The boaster bared, and his armour put off, without a conquest, by the quaking principle. In an answer to Enoch Hovvets, called Quaking principles dasht in pieces. / Written by James Nayler.

THE Boaſter bared, And his Armor put off without a Conqueſt by the quaking Principle. IN An Anſwer to ENOCH HOWETS, called Quaking Principles daſht in pieces.

THat Principle which cauſed Moſes, David, Daniel, the prophets & holy men of God to quake & tremble, hath been often ſtruck at by a Principle of Darkneſs which knows not the Word at which the Saints Trembled, Iſa. 66.5. and this alwayes under a pretence of Truth, ſaying, let God be Glorified; but it never could be daſhed in pieces though many weapons have been formed againſt it which are carnall and out of the truth: And it is the ſame now, as wil appear by this which thou Enoch Howet haſt written, wherein thou wilt be found in the ſame ground of oppoſition, gathering up falſe accuſations to caſt on the the truth, where it is manifeſted, and being blind, thou thinks thou doſt God ſervice therein, that the Scripture may be fulfilled upon this Generation, who are gathered as the ſand of the Sea for multitude, Mat. 24.6. againſt the deſpiſed people of God. And the ſeven-Heads thou haſt lifted up againſt the Truth, with the many horns ariſing from thence, puſhing at the Saints with many lies, which heads thou calleſt our miſtakes, but ſix of them, as thou haſt diſcribed them, are thy own miſtakes (if not thy malitious ſlanders) as wil appear upon tryall when with truth they come to be weighed, to which thou adds many lyes to make up thy number.

Before thou comes to the ſeven heads, thou begins an oration: The God of the whole earth is now about to declare his glory to the Gentiles, and the Kindoms of this World are about to become the lords and his Chriſts.

I Anſwer: Many ſuch as thou in a vain minde, have long fed your ſelves with what wil be, but for the preſent, lives in your own wils and pleaſures, and are not ſubject to the Kingdom of Chriſt, Luke 17.21. nor that way in which he raigned when he was upon earth (which the litterall knowledg could never owne,) and whileſt we fed with you upon theſe vain words without knowledg and life, we were beloved of you, being of this world with you, but now being come to the knowledg of the Lord by the name of (I am) and ſeeing his glory (having denyed the glory of the world in our ſelves and others) to own Chriſts Kingdom wherein he reigned above the worlds pleaſures, now you hate us, and out of all forms are you gathered againſt us,2 Cor. 4.8. &c and on every ſide are we beſet, but not deſtroyed, neither can thy boaſting words daſh in pieces that principle wherein we ſtand, and when thou haſt made way with thy fair ſpeeches, then thou begins to puſh with thy horns, wherein is the names of Blaſphemy, caſting out thy lyes, ſaying, that we call the God of this world that blinds the eyes, a God of light, and all this darkneſs, ſpiritualneſs, and that we can hardly endure what is written, but run to unwritten notions, &c. whenas we own no Light but that which God hath made to ſhine out of darkneſs, wherein he hath ſhined in our hearts to give the knowledg of himſelf,2 Cor. 4.6. which is the light of Chriſt, and thou that calls this the God of this world, or an unwritten notion, makes it appear thou haſt not the light in thee, nor the Teſtimony of Jeſus. And thus (being not born of the truth) thou ſerves the Land of thy Nativity (as thou ſayeſt) with falſe accuſations, and calling Chriſt thy Maſter, wil not hide thee, for ſuch works he never owned.

Now thy firſt head thou ſets up to oppoſe us with, is, that we ſlight the Written Word, To which I anſwer: If thou means the Scriptures, I ſay thy accuſation is falſe, for the Scripture we own which teſtifies of the Word, which Word was in Spirit, and ſpiritually diſcovered in them that ſpake forth the Scripture, before they ſpake it or writ it in Letters, which Word we witneſs in ſpirit according to Scripture, Gal. 1.11, 12.15, 16, 17. 2 Cor. 3.6. diſcovered in us ſpiritually, which thou denies to ſet up a litterall diſcovery: 2 Cor. 13.15 to the 7. verſe of the 4. chap. And the Vaile being untaken away, by turning to the Lord, which is that ſpirit, thou canſt not ſee the Goſpell Light, nor the end of the Scriptures, which were given to lead to the ſpiritual light and Word that gave them forth, where the life eternall is, which they who think it to be in the letter without, deny it in ſpirit, as the Jews did and thou doſt; and thou that denies this end of the Scriptures, art he that denies the Word to ſet up the Letter in his place, and calls it by his Name who is the word before the Letter was, which we dare not do, which the Letter doth not. Now if thou calls this ſlighting of the Word, then did not the Saints alſo ſlight it before us, who called what they writ a Declaration of the Word? 1 Ioh. 1.22.3. Luke 1.1. And its called the words of Ieromiah, to whom the word of the Lord came; a cleare diſtinction, between the inviſible Word that came to him in ſpirit, and the viſible writings declared from that word, for the words were many, but the Word is but one from whom theſe words were ſpoken, Ier. 1.1. 2. And thou goes on in thy Book often repeating, It is written, it is written; Iohn 1. i. Rev. 19.i3. now it is written that God is the Word, and Chriſt his name is called the word of God; but where is it written that the Letter is the Word, or of a written word? And now it wil appear who owns what is written, and who adds to it, or would take from it, prove what thou ſayeſt with plaine Scripture, then thou maiſt boaſt of its written, thou holds out ignorance of the Scriptures to be the ground of error, which if thou meaneſt litterall knowledg, I deny what thou ſayeſt, for many ſuch as thou knows the hiſtory, but ers from the life, for it is the ignoronce of the Spirit and power that the Scriptures declare of, thats the ground of error, without which knowledg puffs but up to oppoſe the life and power; and for thy rancking us amongſt the Papiſts, and ſaying we perſwade you to the uſeleſneſs of the Scriptures; calling ſubtile devils and the like; theſe are but lying ſlanders to make us odious and on thy head ſhal they fall, for the Devil is known by his works, a lyar and falſe accuſer he was, and ſo he is, as it is written, and his ſubtilty he uſes to uphold his Kngdom of ſin, and not to pul it down, and in that work thou art found in thy book by his ſubtilty, pleading for ſin againſt perfection, for reſpect of perſons his own kingdome: and whereas thou chargeſt us with luſt, envie, pride, idolatry, luxury, and uncleanneſs; I ſay theſe are thy own, we deny them, and that ſpirit that acts them, elſe we ſhould not be ſo hated by thoſe that live in them: Thou ſaiſt your ſoundation is laid upon the doctrin of the Apoſtles & Prophets: If thou means that ſpirit that was in them, that foundation I own, but if thou meanſt the Letter, then where had thy foundation been, hadſt thou never ſeen the Letter; and that foundation I judge which ſtands in the viſible, to be none of Abrahams foundation, which was laid before the Letter was,2 Cor. 4 18. Heb. 8.i0, 11. Iohn 16.18. and thou tells of the Scripture being the bridle that checks luſt: But thou that knows nothing nearer then the letter to bridle and check luſt, thou knows not the law of the New Covenant written in the heart, nor the Spirit of Chriſt that reproves the world of ſin, but without book, without bridle, and its no ſtrange thing that ſuch ſhould plead for a being for ſin whileft they live, who have no bridle for luſt but when the Bible is in their hands, unleſs thou meaneſt that keeping it in the houſe wil do it: and how that bridle (thou tels of) hath kept thee and many more it is evident by your practiſe. The words you have, but not the life, it ſeems thou hadſt forgot thy bridle when thou wrote this book, elſe thou durſt not have vented ſo many lyes and falſe accuſations againſt the truth, which they that are checkt by that ſpirit that ſpake what is in the Letter, bears witneſs againſt. Thou ſaiſt if wiſdom to ſalvation be contained in the Scriptures, and if the Scriptures are the means of comfort and hope, &c. But why doſt thou not ſpeak plain, that ſalvation is in the Letter contained, and that the Letter is the means of comfort and hope, it ſeems thou dares not poſitively ſay it is, and therefore puts in [if] thou dares not wholly exclude Chriſt, thou wilt allow him a name in the thing, though thou give the power to the Letter, for to ſay ſalvation, wiſdom, is contained in the Letter, and that the Letter is the • eans of comfort, is not this to deny Chriſt and the Letter too? where is it ſo written? Thy places thou makeſt uſe of wil not prove it, without adding or wreſting, and to prove that the Letter is ſo, thou brings that of Dan. 10.21. where the Angel when he would comfort Daniel ſaid, I will ſhew thee what is written in the Scriptures, where it plainly appears that Daniel for all his wiſdom could not know what was the life and comfort declared of in the Letter, without the Spirit ſhewed it to him; and here thou haſt wel proved the life, wiſdom, ſalvation and means of comfort to be contained in the ſpirit & its opening, which before thou ſaidſt was contained in the Scriptures, and thus whileſt thou art about to daſh in pieces the quakers principles, thy potſheards are claſhing one againſt another: Thou ſaidſt thy expectation is from the Scriptures, but where findes thou it ſo written? the Saints expectation is from God, Is the Scriptures thy God? And then to cover thy ſelf thou ſayſt thou makes not the Scriptures thy ſole cauſe of knowledg: I anſwer: That's the ſole cauſe of knowledg, wherein is contained the wiſdom to ſalvation, and which is the means of comfort which thou haſt aſcribed to the Letter, and now this cover wil not hide thee: Thou ſayeſt it is able in the hand of the eternall Teacher to make wiſe to ſalvation the man of God; but thou hadſt done wel to have given thy judgment clearly, whether thou thinkeſt the Eternall Teacher can make wiſe to ſalvation without it, or the man of God can be ſaved without the Letter? Thou ſaies the Scripture proves the work of the New Birth, but is it ſo written? Shew me that place, the new Birth was before the Letter, and does the latter prove the former? It is written the Spirituall Man proves and judgeth all things, but not the litterall; and here thou come not with,1 Cor. 2.i0.i5. it is written, this is but imagined, and this is thy firſt miſtake againſt us: and now thou comes to the ſecond head, which thou calls our miſtake, and that is our ſpeaking to that vvithin.

I anſwer: This only of thy ſeaven we own, as it is laid down, and thou that knows not that within to ſpeak to,1 Pet. 3.19. knows not his Miniſtry that preaches to the ſpirits in Priſon, nor that quickned in thee, that death hath paſſed over, but art ſtil dead in ſins and treſpeſſas, and knows not the ſeed of Abraham, to which the promiſe is, which is not after the fleſh nor of the fleſh, which ſeed Chriſt takes upon him to renew the Image of God: And whereas thou denieſt it to be Gods language, and calls it Satans Language: I anſwer:1 Cor. 2.4. 2 Cor. 4 2. Iohn 5.25. What language ſpake the Apoſtles when they ſpake in demonſtration of ſpirit, and commended themſelves to that in every mans Conſcience in the ſight of God, and what is that dead that muſt hear the voice of the ſon of God and live? what is the inward man and the outward man, if there be nothing in man to ſpeak to? and what was that which Chriſt ſpake to in Peter, when he ſaid,2 Cor. 4.16. Mat. 16.18.23. Upon thee will I build my Church and preſently after get thee behind me Satan? was this all one thing in Peter? or was it to him alone as he was a Creature? and herein thou declares thy ſelf to be an unbeliever, for he that believeth hath the witneſs in himſelf, i Ioh. 5.10. which witneſs thou knows not in thee: And ſaith the Apoſtle, my Conſcience alſo bearing me witneſs, in the ſight of God I lye not: And what eyes was Paul to open in the Gentiles? Acts 26.19. was it not an eye within? Or was he but only to preach to men outwardly blind? here thou haſt manifeſted thy ſelfe to be a blind guide, who haſt not a witneſs of God in thee thou knoweſt of, to exerciſe thy Conſcience towards God and man, therefore the devil hath h s wil in thee, lying, ſlandering, and falſe accuſing, calling the inward man in the Saints, Satan, or ſome of his Legions, 2 Cor. 4.i6.

Now to thy third head, That we deny the uſe of reaſon or conſideration in matters of God. I anſwer: If thou meaneſt carnall or naturall reaſon, I ſay it knows not nor diſcerns the things of God, and we deny to conſult with flesh and blood to know the things of God, and ſhew where that is written,1 Cor. 2.14. Gal. 1.i6. Iude 10. that natural Reaſon is to be conſidered with about the things of God: but if thou ſayeſt thou meaneſt ſpirituall Reaſon, I judge thy accuſation to be falſe, for that Reaſon we own which ſtands in the faith of God and leads to reaſonableneſs. And whereas thou accuſeſt us, that we wil not do as Chriſt and his Apoſtles did, to diſpute with gainſayers of the truth: Herein let moſt of the Priſons in the nation be witneſs againſt thee, wherein we are and have been impriſoned for going into your Synagogues and Idols Temples to diſpute and reaſon with gain-ſayers of the truth, and herein we are not different from the words and practiſe of Chriſt, Acts 17.2. as thou accuſeſt us to be, which thou in thy reaſon a voids and ſaves thy ſelf, leaſt any of thoſe things that befalls Chriſt and his Saints now, ſhould befall thee; and here is thy own reaſon wherein Satan is converſant (as thou ſayes) that will not ſuffer thee to follow Chriſt and his Saints herein, further than thou canſt have thy own pleaſur s, honor, and eaſe, and worldly beloveds, that thy luſts may live, and ſo throws by the Croſs of Chriſt and his afflictions, for which thou accuſeſt us. And thou layes down wayes in thy reaſon, to know the things of God, as by the aire and ſun, and by the Creation of the world, to know the new Ieruſalem, and Rome at the day of Iudgment, and many ſuch things of Gods ſecrets thou wilt know, without in thy reaſon; but thou haſt loſt (it is written) for it is written, that which may be known of God, is manifeſt in them, Rom. 1.i9. for God hath ſhewed it to them; but where is it written that God is known by reaſon? And many words thou utters not worth anſwering. And thou tels of a day Star riſing in the heart, now thou wilt confeſs ſomthing within, and not all in the Letter; but what foundation thou art on, that art thus toſſed to and fro, is manifeſt to the Light, but the blinde muſt needs ſtumble.

And now to the fourth head: That we deny the aſcenſion or being of the body of Chriſt, and when thou haſt raiſed this ſlander, thou goeſt about to diſprove it, and ſo thou diſproves thy own and not ours, for the body of Chriſt we own, Iohn 3.13. Iohn 1.1.14. Iohn 3.13 s Iohn. 53; to the 56. and the aſcenſion of it, and that it is the ſame that came down from heaven, which became fleſh, and is reall fleſh and bone, which fleſh is our food to ſpiritual life, but if thou ſaiſt this body is carnal, (as the Prieſts do, let us know thy meanining in plain words, for a carnall Chriſt I own not, but if thou ſaiſt Chriſt cannot be real fleſh except he be carnal, I ſay thou knows not the Scripture nor power of God, for Chriſt is not begotten by carnall generation, nor by fleſh, but the ſpirit of promiſe: Silence fleſh and ſtop thy mouth, for into this MYSTERY thy Reaſon cannot enter, but Chriſt and his fleſh we know, therefore does the world hate us, had the flesh of Chriſt been Carnall, it had corrupted as thine muſt, but being ſpirituall it could not.

Thy fifth head is alſo a filthy lye: That we deny all Ordinances of Chriſt, and that there is nothing which Chriſt hath commanded as Lord over his heritage, but we deny it, O that ever any should profeſs the pure name of God, and utter ſuch abominable lyes, that all that ever knows our practiſe or judgment may witneſs againſt thee, for all the Ordinances of Chriſt we own in their place, and the end of them in Chriſt, who is the body and life of all, yet cannot we give or attribute that to the figure which belongs to the ſubſtance;Col. 2.8. to the end. and otherwaies prove if thou canſt that we deny any one thing that Chriſt ordained; but it may be thy meaning is that we deny the worshipping in the Idols Temple, or your churches as thou calls them, which thou pleads for in another place, or ſprinckling Infants, ſinging Davids words in rime, hour-glaſs preaching from a text as now it is uſed, preaching over the dead, churching women, taking tythes and ſet wages, and much ſuch like ſtuff, which neither thou nor all the prieſts in England can prove any one thing of them that Chriſt ordained as now they are uſed, but had their riſe from Rome, and are inventions of men which have the pope for their predeceſſor, which thou accuſeſt us withall, who deny ſuch beggarly popish rudiments, and bears witneſs againſt them both in them and you; and here be ashamed of thy ſlander, and let it return upon thy own pate, and thy reproofe be to thy ſelfe, who denies the Lord to ſet up thoſe traditions in ſuch a way as hee never commanded: And whereas thou mentions baptiſme and the Lords ſupper, I ſay that baptiſme we own which is with one ſpirit into the death of Chriſt into one body,1 Cor, 12. i • . which is the baptiſme of Chriſt; and the baptiſm of Iohn we own in its place, and the Supper of the Lord we own, and the bread we breake is the communion of Chriſts body, and the Cup we drink is the Communion of his blood, and we being many, therby become one body, and one blood, ſoul, and minde, and the Lords body we diſcern, and eat not damnation but eternall life: And thou that calls this denying of thoſe ordinances, thou knoweſt not the end for which they were ordained: Thou ſayes, have we a ſpirit to guide us without a written Word?He that bad not the Spirit to guide without the Letter, went to the Familiar ſpirit, &c. Sam. 128.13. Iohn 16 Rom. 8.14. Thou ſaiſt we may be familiar ſpirits for ought thou knoweſt: O thou Blaſphemer, is that a Familiar Spirit that guided the Saints in all ages before the Letter and without the Letter; and is not that Spirit the ſame now to thoſe that know it? Doth not Chriſt ſay the Spirit of Truth ſhall guide into all Truth, and doth he ſay, not without the Letter? And was that a Familiar Spirit? how doſt thou denie the Spirit and blaſpheme againſt it, to ſet the Letter in its ſteed: And thou makeſt a diſſembling as though thou pittied us; but wert thou not blinde thou wouldſt bewaile thy ſelf who art ſpiritually blind, who haſt not the Spirit of Iudgment to guide thee and to try all things, but by the Letter wouldſt try the Spirit, when a lying Spirit in thee muſt read it; its no wonder that thou ſhould'ſt call Light Darkneſs, and ſay the Letter is the Rule of Life and Love, and ſo denies Chriſt to be the Rule of Life, unleſs thou ſaiſt the Letter is Chriſt. And whereas thou hold'ſt forth as that all that Chriſt commanded to any, is to be obſerved by all: Then why do not all that reads thoſe commands, go Teach and Baptize all Nations: And why art thou in thy certain dwelling houſe, and art not wandring without Bag or Scrip, freely Preaching and working Miracles? And why was not Paul ſent to Baptize as wel as the reſt, if they had not their particular Calls? Art not thou now he that hath loſt Scripture and thy Reaſon too which thou ſlanders us withall? All that are not blinde like thee may ſee thee; Thou goes on lying all along, ſaying, that we deſire to overthrow the writings of the Spirit of God, and to ſhake off all rules, and thou brings Mr. Pope to witneſs thy filthy ſlanders; but haſt not thou caſt off Chriſts rule and the writings of the Spirit too, in lying and calling Pope, Maſter? which Chriſt forbids.Chandler. And thou ſayes none ever promiſed ſo much liberty to themſelves as we do, and tels of Chandler as being our head formerly, who is one that we never knew; & ſuppoſe that he did own the truth in ſhew, wilt thou ſlander all the eleven for Iudas? here thou ſheweſt but thy envie and fooliſhneſs, to ſlander thoſe that abide in the Truth, for one that falls from it; ſtop thy mouth and be aſhamed of thy lyes, Is this thy religion? that knows nothing in thee to bridle thy tongue and guide thee in the truth, thy refuge of lyes muſt be ſwept away, and the Truth cleared.

Thy ſixt head is, That we deny honor to men. To which I anſwer: If thou meanſt ſuch honor as ſtands in the Lord, wherein every one is bound to honor one another without reſpect of perſons, or if thou meaneſt ſubjects to the power of God, in whomſoever it is, without reſpect of perſons, as to Magiſtracie, &c. Or if thou meaneſt Old Age, without reſpect of perſons or parents, or Maſters in the Lord, ſuch honor as God requires; this we own and practiſe both in doing and ſuffering, and thy ſlander cannot reach us herein; but if it be that honor that ſtands in the pride or riches, or reſpect of perſons, we deny it, and thee in it; and do ſee thee in Hamons condition, who vvould have the ſeed of God to bovv to thedevils pride, but vve have not ſo learned Chriſt, God is no reſpect or of perſons Chriſt is no reſpecter of perſons, and they that are in the faith of Chriſt are no reſpecters of perſons; and thou that art, read thy ſelf in the Scriptures, wert thou not blind thou ſhould'ſt ſee the devil reproved and reſiſted with (it is written) 2 Sam. 14.14. Rom. 2.11. Acts 10.34. Luke 4.7.8. Math. 22.16. Iohn 5.44. Iam. 2.1. to the 10. Iob. 32.21.22. Eſt. 3. Theſe and many more places might be added to them, Iob. 32.21.22. which all forbid reſpect of perſons: Now all may ſee how thou regards what is written but for thy own ends; thou perverter of Scriptures, ſtop thy mouth for ſhame, or ſhew me one Scripture that commands me to honor any for their pride or riches; til then, all the examples of the world is nothing to me, I follow Chriſt and his commands, and not the traditions of men, good or bad. And whereas thou brings that command, Levit. 19.32. Thou ſhalt-riſe up before the hoary bead, &c. But how is that command fulfilled? when gray haires muſt bow down to pride in young ones, or elſe ſuch as thou wilt accuſe them to commit a ſad offence againſt what is written: haſt thou not brought this againſt thy ſelf? and now who is the Conjurer or famillar Spirit (thou tels on) but thou, who by alledging Scriptures wouldeſt lead contrary to Scriptures, & the commands of Chriſt, & his practiſe, wherin the Scriptures condemns thee. And whereas thou wouldeſt poſſeſs people that we have Familiar Spirits and are wizards, becauſe we wil not bow to mens perſons who are proud and rich; O thou Serpent! How doſt thou caſt out thy venom againſt that ſeed that would never bow to thee? Had Chriſt a Familiar Spirit, who would not bow to the Prince of this World, who would allow him no ſhare in its Glory if hee did not? Had Mordecai a Familiar Spirit, who would not bow to the Devil in Haman, who elſe would kil him and all that ſeed? Or was he a wizard, becauſe thou ſayes, they that are wizards uſe not to bow or honor mens perſons? Was Elihu a wizard? Or had the Apoſile and they that he wrote to Familiar Spirits? O thou Blaſphemer! Thou ſhalt now know that thou haſt ſpoken againſt the Holy Ghoſt;Iames. 2. And I charge thee, and all thy proud generation to prove ever any who required bowing to their own perſons, or perſecured, hated, and accuſed for not ſo doing, but ſuch who had the ſpirit of the Devill, and the ſame ſpirit that tempted Chriſt to it, tempts his Saints to it: And now ſee how thou be-lyes what is written, neither can the Saints weakneſs prove Gods commands nor our obedience to them, no more than Davids Adultery, or Ioſephs ſwearing by the life of Pharoah, though thy brood who loves ſuch things take liberty by them, and ſo wreſts the Scriptures to their own deſtruction: Thou goes on in thy blaſphemy, and ſaiſt, thou art ſure that theſe two are both ſins a like, viz. being a wizard, and not bowing to men, or honouring mens perſons, for ſo is thy meaning, or elſe thou touches not us, then muſt needs follow that Chriſt, Mordicai, and Elihu committed that ſin, and the Apoſtles exhorts to that ſin, when he ſaith my brethren have not the faith of Chriſt in reſpect of perſons; for if you do reſpect perſons, you commit ſin, and tranſgreſs the Law, which Law thou wouldeſt bring to prove reſpect of perſons: And here thy ſpirit is tryed to be contrary to the Apoſtles, for he brings the Law to ſorbid reſpect of perſons Iames 2. and thou would'ſt wreſt it to prove it, Iames. 2. and this is the Spirt of Satan, for that Law which ſaith, honor thy Father, &c. ſaith, thou ſhalt not bow to any creature, &c. And herein thou canſt not accuſe us, but thou muſt accuſe Chriſt and the Saints that followed him. And why doſt thou • o often bring that word (Maſter) unleſs thou intends to bring the practiſe of Ahrahams ſervant, to diſprove the expreſs Command of Chriſt Mat. 23. which if thou doſt deale plainly, (for I know that command is much in the way of Prieſts and proud Teachers;) and when thou haſt preſſed reſpect of perſons, and calling (Maſter) and ſuch things (though Maſters and Servants we deny not.) Then thou ſayeſt, though theſe things wil vaniſh away in the day of reſtoration, yet abide in them til that day: What art thou affraid that we ſhould come too ſoon into the practiſe and command of Chriſt? It ſeems thou art convinced, the Kingdome of thy Father muſt down, but thou wilt ſet too thy ſhoulder to uphold it as long as thou canſt: All that are not blind may ſee whoſe work thou art doing; and ſaiſt thou, though forms and ordinances ſhall ceaſe (and Churches as thou calls them) yet let us worſhip in them til Chriſt come, which if thou meaneſt Chriſts comming to his in ſpirit, then its plain thou haſt not received him, who art ſtil in theſe things, and pleading for them, which muſt periſh at his comming: But if thou meaneſt his comming at the end of the World, then it ſeems thou wouldeſt take a long day for them to continue, even as long as God is to have any worſhip here, and ſuch ſtuff as this thou brings forth, to daſh the quaking Principle a pieces. Is this thy ſtanding truth that lyes thus in confuſion? But it is no wonder to ſee thee oppoſe Chriſt and all that follow him, who knoweſt him not yet come, nor the day of reſtoration, and yet in a buſie blind zeale (without Chriſt) wouldſt ſet judging the things of God, Chriſt, and his Saints, with a reprobate Spirit that knows not Chriſt in thee, and with thy carnall ſpirit wouldſt keep up carnal Ordinances, and yet wouldſt accuſe us for wizards,2 Cor. 13.5. but read the Epiſtle of Paul to the Galatians, and there thou maiſt read thy ſelf, and how the Galatians were bewitched by ſuch wizrads, holding up carnall commandments againſt the ſpirituall life,For we own a time of Death, a time of quickning, a time of growth, and a time of perfection, and with the Light of Chriſt we ſee it, which the world doth not, nor when we was in death we did not. but thou art much worſe than they, who art holding up that which was never commanded but forbidden; and here the witch is found out, but not in the quakers, and into thy pit thou haſt digged thou art falne, and let thy miſchief be upon thy own pate, but peace and truth be upon Iſraels ſeed for ever.

Now to thy laſt head, which is not thy leaſt lye, that is, affording abſolute perfection at one inſtant, and that we admit of none but perfect men into conjunction, and when thou haſt doubled the lye, that thy bonds of wickedneſs may be ſtrong, then thou goes about to diſprove it; and here thou raves and raiſes up much mud and dirty ſtuffe, as ſhooting and hitting, and ſtating the matter to caſt upon us, as though we held Abſolute perfection at one inſtant, but he is blinde that cannot ſee thy ſhooting is againſt any perfection, and yet thou dareſt not ſpeak out: The great controverſie at this day between Christ and Antichrist, and their Miniſters is about perfection, and being free from ſin, God made man perfect and free from ſin, but the Devil having led man out of his perfection into ſin, labours there to keep him, and God in love hath given Chriſt and furniſhed him with power, to lead man again to his perfection and freedome; and now here is the conteſt between Chriſt and Antichriſt and their Diſciples, Chriſt gave out his Miniſters for the perfecting of the Saints, and to bring them into one faith unto a perfect man, unto the meaſure of the Stature of the fulneſs of Chriſt, Eph. 4.11.12, 13. Col. 1.28. And all that ebelive in him, preach this and preſs after it, and none of theſe did ever plead againſt perfection, or ſay, none could be free from the being of ſin while they live, but believed in perfection and freedome, and this faith ſtands in Chriſt, who is able to ſave to the uttermoſt all that believe in him. Now Antichriſt he hath his M • niſters ſent out under the name of Chriſt, and making uſe of Scripture to beget a ſaith in all that will believe them, but quite contrary, (that is) that none can be free while they live, but when they dye then they may; And thus each maſter hath his Miniſters pleading for their Maſters Kingdome here in this life, who ſhould be ſerved in this life; now becauſe the Devil hath nothing at preſent to give to deceive withall but ſin and filthineſs, therefore he alwayes deceives thoſe that believe him, with promiſing a thing that is to come, perſwading them to do his work here, and they ſhal have Chriſts wages hereafter; This is the lyar; Now ſaith Chriſt I am the Son, and if you know the Son, he ſhall make you free even from the committing of ſin, John. 8.32. to the 37. But then the works of the Devil muſt not ſtand, for to this and I am made manifest to deſtroy the works of the Devil, 1 John 3.3.9. and you cannot ſerve two Masters ſaith Chriſt, me and Mammon; now all that believe in Chriſt believes this, and ſo denies the works of the devil and follows Chriſt, and theſe never want power, for they have him who is the great power of God to ſalvation, and as they grow in the knowledge of Chriſt, ſo they know Power and Victory, and their faith is that which overcomes the world and the Devill, 1 John 5.4. Now the other hath a Faith without Power, Rom. 1.16. which withſtands the power, (that is) to believe they can never be free from ſin till they dye, and yet belives there is a God that will reward accordingly, and this the Apoſtle calls the faith of the Devill, Jam. 2. And this faith is to uphold his own Kingdom, but perfection and freedom deſtroys it. And now read thy ſelf whoſe Miniſter thou art, and whoſe faith thou preaches, and according to thy faith ſo ſhall it be unto thee (and every one elſe) and that the Devill knows wel enough, that makes him thus rage, that any ſhould believe freedome, for he that comes to God muſt firſt believe that he is able to ſave, or elſe he juſtly cuts himſelf off by his unbeliefe, But all that know God have learned to deny thee and thy Faith and Doctrine, and with that light which is before ſin was, art thou comprehended and judged, who art toſſing and ſearching out ways, and gathering up thoſe Scriptures to plead for ſin, that holy men wrote to lead out of ſin; and the Saints imperfection in their growth thou uſeſt, to make people believe they never came further; and when thou haſt wreſted many Scriptures to that end, to keep all blinde that are blinde, for thoſe that ſee, thy miſt cannot hurt. Then thou falls to thy lying again, repeating them over, leaſt they ſhould have forgotten them; in this confuſion thou haſt led them through: And thou tells again of denying Chriſts Body and his Ordinances; and thus thou leads them that will believe thee, into thy practiſe to tell it after thee, but leaſt any ſhould behold thy practiſe and ours, and ſo come to ſuſpect thee, or own us, thou ſhuts the Kingdom againſt them, thus, Satan (ſayes thou) may let them be pure and holy in regard of outward holineſs or Iuſtice between man and man, and freedom from the pollution of the world through luſt, if he can make them be of thoſe that deny the Lord that bought them: This error is ſin enough to damn them, as though a man could be free from the pollutions of the World through luſt, and yet deny the Lord that bought them; here ſhall all that know freedom from pollution through luſt judg thee that thou never yet knew it, who ſayeſt it may ſtand with denying Chriſt. And thus being convinced that our practiſe will prove thee a lyar, thou wilt hide it as wel as thou canſt. It ſeems thou owns not freedom from the pollutions of the World through luſt, to be the redemption of Chriſt, unleſs they jump with thy fancie; then to conclude thy lying ſlander, and to make us odious indeed, thou ſaiſt, the Ranters were our forerunners, when all that know us may witneſs againſt thee that no people in the Nation more differ, both in judgment and in practiſe than they and we; but were we one with the Ranters, we ſhould have more of thy favour and leſs oppoſition; for thou and many of thy generation have writ many Books againſt us, but I never heard none of you write a book to oppoſe them. Thou tels of Franckling, what he is I know not, accuſe us with what we own, and not with what we deny, who is gone out from us, are not of us, nor do we own their practiſe. And leaſt any ſhould ſpie out thy envy in often repeating thy falſe Accuſations, thou ſaiſt it is for ſeveral purpoſes, but all for good of ſouls; but who ſought the good of ſouls durſt never lye, ſlander, nor ſpeak evill of the things they knew not, nor pleaded againſt perfection nor freedome from ſin, nor for reſpect of perſons, this was never for the good of ſouls, nor did he ever love ſouls that ſet thee on this work; but thou knows not of what ſpirit thou art of, who knows nothing in thee contrary to thy own will to guide thee, and to exerciſe thy conſcience towards God and Man, which is in God and in Man. But when thou comes to an end of thy wickedneſs, and ſhalt ceaſe to deale treacherouſly; then ſhall the witneſs ariſe, and thou ſhalt ſee what thou haſt done in puſhing againſt the Lamb. Thy Heads and Horns, with thy Names of Blaſphemy, muſt be daſht to pieces with that Principle at whoſe preſence the Saints quake & tremble, which now thou ſcorns and them that own it; till then I leave thee to run thy courſe, yet in thy greateſt zeale (if thou minde) thou maiſt ſometimes find a check in thy Conſcience, that is not of thee nor of thy ways, that is a witneſs againſt thee, which ſometimes wil hint to thee thy latter end, and what then ſhall befall thee, who now hates to hear it, or be reformed by it; at that day it will appear thou hadſt better have been ſilent, then out of a lofty proud zeale in thy blindneſs to have ſpoken againſt the things thou knoweſt not.

There is a bundle of lyes more in thy Book, not worth anſwering, all that know our practiſe ſhal witneſs againſt thee in them; As, that we work upon people to cauſe a diſeſteem of the Scriptures, That we deny the Lord that bought us: That the Papiſt is our Predeceſſor: That we wil not have Chriſt to rule over us, but deny both his Perſon and Word: That we have not Faith, but a bewitching Spirit: That we uſe unſeemly kiſſings in our meetings: That we deny the way of righteouſneſs: That we deny the vertue of what is written: That we fear not God, nor care for man: That being one time wrought upon we are perfect: That we deny any man being under frailty: That we leave Chriſt neither Body nor Laws extant, and ſo no being no Son: Divers more there is not worth the raking up: Theſe I return thee into thy bottle from whence they came, there to rot. Is this thy Religion? What a ſpirit art thou guided by? Haſt thou done as thou wouldſt be done unto? But this is thy fruit, who haſt denyed any thing within thee to exerciſe thy conſcience towards God and man: O ſhame! ſhame with thy guide and his fruits, thy envy againſt the truth.

Did God create man in Sin, Imperfection, and reſpect of Perſons? &c. Or is it in the Fall: which if it be, Then ſee whoſe work thou art doing that pleads for it, and a continuance of it while man lives, and againſt ſuch as witneſs Redemption from it; didſt thou ever read any of Gods children in that faith or works?

IAMES NAYLER. FINIS.