamely for perfection, professing themselves to have already attained it; And Satan hath so farre moulded them, as to make some shew of holinesse, and of humili­tie, and righteousnesse, in externall things, and hath so farre de­luded them, as that some of them thinke and are fully perswaded, that they are perfect, and free from sinne, and that it is certaine that it is no other but the spirit of God that hath so moulded them, and that dwelleth in them, and acteth and mooveth them, so that what ever they are taught, or mooved unto by that Spirit, they dare not disobey, nor cannot beleeve that it is not true or just, &c. Nay though an Angell from he even should teach them con­trary, in so much that they are bold and consident in the mainte­nance of their doctrines, and ceremonies, and wayes, as if they were certainly witnessed by the Spirit of God; as is publicity knowne. And so being deluded themselves, they are the more powerfull to delude others; for Satan acteth them at pleasure, and they are spirited by him to preach, and pray, and promulgate [Page 34]his doctrine in all places where they come, and that with life and power, even subverting whole houses, and beguiling many unstable soules.

First, By working them up to a dislike of the Ministers, and then of all ordinances, and then of the Scriptures, as all but carnall, and dead, and vaine, and unprofitable unto them; as is easie to doe with those who never loved them: And then they bring them one step further, to wit, to reproach and despise them, and speake evill of them, which is a degree of blasphemy.

And then they are left to the power of Satan, by the Justice of God; and so are spirited by him, and familiarly taught by a spirit within, and acted and mooved at his will and pleasure, and yet doe confidently beleeve it is the Spirit of God that sometimes speaketh with an audible voyce, and they obey accordingly.

And thus poore soules, they are led blindfold with the strongest and strangest delusions that ever were knowne in the Christian world; by giving heed unto seducing spirits, and doctrines of De­vills, speaking lyes through hypocrisie, having their consciences sea­red as with an hott Iron. By which it is evident that it is the last dayes; In which, saith the Apostle, perilous times should come, &c. noting them out unto us by almost twenty Epithets, which are all of them verified in the Papists, and the Quakers; for what one commeth short in, the other compleateth: And wee may still ex­pect, that evill men and doctrines shall wax worse and worse, decei­ving, and being deceived; see 2 Tim: 3. Chap

And that there shall come false Christs, and false Prophets, and shall shew great signes and wonders, so that if it were possible they should deceive, even the very Elect, Mat: 24.23, 24, 25, 26, 27, 28.


These things considered, wee ought to be seriously admonished, and perswaded hereby, to take heede unto our selves, that wee be not deceived by these seducing spirits, these false Christs, and false Prophets: Behold (saith our Saviour) I have told you before; Wherefore if they shall say unto you, behold, he is in the desert, goe not forth, behold, he is in the secret chambers, beleeve it not. For as the lightning, &c.

I say therefore, if the Quakers tell us, loe here is Christ, or loe there, nay if they shall prevaile so farre, as the Lord knoweth how [Page 35]farre hee will suffer them, as it may be to shew great signes and won­ders; yet let not us be deceived; Behold hee hath told us before, that wee might be forewarned and forearmed. So that wee are in­excusable if wee be deceived.

And therefore that wee might not be deceived with these sedu­cing spirits, and doctrines of Devills; Let us take admonition from the Spirit of God, and not thinke our selves so steadfast and im­moveable, as that wee may not be deluded for even the Elect themselves may be so farre lead away with the errour of the wicked, as to fall from their owne proper steadfastnesse, though not totally, nor finally; see 2 Pet: 3.17, 18.

And first then let us take heed least these seducing spirits pro­voke and stirre us up to a dislike of, and enmitie against the Mini­sters of God, for this is the first step that leadeth them to delusi­on; but let us love and honour them, as Embassadours of Christ; and let this love be without dissimulation, not in word and tongue one­ly, meerely complementall, but indeed, and in truth; and let it be exprest upon all occasions, especially who ever it be that teacheth us, and that administreth unto us spirituall things, let us see and take care that they doe not want of our carnall things: For accord­ing as wee sowe liberally, or sparingly in these respects, the same shall we reape from the hand of God. Let not the Quabers deceive us in these respects, God is not mocked. And let us not account it as a matter of indifferency, for it is our dutie, and therefore it is called communicating; To doe good, and to communicate, forget not, for with such sacrifice God is well pleased; and let him that is taught in the Word, communicate to him that teacheth in all good things.

Now communicating is distinguishable from distribution, or gi­ving to the poore, because of the poore wee receive nothing in re­compence, but from the Lord onely, neither doe wee expect it; Whereas in case of communicating, wee receive one good thing for another, yea and that many times more valuable than all the car­nall things that we can communicate.

So that we ought not to account it as a worke of charitie, but as a worke of pietie and dutie unto God; for the Ministers are his sub­stitutes or Receivers. And therefore wee ought, as the Apostle In­joyned; Every first day of the weeke to put apart by it selfe as the Lord hath increased us, and give it in to the Churches treasurie, that there need be no trouble in gathering of it, and that to be disposed to [Page 36]the Ministrie, and to the poore, as may be thought most needfull and convenient by faithfull men. I have heard of an English Law­yer of late yeares, who was so conscientious of his dutie to God in this respect, that he put apart every tenth shilling that he got with his practise, and disposed of it for pious and charitable uses, as hee found occasion, and hee so increased, that he grew very rich and honourable, and so lived and dyed in great esteeme: And I doubt will rise up in Judgement to the condemnation of many carnall and worldly professors, that make no conscience of their duty unto God, and their faithfull Ministers, nor to the poore neither in these respects: And I much feare that the people of God themselves are much blame-worthy and neglective of their duty in these respects: And that it tendeth greatly to the hinderance of the Gospell, and the disparagement of their profession; besides their owne detri­ment, which is very great, as I could largely instance, but this is a subject deserves a whole Treatise.

Onely this Item I desire wee might remember, that if the Scrip­ture be true, hee that in these respects soweth sparingly, doth and must receive but sparingly if he be a Christian, and that both spi­ritualls and temporalls from the hand of God; and hee that soweth liberally, doth and shall and may certainly expect to reape aboun­dantly from the hand of God, both for this life, and the life to come: The which is easie to confirme from many testimonies in sacred Scripture, besides many examples that might be produced from experience amongst us; to wit, of many professors of great estates going to decay, that are provident enough for things of this life, if not too covetous; And the reason is, because the Lord doth not blesse them in what they goe about, but bloweth upon their de­signes, and labours, and estates: And it is but just and according to his Word: For professors ought to be as lights to the world, and so to let their light shine, that they might see their good workes, and glo­rifie their father which is in heaven; and as they excell in other graces, so they ought to excell in this grace also.

And to exemplifie true Christianitie, and obedience, and subjecti­on to the Gospell of Christ in every duty both to God and men, that so they might also be blessed of God, and increased accord­ingly, that so they may witnesse the truth and veritie of his pro­mises and blessings, pronounced in Scripture in such a case.

And for further satisfaction that it is a duty which God requires [Page 37]at our hands, Consider with mee these Scriptures, and Reasons, and promises also.

1. If wee must communicate to those that teach us in the Word in (all good things).

Conseq: That there is no exemption of any good thing where­with the Lord hath blessed and increased us.

Rea: For all is a generall word, and includes every good thing.

Instance, According to that Text, Serve the Lord with all thine heart, and with the first-fruits of all thine increase. So shall thy barnes be filled with plenty, and thy presses shall burst with new wine, Prov. 3.9.

And that in Ezekiel 44.28, 29, 30. to wit, And it shall be unto them for an inheritance, I am their inheritance, and yee shall give them no possession in Israell, I am their possession. They shall eate the meate-offering and the sinne-offering, and every dedicate thing in Is­raell shall be theirs. And the first of all the first-fruits of all things, and every oblation of all and every sort of your oblations shall be the Priests: yee shall also give unto the Priest the first of all your dough, that hee may cause the blessing to rest in thine house.

Object. But it will be objected, that these are all but Judaicall Ceremonies, to which Christ put an end, and that these meate-offe­rings, and sinne-offerings, and trespasse-offerings, and dedicate things, and all these oblations of every sort, are nothing now that concerne either us or the Ministers of the Gospell. And therefore it is improper to make these things exemplary for our direction.

Answer. I shall easily grant that all these Ceremonies and exter­nall sacrifices and oblations are ceased, and not to be observed nor practised by us in the Jewish forme.

But I cannot grant but that they are something to us in the times of the Gospell; Else the Apostle was deceived when he brought that Instance, 1 Cor: 9.13. to wit, Doe yee not know that they which minister about holy things, live of the things of the Temple, and they which waite at the Altar, are partakers with the Altar: From which hee concludes, that Even so hath the Lord ordained that they which preach the Gospell, should live of the Gospell.

And therefore these Scriptures doe concerne us, and there is morall Instruction and direction in them, though not so much as some would gather.

Reas For first, wee must not onely serve the Lord with all our [Page 38]hearts, but with the first fruits of all our increase. That is to say, wee must be readie to distribute, and to communicate, as we have oc­casion, and are called of God, as need requires, and that in all good things. Wee should thinke nothing too good, or too deare, or too much, to communicate to our teachers, or give to the poore; For the Lord accounteth it is given to himselfe, or lent to himselfe, as so hee did, but then assigning over as it were his owne portion, which hee expecteth from us by way of gratitude for his blessing of us, and as hee hath increased us, to be given to the Ministers, as then to the Priests: For hee that giveth but to them so much as a cup of cold water, because they are Christs Ministers, or Christs Dis­ciples, or because they belong to Christ, shall in no wise loose his re­ward And some shall be condemned at the last day; as not giving it to Christ, because they did not give it to the least of those little ones that beleeve in him.

2 Rea: And secondly, they must doe it, and doe it liberally, if they will expect to reape liberally, to the Ministers of the Gospell, as then to the Priests; and for the same reasons, namely, That they may cause the blessing to rest in their houses: And that they may reape liberally, that their barnes may be filled with plentie, and their presses burst with new wine, yea, that hee may powre them forth a bles­sing, that there shall not be roome to receive it: And that the very loynes of the poore may blesse them.

For wee are but deceived if wee sow sparingly, and yet expect to reape liberally from the hand of God; For God is not mocked, but hee that soweth sparingly, shall reape sparingly. And if we take not his word, but put it to the tryall, wee shall finde our selves mocked and deceived in it. And how absurd a thing is it that God hath given us his word, and wee dare not take it, nor doe accord­ingly, but thinke all woone, and as it were treasured up that is spa­red this way: And so that others doe it, wee thinke it will serve as if wee did it our selves: But it will be found when our accounts are cast up, that wee utterly loose, and that manifolds, what wee spare this way.

Quest: But it will be demanded, to wit, If it be so that God requireth of us, That are taught in the word, to make them that teach, pertakers with us in all good things; Then what part of that with which the Lord increaseth us, must wee Communicate?

Answ: I answer, that if I should sett a stint under Gospell-dis­pensations, [Page 39]I should make bolder than the Apostle did, or had a minde to doe.

But I shall gather some resolves, that are clearely deducible from Scripture-grounds, yea from the Law of God, which is the Law of Love, and so passe it over.

1. And first the Apostle saith; Let every man administer accor­ding to the measure of his faith; And as every man wisheth in his heart, so let him give. From which I conclude, That if men have not faith, so as they can trust in God, that hee will not faile them, in case they give liberally, that they shall certainly receive a reward suitable according to his promise, but are in feare to want them­selves: Then yet hee hereby requireth that they doe communicate, and that they doe distribute, yea though they doe it but spa­ringly.

2. And secondly, As there is no bounds for liberalitie in any case, so it be freely, and in faith; so I dare not set bounds in this respect, concerning the Ministrie: But whether a tenth part, or a ninth, or the eight, or the halfe, or all of that wherewith God hath increased us.

Rea: For God is able to make all grace to abound, so that wee shall certainly reape as liberally from the hand of God, if wee part with all wee have, be it what it can, more or lesse, according to his promise. The widows mite was all her living, and shee was com­mended for it; And they are likewise Commended in the primitive Church, in that such as had lands sould them, and laid them downe at the Apostles seete, and they were distributed as every one had need.

Resolve. But this I resolve, that to give lesse then a tenth of that wherewith God hath increased us in any lawfull way, in case when need requireth for supplying of the Ministrie, and of the poore, the Churches poore especially, and that occasion calls us to part with it, for any such ends as may properly be called giving unto God, or lending to the Lord, or Communicating, &c. I say lesse then a tenth is too sparing.

1 Rea: For it is lesse than Abraham gave to Melchisedecke be­fore the Law was given; And lesse than Jacob vowed; And lesse than God required and called for as his due, for the donation of the land of Canaan to the Israelites.

2 Rea: And for us in times of the Gospell, to be more sparing under such large, and bountifull, and free dispensations; Is a most [Page 40]shamefull unfaithfull and ungratefull part, And will not be well ac­cepted, if wee justifie our selves in such poore degrees and measures of love, both to God and men.

3. For hee requireth fruit suitable to his tillage; as is easie to prove the moralitie of such duties from the nature of love; as it may be I shall the Lord assisting mee.

4. But without all controversie, in such cases as abovesaid, to give more then a tenth, yea if need require, to sell all that wee have and give it to the poore, or if called to it, even to lay downe our lives for the brethren, which is the most of all, yet it is nothing too much under Gospell-dispensations; (for it was never so plainely and pro­perly required of the Jewish Nation) for it is commanded, even by Christ, and by his holy Apostles. And suitable promises both of treasure in heaven, and a supply on earth, both to us and ours, that wee shall not want, nor have lacke of any thing; As in the primi­tive times it was really exemplified; They trusted God and obeyed his word, and even made all things common; and his promise was made good, so that there was none that lacked.

And this in all likelihood will be so againe, when the hearts of the fathers are turned to the children, and the hearts of the children unto their fathers; Which is as much to say, as when the Spirit of God in the Ministrie of his Word taketh a kindly Impression in the hearts of his people, so as to naturalize them to himselfe, and the Ministers and people one to another, so as to make them one as God is one, yea like the primitive Church, Of one heart, and of one minde: For then they proove and exemplifie the naturallnesse of the Law; For then onely, and not till then, nor but onely with such who are so joyned, can it ever be expected, nor will it ever be suitable to have all things common, nor could it else be expected, that none should lacke, and be neglected. And without all question, wee ought to be one as God is one; as Christ hath prayed for us; and as it may therefore certainly be expected; for all his prayers were effectuall. And therefore wee ought to endeavour after this unitie in the spi­rit, which is the bond of all (true) peace and amitie.

And so often as wee pray that the kingdome of God might come with power, (that is to say) that the Spirit of God might Rule in our hearts, so often we pray that the kingdome of God might come so with power to all his people, and that wee might be one as God is one, and that wee might be one in him; see John 17.21. & ver. 22, 23. [Page 41]Nay, if it cannot be denyed but that not onely our goods, but even our lives and all should be readie at hand to be offred up in behalfe of our brethren, and for the glory of God, in witnesse to his truth, if wee are called too it; And if the love of Christ, and the love of the brethren should be so ardent in us as to make us willing even to part with our lives in such a case, How much rather should it easily in­duce us to part with our goods, and that not onely a tenth, but all that we have. For as the Apostle John affirmeth; Hereby perceive wee the love of God, because hee hath laid downe his life for us, And wee ought to lay downe our lives for the brethren.

But whoso hath this worlds goods, and seeth his brother have need, and shutteth up his bowells of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, nor in tongue onely, but in deed and in truth.

Even so I also conclude this infallible resolve from the same ground.

Resolve. That whoever hee be that hath this worlds goods, and seeth his brother have need, and shutteth up his bowells of compassion from him; There is no signe of the love of God in that man.

But much more when they shutt their bowells from supplying the wants of their faithfull Ministers, who teach them in the Word, who come unto them in the name of the Lord, and bring them glad tyd­ings, good newes, a rich treasure, precious promises, blessings from on high, Christs owne Embassage, representing his person, delivering his message, and blessing them also in the name of God and the Lord Jesus Christ, yea in the name of the most high God, possessor of heaven and earth.

Surely, I say it, and that without all peradventure, that neither the love of God, nor the love of Christ, nor the love of the brethren, nor of his faithfull Embassadors dwelleth in that man.

Rea: For if a man loveth not his brother whom hee hath seene, how can hee love God whom hee hath not seene? yea the Invisible God, whom never man saw, neither can see, but onely in spirit, through an eye of faith, save onely in man who is his Image, when once per­fectly renewed: And whom wee ought to love and respect, and honour accordingly, as wee see his Image repaired in him, yea though never so poore and despisable in the world, and in the worlds account. And therefore to make it cleare that these dutyes of Communication and distribution are morall duties required in [Page 42]the morall Law of God, and that they are not Ceremoniall abro­gable Lawes, but must abide till all be fullfilled: Take these fur­ther grounds.

1. They were not onely Commanded in Horeb, but by Christ himselfe, and by his holy Apostles; see 1 John 3.23. This is his Commandement, that wee should beleeve on the name of his Sonne Je­sus Christ, and love one another, as hee gave us Commandement.

Now the measure of that love which Christ hath Commanded, is not a little, and so away, but the measure is, Even as Christ hath loved us.

But without all controversie, if the measure must be so as Christ hath loved us, Then it will ingage us, if occasion require, even to lay downe our lives for the brethren.

But if it will ingage us to lay downe our lives, Then much more our estates, as hath been said, not onely some but all, if need so re­quire, for the glory of God, and the good of the brethren, and for the furtherance of the Gospell.

Resolve. And therefore there needeth no stinting, as in the time of the Law to a tenth part, For where they are taught of God to love one another, with that measure as they ought, it will naturally in­gage them, so as they cannot be satisfied with giving a tenth, nor any part at all, if need so require, but they will part with all, and their lives to boote, for the name of Christ, and rather than any should lacke that belongs to him.

And though a tenth was sufficient in the time of the Law, yet I cannot finde in all the new Testament any ground at all to build our faith, That a tenth is sufficient in the dayes of the Gospell, nor any stint at all under all that wee have, if wee finde it needfull for the supplying of the necessities of the Saints and faithfull, and more especially of the Ministers, if it may but any way tend to the furthe­rance and glory of the Gospell of Christ. And therefore give mee leave to argue for the furtherance of the Gospell upon this occa­sion.

Ar: 1. If all that wee have, yea our lives, and all be due unto God when he calleth for them upon these accounts before named.

2. And that hee hath not stinted us to any lesser part than all, as sufficiently due and liberall, when need requireth.

3. And if the primitive examples in giving all they had to the common stocke, whiles they did continue to be of one heart and [Page 43]of one minde, was spoken of as a commendable thing, and that which was but suitable to the professors of the Gospell.

4. Nay, if it was no more but what the love of God, and the love of the brethren did naturally ingage and induce them too, least there should be amongst them any that lacked, either of the Apostles or brethren.

5. Nay, if God requireth and expecteth fruit suitable to his tillage, And therefore the more free and splendorous and glorious dispensations that God holdeth forth in the dispensation of the Gos­pell of Christ, Even speaking to us by his Sonne, whom hee hath made heire of all things, and by whom also hee made the worlds; see Heb: 1, 2, 3, 4. and to the end of the Chapter, wherein appeareth that he is our Land-Lord.

6. And if wee should give the more earnest heede to the things which wee have heard, least at any time wee should let them slip.

1 Rea: Because if the word spoken by Angells was stedfast, and every transgression and disobedience received a just recompence of re­ward; Then wee cannot possibly escape if wee neglect so great salva­tion, which at the first began to be spoken by the Lord, and was con­firmed unto us by them that heard him, God also bearing them wit­nesse, both with signes and wonders, and gifts of the holy Ghost, accor­ding to his owne will; see Chap: 2.1, 2, 3, 4.

2 Rea: Because it is dangerous to refuse him that speaketh from heaven; to wit, Christ, And more dangerous than refusing him that spake on earth, to wit, Moses; see Heb: 12.21.

3 Rea: Because wee ought to consider, and to honour and obey the Lord Jesus Christ, as the Apostle and high Priest of our profession, yea more and rather and that by many degrees above Moses, by how much the more hee that buildeth a house hath more honour then the house; and as hee that is the Sonne hath more honour then the ser­vant; see Chap: Nay as hee that hath built all things, hath more honour then hee that hath built but some thing; see vers. 4.

7. And if Christ himselfe hath commanded this manner and mea­sure of love, to be found visibly amongst his Disciples, That all men might know that wee are his Disciples.

8. And if this boundlesse love cannot, nor ought not, nor never was limited to pay a tenth part, nor any under a tenth, but that it naturally produceth all if need so require.

[Page 44] 9. And if wee ought to prove and exemplifie the naturallnesse of our love.

Conclusion. Then without all controversie or peradventure, when need so requireth, to give a tenth part of that wherewith the Lord hath increased us, is but a sparing due, in comparison of that which Christ hath commanded, when hee commanded it as due: First, in the Law; To love God above all, and our neighbour as our selves. And secondly, when hee commanded such manner of love, and such a measure also as hee himselfe had really exemplified and shewed to us: And that wee should shew it forth not in word onely, but in deed, and in truth: Not in having of bowells of compassion, and shutting them up, but in giving of those things that are needfull and convenient, and that may expresse our bountifullnesse, and not spa­ring spirits to be really in us, Else wee doe not realize the love of God to be dwelling in us; see John 3.17.

And againe saith hee plainely; This is my commandement that yee love one another, as I have loved you.

And greater love then this hath [...] then that a man lay downe his life for his friends; see John 15.12, 13.

And againe, These things I command you, that yee love one ano­ther, vers. 17.

And againe, as answering an objection which hee foresaw in their minds, to wit, That if they loved one another, and shewed such peculiar love one to another, then the world would hate them the more: The which he cutteth off clearely, as altogether inva­lid; saying, If the world doe hate you, yee know that it hated mee be­fore it hated you; see vers. 18. and to the end.

And give mee leave a little to ingrate upon the spirits of men, yea that whoever readeth or heareth these Resolves, might consi­der with mee, and so freely acknowledge, as sure none can deny, but that these very words are the words of Christ, and the com­mands of Christ; And therefore as wee doe know them, and faith­fully beleeve that they are his words.

Let us take heed, yea diligent heed, and the more heed also least wee let them slip; Even because they are (his words) whom wee ought to love, honour, and obey in all things And that not as man one­ly, but as God himselfe, And therefore let no excuses serve our turnes, like them that heard the Law at first, because they could not abide that which was commanded; see Heb: For wee must abide and [Page 45]obey also what Christ hath commanded, wee cannot be excused as the Israelites were; For he likewise exemplified what he hath commanded in his owne person, and in our nature: And therefore whoever he be that will not hearken to the word of God which Christ hath spoken in his name, God will require it of him; see Deut: 18.18, 19.

And therefore let no man deceive us with vaine words, For God is not mocked, but wee shall finde that his words are true, when all men living on the face of the earth shall be found lyars.

And these are his words concerning such measure and manner of love as hee requireth of us; let us take heed therefore least wee let them slip, or least wee finde excuses, as if wee will give eare to excuses, wee shall finde too many, and all but such as will not serve our turne, nor cleare our consciences in the sight of God.

1. And first beware of giving eare to the Quakers, For they tell us if wee can beleeve them, that our Ministers are carnall, and hire­lings, and looke onely for gaine from their quarters, and much to that purpose, as hath been shewed: And likewise that all profes­sors are carnall, that frequent the Ordinances, and have need of the teachings of men, or of the Scripture it selfe, and that all Ordinan­ces are vaine and uselesse, and shall come to nought. But doe not beleeve them, I hope there hath sufficient proofe been held forth in this little Treatise to prove them lyars, and by what spirit they are acted; and therefore their testimony will not serve to excuse our consciences before God.

2. And secondly, let them not perswade us to desert the Ordi­nances of God.

For unlesse wee could thinke that the Quakers are wiser then the Lord himselfe that appointed them, wee have no ground nor reason to beleeve them: God never appointed any Ordinances in vaine, but they are profitable, if in the use thereof wee waite for him, and for his blessing upon them for the good of our soules; hee never failes them that waite for him And therefore if wee doe not finde them so spirituall, and so efficacious to us for the present, as wee doe expect, let us rather blame the hardnesse of our owne hearts, than the Ordinances of God, or the Ministers of them, or much more then the holy Scriptures; which are a spirituall word, and if they doe not seeme so to us, it is doubtlesse because that wee are yet carnall.

And to presse us on to a full Resolution so to doe, let us call to minde that Parable concerning Dives and Lazarus, Especially the saying of Abraham unto Dives, to wit, They have Moses and the Prophets, let them heare them; see Luke 16.29. And note this, If they heare not Moses, and the Poophets, neither will they be perswaded, though one should rise from the dead; see vers: 31. For doubtlesse if the Ministers of God, and of his holy Word and Ordinances which the wisdome of God hath thought fitt and appointed to save them that beleeve, Be not effectuall to the perswading of us, and saving of our soules; It is without all question, because wee are not ordai­ned to eternall life. As it was said in the Acts, that as many as were ordained to eternall life beleeved, Acts 13.48.

It behooveth us therefore to waite on the Lord in the use of all his Ordinances, and not to thinke our selves wiser then hee, least he giveth us up unto strong delusions and to beleeve a lye, and so proove our selves fooles; as so it is but just if wee thinke our selves wiser then hee.

3. And thirdly, let us above all things take heed that wee be not provoked by these delusive doctrines of the Quakers to re­proach or speake evill, either of the Ministers, or the Ordinances of God, or of the holy Scriptures; It is without question a very hay­nous sinne in the sight of God, so much as but to thinke evill of them: But it is an high degree of blasphemie to speake evill of them in the least degree. Now speaking evill of them, is when we speake any thing tending in the least to the disparagement of them, to cause them to be undervalued and disesteemed, as carnall, and vaine, and uselesse, or unprofitable, &c. And especially for the Ministers of God to call them Priests of Baal, and hirelings, and Wolves in sheepes cloathing, and covetous, and such like Epithets, as the Quakers give in generall unto all that are not of their way: Which can be accounted no lesse than speaking evill of him that sent them.

But least the Quakers should deceive us, and make us beleeve they are such indeed, Consider with mee, first, who they are, and by what spirit they are guided and acted that speake so of them; As for that I shall onely desire your serious consideration of this little Treatise, and the Contents thereof, whether it be not fully prooved, that they are acted by a lying and malicious spirit to speake evill of the things they know not, and of many hundredths and [Page 47]thousands of Ministers and faithfull Christians which they never saw nor heard of in their lives, either good or evill; and yet they damne them all as eternally lost, and for the pitt of hell. And let us not thinke it strange, that Satan should threaten damnation to the Elect of God; for what in him lyeth hee seeketh to destroy their faith, above all other graces, because when our faith faileth, wee beginne to sinke, and to decay in love, and all other graces, and so are laid open to his wiles and stratagems. And therefore when wee heare the Quakers call men damned and carnall, which they never saw before, nor it may be never at all, wee may well imagine whose spirit is in them; for Satan would gladly perswade any man living on the face of the earth, save onely his deluded in­struments that hee hath assured to him already, That there is no hope of salvation for such as them at all, nor for any but such as are really acted and guided by him.

And therefore knowing who they are that speake evill of them, wee have the more cause and ground to thinke well of them, and to love and honour them.

But it will be needfull to answer some Objections, whereby they delude so many unstable soules, to wit.

1. First, it may be objected, because it is true and well knowne that some Ministers are carnall, and worldly minded, and covetous, and therefore to maintaine such is a sinne.

1. I answer, first, that because of some wee must not condemne all.

2. Secondly, wee ought not to be uncharitable in judgeing or censuring any. Now it is beyond the Rule of charitie to judge or censure further then wee certainly know, and it is a great signe of malignitie against all, if wee be so apt to censure any further then wee know.

3. Thirdly, wee ought not to judge according to appearance, but righteous Judgement. For wee may see failings and humane frailties in the best, as so there was also in the most of the Pro­phets and Apostles, and holy men of God, that wee reade of in Scripture.

And therefore if we doe not finde them in a way of wickednesse, let us take heed of censuring them, least wee condemne the generation of Gods children, as David had like to have done. And therefore if wee doe not finde in them any way of wickednesse, and know it [Page 48]for certaine, let us judge and hope the best, and forbeare censu­ring.

2 Object: Secondly, it will be objected, that though wee cannot clearely condemne them for any way of wickednesse, yet if wee know them not certainly to be godly and faithfull Ministers, such as are sent of God, how can wee so freel, communicare unto them, as is required of us, and as wee ought in case when wee know them such?

Answ: I answer, that if wee be godly and faithfull our selves, wee shall doubtlesse know them by their fruits, whether they be such or no; for so Christ hath promised; Yee shall know them by their fruits. But in case wee are are not able to judge and resolve our selves, whether they be so or no; Then let us communicate freely and liberally unto them, in regard they are in place as such appointed to be our Teachers through the providence of God, and are the best wee have.

And above all things, Beware of covetousnesse in this respect, for if that sway us, it will make every little fault an excuse to hin­der us from communication. And therefore let us gather strong Resolutions, to take Solomons advise, to wit, to cast our bread upon the waters, In regard that after many dayes wee shall finde it; And to give a portion to seaven, and also to eight, in regard wee know not what evill shall be upon the earth. And the advice also of our blessed Saviour, to make our selves friends with the unrighteous mammon, that when wee faile they may receive us into everlasting habitations.

Now to cast our bread upon the waters, and to expect to finde it after many dayes, would seeme very unlikely. But though our Communicating to the Ministers, or giving to the poore, seeme as unlikely as that in our apprehensions for yeelding us any returne, yet wee need not feare, the promise of Christ is cleare, wee shall in no wise loose our reward, in regard wee doe it in a good intent, ei­ther out of love to the Ministers, or compassion to the poore, or in love and obedience unto Christ, or because they belong to him, or for the furtherance of the Gospell, and the glory of God, yea though wee be not certaine that they are any such men, yet if wee be not certaine to the contrary, let us account it as our duty, and let not covetousnesse sway us to the contrary, for it will be to our losse if wee neglect our duties.

[Page 49] 3 Object: A third Objection may be raised, to wit, That in ma­ny places the Ministers are provided for by tithes and other wayes, so as they need not to us for any such communication, & the poore are provided for in another way, according to equalitie, so as wee have many of us that are Christians little occasion at all to ex­presse our thankfullnesse to God for his increasing of us, in these respects of Communication and Distribution: And therefore wee may well beleeve that our vocall and cordiall thankfullnesse to God in such a case may serve the turne.

Answ: I answer, that if wee put apart by it selfe as the Lord hath increased us with a full purpose of heart to expresse our grati­tude for such his mercies, when occasion is offered for workes of pietie, or workes of charitie; The Lord will finde us occasions sui­table for disbursing the same in due time; If hee that seeth our hearts, see us willing, and obedient, and cordially thankfull, as wee ought to be. And so will finde us occasion to lay up our treasure in heaven, where neither moth nor canker can corrupt, neither theeves dig through and steale.

And there is one argument which might make us earnest and ve­ry diligent in seeking occasions to distribute and communicate, if wee were but as wise in our generation as the men of this world: If wee can beleeve what Christ hath promised us, and if wee cannot, doubtlesse it is our shame, and will be too our losse, And that is this, to wit, It is evident and needeth no more proofe that the men of this world are earnest and diligent in seeking how to lay out their moneys for gaine and profit, and rather then let it lye rusting by, they will be content with a very little, as six, or eight, or ten in the hundreth, and that for a whole yeare: but in case they heare of a good bargaine, either of land or merchandize, how industrious they will be to buy it themselves, and to prevent others, and some­times to defeat and beguile their neighbours, to get it before them, or take it out of their hands, and very injuriously, being so covetous of it.

But Christ hath promised us not onely ten in the hundreth, but an hundreth for ten, nay an hundreth fold in this present life, be­sides in the world to come life everlasting, for what ever it be that wee forsake or part withall for his sake and the Gospell: And yet wee are such fooles in these respects, that if occasions, and necessi­ties, and it may be shame it selfe, doe not finde us out, and almost [Page 50]compell us thereto, wee seldome seeke any such occasions, but are likemeere unthrifts in these respects; In so much that our constant practise, yea I may say of the generalitie of Christians, is as though wee did not beleeve any truth at all in these plaine and faithfull promises of our blessed Saviour; For else without question wee should be more diligent in seeking, and more glad in finding such occasions and opportunities of doing good, and of communicating. And I am afraid it tendeth greatly to our detriment here, and in the life to come: For the manifest wisdome of the men of this world in their generation and things of this life, shall certainly rise up in Judgement against us, and condemne our folly, for having a price in our hands, and opportunities offred us, and neglecting to take them, whiles wee have time. And knowing also both the un­certaintie of riches, and of our time and lives, as wee cannot but know and see by experience. And considering also that wee cannot deny, but if wee take it not, and be obedient and free and liberall in these respects, wee neglect our duties both to God and men. The Lord grant us more solid wisdome in these respects, then is yet exemplified amongst the best of Christians, else our reckoning will be poore when wee come to account how wee have traded with our Talents lent us for this purpose; with direction how to use them for the glory of God, and the good of men, yea for the ad­vancement and furtherance of the Gospell of Christ, and for the proofe and exemplifying of the naturallnesse of our love, and the truth and visibilitie of our Christianitie, and unfained faith and obe­dience unto God.

And let us consider a little further, to wit, What love and re­spects the Ministers of the Gospell, both doe and ought to exspect from us, and that not in word, and in tongue onely, but in deed and in truth, Especially considering that wee ought to account them as spirituall Fathers, whom wee ought to love, and to obey, and honour as such, if wee be children spiritually begotten. And it is but naturall to us, that wee should so doe, so that wee can hardly doe otherwise, if wee be not bastards.

And wee are necessarily ingaged (if wee expect their blessings of us to be effectuall) To make them savourie meate, that their soules may blesse us; as Isaac said to his sonne Esau; For it is not bare ver­ball formall blessings that will be efficacious to cause the blessing to rest in our houses, and on all that wee have. But it must be their faith­full [Page 51]cordiall soule-blessings, that can be effectuall, or that wee may trust unto, to be certainly efficacious, as blessings indeed.

For how can wee expect any such cordiall soule-blessings from such whom wee make not any savorie meate, such as their soule loveth, if wee shew no love, either to God, or the Lord Jesus Christ, or his faithfull Embassadors and servants? how shall they blesse us in faith? how can they beleeve that God will make their bleslings efficacious, and blessings indeed to such covetous worldlings, who value their carnall worldly things above God and Christ, and the furtherance of the Gospell, and things of an eternall nature? Nay, how can or dare they blesse such covetous men, whom the Lord abhorres, which is onely proper to wicked men? I say, it is onely proper for wicked men, to blesse the covetous, whom the Lord ab­horres; see Psal: 10.3.

And what greater signe of covetousnesse can be exhibited, then the neglect of this duty? And the love of money is the roote of all evill, therefore how shall any man expect any good branches or sprouts from it?

I am very confident, and not without many good grounds from Scripture, which I can easily shew; that this sinne of covetousnesse doth and may raigne in professors of Religion, and they not dis­cover it in themselves, but may expect salvation through Jesus Christ, till they depart this life, and yet be eternally damned; see onely for this, Mat: 25.41. to the end, where their sentence is pronounced against them, altogether for their neglect of duty, even to the least of those little ones that beleeve in Christ, and is really accounted as a neglect of duty to him, to wit, I was hungry, and yee gave mee no meate, &c. The place is well knowne, I wish it were as well laid to heart by all that professe Christianitie. There would not so many goe blindfold to hell. One would thinke it suf­ficient to know these things before-hand, to warne all men, as the Apostle doth, to beware of covetousnesse, as the most dangerous roote of sinne that can be, least growing in the heart of man: And the rather because it hath so many cloakes and covers, both to hide it selfe from our owne eyes, and the eyes of others, As frugalitie, good husbandry, providing for our families, the examples of other men that are well accounted of for Christianitie, and the expectation of others that are nearer in relation for doing such works as are required of us, and the faults discernable, or suspected to be in the [Page 52]objects of our charitie, or beneficence, or because wee have not enough for our selves, but that wee may come to want it for our selves, or ours, or wee are not yet sufficiently rich in lands or goods, our neast is not throughly feathered for our selves and ours, our ambition is not satisfied; and such like many, which are easily pro­duced they are so common, and every one hath them ready upon all occasions to hinder them from doing good: the answering whereof would make my booke swell to a great volume. But this I say briefly, that if any of these, or any other beare sway in us, to hinder us in the least from our duties this way, it is a great signe that covetousnesse raignes in us for the present, and that so conti­nuing it will bring us to hell; one would thinke it enough to know that the Lord abhorres us, if wee be covetous; to make us to ab­horre our selves, and repent in dust and ashes for the least token of it to be found in us; For whom the Lord abhorres, wee ought to abhorre likewise; wee ought to hate covetousnesse where ever wee see it in our selves or others: And where wee see it raigne in any man, wee ought to abhorre such a man as odious and abominable, yea as a base spirited and ignoble person, such as is not worthy of any Christian fellowship or communion. The Apostle hath enu­merated covetous persons amongst such as are so scandalous, as that they are not to be compared together with, if they be of such as are called brethren; see 1 Cor: 5.11. And so doe I likewise; if they appeare to be such, but these many cloakes doe so hide and co­ver them, both from themselves and others as Judas was hid from the Disciples under specious pretences and covers, to his utter de­struction. That they are not easily found out but goe for Saints of God, and without so much as being suspected. And were it not for swelling my booke over great, it were easie to discover this o­dious sinne, and such in whom it raignes, and to make them ap­peare odious, by convincing arguments, and that from Scripture­grounds, such as no man can deny. But it would require a prettie volume, I must not be so large in this Treatise, but shall leave the further prosecution thereof till another opportunitie.

A paralell list of some of the manifest contradictions, betwixt the teachings of the Spirit of God, and of that spirit by which the Quakers are guided, spirited, and acted, to wit:

1. Their spirit teacheth them that there is no light but one spo­ken of in Scripture, and that this light is within in every mans [Page 53]conscience, and so they must turne their minds inward to looke for light, and obey that measure of light they finde there, for it is sufficient to leade them into all truth, and to guide them in all the wayes of God, and is an infallible guide so that if they obey that light within, they cannot eire, nor commit any sinne, and that if they have but the least measure of the Spirit of God it is sufficient, so that they need not to search the Scriptures for attaining to the knowledge of God, and of Christ, nor the teachings of men; for they have that within them which will teach them sufficiently: And all have this light (they say) yea every one that commeth into the world, and this light is Christ the eternall light.

But the Spirit of God teacheth us, That there are more lights than one though all from that eternall light.

For saith Christ, As long as I am in the world, I am the light of the world, John 9.5 And, saith he, Yee are the light of the world, speaking to his Disciples, Mat. 5.14, 15, 16. Let your light so shine before men, that they may see your good workes, &c.

And John was a burning and a shining light.

Now these inferiour lights are not lighted to be put under a bushell, but on a Candlesticke, that they may give light to the whole house, to wit, the whole Church, they were lighted from that eter­nall light for that purpose, and not to be covered: Nor shall their light held forth in Scripture be covered from the true Church, but they doe and shall give heed thereto as to a light shining in a darke place.

Nay though Satan himselfe be transformed into an Angell of light.

They shall not beleeve every spirit, but try the spirits whether they be of God, seeing many false Prophets are gone forth into the world.

And by their fruits they shall know them, and finde them to be Theeves and Robbers, and shall detect them by the light of God held forth in Scripture; which is a sure word of Prophesie, contain­ing many sure examples and patternes and commands, which are and shall be as a lanterne to their feete, and a light unto all their pathes. And therefore they will give attendance unto reading, and to exhortation, and to doctrine, and they will teach them to their chil­dren, and to their childrens children; for so they are commanded by the Spirit of God in the holy Scriptures. And to take heed to the Law and Testimonie, whereby they will try the spirits whether they be of God; for if they doe not speake according to these, it is because [Page 54]there is no light in them, but the spirit of darknesse, that Ruleth in the children of disobedience, as is more at large in the booke.

2. Secondly, their spirit teacheth them to deny the Scriptures to be the Word of God, and to call them carnall, and a dead letter.

But the Spirit of God teacheth us, that every word of God is pure, and that all Scripture is given by inspiration of God, and that the words which Christ hath spoken to us are spirit and life to them that beleeve them, and receive them in love.

3. Their spirit teacheth them to speake evill of all men, that embrace not their lying doctrines and wayes

But the Spirit of God teacheth us, to speake evill of no man, but to honour all men, and as much as in us lyeth, to have peace with all men.

4. Their spirit teacheth them to Revile and disparage the Mini­sters of God, and to blame and Revile those that heare them and maintaine them.

But the Spirit of God teacheth us, to love and honour them, and to communicate freely and liberally for their maintenance, that they may have lacke of nothing, nor need to labour and intan­gle them with the affaires of this life, they being ingaged in a spi­rituall warfare, against princiyalities and powers, and spirituall wickednesse, &c. For if it be true that God hath so ordained that they that preach the Gospell should live of the Gospell; Then it also fol­loweth that such Churches or people whomsoever, that doe not so ordaine and take care, or doe not so communicate to those that teach them, as that they may live of the Gospell, and have lacke of nothing for themselves, or theirs, but doe inforce them to labour with their owne hands, and to intangle themselves with the af­faires of this life.

They are not obedient to the Gospell of Christ, nor followers of God as his deare children, neither doe they walke in love, as Christ hath loved us, nay they are so farre unlike Christians, as that they are worse then Infidells; for if it were an unjust thing, and a worke of crueltie, to mussle the mouth of an Oxe, that treadeth out the corne; How much more cruell will it one day appeare to mussle the mouth of a Minister and Messenger of God, that Ruleth well, and labou­reth in the Word and Doctrine. Are they not more in value in the sight of God then many sparrowes, yea then many Oxen? Doubtlesse [Page 55]they are so in the sight of God, and ought to be so in the sight of Christians.

But how much pressing will this point need before it be effectu­all, so as to naturalize Christians like Christians indeed. I have much more in a Manuscript that I writ long since concerning this point, which when the Lord seeth good, may likewise be held forth. But

5. Their spirit teacheth and ingageth them also, and that upon paine of eternall damnation, not to use the word (You) but (thou, or thee) to a single person.

But the Spirit of God never gave us any such charge, nor are wee so limited by any Rule in Scripture, but quite the contrary; For wee are commanded to give custome to whom custome is due, feare to whom feare, honour to whom honour.

Now it is the Custome of all true Christians in our English Na­tion, to use this word (You) when they direct their speech, either to man or woman; especially if they be their superiours, or if but their equalls, and that in meere civilitie, as it is accounted fitt: And is seldome otherwise amongst civill men that have any breeding or humanitie in them, and are not brutishly Irrationall and besotted in their minds, save onely in case when men are transported with pas­sion as sometimes civill men may in case when provoked by some injurie or incivilitie offred them, and when they shew their dis­pleasure, or it may be are ready to fight, they beginne to (thou) each other, and to Revile and reproach and miscall one another, just as the spirit of the Quakers also acteth them, but never at a­ny time, whiles they are in love, and friendship, and sobrietie. And that is the reason, as I suppose, why the spirit in the Qua­kers will not allow them to give us any civill language, because hee cannot love us, nor indure to be at peace with us, but must needs shew his wrath and malice against us, it is so implacable, and bitter­ly seated and habituated in him; for there was enmitie put betwixt the seede of the woman, and the seede of the Serpent, even from the beginning. And therefore it is that if the Quakers should love us, and give us civill language, hee could not indure to have any fellowship with them nor would hee owne and spirit and act them, as hee now doth, if they did not obey him, in acting so maliti­ously and opprobriously against the people of God, and against [Page 56]all Gods Ordinances, yea against the Scripture it selfe; and so by consequence against the Spirit of God, which gave it forth: But it is wonderfull to mee how hee ever wrought them up to such a height of exorbitancies in all these things: For it cannot be but meere civilitie, and rationalitie, and their wonted customes of ci­vilitie, ingaged them to be shie, and unwilling at the first, to use them, it being so Improper a language, and carriage for children to (thou) their Parents, servants their Masters, subjects their Ma­jestrates, and inferiours their superiours, of all sorts and Relations; and bringeth them into such a snare, as that they are made uncapa­ble of living amongst, and conversing with men, or occupying a­ny trade, merchandize especially, and chiefly with strangers, who cannot but thinke them either to be naturall fooles, or distracted persons, or some angerie uncivill malicious men; which will make them afraid to have any trading or dealing with them.

And the truth is this, their grosse incivilitie doth much hinder their growth, and multiplying: And without all question, Satan would give them a full dispensation in many of these things, if it were not so that hee is forced through his malice onely to act with, and in such men as are really mal gniz'd against the people of God, and are first really ingaged to him in voluntary obedi­ence in something or other, that he well knoweth will worke a se­paration from the children of light, else hee could not exspect to keepe them in darknesse: But to keepe them in darknesse, hee first perswadeth them that it is their duty to God to observe the language held forth in Scripture, and the examples of Christ and his Apostles, and upon paine of damnation not to varie from it.

Now it is true, that (thee) and (thou) were commonly used in Scripture-language; But for ought wee know, not because the word (you) had been a sinne, for it is not forbidden in Scripture; and where there is no Law, there is no transgression: But the rea­son was, because it was the customarie language in those dayes; the which then to have aborated from, had been offensive, as the contrary is now.

And then againe hee telleth them, that it is Improper to use the word (you) to a single person, and they stand much upon the proprietie of the language (thee and thou) and thinke themselves [Page 57]wise, and all others fooles that use any other. Yet in case when they speake to more then one, they use the word (you) and doe allow it as orthodox in their Religion

Now if they will grant us this, wee shall need no more to war­rant our practise.

Rea: For wee say with Solomon, Eccle: 4.10. Woe to him that is alone, for when hee falleth hee hath not a second to lift him up.

And so also our blessed Saviour said of himselfe, I am not alone, but I and the Father that sent mee, Joh: 8.16.

And I am one that beare witnesse of my selfe, and the Father that sent mee beareth witnesse of mee; vers. 18.

And in another place, I and my Father are one.

Now the Quakers beleeve, and are very confident, and boast much of it, that the eternall Spirit of God which was in Christ Je­sus, is in them also; and if so, then they are not alone, but God is with them, as hee was with Christ in some measure. And as Christ said to his Apostles, It is not you that speake, but the Spirit of your Father speaketh in you. And the truth is, If any man hath not the Spirit of Christ, the same is none of his.

Now then if they be not alone, they are not meerely single persons: And therefore may properly use the word (you) one to another, which yet they doe not.

And suppose that others who have not the Spirit of Christ' have the spirit of Satan in them, as the Quakers say that wee have; Then yet such are not alone, nor properly single: but the word (you) may be properly used to such also: and therefore if they sticke but upon proprietie of language; if they will get a dis­pensation from their spirit to use it to us, wee have a dispensation from that Spirit by which wee are acted, to use it to them.

And I also beleeve that as Christ could truely say, I and my Fa­ther are one; So also may some of them say properly and truely, I and my father are one.

For some men are as properly one with the Devill, as Christ was with God, and are as properly guided and acted by him, and therefore are not alone in that respect, but are two persons, uni­ted so together, as that they are properly one in one sence, and properly two in another. And therefore the word (you) nor the word (thee) or (thou) is Improper language to be spoken to any that is so spirited.

So that the proprietie of our language being cleared, If they cannot finde it forbidden in Scripture, wee have not onely a dis­pensation to use it, but doe account it our dutie in regard it is the Custome of our Country, least wee should offend; For wee must give no offence, neither to Jew nor Gentile, neither to the Church of God.

And it is such grosse incivilitie, and such an angerie kinde of lan­guage, that any stranger would beleeve that wee are ready to fight them: And so in stead of provoking one another unto love, and to good workes, wee are more likely to provoke them unto hatred and wrath, and to doe us some injurie, in regard wee give them such disgracefull language. And by that meanes in stead of, As much as in us lyeth, to have peace with all men, wee should bring it about to have peace with no man; And that for no cause but to please the adversarie, the accuser of the brethren, and his complices, the Qua­kers, whom hee enslaveth and befooleth in these and such like things.

6. And againe their spirit teacheth them not to put off their hatts, nor bow their bodies in reverence or respect to any man at all, in what place or Relation soever hee be, nor in way of cur­tesie when they meete with friends; neither to drinke one to ano­ther in a modest and moderate way; for this they call worship­ping of men; and drinking one to another, they say, is to pro­voke them to excesse, &c. the which wee deny; for they are not alwayes used for such ends.

But the spirit of God teacheth us so clearely to the contrary, that wee need not to plead the custome of the Country, to excuse us in these; for they are all included under this command of the Apostle, to wit, Bee yee courteous and tender-hearted towards all men.

And it were easie to proove that bowing of the body was the customarie reverence in old time: But I need not, I shall rather aske them, what courtesie at all they shew to any man upon any oc­casion.

And that taking off the hatt is a proper Reverend duty to those whom wee honour, and doe and ought to reverence, is easie to proove.

And wee are commanded to honour all men.

So that if wee know them to be dutyes, either of love, or ho­nour, wee are bound to use them

Nay, if they be proper expressions of love or honour; and that wee have any spirit of love or honour in us, it will naturally in­gage us to use such expressions one to another, if wee were not so commanded; But there is doubtlesse some men in these last dayes, are without naturall affections, accoring as was prophesied, 2 Tim: 3.3. And those like bruit beasts made to be taken, and to be de­stroyed, 2 Pet: 2.12.

From such it is not to be expected, no more then (love) for they should but dissemble, if they should make a shew of what they have not; And it were better to be without, then to be de­ceived by their outward shews: And therefore by my consent they shall never be perswaded to use them at all, till their cordiall love and respects ingage them sincerely to it, which can never be till they love us better. And wee may not expect any love from them, whiles they are acted and guided by our old adversarie, the enemy of mankinde, who hateth any thing in us that in the least resembleth the Image of God; And wherefore is it required that wee should honour all men, but because there is at least some Remnant of the Image of God excistent in them; For man is the Image and the glory of God; as I might shew at large, but I have been too long about so cleare a point; yet this further I shall make bold to assert; namely;

That where the Spirit of God dwelleth, there is also the Spirit of love; for it is but the same; For God is love: And where there is love, it will act curteously and tender-heartedly, (and that) to­wards all men.

And doe but marke the Quakers, how many of those fruits of the Spirit of God, Gal: 5.22, 23. you can finde in them, or so much as the least shew of them; and then you may judge by whose Spirit they are acted.

But, saith the Apostle, the fruit of the Spirit is love, Joy, peace, long-suffering, gentlenes, goodnesse, faith, meeknesse, temperance, against which there is no law.

Now for my part, I see not so much as a shew of any of these in them, but the quite contrary are manifest in them; to wit, hatred, sadnesse of spirit and countenance, no peace with any man, no [Page 60]long-suffering, but hastie rage, no gentlenes, but severe austeritie and imperious bitternes, no goodnesse; but cleare malignitie against all goodnesse, no saith in God, but in a lying spirit within them, whom they obey, and serve, and worship as God; no meeknesse, for they are hastie, and angerie, and revengefull; no temperance in their tongues and pens. And therefore every Law of God is against them; let them try themselves by this, if they please, and try them who will, and they shall finde them such, and so farre off from lo­ving or honouring any man at all, in whom the Image of God is in a great measure renewed, As that they doe what they can to dis­parage and dishonour, and to cause them to be abhorred; For if they discover any fault, or weaknesse, or frailtie in any man, they are readie with all the wit and skill they have, to publish and ag­gravate the same to the highest pitch. But I never heard them speake good of any man, unlesse of themselves, nor tooke notice so of them as to commend them for their vertues in the least de­gree; but the Spirit of God doth otherwise, Rev: 2.2. though he have somewhat against them, vers. 4. &c.

7. And againe their spirit teacheth them as much as in them lyeth to destroy and pull downe mens faith and hope, which they have in God, telling them they see death in their faces, and that they are eternally damn'd, and such like language, judging all men they meete with before the time; now the end of Satan in this is to destroy their weake faith, telling them if they be not perfect and free from sinne, they are sure to be damned.

But the Spirit of God teacheth us to judge nothing before the time, but to edifie one another in our holy faith, and not to quench the smoaking flax, nor breake the bruised reede, but to support and strengthen one another, and to comfort one another, by holding forth the promises, and that to sinners; for Christ came not to call the rightous, but sinners to repentance; and if any if any man saith hee hath no sinne, hee deceiveth himselfe, and the truth is not in him. And if any man sinne, hee is not presently damned by the A­postle, as the Quakers would doe, but hee telleth us, Wee have an Advocate with the Father, &c. who is the propitiation for our sinnes.

And the truth is, if none must be saved but such as have no sinne, there will but few be saved indeed; I beleeve all the Qua­kers [Page 61]will come short of heaven: For if those their doctrines and wayes and practises, be not manifest sinnes, there is no sinne at all in men or Devills.

And what was the end for which Christ came into the world, but to save sinners, they would make his blood of none effect; for if men could be saved by their owne righteousnesse, Christ dyed without a cause. And who ever is justified by the Law, is fallen from grace; for it is not of grace, but debt, if men be perfectly just of themselves; But if it be of grace, then it is by faith, and that in the righteousnesse of Christ, which is not properly ours, but by the application thereof through faith, which faith also is the gift of God, and given freely of meere grace also, and that to whom hee plea­seth, yet it is given to all his Elect, and that in due time. And this will exclude all the Quakers boastings, and trusting in themselves, that they are righteous, and despising others, as Pharisaicall.

8. And Eightly, Their spirit teacheth them not to put off their hatts when they pray unto God, or preach, and that in publike Congregations, so that it evidently appeareth, that they give no honour, or worship, either to God or man, but onely to to that lying spirit within them. And surely, if they thinke them­selves too good to worship or honour God, it is no marvaile that they give no honour or respect unto man, who is but his Image at the best when perfect.

But the Spirit of God teacheth us, That every man praying or prophesying, having his head covered, dishonoureth his head; see 1 Cor: 11.4. For a man indeed ought not to cover his head, for as much as hee is the Image and glory of God, vers. 7.

9. Ninthly, Their spirit teacheth them most prophanely to call the Psalmes of David, Davids Rimes, and Balads, and jeare to­wards us because wee sing them in meeter: Oh prophane spirits! But the spirit of God teacheth us, to sing them with grace in our hearts unto the Lord; and biddeth us If any be merry, let him sing Psalmes, James 5.13. Coloss. 3.16.

They know not what it is to speake unto themselves in Psalmes and Hymnes, and spirituall Songs, singing and making melody in their hearts unto the Lord; see Eph: 5.19.

No such strangers as they shall intermeddle with the Saints Joy; It is too unspeakeable and full of glorie to be communicated unto [Page 62]them, Though they sport themselves with their owne deceivings sometimes: But it will not reach to such a measure of Joy as to ex­presse themselves in singing of Psalmes in praise unto God, and thankfullnesse of heart, as he requireth of us. Neither doth any inforce them, nor any other, till they doe it heartily, as unto the Lord, yet the Saints are commanded; see Psal. 30.4. Sing unto the Lord yee Saints of his, and give thankes at the remembrance of his holinesse. But it is no marvaile at them in this, for where is there any ordinance of God, but they despise and jeare them; and such also as observe and keepe them in sinceritie of heart: Which ma­keth cleare to mee, that they have no knowledge of God at all, but of a wicked lying malicious spirit, that is an enemy unto all good­nesse.

But I have raked too long in these stinking puddles, that are so nautious to the stomackes of all the truely godly, as that they will scarce reade them, much lesse will they daigne to answer them in every particular, accoridng to their folly. Save onely in regard that their mouthes must be stopped, because they subvert whole hou­ses; see Tit: 1.11.

Yet the holy Ghost biddeth us answer a foole according to his folly, least he be wise in his owne conceite.

So that it is lawfull and a duty also to answer such who are in folly, and thinke themselves wise, in such their foolishnesse, that so if possible at least their conceite of their owne wisdome might be remooved; For a man once wise in his owne conceite, there is more hope of a foole then of such a man.

And such I conceive some of the Quakers to be, and therefore have little hope of prevailing with them: Yet perceiving so many that are counted religious to plead much for them, and rather in­cline to embrace their doctrine, being seduced thereby, and too much deluded; I have taken some paines in searching their bookes, to finde out the bottome and tendencie of their doctrines, and wayes, and practises, and the depth of Satan, and his enterprises therein, that some of them, at least, might be undeceived; and have endeavoured to discover them, and make them to appeare in their owne native colours, and from whence they come, and whi­ther they tend, committing the successe and event thereof, to the great Lord both of heaven and earth, the God of the spirits of [Page 63]all flesh, to make it effectuall as it pleaseth him, and to take im­pression on whom he pleaseth, according to his infinite wis­dome, and goodnesse, and mercy; To whom be for ever ascribed as it is justly due, all the honour, and glory, and power, and praise, for ever and ever, Amen, Amen.


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