Wickedness weighed: in an answer to a book, called, The Quakers quaking principle, examined and refuted. Set forth by Ellis Bradshaw; and dedicated, as he saith, to his Highness the Lord Protector of England, Scotland, and Ireland, with the dominions thereof; much boasted of by the author, but as little worth, as the boast is great. The man's envy carrying him with such envy against the innocent, till he speak he knows not what, concerning the Father, and the Son, the Word, the Light, and Spirit: here is also, some marks, and maintenance of the true ministers set down; and also of the false; their fruits differing them, according to Christs rule in Scripture: with divers other things, to keep the simple from deceit. / By a friend to the work of God, but an enemy to the Devils work, where it is found and pleaded for, called of the world James Naylor.

Wickedness weighed.

Friend,

IN thy Epistle, thou boasts much of thy work, and that thou hast done that which never was done before; and though there be but little, yet it hath much in it; and that the publike owning of it, would much tend to the honor and advantage of him to whom thou writs it, &c. And in thy chief heads thou makes a shew, as though thou would prove some great thing against the Quakers; but e∣specially against James Naylor. To which, I say, thou hast made sure thy work shall not wholly go without commen∣dation, in that thou hast given it thy self; yet is thy work as little worthy, as thy Commendation is great; and so it will appear in the Eye which sees what worth is; yet hath it as much of malice as the wisest: And what honour it will be, publikely or privately, to own what hath been done already against a despised, scorned, helpless People, and in that manner it hath been done, some see already; and now it is come to your doors, and you must act your part, for through all, from the least Authority in the Nation, to you it is come; and what your honour will be, when you have done your work, it will be seen: and above all, for you, there is a lamentation, though you see it not, and you will see, in the end, this is not the way to honour, against whom you are joyning, yet will some of you not be warned.

In thy last, thou said, the Spirit of God taught thee to let other men praise thee, and not thy own mouth; strangers, and not thy own lips: but thou hast forgot that Teaching, or rather never knew it, in that thou hast made a great boast of what thou hast proved against J.N, but hast proved nought but against thy self.

In thy Book there is 4. things thou art seen in, which thou would stand for, and prove if thou couldest.

• First, That the Letter is the Word.
• Second, Against the Light of Christ being sufficient.
• Third, A large maintenance for those thou calls Ministers.
• Fourth, Creature-worships, and National-Customes thou would bind us to.

First, Concerning the Letter being the Word:

As to this, thou sayes there is some Errours held forth by me, in answer to Baxter, and some others, that have publike∣ly opposed that black Spirit in the deluded Quakers; to wit, I alleadged that Scripture, Rom. 10.8. The Word is nigh thee, in thy heart, and in thy mouth: And that I say, that this Word of Faith, the Apostle preached, was in Peoples hearts: All which, sayest thou, in some sence, is true. And further thou sayes, I say that such was not Ministers of the Letter, but of the Spirit. The which thou sayest, in some sence, must needs be true; for it is in the Scripture. So out of thy own mouth be thou condemned, who calls it an Errour, and a black de∣luded Spirit, for me to alleadge a Scripture, which thou thy self art forced to confess must needs be true, for it is in the Scripture: So the black deluded Spirit is at home, and the Errour also; and, was not thy eye abroad, thou might see it: And thus thou begins thy work thou so highly hast com∣mended, such as never was before; and so thou may say of it, indeed.

Then sayest thou, He saith further, None did ever say the Letter was the Word. And this, thou sayes, thou utterly de∣nies; and from thence thou runs a Chase, and tels me, that I am much mistaken, or obstinately wicked, to draw such an inference; but brings not one Scripture that saith the Letter is the Word, so that the mistake is thy own, who hast forgot the Scripture: Or rather, the obstinate wickedness, in denying a truth thou canst not disprove. So when thou writes again, let us have that Scripture that saith the Letter is the Word: till then, let wickedness be to the wicked.

In thy next, thou sets thy self instead of Christ, and sayes, Why should not thou, while thou art in the world, endeavor

to destroy the works of the Devil? and to prove thy self, thou sayes, see 1 Joh. 3.8. Oh thou exalted Wretch! because it's there said of Christ, that he must destroy the works of the Devil: Art thou he that must destroy them? Or can any do that work but he? How art thou swelled in thy wickedness, who dare take the Office of Christ, and attribute it to thy self?

Thou tells, that in my Answer to Baxter, I say the Apostles did never say the Letter was the Word; I say, Yea, I did so; and the same I say in answer to thee.

Another offence is, that I enquire, If the Word of God can be changed? &c.

Thy Answer is, that James Naylor may wrest the Scri∣ptures: in which (couldest thou see) thou hast denied the Scri∣ptures to be the Word; for though the Writings may be changed and wrested, the Word endures for ever, and all the power of Hell cannot wrest it out of its place, or meaning, 1 Pet. 1.23, 24, 25. Isa. 40.8.

Another Charge is, that I ask, Whether the Word be visible, or invisible?

Thy Answer is, The Word is here invisible in Spirit. So by thy own Confession, the Letter is not it, for that is not invi∣sible: and this is thy work of so much worth, in which thou confounds thy self, in what thou would disprove the truth.

Another Charge is, that I enquire, Is there any word but one; and whether was that Word before the Letter?

Thy Answer is, the Essential Word is but One, who shall remain when the Quakers hath burnt all their Bibles. So by thy own Confession, the Bible is not it; for the Word re∣mains, if all the Bibles were burnt: And when thou hast confessed all this so often over, thou sayes, it's blasphemy in us to deny it. So, thou may confess, and say it over again, and again: but if we say it it is blasphemy: If thou have this priviledge, and we have not; and thou be Judge also, both of us, and thy self, it's not like but we must be Offendors, and thou clear in thy own eyes.

Then thou goes to prove, that there is many Words of God, and what God hath spoken is his Word, and what

Christ hath spoken is the Word of God, and that the Scri∣ptures given by Inspiration of God, are words of God, and that every word of God is pure. All which, are things never by James Naylor denied: Yet I say, the word is but one, which is the Word, whether it be spoken, or not spoken. And this I say further, that a man may have all the Letter, either in his hand, or in his brain, and yet have not the Word, and so the Jews had, Joh. 5.39. Yet had they not the Word, nor could they hear it, Joh. 8.37, 43. Ioh. 5.38. So that which may be had, and not have the Word, is not the Word: but one may have the Letter of Scripture, and not have the Word, as is clearly proved.

And thou charges me with saying to Tho. Moor, That the Letter without the Spirit is dead; and so I say to thee also.

Sayes thou, The words that Christ hath spoken, they are Spi∣rit, and they are Life. I say, so they are, to them who can hear them, but many cannot hear their, and yet can talk much of Scripture, and read it, Ioh. 8.43. Some that heard his speech, could not hear his word: What life was they to them? Or what life are they to such as are unstable, and so wrest all Scriptures to their destruction, 2 Pet. 3.16. What are they to such as read them, but know not their voices that spoke them? and that there are such, read Act. 13.27. So, that which may be had, and not have Eternal Life, is not Eternall Life; but many have the Bible, & can both read and preach it in their own sence, yet have not Eternal Life: but on the contrary, none can have the Word but have Eternal Life; nor can any hear it, but it quickens, if by Faith it be received: but many hear the Letter, and believe it, (as who doth not?) but are still dead in trespasses and sin: So, see thy ignorance of the Word, and of the Letter also: yea, in this, that thou would say the Letter gives life, thou denies the Letter it self, and it denies thee therein, which saith, The Letter kills, but the Spirit gives life, 2 Cor. 3.6.

And whereas thou brings such Scriptures as these to shel∣ter thy deceit, Rom. 7. The Law is spiritual, Prov. 3.1. Let thy heart keep my Commandements, I say, was thou not be sotted in thy Imaginations, thou would never bring these Scriptures

to oppose the New Covenant, and the Law in the Heart, which saith, the Law is Spirituall, and exhorts to let the heart keep the Commands. Must the heart keep that which is not in it; or is that which is Spiritual not within? shame with thy blindness, and persist not in it.

And whereas thou brings many Scriptures which de∣clares of the power of the Word of the Law, and of the Scri∣ptures, (as though I denied it) in all which thou dost but contend against thy self, and a false report of thy own thou fights with: for I own the Power that is in the Law and Word and Scriptures in every one in whom it is spiritually: Nor do I deny the Scriptures, and the Power that is in them, when the Spirit of God leads and opens: but, that God is bound to the Letter of the Scripture as a means; or that any can come to know the Life, by reading the Letter, without the Spirit to guide therein that is the thing I deny; and till thou disprove, that thou sayes nothing to the purpose; and all the Scriptures thou brings, turns against thee, and for the Truth: witness that 2 Tim. 3.16. All Scriptures are given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfected &c. I say, to whom they are given by inspi∣ration they are so: But what is this to the Devil, and false Prophets, who steal them, and have them not given by inspi∣ration? Are they so to them, who live and use them in un∣righteousness? Is that the man of God? Or are they pro∣fitable as he uses them? Was the Devil inspired of Gods when he stole Scripture-words to tempt the Son of God to sinne? Or, are his Instruments now inspired by God, who steal words out of Scripture to plead for pride and vain-glo∣ry, and Creature worships, and an Idoll-Ministry, contrary to Scripture, set up in Will and Inventions of men, as thou dost in this thy book: Such receive not the Scriptures by inspiration from God, but in the fallen wisdome, and so are inspired by the Devil, and not by God; and so instead of per∣fecting the man of God in righteousness, the Devil and the man of sinite strengthens himself in wickedness, and denies perfection••; and these have not the word of God, not the

Scripture that is Spiritual, though they have the Carnall Letter; and so might I shew thy blindness in all other thy Scriptures thou quotes, were it needfull: as instance that 2 Pet. 1.19. We have a more sure word of Prophesie, to which you do well to take heed, as to a light that shines in a dark place, till the day dawn, and the Day-star arise in your heart. And this you would have to be the Letter of the Old Prophets which shines in a dark place. And so by thy doctrine the Letter of the Old Testament (and in a dark place too) is a surer word then what Peter heard God himself speak, and were Eye-witnesses of his Majesty; and this is all thou knows of the Spirit of Prophesie, the Testimony of Jesus, or the Scriptures that declare of it.

Also instance that other Scripture, 2 Pet. 3.16. which might have stopt thy mouth for ever pleading the Letter to be the Word without the Spirit, which sayes, That they who are unlearned, and unstable, wrest both Pauls writing, and also the other Scriptures to their own destruction: And this thou brings, to prove, that the Letter is the word and way to God, without the Spirit first learning and stablishing, which Peter sayes, To such is the way to destroy themselves; whereof I fore-warning them, and bidding, First mind the light of Christ, and his Spirit, to lead into the Truth, of thee I am hated, and all the Devils Instruments, who sayes, I may as well exhort them to look to the Devil himself, for teaching or leading, as to the Light and Spirit within: For the Devill had much rather keep people doing in the Letter, that with the fallen wisdome they might wrest them, than to be led into the Truth, that the Scriptures declares of, by the Spirit of Truth, which leads into all Truth; without which, no Truth is known, Ioh. 16.13. Thus all Scriptures thou can bring, do but fall on the Serpents head, who is out of the Truth; for the Letter was given out by the Spirit, to testifie of the Spirit and Light of Christ, and so wil not prove against it, but for it, though the Prince of Darkness would fain wrest them there∣to.

Another proof thou brings, Numb. 12.6, 7, 8. 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; but, with Moses, mouth to mouth, apparently. In which thou hast proved clearly, that they are no Prophets, who have no Word but the Letter, who have not the Lord speaking to them in vision, &c. And thus thou proves the Letter the Word; for all those few proofs thou brings, fall upon thy own head, and make quite against thee; and this is it that thou boasts on, saying, It hath much in it, and that is a heap of confusion fit for the fire.

And some Scriptures thou brings, which names the word, and from them thou would have me believe, that because several of the Saints had the word, therefore there is so ma∣ny words, and this was not all one word: yet canst thou not sind one proof that saith the Letter is the word, as thou said thou would: so that were there as many several words, as thou hast named, (as there is but one) yet the letter is none of them, by thy proof.

Further thou sayes, What God spake, was his word. I say, so they was, and yet the word but one: And so thy self con∣fesseth (couldst thou see what thou speaks) in that thou says, The word is in the singular number, and Christs words are the words of the word of God; yet the word of God but one from whence these words come, and all other things that God hath made, Jer. 1.1, 2. The words of Jeremiah, to whom the Word of the Lord came. And thou tells of a Famine, of hearing the words of the Lord: but if the Letter of the Bible be it, we have no Famine of that: yet, of the words of God there is a Famine, and greatest among such as trade with the Letter.

And thou sayes, had it been proper to have said, that Christ encreased? (and other such confused stuff thou utters). I say, not in thee who encreaseth in mischief, and another Spirit, who knows not the plant of Gods renown how it grows, nor what the encrease of God is; but we know what it is to grow in Christ, and Christ in us, and his encrease is now the Devils rage. And when thou hast done, thou sayes, they grew up into a greater degree of spiritual life: and such mangled stuff proceeds out of the Child of darkness, as though that spiritual life was not the encrease of Christ.

Thy second thing is to deny the light of Christ to be sufficient, and lest any should not understand that it is the light of Christ thou aims at, and so thou misse of thy pur∣pose; Thou first confesses, that it is true, that Christ is the true light, that lighteth every one that cometh into the world, and proves it, John 1.9. and to prove this light insuffici∣ent, thou sayes, He did not comprehend all that light that dwelt in him bodily: nay, sayes thou, after he was ascended, and sat down on the Majesty on high, he had it but at the second hand.

To which I say, should that be granted, that Christ did not comprehend that light, that dwelt in him bodily, doth that at all prove the light lesse sufficient, or on the contrary doth it not prove it more sufficient? Or was he therefore to leave it to go to the letter? Or had he any thing that could reveal the will of God to him, but that light? And the same I say of his Disciples, and followers. And for the second hand thou sayes Christ hath it at, since his ascention: what is it, dost thou intend such a hand as thou art pleading for in thy Book, to whom thou would perswade us to give all our Estates, and life to boot, if they should say they need, or will have it: and if thou intend not them, when thou writes again let it be cleared, who it is thou imagines, to be the first hand, seeing thou sayes he received it of God, and yet had it but at the second hand; Sure, there must be a first, before there be a second: but who that first hand is, thou names not, but that God is the second (thou intends) is plain, in that thou sayes he received it of God, yet but at the second hand; and John had it but at the third hand. But is not this strange Doctrine of thine, who sayes John had it but at the third hand, who had it from the Alpha and Omega, the Almighty? is that the third hand with thee? what two is it that is before the Alpha, and Omega the Al∣mighty? or did he not speak true, who said he was so, Rev. 1.8?

Thou said in thy Epistle, One thing thou dare say, through the grace of God: here are divers Arguments and Doctrines, which have never yet (that thou knowes of) been published before; I say it seems so, and that this is

one, and the same I say too, that I never knew this publish∣ed before, yet I dare not say it is through the grace of God, nor will the publique owning of this (and much more the like,) and incouragement thereof, tend to the glory of God, and good of his people, nor to the honour and advantage of him, to whom thou dedicates it, as thou sayes it will.

Is this thy examining, and refuting the Quaking Princi∣ples and erroneous tenents of James Naylor? had it not been more wisdom to have examined thine own with the light of Christ, which thou art opposing, that thy mouth might have been stopt, and not have brought forth this shameful Birth into the world? was there ever such a sottish peece of confusion and errour bundled up together? how are you become drunk with envy, and have covered your souls over with vomit; so that any thing may passe amongst ye for truth, so it be but against the Quakers: Thine eye was so much abroad to discover errours in James Naylor, till thou couldst not see thine own; but it is that the Mother of con∣fusion may be revealed, with the Cup full of her abomina∣tions and errour of which thou hast drunk deeply.

And thou goes on in thy method of this new Doctrine, and Argument against the light, and thou sayes, John had it but at the third hand, though he had Christ the light resi∣dent in him. And the Churches of Asia had it but at the fourth, and fifth hand: and then thou murmurs at our Do∣ctrine, and sayes its absurd and wicked, and tends directly contrary to the use of means, so its seen what means thou would establish to be sufficient, though the light of Christ thou denies.

But this I say to thee, though I do not own the Churches had their light, and means from the fourth or fifth hand, yet this I know, that what is thy means, thou art pleading for, is come through so many severall hands, till it have lost both life and power, yea and true form also, so that no way is left for such as love their souls to come out of darknesse, but to come to the first hand again, who gives the light free∣ly, and doth write his word in the heart of all that will minde it, with his own hand, which is not the fifth nor fif∣tith

hand, at whose hand Christ is, and by him he doth it, without any betwixt or before, and to set up the letter, and your teaching in its stead.

Another Argument thou brings against the light is, be∣cause Paul was not informed thereby, but did many things against the name of Jesus; and thou sayes, the reason was not because he did not know the Scriptures, or search them, but because he did not understand them aright, but accor∣ding to the false glosses of the Pharisees. I say, what confu∣sion is this? could he know the Scriptures, and not under∣stand them? But this is plain out of thine own mouth, that having the Scriptures and searching them, cannot guide out of the false glosses of the Pharisees, without the spirit of Christ, and his light to lead therein, as thou hast rightly in∣stanced in all: therefore we preach the spirit of Christ first, which leads into all truth, to lead into the truth of the Scriptures, out of the false glosses of the Pharisees now, the thing for which thou and they are offended at us.

And whereas thou would slander our directing to the light within, as tending to undervalue the Scriptures, and to keep the Prince of the Air still to continue in the Chil∣dren of disobedience; and not to be cast out: I say, that is but thy slander; for herein we establish the Scripture, the whole end whereof is to testifie to the light of Christ, as be∣ing only sufficient to reveal the Prince of darknesse, where he rules in the Creature, and by his appearance in the Crea∣ture to cast him out, 2 Thes. 2. and this is the onely cause that the Prince of the Air, is so much inraged at the appea∣rance of Christ and his light within, knowing that no other thing can reveal him, or cast him out, as is well seen in this Nation, who have long had the letter, and thy means thou would set up above the light of Christ, yet Children of dis∣obedience, as thou art made to confess in thy book, though under a faigned Humility. And thou sayes thou art igno∣rant, whether God hears thy Prayers, or grants thy Re∣quests, yea or no? I say, how shouldst thou be any other, who loves thy Iniquities, and are pleading for them, Psal. 66.18. Pride, imperfection, and false worships, and against

the light of Christ? wherein its seen, thou art he that thou tells on, who turns the Scripture as a nose of wax, to plead for such things as the Scripture condemns, and against the light of Christ, which the Scriptures bear witnesse to; and thy slanderous lying tongue, sayes its manifest, I utterly de∣nyed the Man-hood of Christ, who dyed for us; and when thou hast done, thou sayes, I dare not own it expresly: so thou hast proved thy self a lyer, in slandering me with that which I own not, and yet sayes its manifest: but wherein it is manifest, thou canst not prove:

And thou falls to question James Naylor, as thou sayes, and first thou asks, where the Scripture directs, to give heed to that light within, and to desert all teachings of men; I answer, read Luke 11.35, 36. and thou may see the Coun∣cell of the onely Teacher, and all that own him herein, must utterly desert all that teaches the con∣trary.

2. Thou asks, where doth the Scripture tell, that he that is the light of the world, and lighteth every one that commeth into the world, doth inlighten all sufficient∣ly, so as to guid them infallibly: I say, read Iohn 8.12. and there thou may read, that he that is the light of the world, his light is sufficient, to all that minde and follow it; but those that rebel against it, knowes not the wayes thereof, Iob 24.13. where thou mayst read thy self in that Chapter; and thou sayes, Then what need the reaching of Iames Nay∣lor, if this light within be sufficient? I say, as a means to turn people to this light I am; which the Devill uses all means he can to turn them from, as all his are now at work herein.

And thou sayes, There are some that are a people of no understanding: therefore he that made them, will have no mercy on them; I say, thou art he, who art reasoning against the light of Christ, to be sufficient, and yet thou sayes, Is not the manifestation of the spirit given to every man to profit withall? hast not thou lost thy understanding herein, yet hath got the Serpents subtlety, to thrust in thy words to a∣buse the Scriptures?

And thou sayes, Satan is willing to cloath us with good works and Doctrines, and thou sayes, his Ministers are transformed into Ministers of righteousnesse, and thou sayes Thou cannot but rejoyce to see him play that Card. I say, cease thy babling, and see thy confusion: Is he Satan with thee, who cloaths with good works and Doctrines; and whose Ministers, are Ministers of righteousness? Satan is not so divided against himself, nor his Ministers against their own Kingdom, (though as to righteousnesse they pretend) but a righteous life, good words and good Doctrines, he that brings these forth, was ever counted a Devill with thy Gene∣ration.

And thou would compare us to the Papists, who keep people from the letter in their Mother Tongue, to keep in blindness. I say the Devil did so, as long as he could, who now would keep in the letter, but from the spirit of which the letter declares, without which there is nought but dark∣nesse, neither can be; and this is his last design now at Christs appearance: so take thy slander back, and apply thy Comparison at home, and come out of the reliqves of the Popish worships you live in; for which we deny you and the Papists also.

And thou sayes; where the Scriptures are known, and counted for the word of God, the Devills Kingdom must down in the heart. And before thou said, the cause why Paul was a persecutor, was not because he knew not the Scriptures. And such contradictions comes out of the old Bottel; but this I say to thee & the rest of the world, you have long counted the Scriptures to be the word of God, but the Kingdom of the Devil is standing still in the heart, (as I need not go farr to prove,) and so must be, till there be account of the word, that is neerer then the letter: so thy practice and the rest of you disproves thy Doctrine herein.

And thou calls it a grosse Directory to advise to take heed to a light within, and sayes, I might as well bid them follow the Devill: I say, thou shalt one day know thou hast blas∣phemed against the spirit and gift of God herein: was that a grosse Directory of Christ, Luke 11.35. & 17.2••? or might he as well have said, Follow the Devill? thou that dare speak

thus of his Doctrine, how should thou approve of the same in me?

And thou asks, In what part of Scripture is the Gospel called the letter, or the preaching of faith, the preaching of the letter, answer if you can: I say, thou should ask thy self this question, who would make the letter the Gospel, and the preaching of faith literall, which I say, are both spiri∣tuall, and spiritually preached; and I ask thee again, where did ever I call the Gospel letter, or the preaching of faith letter? and so take thy Challenge back again.

And whereas thou art pleading for reverent gestures to worship God in, as well as in spirit: I say, In at that door, came your altars, your bowings, your Surplices, and confor∣mities, wherein the Teachers of this Nation was leading back to Rome, the Mother of all these Witch-crafts, had not God stopt the way by his hand; and now have you got a little peace, and thither are you turning again, even in bloody persecuting against all who witness against you, who testifies against these false wayes and gestures, set up by the man of sin, cannot escape the hand of his Ministers, who e∣ver had their power from the earthly powers, to effect it, who have more prevailed with many in these three last years, to such a number of sufferings, and for such things as threescore years last past cannot number, nor parallel; and thy dedicated thing here is making way for a further growth therein, though some whom you count enemies have more trouble of heart, to see you hasting on that way to de∣struction, then for the sufferings of themselves, who sees the end of your decencies, and reverent gestures, your Con∣gies and false formall Creature-worships; and what must come upon the Reliqves of Babel, and her upholders. Will not the gestures of the Saints serve your worship; that which looks so much out, neglects that within: so you plead against the spirit.

And it being that our practice is the thing that most is in thy way, to make an objection to remove it, or if thou can, to cast a mist before it,

Sayest thou, but it will be said, without all doubt, there is something in these men, more then ordinary, and more then before: and then thou reckons up our boldness and zeal, and self-deniall, which thou sayes is evident in us, (yet in other places slanders us with pride) and our comming to the light, that our deeds may be manifest, that they are wrought in God, our pleading for so many good things, and sharply reproving so many evill things, and much the like, that thou may strike at all goodness at once; And then thou sayes, it can be no other but a deluding spirit. I say, stop thy mouth, who art deluded already: thou neither knowes it, nor where we had it, only the fruits of it are much in the Devills way, therefore doth thou cast this venom upon them; yet this know, that what thou hast confessed, that this spirit brings forth, shall remain as a witness against thee, thy spirit and teachers, who brings forth the con∣trary.

And thou tells, how Satan makes Witches; and thou sayes, before he grant them a familiar spirit, he ever enga∣geth them under a degree of blasphemy, As to speak evill of God or Christ, and of his holy spirit: so look into thy work in thy Book, who art casting this venome and blasphemy upon the fruits of the spirit of God, and the light of Christ: and thou may make application nearer hand.

And thou art warning of such as tell, Lo here is Christ, or lo there. I say, thou art he, who art leading forth from the Kingdom of God within, and from the light and spirit of Christ within, which leads into that Kingdom which is within. Luke 17.20, 21. And whereas thou would thrust us in amongst the Ranters. I say, they are thy Brethren, all of one Kingdom, in the flesh and the lusts of it, with the pleading for pride, and Heathenish vain Customs, whereby the Devill upholds his Custom; and the fruits of the spirit where they are brought forth, is in the way of their pride, and pleasures as it is in thine, and who looks upon your lives, shall finde little difference, only in profession, but both in the worlds Customs, and pleading for them.

Thus having made way by denying the Light of Christ to be sufficient, and reviling the works of Righteousnesse, and Teachings of the Spirit, and Spirituall Light, and made it as odious for any to follow, as the Devil himself: Then thou begins to set up thy Ministry, and their maintenance.

Thy third thing is for thy Maintenance, and for thy Mi∣nistry.

And that thou may get something to underprop or make a shew for this religious work thou art about; and that thou may seem to be a very charitable man, as Judas did, thou puts in the Poor with them: But seeing there is as much difference betwixt them and the Poor, as between Masters and Beggars; and seeing the Spirit saith, That he that op∣presses the Poor, and he that giveth to the Rich, shall surely come to want; I shall therefore set the Poor by themselves; con∣cerning whom, I say, Be as liberal to them as thou wilt, lit∣tle need there is, at this day, to dehort from Charity to such: I shall also set the Ministers by themselves; and if they be found Ministers of Christ, far be it from me, to hold from them that maintenance, which Christ ever allowed his Mi∣nisters, who never sent them to ask any thing of the world, much less to take it by force.

Now the things thou would lay upon us, as to these Mi∣nisters, thou would lay them upon us, as Duties towards God; and sayes, They are Gods Receivers; and under many great penalties thou holds it forth, as the loss of their estates, the favour of God, and Salvation, &c.

And thou sayst, many Professors of great Estates have gone to decay upon this account: to which, I say, That is yet to prove: But one thing is evident, that many who have had great estates, have them wholly swept away by force by these Ministers, these two years last past. And thou sayes, for their maintenance, thou wilt not set a stint under the Go∣spel, whether a Tenth, or Ninth, or all; for then thou shall make bolder then the Apostle did: But thou shalt gather some Resolves; and first thou resolves that it must be no less then a Tenth: for this, thou sayes, will not be well acce∣pted:

and thou sayes without all controversie, in such cases as abovesaid, to give more then a Tenth; yea, if need re∣quire, to sell all: And this thou presses over again, without all controversie, and that it must be so, as Christ hath soved us: But, saist thou, if it will ingage us to lay down our lives, then much more our estates; not onely some, but all. And thy next Resolve is, that there needs no stinting, but we ought to part with all, and our lives, to boot. And thou sayes, God hath not stinted us to any lesser part then all as suffi∣cient; no stint at all, under all that we have. So, now thou hast set a stint, though before thou denied it.

Further, thou perswades us, To speak evil of these Ministers, is to speak evill of Christ, and God, and that it is Blasphemy so to do, &c.

I say therefore, seeing these things are so great which are challenged for them, so far exceeding all that Ministers of Christ challenged; and seeing it is demanded under such a penalty, as in pain of Salvation;

And seeing Christ saith, Many shall come in his Name, and in sheeps cloathing, and yet be but ravening Wolves; and seeing he hath left us the way to know them by, which is by their fruits. And seeing he saith the Hireling is not the shepheard, &c. I say; it highly concerns us to take Christs Rule, and try them by their fruits, lest we maintain Antichrist, instead of Christ, all the sheep of Christ being forbidden to hear him, much more to maintain him: and seeing there is no surer way visible, then to bring them to be tryed by the practice of Christs Ministers in Scripture, and the fruits they brought forth therein recorded; which, in reason thou shouldst not deny, seeing thou hast so highly set it up, as the Tryer of all Spi∣rits, Teachers, and their Doctrines.

And first, Are they such as are Disciples of Christ, who have left all their Outward Estates and Habitations to follow Him, who hath no where to lay his head? wandring to and fro; in Hunger and Nakedness, having no certain dwelling place, in all things appro••ing themselves as the Ministers of God, in much patience, in affliction in necessities, in distres∣ses, in ••tripes, in imprisonments, in tumults, in labours, in

watchings, in fastings, &c. Are they such as preach the Go∣spel from house to house freely? Their reward being, that they make it without charge, 2 Cor. 6. Are they such whose manner is to go into Synagogues and Schools, to dispute a∣gainst their Idols, Temples, and false Worships, wherein God dwells not? Act. 17. Are they such as preach in streets and Markets, and in the midst of Cities, wherein Idolatry is? as in the 16, 17, and 18. verses, &c. Are they such as reprove sinne in the gate, or where ever they see it committed, for whom snares was ever laid? Are they such as are servants for the Lords sake, who seek not their own things, but the things of Christ, and much more the like, which all the Mi∣nisters of Christ was ever found in? Then we shall freely leave them to reap the Carnals, where they have sown the Spirituals; freely to receive, where they are first freely given, without force or violence; which all such ever denied? nor have they any Toleration, Command, or Example, from Christ Jesus, to lay up any thing before-hand of what they thus receive, such alwayes knowing, they are to have a dayly supply from him, in whose Work they dayly are.

But on the contrary, if these thou art pleading for, be found in such a way and Worship, as these Ministers of Christ did ever bear Witness against (that is to say) if they be such, who are out of the Doctrine of Christ, who are called of men, Masters; who bear rule by their means, seek for their gain from their quatter, teach for the fleece, and so become Hire∣lings, preaching for hire, and prophesying for money: if they be such as are found worshipping in their high places, and Idol-Temples, there keeping people in such a worship, as the Scriptures will not warrant any particular thereof, to be according to the manner, wherein the Ministers of Christ worshipped, both as to Preaching, Praying, Singing, Bapti∣zing, &c. and then stirring up the people, as the Idol-shep∣heards ever did, and as Christ said they should do, To beat in the Synagogues, and hale before Rulers, such as the Lord sends to bear Witness against that Worship, and their Teachers, who are out of his Doctrine, shedding the bloud,

and stirring up the Powers of the Earth, to imprison, whip, and torture such, who the Lord sends, as that Generation ever did.

If they be found such as live in Pride and Idleness, who have Parsonages and great Houses to live in, exalted in the worlds glory, rending and suing their Hearers, casting them in prison, and spoyling the goods of such, as receive no bene∣fit by them in lieu thereof; and much such like unchristian, yea unhumane carriage: I say, where these fruits are found, none that knows Christ, or will take his Rule, can own these for his Ministers, by their fruits, nor maintain them under that Name: Nor will one of those Scriptures thou hast quo∣ted, prove a maintenance for such a Ministry: Nor may any who owns the true shepheard uphold such who are enemies to him, under a pretence of relieving the Poor: Neither is it any Blasphemy, as thou calls it, against God, or Christ, to speak against them and their whole Worship, every parpicul∣lar of it, which is not according to Scripture: but the blas∣phemy against God and Christ is to uphold such, and say they are his Ministers.

And this I say further that though the Pope uses the Scri∣ptures to maintain his Ministry; & the Bishops to maintain their Ministry; and so all others, Sects and Opinions; and for that end, wrest them, to fit their several Worships, Mini∣sters, and Maintenance: yet as the Spirit of God hath given them sorth, will they fit none but the Ministers of Christ: And that Ministry, which of it self is not conformep to the Scriptures, and the practice of the Ministers of Christ, there∣in declared, without wresting one jot of the Scripture, That Ministry, with the Scripture, is denied; which Scripture, owns the Ministry of Christ; so take not the Apostles words to plead against what the Apostles practised, for that will not serve the turn, nor uphold the Ministry: So Clubs, Stones, Prisons, and Whips, are lookt upon as better Weapons, than the Scriptures, to uphold a Ministry contrary to the Scriptures: So all thy Arguments and Scriptures are at an end, thy Penalties, and Threarnings, till thou first prove the

Ministry thou pleads for, to be the Ministers of Christ, by their fruits.

And if there be such as appear to be Ministers of Chrise, by their fruits; yet, to such, I do utterly deny any ground, command, or example, for either Tithes, or Set-Benefits, or commanding any thing at all from the world; yea, or from their own Hearers, but what God shall move their hearts to freely also, all Complaints, as to Magistrates, Murmurings, and Repinings, in that behalf, is forbidden: but that all such may receive their Wages from him, who hath sent them to labour, and hath said. He will give them that which is meet; wages which the false Prophets was never content with.

And whereas thou tells of laying all down at the Apo∣stles feet; I say, let the Ministrers make use of that Scripture when their Ministry brings forth that effect: Till then, let them cease taking mens goods by force; for that Conse∣quence, will not follow that Scripture: Nor will it follow, that the Ememies of the Word, must take mens goods by force, to whom they communicate nought; because the A∣postle exhorted, To communicate to those that taught in the Word, in all good things: And whereas thou sayes the Lord assigned over his own portion to his Ministers; I say, his portion, those thou pleads for will not have, which was in this world, Mockings, Stonings, Scourgings, Wandering, Fasting, as a Stranger in the World, no where whereon to lay his head, as a sign every where to be spoken against: this portion he may assign to whom he will, for them, or thee, or any share you will have of it; such as he hath assigned this portion to, are not pleading for their Bellies: And thou tells much of Christs words, and Christs love, as to press for Hire. I say, He that will own Christs words, must say the Hireling is not the Shepheard; and all that will own his love, must not uphold his enemies.

And thou tells much of Christs Ministers, and Chtists Or∣dinances, if calling them so will prove it: But when thou writes again, first prove them so; and then call them so. Till then, call not the Quakers Lyers, for telling them the truth; for I tell thee again, (though thou say it is a high degree of Blasphemy to speak in the least against them) that they that are found in these things before-mentioned, are no Mini∣sters of Christ, nor is it any greater sin to call such, Woolves, then it is to follow Christ and his Example: Who saith, By their fruits you shall know them. But thou sayes, we ought not to judge according to appearance; and yet after∣ward saith, We shall doubtlesse know them by their fruits, for so Christ hath promised: And thus Babylons Children are dashing one against another.

And thou sayes, though we do not know whether they be right or no, yet let us communicate freely and liberally to them, seeing they are the best we have: so by that Rule, none shall be excluded.

And to stirre up thereto, thousayst, Christ hath promised, Not onely to give you Tenne in the Hundred; but a Hun∣dred for Tenne, for what you so give to them. Which doubtlesse couldst thou beget that Faith in their Hearers, and that they might have it in such things as they love, it's like the Work would be soon set upon: But it's like they will look for better security, then thou can give them from those words, for the performance of such a Work; for those words make no promise for upholding false Worships.

Another Argument thou uses, saying, We ought to ac∣count them as Spirituall Fathers: I say if any so do, whom they have not spiritually begotten, such account of a Lye, and thou teaches them to it.

Further thou sayst, we are ingaged to make them savoury meats, for how can we expect any such cordiall soul-bles∣sings,

from such, as we make not any savory Meats for, such as their soul loveth; how shall they blesse us in faith, or how can they believe, that God will make their blessings essica∣cious, and blessings indeed, &c. I say, two things thou hast laid open in this Argument, which are truths, I dare not deny: first what the savory meats are, their soul loveth (to wit) not only a tenth, but all that we have, the stint which before thou hast mentioned, yea our lives also, if they re∣quire them.

Secondly, thou hast shewed the ground of their faith, without which they cannot believe, that their Prayers will be heard; A third thing may be added (to wit) the ground of their blessing, which is their savory meat, their soul longs after; all which is plainly seen in their practice, where this is not put into their mouths, which their souls loveth; and in thy next work, thou sayes, the love of money is the root of all evill, therefore how shall any man expect any good branches that sprouts from it? so, their savory meats thou art pleading for, the ground of their blessings, and their faith is the root of all evill; for thou sayes, their souls loves it, as their savory meat, which is the root of all evill, which can∣not by me be denyed, seeing the branches and sprouts that come from it are so suitable: and thou further sayes, we ought to hate covetousness, where ever we see it; and where we see it raign in any man, we ought to abhorr such a man, as odious, and abominable; yea as base and ignoble per∣sons, not worthy of any Christian fellowship, nor Commu∣nion: to which I say, some of this I own, and practise, though other some I dare not, as to abhorr any mans per∣son, that I may not; but in respect of their covetousnesse, whose soul loveth other mens mony as their savory meats, from such I have withdrawn from Christian fellowship, or Communion; so, cease thou to murmur, at our putting in practi••e thine own Doctrine.

Then thou turns again to the old stuffe, opposing that at which thy en••y is most (to wit) the light of Christ; and thou layes the spirit of God teacheth you, that there are more lights then one, though all from that eternal light: and thou

reckons up the light of Christ, and of his Disciples, and of John, and thou adds to them the light of Satan, To which I say, the light of Christ his Disciples, and Iohn, was but one light, and so in all the Saints, from the beginning of the world, and all from one spirit, though in severall measures: yet all the light of Christ; but for thy light of Satan, that is seen to be spirituall darknesse, as to the things of God, whence it is, that such mud and confusion there is, in whom he is transformed.

As thou who slanders us to father blasphemy on the spi∣rit of God, because we preach a light and spirit within: the thing which Christ and all his Ministers ever preached, and who denyed the blinde guids, who had not light in them, and which is the end of the Scriptures, to testifie to the light and spirit of CHRIST within: Did Christ father blasphemy on the spirit, when he said, Take heed that the light that is in you be not darkness, & said, the spirit of truth shall lead into all truth; and all the Apostles preached the spirituall light, which thou calls blasphemy; but are found the blasphemer thy self: be ashamed thou blinde guid, who hast not the light and spirit in thee, and yet in thy busie minde, would be a Teacher, without light, stop thy mouth, we have too long been led with such blind guids, and Antichrists, who deny Christ and his light in spi∣rit.

And thou sayes, it is fully proved in this little Treatise, and the Contents thereof, that we are acted by a lying and malitious spirit, to speak evill of the things we know not, to which I say; if the lyer may be judged by his fruits, he will be found nearer hand then the Quakers, and lest thou should say, I slander thee falsly, and tells thee not for what, I shall send thee some of thy lies back, which thou hast cast upon us in thy book, which if thou canst prove them, thou may'st clear thy self, otherwise stop thy mouth, for calling

lyer, or slandering the Quakers therewith, those I shall mention, are as followeth.

Thou sayes, our spirit teaches us, to pull down mens faith and hope they have in God.

That we give no honour or worsh••p, either to God or Man.

That we have no knowledge of God at all, but a wicked, lying malitious spirit, that is an enemy to all goodnesse.

That our wicked lying spirit teaches us to speak evill of all men that imbrace not our lying Doctrines and wayes.

That the Elect may be so far led away with the error of the wicked, as to fall from their own steadfastness.

That the case is just with us deluded Quakers, as it is with Witches.

That we bitterly revile and reproach, all the Saints and Ser∣vants of God, almost over all the World.

That our pleading for so many good things, and sharply re∣preving of evill, and our comming to the light with the deeds, can be no other but from a deluding spirit.

That our directing to observe the light in the Conscience, is no∣thing else but to advise them to obey Satan.

That we direct people to eye and observe that lying spirit that is in them.

That Naylors Doctrine is quite contrary, that any that lack wisdom, should ask it of God.

That James Naylor himself hath prophesyed the destruction of all the Generation of them, who ever they be, that will not be∣lieve his lies.

That Satan hath got a Commission to be a lying spirit in my mouth.

That James Naylor is sent with strong delusions, to come to that they might believe a lie:

That I would needs be accounted some great Prophet, and to have some extraordinary Revelation, that no man else had known before, and yet teacheth nothing except lies, &c.

That James Naylor utterly denyeth the Manhood of Christ.

That I blame men for praysing; and singing of Psalms, in spi∣rit unto God, as the Apostles did.

That I often produce the non-proficiency of the people, as a ground of disparagement to the word it self.

That James Naylor accounteth himself the highest; and all, below him, or nothing like Christians.

That I reproach and disparage those that take heed to the sure word of Prophesie.

That how the word was made flesh, James Naylor under∣stands not.

That James Naylors Directory is quite contrary to the Di∣rectory of Scripture.

That J. Naylor requireth Scripture grounds for what he as∣serteth, which he never yet gave.

That we have no faith in God, but in a lying spirit within us.

That we would make the blood of Christ of none effect.

That our spirit teacheth us, not to put off our hats when we pray.

Many more such like might be gathered, out of this thou calls thy little Treatise, which thou sayes hath much in it; such stuffe as this indeed it hath much of. A heap of confu∣sion fit for the fire: is this a Vessel of Honour that all these lies comes out of? O shame with thy Profession, that brings forth such fruits! it's no wonder thou side with Tho: Moore, thou may be one of his Children by thy Language, yet do not as he did, who because I mentioned some part of his lyes, concluded I owned the rest: so, many more untruths there is in thy Book, not worth naming, nor answering, yet this I say, blush for shame, vain man, thy Religion is in vain, whose tongue is without bridle, and so the enemy gers his work done: Is this the charity and curresie thou art pleading for? If this be the fruit of your manners, it's time for all that love their souls to seek for better, and leave the curtesie and Ministry also that leads not to do as they would

be done by, which if thou have learned, let thy fruits judge.

Lastly, And thou goes on to plead for a deal more of thy Masters stuffe, wherewithall he holds up his Kingdom of pride and partiality, and such like stuffe, as none ever pleaded for, but the Devill, and his Ministers, who is afraid that his Kingdom should go down. And thou sayes, Satan tells us, that it is our duty to observe the Language held forth in Scripture, and the example of Christ and his A∣postles, and upon pain of damnation not to vary from it; and this thou brings to plead against speaking the word, Thou, to a particular: to which I say, hast thou been all a∣long crying up the Scriptures in thy Book for the Rule, and is now the Language of it, and the examples of Christ, and his Apostles therein, now become a perswasion of Satan with thee? Hast thou not here shewed thy self what brood thou art on, who prefers the Devills pride, and the worlds fashions, before the example of Christ and his Apostles, and would render it as a perswasion of Satan for us to follow it: art not thou he the Apostle speaks on, 1 Tim. 6.3.4. who consents not to the wholsome words of our Lord Christ Jesus, but teachest otherwise; puft up in thy proud minde, who would be a Teacher, but, knowing not the way of Christ in thy self, teacheth wayes of errour contrary to the whol∣some words of Christ Jesus, and renders it as a perswasion of Satan to follow them: stop thy mouth for shame.

Another Argument thou uses to perswade to use, you, to a particular, is, because some have the spirit of God in them, and so are not alone, and some are one with the Devill, as Christ was with God, therefore the word you is a proper Language to be spoken to any.

To which I say, though thou be found one in the Devills work, and the Saints one in the work of God, yet have we a better Teacher and example to follow then thy blinde pre∣cepts, though with thee it be counted a perswasion of Satan,

even him, who knew every particular, whether they was one in God, or one in the Devill. And whereas thou asks for a Scripture that commands it, I shall give thee two, 1 Tim. 6.3. 2 Tim. 1.13. which both commands to observe the form of sound and wholsome words, even the words of our Lord Jesus Christ; but such as thou prefers the words of pride before the words of Christ.

Further thou pleads, for bowing unto men, and putting off the hatt, and sayes, the spirit of God teacheth it, wherein thou belies the spirit of God; for the spirit of God forbids it, and all that are in the faith of Christ, are warned of it, James 2. even that which sets up pride, and respects persons: and Christ himself saith, How can you believe that receive ho∣nour one of another, John 5.44. and if they could not be∣lieve that received honour, how much lesse can you believe that seek it, and grudge if you have it not, which none of the Children of God ever sought for in the Scripture; but such as Haman: and Saul, when the Devill was entred into him, said, Honour me before the people; so thy work here∣in owns its Master, which Christ denies, who saith, I seek not the honour of men; nor any of his ever did: so you that seek it, have your reward; but not among the Lambs of Christ, whose prayse is of God, and not of Men.

And not having any Scripture to plead for these things, thou wouldest plead for them under the pretence of love, and being courteous, and tender hearted; I say, silence de∣ceit. You have set up those things till you have lost all love, except what is selfish; and your tender-heartednesse is such, that if any cannot serve your wills herein, to honour your pride, contrary to Gods Commands, and the Saints prac∣tice, you can cast your Brethren into prison, and count them not worthy to breath in the Air: this is the tender heart∣edness, which was otherwise with some of you, when you withstood them, who sought for these things. A lamenta∣tion there is for you; who are so far run into the worlds pride and fashions, that the demeanor of Christ and his

Saints is become a reproach, and misbehaviour, and not manners, and courtesie to give you content.

Vain men! with shame sit down in the dust, and know what you are, and what it is in you that is thus exalted, who hath so far forgot the Lord, that you exceed the Hea∣then in these things: which of the Saints of God was ever cast in prison since Christs time, for not worshipping and putting off their hats, though both Christ and they denyed respect of persons? Did ever Nebuchadnezer for all his rage, finde fault with the 3. Children for having their hats on, or did ever any that profest the name of Christ, put forth a Book to plead for such things? O shame, shame, that ever you should thus uncover your nakedness before all the world, who call your selves Christians! doth not this more dishonour you, both in the sight of God, and all good men, and give them occasion to see, that it is not the honourable spirit that is pleading, even true humility, which onely de∣serves honour, yet never sought it from men, and to such a∣lone the Lord gives honour, who seeks not their own, but the honour of God; but you that seek it, and call your selves Christians, it will fly from you, that the Scripture may be fulfilled, He that will be greatest, let him be servant of all, which did you not count your selves Christians, I should not have alledged the Scripture against you herein, and the Commands of Christ, which if we obey, we must not honour the proud, nor respect his person; but where is the meek spirit, him we must honour, but the proud he be∣holds a farr off: and so we see you in the same lig••t, farr distant from the spirit of meeknesse, which is the truly ho∣nourable, and so are seeking for that honour which God is laying in the dust.

Much more such like stuffe there is in thy Book, neither worth reading nor answering, which rises out of the cor∣ruption of thy own heart, and thy busie minde. Ishmael-like, whose hand is against every man, like him whose eyes is a∣broad, but canst not see thine own folly, but art boasting of it. Them that had but one light, & one word, never pleaded

for such things, but you have found out so many words in your inventions, and so many lights, and all without you; that you are become heart-blind, so that you cannot see your selvs pleading for such things to uphold the worlds glory, as Christ and his Apostles preached down: neither can you find any that was in the faith of Christ ever lived in them, since he led the example out; yet are you run into such spirituall blindnesse, pride, and exaltation, that none looks back to consider your selves to live in such things, and plead for them, as none of the Children of light ever did: so, see thy work, and look for thy reward suitable; for in vain do you plead, for your fading glory, the hand of the Lord is gone out against it, the Children of light sees it, who out of Ba∣bylon are called, and sees her stateliness to be the filthinesse, and whom the Lord hath received, may no more touch the unclean thing: so lament over her, you her Children, and Merchants, whose Trades is in such stuff as thou art plea∣ding for; for your savory Meats must be taken from your mouths, and your glory brought to the dust; for he is ri∣sen, who will recover his worship to himself, and your pride will he famish, with all the rest of the gods of the Heathen: but the Lord God, and the Lamb will we worship alone for ever.

The end.