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. / Written by Ellis Bradshavve.

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, 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 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 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 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 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, 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 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.

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, 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 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. 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, 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 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 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 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 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, 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 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 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 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, 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 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.

Admonition.

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 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 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 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 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, 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 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. 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 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 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: 3.1.3.6. 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.

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 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 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 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.

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 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 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 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 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 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 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 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 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 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 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 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 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.

FINIS.