THE CONVICTION Of JAMES NAYLOR, and his black spirit, demonstrated from his own confessions, lies, evasions and contradictions in the main points of Doctrine by him held forth against the truth.  
In answer to a Book of his called Wickedness weighed.  

The which was writ in answer to a little Treatise called The Quakers quaking Principles examined and Refuted, written by ELLIS BRADSHAW.  
This Treatise is therefore directed by way of appeal to all the truly Judicious, to be weighed in the Balance of the Sanctuary, and to see in which end of the scales the wickedness lieth, his end or mine.  
And also some Rules held forth whereby to try the spirits, whether they be of God yea or no, in case of visions or apparitions, yea dreams, or voices, whether speaking within or without.  
As also some Scripture Rules for discerning the motions and lustings of the spirit and flesh, each from the other, that so we might not be led blindfold to destruction by any deluding spirits within us or without.   
Written by ELLIS BRADSHAW.  Acts 13.9, 10, 11. 
Then Saul who also is called Paul, filled with the holy Ghost, set his eyes on him, And said, Oh full of all subtlety and all mischief, thou child of the Devil, thou enemy of all goodness, how long wilt thou not cease to pervert the right ways of the Lord; And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the Sun for a season. etc.  
LONDON; Printed by M. S. for Lodowick Lloyd, at the Castle in Cornwall. 1656.   

THE CONVICTION of JAMES NAYLOR, and his black spirit, demonstrated from his own confessions, lies, evasions and contradictions in the main points of Doctrine by him held forth against the truth.  
READERS; James Naylor asserteth in his Title page concerning my book that it is dedicated as (I say) unto his Highness the Lord Protector, etc. The which I say is true; but what of that? he saith nothing, and therefore needeth no answer.  
But further he saith, that it is much boasted off by the Author, but as little worth, as the boast is great.  
I answer; I did commend it to engage his Highness to the reading of it, lest his multitude of business should cause him to neglect it. And what of all that? doth not James Naylor commend his Doctrines, and Teachings, and Judgements, and Censures, and tells us it is by the eternal light and Spirit of God that he holdeth them forth, as you may see in any of his Books: wherein we know he lieth; But it will appear, I therein speak the truth, and nothing more.  
And as for the worth of that Treatise when it is weighed in the Balance of the Sanctuary, it will appear I did not over-value it in my commendations of it, but of that let the reader's judge.  
Again, he saith also; that it was my envy that carried me with such envy against the innocent, till I spoke I knew not what concerning the Father, and the Son, the Word, the Light, and Spirit.  
I answer; though he Judge so of me, whom in derision he calleth (the man) yet the truth is, I care not to be Judged of James Naylor, Nor for aught he knoweth not of man's Judgement; But he that Judgeth me is the Lord; Nor would I change my condition with James Naylor. nor for aught he knoweth not with any man living on the earth. And how then can James Naylor know that it was envy that carried me: And how can I envy those I account off to be wicked and destinate to destruction for aught I yet see in them, that in my apprehension are fare from innocency in the sight of God. And how dare I then be envious against them, or choose any of their ways; see Psal. 37 1. & Pro. 23.17. & 24.1. I shall not envy them till they be more innocent, than I yet see them. And therefore his censure of me that I speak I know not what, doth not trouble me at all; for I expected no better from his lying spirit. Though he cannot nor doth not in the least prove it so in any of his Answers; And why should I believe it upon his own testimony, who beginneth with lies in his Title page. Again he saith, That here is also some marks and maintenance of the true Ministers set down, and also of the false, their fruits differing them, accoring to Christ's Rules in Scripture, with divers other things to keep the simple from deceit. All which when weighed in the balance, let the truth appear, for so I wish of God, whether they be or no true or false, according to Christ's Rule in Scripture: yea whether they be in deed to keep the simple from deceit; or clearly and really to deceive the simple, and to make them also deceivers of others. And again, he telleth us it is by a friend to the work of God, but an enemy to the Devil's work where it is found and pleaded for, called of the world James Naylor. To this I answer, that if this were true, what then should be the reason that he blameth me in his second page for ask Why should not I whiles I am in the world endeavour to destroy the works of the Devil, seeing he saith of himself that he is an enemy to the work of the Devil; and if he be so, he will labour to destroy it; for it is doubtless lawful and a following of Christ as much as in us lieth, to destroy the works of the Devil; and none but Devils and their instruments will blame any man for so endeavouring, nor call it a setting of himself to the stead of Christ; for no man can either do it or endeavour it, what in him lieth, but through his grace and assistance, and the power of his Spirit; as so I never spoke otherwise in all my life. And he can and will for aught Naylor knoweth, enable me in some measure by his strength to do it. But if I be an exilted wretch, and seek to set myself in the stead of Christ, as so he calleth me; I know he will not, and therefore it is in vain to endeavour it; for he giveth his grace to the humble. And beholdeth the wicked as a fare off; and as having no mind to Employ them in any such service, nor any such as are settled in their wickedness, and dare take the office of Christ, and attribute it to themselves; But the Quakers look for such amongst themselves they are easily found; And it is the Quakers spirit, and not the Spirit of God, that ever did or shall puff men up to any such conceits or apprehension of themselves; And what James Naylor may conceit of himself I well know not.  
For something or other he would intimate unto us when he putteth that preamble before his name, as in many of his Books, to wit, Called of the world James Naylor. Now whether he would have us think that he is the Christ the son of the living God; and that Christ that died at Jerusalem was but a type of him; as their brother John Toldervie was persuaded by their spirit but was deceived; I shall not Judge: Or whether he would Intimate to us that his Name was changed when he was converted; and called as Paul (by an Immediate voice of Christ, or his Angel Michael at least, who is his Representative) And that to the Ministry; as so he writeth of himself that he was called to the Ministry by an Immed are voice: I shall not determine, nor do I much care.  
But if his name was changed, I know no reason why he should conceal it, but might make it known, as Paul also did his; so that many of the world know how Paul was called. But it may be James Naylor is loath to declare it, lest he should declare the true signification of his name to others; not knowing it himself; for it may be some great Scholars that are better learned than he; in that kind of learning, would discover him by it, and for who●● service he was intended, and so obstruct his work who is his Master; For if he should be known properly by his name, he might possibly be thereby known whose servant he is: For we read of a kind of Locusts, Revel. 10th, a strange kind of creatures; who yet had a King over them, who is the Angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue his name is Apollyon: Which is to say, a destroyer, see vers. 11. And so we read their business was no better. Now if his new name being interpreted should discover him to be one of these Locusts, he might well be avoided that he could not destroy according to his end, and name, and nature. And therefore it is his policy in all likelihood to keep it secret. Now it is evident for all his closeness and policy to hid his design, that if it lieth in his power, or the spirit that acteth him, that all the Ministers in the world that allow not his doctrine, nor follow his ways, but preach in our old public meeting places, which he calleth Idoll-Temples, and the people also that hear and maintain them must all be destroyed and come to naught, and that in a short time, else his spirit deceiveth him; yet we fear not his Prophecies if he and such Locusts will but hold their hands; for we have a promise they shall only hurt those men that have not the seal of God upon their foreheads: Yet do but spiritually parallel the case of these people with those Locusts there spoken off, and you will certainly conclude, there was never any so like them since the Revelation was given forth that we can read of in Histories. But the parallels would swell this Treatise to a great volume: And to produce any parallels in opposition unto them is but accounted with them as a vain piece of work, and not worth answering, as I find by experience; For not one parallel that ever I produced against James Naylor is answered by him, but he slights them as not worth answering, or taking notice off. As for instance in this last Treatise I proposed Gal. 5.22, 23. to wit, the fruit of the Spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against which there is no law. Upon which I told them that I saw not so much as a show of any of these in them, but the quite contrary, to wit, hatred, sadness of spirit and countenance, no peace with any man, no long-suffering, but hasty rage, no gentleness, but severe austerity, and imperious bitterness; no goodness, but clear malignity against all goodness, no faith in God, but in a lying spirit within them, whom they obey and serve and worship as God, no meekness, for they are hasty, and angry, and revengeful; no temperance in their tongues and pens. And therefore every Law of God is against them; see this in page 59  
But this he doth not answer at all, but when he hath made a Catalogue of such things as he calleth lies in my book, he saith, Many more such might be gathered out of this little Treatise (confessing) it hath much in it of such stuff, fit for the fire, yet he warneth me that I shall not conclude that he owned the Rest which he did not mention; saying that many more untruths are in my book, not worth naming, nor answering: So that this I suppose is one that he meant; But I rather believe that he durst not mention them, having no ground at all for contradiction of them. And lest it should be a means to undeceive the simple, and let them see themselves, and at what a great distance that spirit in them is from the spirit of God; which are best discerned by their different fruits; And few of the Quakers but they buy his books, though they regard not others; for the most of his books are bought up by the Quakers, and so take the business as he represents it, as though there were nothing valuable in any against them but what he specifieth, and so he deludeth the poor simple souls, and keepeth them blind, Reciting part of a sentence, and concealing the Rest, to make it untrue to their apprehensions, like a Juggling Cheater; as so he hath done in some parts of this his answer, which I hope to discover, and his Ignominious baseness in that respect, to render me a liar and deceiver, and sot, etc. As so he calleth me without any real or rational cause, like his black father.  
And again in his title page he citeth a Scripture, which being paralleled with their blasphemous practices, includeth themselves as copartners with the beast that had seven heads, and ten horns, that had upon his heads the names of blasphemy, and opened his mouth in blasphemies against God, to blaspheme his Name, and his Tabernable, and them that dwell in heaven: All which he doth both by word and writing as is clearly proved in my little Treatise; And yet he bringeth this Scripture, as something applicable to us: oh subtle Serpent! this is the old Serpent's policy, to apply that to others which he feareth will be brought and applied to himself: and this he frequently useth in his books to bring such Scriptures as his very Conscience cannot choose but tell him are properly applicable against himself, yet he bringth them against others; that he may prevent them, by giving them first; and then he commonly putteth some cloud, or gloss upon them, merely sophistical.  
Again in the Frontespice of his answer, he calleth me Friend, which when I began to consider, what he meant by it in regard that spirit by which he is acted, seldom useth any such loving appellations to its opposites; I wondered having not to my remembrance found the like in all his writings: But considering his words before and after to have nothing like any love in them, I was satisfied that he meant it not otherwise but as Christ did to Judas, who was going to betray him with a kiss, yet I thought it not proper to me in regard I am not going to betray him, nor did not intent it in my Treatise, but only to discover him and his false doctrines, and pernicious ways, nor did offer him either a kiss or any thing else that shown any love or respect to his ways. And therefore in this sense I disowne it, and if he mean it otherwise, the Rest of his book maketh it a lie.  
For than he beginneth in his old manner, and telleth me how I boast of my book, and what honour I seek in owning what hath been done already against a poor despised scorned helpless people, and that there is a lamentation for us, especially though we see it not, and that we will see it in the end, and telleth us this is not the way to honour, against whom we are joining, yet some of us will not be warned.  
To which I answer, that I did commend my Treatise, but not myself, and that to engage the reading of it; And as for seeking of honour to myself, I am not conscious to myself of any such thing, and know by that James Naylor is guided by a lying spirit, which is not of God, for the Spirit of God would never have taught him any such false furmises and such absolute lies. Wherein he goeth on, telling me that I said in my last the Spirit of God taught me to let other men praise me, and not my own mouth, strangers and not my own lips: but, saith he, thou hast forgot that teaching or rather never knew it; to which I answer;  
That my words are these, to wit, that through the grace of God here are divers arguments and doctrines for provoking to good works, which have never yet that I know off been published before, either by word or writing from Gospel foundations, but in this Treatise  
And this I affirm again, that it is a truth, let James Naylor or any man else, produce any thing to the contrary if they can.  
But this is all nothing in commendations, or praising of myself, but of the Treatise only, and that not as mine but through the grace of God, and therefore this may be set amongst the Rest of his manifest lies.  
Again, saith he, in thy book there is four things which thou wouldst stand for and prove if thou couldst.  
First, That the Letter is the Word.  
Secondly, Against the light of Christ being sufficient.  
Thirdly, A large maintenance for those thou calls Ministers.  
Fourthly, Creature-Worships, and national customs, thou would bind us too.  
To the first I answer as I did then, that if he mean by the letter any part of Scripture, I did assert and do so again, and did prove it to be the word of God, as so if he mean it as he hath printed his answer; for page 3. he saith, that I go on to prove that there are many words of God, and that what God hath spoken is his word, and what Christ hath spoken is the word of God, and that the Scriptures given by inspiration of God are words of God, and that every word of God is pure.  
All which he saith are things never by James Naylor denied.  
Now he having confessed too all these assertions; first, that there are many words of God, and that what God hath spoken is his word, etc. And yet immediately after contradicting himself, he saith; And yet I say the word is but one, which is the word whether spoken or not spoken.  
If this be not a clear contradiction, to confess first that there are many words of God, and that all Scripture given by inspiration of God are words of God; and yet deny that there is any word of God but one; Sure he imagineth that none but simple deluded Quakers will read his assertions, who thinking him infallible, can believe any thing that he asserteth; as Papists do the Pope.  
For suppose one should ask him whether the word he speaketh of is God, yea or no, I suppose he would answer (yea) he is God; for Christ is the Word, and Christ is God.  
Now he hath confessed that there are many words of God, and such as are so called in Scripture  
But is every word in Scripture that is called the word of God, and that properly, because God hath spoken it, I say, is it God, because it is the word of God. How many Gods would James Naylor reckon, for many words of God he hath owned, and if every such word of God is God, there must needs be more Gods then one, though with us there is no God but one; nor did we ever say that the Scripture is God, but the words and word of God, and that he here confesseth, that all Scripture given by inspiration of God is the words and word of God; as is proved in my Treatise, and here confessed by him. But if all Scriptures are the words of God, and yet he affirmeth the word is but one, and that word is Christ; Then by his Logic it must needs follow, that there is no Christ but the Scriptures; nor any God but the Scriptures; nor any word of God but the Scriptures; and so he denyeth the eternal essential word, which is Christ, or else maketh the Scriptures to be he, and so confoundeth himself, and his main assertion, to wit, that the Scripture is not the word of God; against which assertion is all our quarrel; For we do not nor never did deny that Christ only is the essential word, and not the Scripture, and this essential word is God, yet we say as so he confesseth that the Scripture is also the word of God, and is properly so called in Scripture, in regard it is spoken by his inspiration. And that it is not blasphemy to call the Scripture the word of God, but the blasphemy is theirs that so assert. Nor can all his wicked evasions help him to evade the dint of these arguments As when he further saith, that a man may have all the letter either in his hand, or in his brain, and yet have not the word.  
I answer, suppose we grant it that a man may have all the Scripture in his hand, and yet not have Christ, which is the essential word, yet he cannot have the Bible in his hand, but he hath the Scripture, and that Scripture is the express word of God, and properly so called, and that in Scripture; and this is confessed also by him for there is no writings which we call Scriptures, but in the Bible, and all those Scriptures are given by inspiration of God, and all Scriptures that are given by inspiration of God, he hath acknowledged to be the words of God, and it is not properly called Scripture, that is not written. And that which was written aforetime, was written for our learning, that we through patience and comfort of the Scriptures might have hope: And woe unto such as cannot find comfort in them for strengthening of their hope; for there is little hope of such men, but how much less hope is there of such who are at enmity with the Scriptures, and cannot afford them a good word, nor such as love and own them as the word of God, but seek by all means to disparage them, by calling them a dead letter, and carnal, and vain, till men have them inspired by the Spirit of God. As though it were wholly in vain to read them, or search them, or hear them preached and opened, till they be inspired by the Spirit of God into their minds.  
Rea: For in his 5th page he owns that Scripture, 2 Tim: 3.16. To wit, that all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction, that the man of God may be perfect, etc. Saying that to whom they are given by inspiration they are so, but what is this to the Devil, and false Prophets, who steal them, and have them not given by inspiration, are they so to them?  
I answer, Here he discovers his old father's policy and serpentine craftiness; this wisdom is herein manifest, not to be from above, but earthly, sensual and devilish; for it proceedeth merely from envy and strife; see James 3.14, 15, 16 etc. And where envying and strife is, there is sedition and every evil work.  
But suppose we ask James Naylor, whether we may not lawfully read the Scriptures which were written for our learning, till they be inspired into us, and that we have them by inspiration without reading them? What he would answer is a great question, but in all likelihood he would make some evasion, and not answer properly, either yea or no least the Serpent's head should be too visible, and so in danger to be broken by the sword of the Spirit, which is the word of God; yet we may guess at his mind, to wit, that he accounteth it in vain, at least if not unlawful to read the Scriptures; For he telleth us plainly, that there is nothing gotten from Scripture but brain knowledge; and that the famine is greatest of hearing the word of the Lord, where men trade most with Scripture, see page 7.  
And he would gather from that Scripture, 2 Pet. 3.16. that because men that are unlearned and unstable wrest some things contained in the Scriptures to their own destruction; Therefore it is a way for men to destroy themselves, to use the letter of the Scripture, or expect any help thereby as a way to God, whereof I forewarning them, saith he, and bidding first mind the light of Christ, and his Spirit to lead into the truth of thee. I am hated (saith he) and all the Devil's instruments, who says I may as well exhort them to look to the Devil himself for teaching, or leading, as to the light within.  
I answer, Yea and this I said, and say it here again, that such in whom the Devil ruleth for the present, as so he doth always in the children of disobedience, if they turn their minds inward, and follow such light and motions as he suggesteth, and do but once get persuaded that it is no other but the Spirit of God, their condition is sad, but how much sadder is his condition, that so persuadeth them; as if the light of Christ, and that only were in every man: oh wicked doctrine! what wisdom is that before specified then, that cometh not from above, but is earthly, sensual, and devilish: and is therefore marked out by the Apostle that it might be known, whence such wisdom cometh, and be avoided.  
But though there is a wisdom that cometh from above, I never read in all Naylors' writings that he noted that out from Scripture as the Apostle James doth but telleth us further that the Devil had much rather keep people doing in the letter, that with the fallen wisdom they might wrest them then to be lead into the truth that the Scriptures declares of by the Spirit of truth, which leads into all truth, without which no truth is known, alleging John 16.13.  
I answer; Oh devilish doctrine! Nay rather a Doctrine of Devils: This maketh me Recant that ever I charged such doctrines upon James Naylor, for he was but an instrument; this is most manifestly a doctrine of Devils; I mean the Devil writeth, and teacheth, and speaketh such doctrines by him as an instrument.  
For what mind hath the Devil or ever had that men should read, or hear, or obey the Scriptures; doth not the Devil know, that faith cometh by hearing, and hearing by the word of God, I mean by the essential word, who is pleased to open men's understandings, that they might understand the Scriptures, and that they might attend to the things that are spoken by the Ministers of God, and by the Lord himself in his holy Word, as he opened the heart of Lydia, that she attended to the things which Paul spoke. And shall we think that it is of the Devil, and pleaseth him, when men frequent the preaching and hearing of the Word, and the reading and searching of the Scriptures? Is there any Scripture in all the Bible that so much as hinteth such a doctrine? And how shall men know what the Scripture declareth, if they do not read or hear them? And what is that to the matter, because some hear and read them, and do not understand them, nor receive or believe and obey the same; must that be charged on the Scripture, as the cause, and must the Scripture be called carnal, and a dead letter, because it doth not quicken, and give life to all that hear it. Is it not purposely sent and made known to some, that it might convince them of sin, for their greater condemnation; and might be the savour of death unto death to such as perish. But it always is the savour of life unto life unto them that believe. And as faith cometh by hearing of such as are sent, so faith, &c the Spirit are ministered together, for he that hath faith, hath a measure of the Spirit, for the Spirit is ministered by the hearing of faith preached. One would have thought all the Devils in hell could not have devised such a devilish doctrine to keep men from hearing and reading the Scripture. If James Naylor would ask that lying spirit by which he is acted, how he may certainly know, the spirit of truth from the spirit of error, the Spirit of God from the spirit of Satan, especially when he is transformed as an Angel of light, and comes with fair shows and pretences. I verily believe he would never bring him such texts of Scripture, as the Apostles have proposed to be as certain rules and marks of trial, but would rather tell him those marks and rules are too carnal for them to observe that have already such measures of the Spirit, and have been so proficient and active thereby, and so endeavour to put them out of all doubt, nor will he suffer them to hold forth any such marks unto others, but only engage them to obedience unto him, as he shall move and act them, and to believe and obey such particular Scriptures as he bringeth to their minds, and applieth and wresteth for his own ends. The Devil never bringeth Scriptures, but to deceive thereby, always wresting them from their genuine sense and proper meanings; as James Naylor might see if he were not blind, or had not sold himself for the Devil's service.  
And again whereas he saith that one may have the letter of Scripture, and not have the word, and that the letter without the Spirit is dead, page 4.  
I answer as before, that the letter of the Scripture is the word of God, though it is not Christ.  
And that the letter of the Scripture is no where in Scripture called a dead letter, but it is words of spirit and life, to them that believe and receive them in love, nor is the Spirit of God at any time withdrawn from his own words, nor do they return void, but always accomplish what he pleaseth, and do that for which he sent them: And it is not the Resisting of his Word or Spirit, nor both jointly, that can disparage the validity thereof, whether it be set home by the finger of his Spirit, or that men's hardened hearts still remain obdurate; Nor will James naylor's Directory to a light within be effectual to any for the saving of their souls that do not believe the Scriptures and receive them in love, but have pleasure in unrighteousness, but will rather endanger them to be deluded with a lying spirit, and acted by it in stead of the Spirit of God, and to be carried blindfold to their greater sin and condemnation.  
And therefore what is that to the matter, though Satan have the Scripture, and have no good by it, there being no promise therein for him; or what if James Naylor hath it, and find no life in it, but a mere dead letter, in his apprehension, in regard he wresteth it, and doth not love it, and therefore cannot afford it so much as a good word, having an enmity against it, not caring much if it were all burnt, as it is very likely, because it condemneth him in something or other that he loveth or desireth, and will not part with, in obedience thereunto but will rather run the hazard of losing all, or he will disparage and make void the Scripture, that hath touched him; Nay, he seemeth to me rather to prefer his own words and his own writings above any in Scripture, commending his own as words that proceed immediately from the eternal Spirit, full of life and power, but the Scriptures carnal and dead and vain, yea vain he accounteth them to such who have not the Spirit already: Though he cannot but know they are appointed of God as the chief means for ministration of the Spirit, and of life and power, for what life and power can be communicated or administered to any man by ministration of men, but from Scripture-grounds, and those precious promises therein contained, through Christ Jesus, in whom all the promises are yea and Amen, and through whom only we have interest in them; being all finners, and so excluded from life, as well as the Devil, were it not for him that hath merited our salvation. And therefore what a devilish doctrine is this to dehort all men from reading the Scriptures, till they first obtain the Spirit of God; What other end can this doctrine aim at, but to keep them still under a spirit of bondage, as sure there are none that are set free and have the spirit of life in them, through the hearing of faith preached, That will own this doctrine to be of God, but a doctrine of Devils.  
And again, he telleth me that he might show my blindness in all other Scriptures that I quote, were it needful, as instance that 2 Pet. 1.19. We have a more sure word of prophecy, to which you do well to take heed, as to a light that shines in a dark place, till the day dawn, and the daystar arise in your hearts. Now it is true I quoted this Scripture as one amongst the rest against his assertion in his answers to Baxter, to wit, (that the Scripture holds out but one light and word) the which I there denied, and proved it first from Mat. 5.14. & 16. To wit, Ye are the light of the world; and John 5.35. that John was a burning and a shining light; and Psal. 119.130 The entrance of thy words giveth light, it giveth understanding unto the simple; and then this of Peter.  
Upon which, I say, that I suppose James Naylor will not acknowledge that he ever received any light from that sure word of prophecy, as from a light shining in a dark place, but only some little brain knowledge of the bare letter, else he would not so reproach and disparage those, that do take heed to the sure word of prophecy, till they be enlightened thereby in what they were dark and did not understand. Now to all that I say in these words, he answereth not at all by way of contradiction, but doth as much as confess that he was mistaken, nor can he possibly make that his assertion good against these Scriptures.  
But he here undertakes to show my blindness in quoting this Scripture to this purpose beforenamed to wit, And this (saith he) you would have to be the letter of the old Prophets, which shines in a dark place; And so saith he, by thy doctrine the letter of the old Testament, and in a dark place too, is a surer word than what Peter heard God himself speak, and were eye witnesses of his Majesty. And this is all thou knowest of the spirit of prophecy, the testimony of Jesus, or the Scriptures that declare it.  
To which I answer, that I appeal to the Judgements and Consciences of all that know any thing of the spirit of prophecy, or the testimony of Jesus, or the Scriptures that declare it.  
Whether the Apostle doth not mean it of the old Prophecies of the old Testament, when he thus speaketh; yea I say, the letter he meant when he so adviseth them, and not the spirit only, of which the letter declares; for the letter declares of the spirit, and the spirit is the author and opener of the letter; and that by the letter as an instrumental means, comparing Scripture with Scripture, and spiritual things with spiritual things. The Prophet Daniel himself understood by book that the time of their captivity was accomplished.  
And James the Apostle produced the words of the Prophet Amos, to Resolve that great doubt and difference amongst them, Act. 15.15. To wit, And to this agree the words of the Prophet, as it is written, etc. Observe as it is written, and so he Recites the very written letter, for he knew by the letter what the words of the Prophet were because they were written: And how else should we have known the words of the Prophets, if they had not been written, and we had seen or heard them read or recited, those Prophets themselves being dead long since: were they not written for our learning, and what good will their being written do us, if we will not read them, but stay and wait till they be inspired into us, as so Naylor owneth the Scripture to be profitable to whom they are given by inspiration: Implying that else they are not, if we have them first by reading; see in this his answer, page 5. What an absurd doctrine is this, and how loath is he to own that the Scripture in books is worth reading; This discovers what spirit he is acted by, and how bitterly malicious and full of devices against the Scriptures.  
And again observe the Apostle Peter and he are fallen at odds, and he hath given him the lie, for writing this Scripture; it hath so angered him that the Apostle should stand in such direct opposition to his false doctrine.  
For the Apostle calls it a more sure word of prophecy, than either visions, or voices, which he had in the Mount: But this James Naylor denyeth and blameth me exceedingly for believing such a thing, as that the letter of the old Prophets should be a surer word, than what Peter heard God himself speak, and were eye witnesses of his Majesty.  
Ans: I answer, this voice and vision might seem a surer word unto Peter, and others, than the old prophecies it according with them; and so was a further confirmation of what the Prophets had spoken. But those to whom he writes this Revelation of such things, did not hear that voice, nor see his Majesty, but had it written unto them as well as the Prophecies, and so had it but in the letter from Peter as a testimony unto them: And therefore it was that the Apostle called it a more sure word of prophecy; for words of prophecy given by inspiration of God, if we know them to be such, are more sure words to me, than visions and voices that are heard by others, and seen and Related; For the testimony of Jesus is the spirit of prophecy. And this he would have them to know that the prophecy in old time came not by the will of man, but holy men of God spoke as they were moved by the Spirit of God. And therefore he saith (we) including himself, have a more sure word of prophecy, the which though the confirmation thereof to Peter, testifying of Jesus to be the Christ, therein specified, was surer to him, yet that sure word of prophecy was a more sure word to build their faith upon, in regard it foreshowed the coming of Christ, and that that Jesus was he; giving notice beforehand of the place of his birth, and of his life and death, and all such things which came to pass. Which clearly demonstrateth that all those prophecies were by inspiration, for who else but God could foreshow such things so long before: And therefore there cannot be a more sure word, than that sure word of prophecy; for what can be surer than the words of God, and those proved to be his words by the truth and success in the events thereof, that were thereby foreshowed.  
And therefore it is that in case the people desired to know of any Prophet, whether the Lord had sent him with such a Message, or he had spoken it presumptuously; He refers them to the success and events thereof, and whether the thing came to pass or no; see Deut. 18.21, 22. To wit, When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously, thou shalt not be afraid of him.  
But the prophecies of old time are confirmed to us to be a sure word of prophecy; and therefore we cannot but believe them. And that a great deal better than the prophecies of James Naylor, though he telleth us he hath them by Immediate voice, and visions likewise, and that he hath them from God by Immediate inspiration. For till we see them confirmed by the events thereof, we shall rather believe that more sure word of prophecy, that was spoken in old time, and also those sure words of prophecy, and Rules and directions given by Christ and his Apostles, than those given by James Naylor, though he call himself, and others account him, the Messenger of the living God.  
But though we do believe in regard we find it in Scripture, and that in many places, and are in expectation daily to see the downfall and shame and confusion of such who presume to preach in the Name of the Lord, and he hath not sent them, see verse 20. Yet we dare not believe the prophesying of Naylor in that respect, nor can we expect or desire, either the downfall, and shame and confusion of any that is godly and faithful; Nor dare we condemn all that preach in public (in our public places which he whickedly calleth our Idol Temples) to be carnal and hirelings, as he blasphemously doth, for we know the contrary, and therefore know him to be a liar, and not a true Prophet; and so we fear him not, nor regard his prophecies; but as false and frothy presumptuous lies; and therefore if it come not so to pass he will be discovered to those silly people that for the present believe him, as so he is to us already.  
Again, I produced a Scripture to prove the various and different dispensations of the Lord to his Prophets, and to Rebuke the pride and insolency of James Naylor, the which, as I suppose, because he could not oppose any deductions from it, nor evade the charge upon himself, to wit, of despising the Word; He maketh as though he understood not my meaning, and as though I had brought it for another end the which I never meant; And maketh use of it for proving that they are no Prophets who have no word but the letter: The which I shall easily grant; so he will not deny that the letter of Scripture is the word; also nor did I ever deny it, but owned Christ as the essential word; and the Scripture also is the word; and therefore he needed not fetch any arguments to prove it. But I made another use of it, to wit, that I find but little of this meekness in James Naylor, that was exemplified in Moses; But on the contrary, that he counteth himself the highest, and all below him either dwarves or nothing like Christians; in so much as if they have need of a book, either the Bible, or any other, they are despised by him as literal men in his book against Moor. Though Paul advised otherwise, as to give attendance to reading, and to exhortation and doctrine, and not only to a light within; and more to that purpose: Which is so quite contrary to his Directory, that having nothing to answer, he turneth the dease ear and falleth upon other business discussed before.  
Again he saith my second thing is to deny the light of Christ to be sufficient.  
I answer, it is most false, I told him that we must confess that Christ is able to enlighten little children, and to make them capable of comprehending of it, and that so he doth to his Elect that depart this life in their childhood and minority; for Jeremiah was sanctified in the womb; and John Baptist filled with the Holy-Ghost from his mother's belly; and that Christ himself was qualified with the blessed Deity in the very seed of the woman.  
And yet considered as man he did not in his minority comprehend that light which dwelled in him bodily, but increased in wisdom, and stature and favour with God and man, as Luk. 2.52. Yea though considered as God he thought it no robbery to be equal with God, yet as man he was ignorant of the times and seasons which the Father had kept in his own power.  
Nay after he was ascended and sat down at the right hand of the Majesty on high, when he gave forth the Revelation of Saint John, he had it but at the second hand considered as man, for it is called the Revelation of Jesus Christ which God gave unto him to show unto his servants things which must shortly come to pass, and he sent and signified it by his Angel unto his servant John: so that John had it but at the third hand, though he had Christ the light Recident in him; as so had also the seven Churches of Asia, and the Angels thereof, yet they had but this Revelation at the fourth and fift hand; therefore means are good.  
From all which it is evident, that though God can and doth when he seethe it good and necessary, communicate his light Immediately by his blessed Spirit unto whom he pleaseth.  
Yet his ordinary way where means is to be had is by the foolishness of preaching (as so the world accounteth it) to save them that believe.  
And therefore such doctrines as these which tend so directly contrary to the use of means, are as absurd and wicked, as if they should teach their children not to eat any meat, because God is able to preserve them without. Nay it is so much worse by how much the soul is better than the body.  
And this and many more such like things I did assert in my Book.  
But is there any thing here against the sufficiency of the light of Christ, or so much as intended, save only I plead for the use of means, to get his light mediately or immediately, against which he hath nothing to answer, and therefore falls to cavil against a manifest truth, to wit, That after Christ was sat down on the Right hand of the Majesty on high, he had the Revelation, considered as man, but at the second hand; And makes great ado as though he did not understand what I mean by having it at the second hand; and yet he remembers I said he Received it of God, and yet is stumbled to know which was the first hand.  
I answer, God had it first, it was in his hand and power before Jesus Christ had it given to him; so that he had it not first but at the second hand; and this is plain in the Text, for all his blind cavils: And then again that John had it but at the third hand, I say it again; And he saith, is not this strange doctrine of thine, and he had it from the Alpha and Omega, the almighty; or did he not speak true who said he was so, Rev. 1.8.  
To which I answer; And did not he speak true that said of Jesus Christ, that he sent and signified it by his Angel unto his servant John; And is not Jesus Christ in heaven; And must not the heavens contain him till all things be restored?  
Therefore it was not Jesus Christ, considered as man, but his Representative Michael the Archangel, who Representatively vissibillified the Invisible essence of the blessed Deity of the Son of God, the Lord Jesus Christ in like manner, as also before his Incarnation, the Lord always Represented himself in the similitude of a man when he spoke unto the Prophets in vision, as Ezekiell 1.25, 26. To wit Upon the likeness of the throne was the likeness as the appearance of a man above upon it; And from thence came the voice, see vers. 25. From the firmament that was over their heads. But these were only likenesses and similitudes showed in vision by Angels, as the most proper similitude of the presence of the invisible God; And therefore it is said this was the similitude of the glory of the Lord; clearly showing that it was but a similitude of his glory, and when the Prophet saw it he fell upon his face, and a voice of one that spoke, saying, etc. see vers. 28.  
See also Dan. 7. What he saw in his visions by night, vers. 9.13. He saw one live the Son of Man came with the clouds of heaven. But this was not the Son of Man, for he was not then visible in the world.  
And so I say of this Alpha and Omega, it was not the visible body of Christ, but only a Representation of the essential word, who is every where present in spirit at one and the same time, and doth sometimes vocally express himself to the capacities of his Prophets by the ministration of Angels: As so he did also to John in this place, see Revel. 1.13. He is said to be one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle, his head and hairs were white, like wool, as white as snow, and his eyes were as a flame of fire, vers. 14.  
And without all question Christ was present in spirit, and so expressed himself, as the Alpha and Omega, the beginning and the end; and to be he that liveth and was dead, and is alive for evermore, Amen. I say Christ was present even there in spirit, for so he is always, and that every where to the end of the world; see Mat. 28.20. But the spirit of Christ is invisible, whom never man saw, neither can see; but through an eye of faith. Therefore this vissibillitie that appeared unto John was not properly the essence of the Deity which is invisible, but God was there present, causing such appearances and voices by the ministration of Angels; For it is said, He sent and signified it by his Angel unto his servant John, vers. 1.  
And so it is both true that the Alpha and Omega was there by vision; and yet that it was but signified by voice and vision by an Angel, and so the Alpha and Omega did not lie, nor the Apostle neither.  
Neither was it any thing but truth which I asserted, to wit, that Christ considered as man, had it given him of God, and he sent and signified it by his Angel to his servant John, which communicated it to the seven Churches, but first to the Angels.  
And therefore the use I made of it is nothing but proper and true, nor can James Naylor deny the truth thereof with any reason, nor the propriety of the use I made of it, which is before related.  
But then again he telleth me that I said in my Epistle; One thing I dare say through the grace of God, here are divers arguments and doctrines which have never yet that I know off been published before.  
To which he answers: I say it seems so, and that this is one and the same I say too, that I never knew this published before.  
To which I answer, that this one by his own confession, that he never knew before, and he cannot deny the truth thereof, nor the propriety of the uses of it that I make against him: And if it be a truth, he hath learned something that he knew not before out of that little Treatise so undervalved by him, as fit for nothing but the fire; so that this piece of knowledge is come but mediately to him; for his light within did not teach it him before, nor would he own it now if he could evade it; such enmity he hath against the truths of God, when they oppose his doctrines, and then he murmurs extremely, and merely cavils with what I never denied; For I never denied the light of Christ to be sufficient, if we have a sufficiency of it; But only plead for the use of such means as God hath appointed to communicate it by; so that his grumbling and quarrelling is but as with his own shadow.  
And whereas I question him where the Scripture directs to give heed to a light within, and to desert all teachings of men; in answer whereunto he produceth Luke 11.35, 36. where he telleth me, I may see the counsel of the only Teacher. Now the words of the Scripture are, Take heed therefore that the light which is in thee be not darkness.  
If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.  
Now these Scriptures are good and true, but I appeal to the Reader, whether there be any one word or syllable in them that requireth us to desert the teachings of men, as a means to get translated out of darkness into his glorious light.  
And again I question him where the Scripture saith, that he that is the light of the world, and lighteneth every one that cometh into the world, doth enlighten all sufficiently, and so as to guide them infallibly, or that he inlightneth all alike, and that Immediately without the knowledge of the Scriptures, or the teachings of men, so as they need not to teach one another, saying, know the Lord, because all do know him from the greatest of them, even to the least of them. Is the case so now that all know him, what need is there then of the teachings of James Naylor, and his complices. If their light within them be sufficient, it can teach them all that he doth, and all that he knoweth; and how to eye it only, and to look within for light, and to desert and despise the teachings of men, as so he doth, and what else doth he teach which is not taught by men from sacred Scripture, and with more spirit and power than he teacheth any thing, and fare more rationally and convincingly, in the clear evidence and demonstration of the Spirit: And doth he not herein teach men to despise his teachings also. etc.  
To the first part of which question he answers, to wit, I say, Joh. 8.12. to wit, I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life. And there (saith he) thou mayst read that he that is the light of the world, his light is sufficient to all that mind and follow it.  
I answer, I never denied the sufficiency of his power and light to them that have sufficient of it. But the question is, whether he doth and will do it to all or no, of all which this Scripture speaketh not one word, nor that men ought to desert the teachings of men.  
And therefore as I told him, pag. 19 the question doth not lie, whether the Spirit of God be an infallible guide, yea or no. But whether James Naylor and others be infallibly guided by that infallible Spirit yea or no, in all things that they do: But to this he turneth the deaf ear, and saith most falsely, that I plead against the sufficiency of the light of Christ; But I suppose he is ashamed to meddle with an argument that he cannot answer, least discovering his weakness, should prove him fallible amongst the Quakers, and that he hath very little of the light of Christ, but of that which comes from another spirit.  
And again, he blameth me because I say that Satan is willing to  us with good works and doctrines, and that his Ministers are transformed into Ministers of righteousness, and thou sayest thou cannot but rejoice to see him play that card.  
To which he answers, cease thy babbling, and see thy confusion. Is he Satan with thee, who  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 righteousness they pretend; but a righteous life, good words and good doctrines, he that brings these forth was ever counted a Devil with thy generation.  
To which I answer, that he hath not transcribed my words aright, for I say that without question Satan is willing to cloak them with any (external) righteousness, and with good words, and doctrines, and fair speeches, to deceive the hearts of the simple, and especially on condition that he may but establish their doctrines, and draw men off from the use of means and ordinances, and from the teachings of men, and to neglect the Scriptures.  
For this would still continue and increase his kingdom unto all generations, etc. As it is further discussed and argued with Reasons that he can never evade: But being in a passion, like an angry Cur, he must needs show his teeth, though he cannot by't. And let any rational man judge, whether he doth not show his teeth against the Scripture itself; which saith plainly, And no marvel, for Satan himself is transformed into an Angel of light, therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works; see 2 Cor. 11.14, 15.  
Doth he not plainly contradict these Texts, when he saith Satan is not so divided against himself, nor his Ministers against their own kingdom.  
How manifest is the hand of Satan in this clear contradiction to the spirit of truth, by whom he will not deny but the Apostle spoke; And yet he dares be his instrument in writing for him.  
And again he saith, thou wouldst compare us to the Papists, who keep people from the letter in their mother tongue; to which he answers, that the Devil did so as long as he could, who now would keep in the letter.  
I answer, we are like to take his word for it, in regard he hath no proof but his own testimony; yet I believe he telleth true in that which followeth, to wit that Satan would keep us from the Spirit what he can, in regard he would keep us from the means whereby to obtain it, and have it administered.  
And again he telleth me, I say, where the Scriptures are known and counted for the word of God, the Devil's kingdom must down in the heart.  
I say true, but I added in the hearts of the Elect; these words (of the Elect) he leaveth out, that he might have something to say. And he leaveth out also the Reasons there rendered, one whereof is our experience. What blindness and darkness and sottish ignorance is in all places where the word is not preached, nor the Scriptures minded and searched and known, so that give him but the reception of this doctrine, and it is the best foundation for his kingdom that can be laid; (and I say) it is like to that of the Papists, and hath the same tendency, to wit, that Ignorance is the mother of devotion.  
But the Scripture would teach them how to obtain the spirit and wisdom, namely, to ask it of God, which is none of Naylors' directions in all his books, but quite the contrary, as to eye that light already within, as if every man had the Spirit already.  
And again, saith he, thou calls it a gross directory, to advise to take heed to a light within, and says I might as well bid them follow the Devil.  
I answer, yes, I did say so, but he leaveth out my reason for it, to wit, in case where the Devil ruleth, and keepeth them in darkness, as that he doth in all the children of disobedience.  
But he chargeth me in anger, and telleth me he says I shall one day know I have blasphemed against the spirit and gift of God herein: Was that, saith he, a gross directory of Christ, Luk. 11.35. & 17.21.  
I answer, no, the first of these I have recited before, and the words of the other are these; Neither shall men say, lo here or lo there, for the kingdom of God is within you.  
To which I say, here is never a word yet in any of these Scriptures that tendeth to persuade men to look only to a light within, and desert the Scriptures, and the teachings of men. But let any man judge whether the kingdom of God, and the kingdom of Satan, can rule in the heart at one and the same time; is the kingdom of God come too and within such a man whiles Satan ruleth? must he not first bind or cast out the strong man, before he spoil his goods? Can any serve two Masters? If the spirit of God and the spirit of Satan can live quietly together in the same soul, and not fight and quarrel and contradict each other in their motions and commands, Christ was deceived.  
It may be he thinketh the case is so with every man, as it was with Toldervie, who was tossed with cross commands of two several spirits, and knew not whether to obey, James Naylor might have taught him of all that time whiles he continued his Disciple, to have known the voice of the Spirit of God from the voice of Satan if he had known it himself; for he was long enough with them; But their skill is wanting to discern of spirits; so that if it be a spirit within, they obey it as God, though he hath forewarned them if they would heed the Scripture; not to believe every spirit, but try them whether they be of God. And if they would learn of me, I could give them Scripture Rules, to know for certain what spirits they are of; but I am almost weary with striving with them; and Scripture Rules are so slighted by them and so little regarded, that in respect of them I account it almost vain, yet for the sake of others, I shall name some few.  
And first to try the spirits whether they be of God in case of visions or apparitions, yea dreams, or voices, whether speaking within or without.  
First, Such who find their hearts ambitious in seeking after visions and Revelations, to get a fame and respect amongst men, let such suspect all visions or Revelations or apparitions whatsoever, that appear to them, as but delusions of Satan, sent of God, either purposely to deceive them, or at least to try them with, whether they do more regard his holy and sacred word, or the Revelations, visions, or words of Angels.  
Yea though an Angel from heaven should teach us another doctrine, than what we have received from the word of God, we are commanded, and therefore ought to let him be accursed.  
Yea though he bringeth us many good messages, and persuadeth to many good things, yet if any part of his message doth not really correspond with the sacred Scriptures, yea though he be an Angel of light, an Angel of God, an Angel from heaven, and appear in such a shape as the holy Angels were accustomed to appear in old time; yet believe him not, but rather let him be accursed.  
Secondly, But observe also whether they appear not to have cloven feet; For if so they may well be suspected to be unclean spirits, because the holy Angels were never accustomed so to appear, but for the most part in the shape of a man when they brought any message mediately from God.  
Thirdly, Observe whether they bring any message of weight and Importance, and of necessity, yea or no, such as it much concerns us to know, that we either cannot or have not learned or known before, or such as cannot be known from Scripture, it being either silent therein, or that we have not understanding to conceive it thence.  
Rea. For Idle and vain messages are not likely to be from God, who forbiddeth all vanity, yea so much as an Idle word.  
Fourthly, And much more, observe well their message whether it be lawful to obey it yea or no, and try it by Scripture, and not only by the doctrines of men, the Quakers, nor others, for all may err; but the Scripture in its proper genuine sense is infallible, true and cannot be broken.  
Fifthly, Observe whether their message hang properly and rationally together; For the Spirit of God and all his messages accord rationally together, and he likewise giveth understanding and rationality to such to whom he sendeth them to conceive them so.  
Sixthly, Whether they inhibit any thing lawful to be done, and that upon any penalty, without a necessary cause or satisfactory reason for such inhibition; For God is not unreasonable in any thing he requires, but convinceth the Judgement in any such a case.  
Seventhly, Observe whether their message tendeth to puff us up with pride and high conceits of ourselves, as some choice men, when as yet we find no such things in us above other men, especially in respect of wisdom and holiness.  
Rea. For God doth not usually commend any in such an express manner, nor ever any at all but such who are really holy and wise and faithful.  
Eighthly, Whether their message tendeth not to bring us into spiritual bondage; As to such and such ways and forms, or ceremonies and practices, under pain of damnation, which do not appear to be absolutely necessary, and that from Scripture grounds; But rather suspect that they go about to destroy our faith, by bringing us under a Covenant of works, and so to keep us in bondage, that we can never attain to a full assurance of faith, but as it were a doubtful case depending wholly upon our good behaviour.  
For God requireth a full assurance of faith, and that in God, through Christ Jesus, that so our Joy might be full, yea such as is unspeakable and full of glory.  
For if our faith and assurance be not full, there is likewise a defect in our love, and so by consequence in our Joy in the Lord.  
Ninthly, And above all things observe whether their message and business tendeth to provoke us unto love and good works, or unto wrath and bitterness, or some displeasure against our known brethren.  
Rea. For he that biddeth us provoke one another unto good works, never doth provoke us to the contrary himself, nor ought we to obey if an Angel from heaven should so provoke us, but let him be accursed.  
And that we might know how to discern the motions and lustings of the spirit and flesh each from the other, that so we might not be led blindfold to destruction by any deluding spirits within us nor without; take these Scripture Rules, to wit, see Gala. 5.16, 17. saith the Apostle, Walk in the spirit, and ye shall not fulfil the lust of the flesh: For the flesh lustech against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. And on purpose that we might be Resolved how to know the one from the other, he pointeth them out by their fruits, that so we might know their tendency in the first motions or lustings of them, and be lead by the spirit and not by the flesh, to wit, see vers. 19, 20, 21. saith he, Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revel, and such like: of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God.  
Now it is easy to discern if we do observe even the lustings of our spirits in the first motion; whether they tend to the producing of any of these or such like effects, yea or no, And so by the strict observation of these Rules we may Resist them in their first motions, and mortify such evil and corrupt affections, in their first Rise through the gracious assistance of the Spirit of God, whose fruits are also noted out for that purpose also that we might know them and cherish and obey them, and be lead thereby, to wit, Love, joy, peace, long-suffering gentleness, goodness, faith, meekness, temperance, against which there is no Law; see vers. 22, 23. To all which we may join the wisdom which cometh from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy; and the fruit of righteousness is sown in peace of them that make peace; see James 3.17, 18. And further the Apostle saith in another place, that the fruit of the Spirit is in all goodness, and Righteousness, and truth.  
And see also 1 Cor. 13.4, 5, 6, 7. The nature or properties of love or charity, to wit, Love suffereth long, and is kind, it envieth not, vaunteth not itself, is not puffed up, &c As so I might be large in showing the nature of that love which is a fruit of the Spirit, from every one of these properties. And likewise of the contraries; for the Scripture is full of such directions and notes: As see on the contrary, for it is not the Spirit of God, but Satan and our own flesh, that maketh men lovers of their own selves, covetous, boasters, proud, disobedient to parents, unthankful, unholy, etc. see 2 Tim. 3.2, 3, 4, 5. But I must not enlarge so fare as to descant upon all these, and it is easy for any that will to try the spirits, and the tendency of their motions, whether they lead us to good or evil, by which we may easily know from whence they proceed. I shall therefore let these suffice for the present, and follow him a little further, to wit;  
He saith again pag. 11 And thou says, then what need the teaching of James Naylor, if this light within be sufficient: I say, saith he as a means to turn people to this light I am, which the Devil useth all means he can to turn them from.  
To which I answer, that it is herein evident, that he exalteth himself above the light of Christ, and clearly disowneth the sufficiency of that light for turning men to it, without the help of James Naylor, whom he owns to be a means to turn them to that light. For as I said before, so I say again, that if all do know the Lord already, what need is there then of the teachings of James Naylor, and his complices, if their light within them be sufficient, it can teach them all that he doth, and all that he knoweth, and how to eye it only; and to look within for light, and to desert the teachings of men, and despise them too, as so he doth  
And I say, doth not James Naylor teach that the light of Christ is sufficient, and that without the teachings of men, or of the Scriptures; And yet confesseth himself to be a teacher and a means to turn men to that light, should he not have added himself to that light for making it up sufficient, if it be not sufficient without him, as a means to turn people to itself, and direct them to eye it only as the only light, as so he calleth it. And how is it the only light, if it cannot enlighten people with so much light as to turn to it, and eye it only, without James Naylor as a means.  
Now if James Naylor and his writings and teachings be a means, and if he also bringeth Scriptures to persuade and turn men to eye that light; Why may not Scriptures be brought also by others besides the Quakens, to turn men from darkness unto light, and from the power of Satan unto God. Where saith the Scripture, that James Naylor, and his complices, must needs be added as a means for turning men to God, and no body else, nor any other doctrine, but what James Naylor teacheth, must be used as a means, nor any Scriptures alleged but what he bringeth, nor any exposition, or meaning of the Scriptures given forth, but what he giveth or approoveth: I appeal to all Judicious men that reads these things, whether he doth not clearly contradict himself, and show his own conviction in this point by this his own confession and practice; and whether his own conscience can for shame deny it, that he is condemned out of his own mouth, and his folly made manifest to all that read or hear his words; a child of seven years of age may discern his folly and contradiction here, even to his own doctrine. And then he telleth me that I say there are some that are a people of no understanding, therefore he that made them will have no mercy on them. (And saith he) thou art he who art reasoning against the light of Christ being sufficient, and yet thou says is not the manifestation of the spirit given to every man to profit withal; hast thou not lost thy understanding herein?  
I answer, let all men Judge whether he or I have lost their understandings in these things; he that hath manifestly contradicted and convicted himself in his own words, and blamed me here for producing such grounds from Scripture, and arguments, as he cannot answer with any reason at all, by way of contradiction, but by asserting me to be he that is without understanding, not showing in the least any Reason at all why he so calleth me. But telleth me that yet I have got the Serpent's subtlety, to thrust in my words to abuse the Scriptures.  
I answer, how can a men that hath lost his understanding get the Serpent's subtlety, I never knew that any man could be subtle without understanding. And where I have thrust in any of my words to abuse the Scriptures; I cannot tell, nor James Naylor neither, and therefore this is one of his many lies: But he must say something, else the Quakers will suspect him that he hath lead them wide, as if they will but read his and mine, they may see who it is that hath got the Serpent's subtlety, to make evasions where he cannot answer, and make lies and shifts that are very poor; What a poor shift is it to rail and revile, in stead of Rational answers.  
I said in my book also that some men are sensual, having not the spirit; And is not the manifestation of the spirit given to every man to profit withal; and whom shall they profit, if all be alike qualified, and need no teaching? And is there not diversities of gifts of that self same spirit, and all for the edifying of the body of Christ, till we all grow up to a full stature, which is not yet attained, no not by Naylor himself, for all his boastings of infallibility and pureness from sin.  
To all which he answereth not a word, but what is before Recited, which is nothing at all to the questions proposed, but a poor Rationles evasion, nor can James Naylor, nor that lying spirit by whom he is acted, with all his serpentine wisdom and policy, evade the dint of these Texts of Scripture, but they quite overturn all his main doctrines against the use of means.  
For if these diversities of gifts and manifestations of the spirit are given of God for the edification of the body of Christ, and for the work of the ministry, and to profit withal.  
Then they ought to be employed for that very end; and not to be put under a bushel, nor hid as the talon.  
But if the wisdom of God hath thought it fit to give gifts unto men for edifying of the body, and for the work of the ministry, and always hath done and doth still by instrumental means communicate light and knowledge of spiritual things to all his people, and that by times and measures as it pleaseth him, and by whom he pleaseth.  
Is it not a high presumption in James Naylor, and his complices, to deny such means and Instruments to be of any use in the Church, and go about to persuade all men to neglect and despise and disparage such means and instruments what in them lieth, and only direct them to turn their minds inward to what light they have within, and that already.  
Do they not herein manifestly contradict the ways and wisdom of God, as accounting themselves wiser than he, and as if his gifts were given in vain, and not to be used or employed for any such ends; as to the use of edifying, and as accounting it needless that all things should be done to the use of edifying, and that of the body, yea that men should edify one another in their most holy faith, yea after they have faith they may be built up further, and increase their faith, and walk from faith to faith, till they be tall and strong, and full of power by the spirit of the Lord, if they use such means as the Lord hath appointed them.  
But if all have light, and that sufficient light already within, what need is there then of edifying one another, of the work of the ministry, yea of those diversities of gifts, and administrations and operations given forth by the same spirit; doth not he that prophesieth, speak unto men to edification, and exhortation, and comfort. And ought we not to covet earnestly the best gifts: And are all Prophets, or all Teachers, to whom then shall they prophesy, or whom shall they teach? If all were one member, where were the body? If all were an eye, where were the hearing? so if all were teachers, where were the hearers, who must learn? If the ear should say, because I am not the eye, I am not of the body; is it therefore not of the body? So say I, if the hearers should say, because we are not teachers therefore we have not the spirit; have they therefore not the spirit? If James Naylor say so, I will not believe him; Because I know that the wisdom of God hath so tempered the body together, as that the eye cannot say to the hand, I have no need of thee; neither the head to the foot, I have no need of you; And this he hath done purposely, That they might be no schism in the mystical body, that are all baptised into one spirit; see 1 Cor. 12. Cham But if there be need one of another, than we need help one of another, both the hearers of their teachers, and the teachers of their hearers: Teachers are as the eyes for guidance and lighting of the body, and hearers are as the ears which receive their teachings, and light, and directions for understanding and practical obedience, as from the mouth of the Lord.  
And therefore till I shall be persuaded that the wisdom of James Naylor is above the wisdom of the Lord himself, I shall never believe that it cometh of wisdom to direct men only to a light within as their only guide, and to neglect the ministrations and teachings of men, and of the Scriptures, as James Naylor doth: And that without the least warrant or ground from Scripture, or reason either, as hath been showed before. Nor hath he yet done, nor can he ever show any the least Scripture that so much as tendeth to such a doctrine, nor his spirit neither: But these evading, shifting, reviling answers, in stead of rational and proper answers, do clearly hold forth his conviction and obstinance against the light itself, concerning this main point so much controverted: I shall therefore follow him to some other point; to wit, he telleth me pag. 15. that I ask in what part of Scripture is the Gospel called the letter, or the preaching of faith, the preaching of the letter; I say, thou shouldst ask thyself this question, who would make the letter the Gospel, and the preaching of faith literal; which I say are both spiritual, and spiritually preached. And I ask thee again, where did ever I call the Gospel's letter, or the preaching of faith letter, and so take thy challenge bacl again.  
To which I answer, that I told him that I find it in a little book written by Thomas Polard in answer to Richard Farnworth, that they call the Scriptures carnal, and a dead letter, and say it will never bring a man to the knowledge of God, but that all that is gotten from the Scripture, is but brain knowledge.  
And that I find in a book of Naylors against Thomas Moor, how he answereth this, to wit, being asked by Moor whether the writing of the Prophets and Apostles be a dead letter; he answereth, that without the Spirit it is; see in my book pag. 4th. And it is clear in the 12 page of this his answer, where he saith, speaking of the Devil that he would keep in the letter, but from the spirit, of which the letter declares. And saith also to us and the rest of the world, you have long counted the Scriptures to be the word of God; but the Devil's kingdom is standing still in the heart, and so must be till there be account of the word, that is nearer than the letter.  
From all which expressions it is clear, that that which we call the Scriptures, he calleth the letter, and a dead letter.  
Now we call the contents of the Bible, both the old and new Testament, the holy Scriptures, and so he will not deny but they are. Now these Scriptures he owneth but as carnal and a dead letter; we call them spiritual, and the words of God.  
Therefore he calleth all the Scriptures, the letter. And the Gospel being contained in the Scriptures, which is glad tidings and good news, that shall be to all people; the which was therefore called the Gospel. And it was written for our learning, that we through patience and comfort of the Scriptures might have hope; the which Gospel was also preached from the beginning, yea even to Adam and Eve, that they might have hope and comfort thereby, to wit, that the seed of the woman should break the Serpent's head. And we shall not deny that the Gospel is spiritual, and so is the Law also. But we must not deny, but both this Law and Gospel are written for our learning. And if they be written, it must needs be legible to us, or it will not serve for our learning, if we want it for the present, and have it not written in our hearts; for if faith come by hearing, and so by reading, as so it doth sometimes, than it entereth first by the ear, to wit, by hearing, or else by the eye, to wit, by reading. And if we cannot read what is written in the hearts of one another (not being omnitient) but by hearing them speak, or seeing them act, or reading an express of their minds in writing: how can we learn what is the mind and will of the Lord, from that which is written, if it be not legible, and that in letters: Suppose us as ignorant for the present, not having either Law or Gospel as yet in our hearts; how shall we believe in him, in whom we have not heard? Implying that it is not a thing to be expected, that all should have it by Immediate inspiration, but by the hearing of it preached, which is the ordinary means whereby the Lord conveyeth it to the soul, as hath been showed before, and that from Scripture grounds. Now that which he calls the letter, we call the Scripture, and so it is, for it was written, and is therefore Scripture, because written; yet we dare not call it a dead letter, but lively Oracles, a spiritual word, a word in which there is spirit and life to such as believe and receive them in love; yea we do call the Scripture the word of God; And do but ask James Naylor what else that is which is called by the Apostle, the sword of the Spirit, which is the word of God: If it be not the Scripture, yea that which is written in the Bible, which he calleth the letter; see Eph. 6.17. Ask him I say, whether this sword of the spirit, which the Apostle calleth the word of God, be meant of Christ, who is the essential word, and who is the spirit, or it be meant of the Scriptures, which are the express word of God, and so as a sword or weapon in the hand of the spirit, both defensive and offensive against our adversaries upon all occations; yea Christ himself used it against the Devil, when he tempted him, and against the Scribes and Pharisees, and that as the best and fittest weapon to encounter them with.  
But if this sword of the spirit be not the spirit itself, but the sword or instrument in the hand of the spirit, and yet is called the word of God: Then it is not blasphemy but good Scripture language to call the Scripture, the word of God; but the blasphemy is theirs, who call it carnal, and a dead letter, as hath more largely been showed before in this Treatise.  
Now in these expressions of James Naylor, he denyeth to call any thing Gospel but the spirit, or any thing Scripture but the spirit, or any thing the word of God, but the spirit; And so the Scripture with him, and the glad tidings of the Gospel contained therein, must of necessity either be called the spirit, and so also God; or but a dead letter, and not the word of God, and so not the sword of the spirit; wherein how clearly contradicteth himself, and his own confessions, as hath been showed before, and also the plain express Scripture, as any Rational man may easily perceive, that will but read and consider, so that his conviction is clear from his own confessions, concerning these two main points of his doctrine, which I may well call the main substance of that Gospel which he preacheth, and of all his books which he writeth, namely, to teach us to eye that spirit, and word, and light within, and desert the Scriptures, and the teachings of men, as a dead and vain and fruitless means for leading into and guiding in all the ways of God, etc. The which Gospel I now leave to the Judgements of all that are truly Judicious whether it be not another Gospel than the Gospel of Christ, yea or no see Gala 1.8. And if he doth not repent, his Judgement is passed already by the spirit of truth who cannot lie.  
And then again he beginneth to charge me for pleading for Reverend gestures to worship God in, as well as in spirit: The which I confess I did; For page 27. I asked where it is said in Scripture that God is not to be worshipped with reverend gestures of the body, as well as in spirit and truth.  
To which he answereth; And whereas thou art pleading for reverend gestures to worship God in as well as in spirit, I say, in at that door came your Altars, your bowings, your surplices and conformities, wherein the teachers of this Nation was leading back to Rome, the mother of these witchcrafts, if God had not stopped 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 ways, etc.  
To which I answer, that for aught I know there is no man enforced to worship either with Reverend gestures or without, nor any man persecuted or troubled for any such things by any of the powers of this Nation. And therefore this is a lie and a slander against those in Authority, as is well known, I need not prove it.  
But I only asked whether the Scripture forbidden Reverend gestures of the body, as well as in spirit and truth.  
To which he doth not answer properly, but showeth his dislike thereof, and that they testify against such false ways and gestures set up by the man of sin. In which he clearly condemneth the practice of Christ himself, Luk. 22.41. And of Poter, Act. 9.40. And of Paul. Chap. 20.36. & Chap. 21.5. & Eph. 3.14. And of Daniel, Dan. 6.11. And of Solomon, 1 Kings 8.54. and 2 Chron. 6.13. And that as unlawful, and the pleading for the lawfulness of it an opening of a door to Altars and bowings, Surplices and conformities, etc. and a making way for an unparalleled persecution, and a hasting on to destruction, which he sees, saith he, to be the end of our Reverend gestures. And saith he, 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.  
Oh profane and ungodly spirits! It is not enough with them to slander the Magistrates, and all that are in authority, but they will slander the footsteps of the Lords anointed, even the Lord Jesus himself, and all his anointed ones, from the beginning of the world, who have all practised such Reverend gestures in their worshipping of God: And then he saith, will not the gestures of the Saints serve your worship? Oh damnable hypocrisy! are they Saints that reproach the practice and footsteps of the Lords anointed; see Psal. 89.51. see whose enemies they are. And do they not therein Reproach the footsteps and ways and gestures of all the Saints that ever lived on the earth: And yet they will call themselves Saints, as so always did the Popes and Papists, that were Devils incarnate, and as absolute enemies to the Saints of God, and so by consequence to the Lord himself, as any in the world: But for all his scorns it is the practice of the Saints that will serve our worships, and all the Saints gestures that were Saints indeed, we cordially approve and account it lawful to follow their steps, as occasion requires; But as for the gestures of Saint James Naylor, nor these his doctrines and slanders, they will not serve our worships to approve or practise, because the Spirit of truth and holiness Engageth us otherwise, we are naturally engaged by the Spirit of God out of Reverend Respect to his glorious Majesty, to serve him with Reverence and godly fear; knowing that he that is our God is a consuming fire; see Heb 12.28, 29.  
But if he that privily slandereth his neighbour, shall be cut off; see Psal. 101.5. Of how much sorer punishment shall he be counted worthy that slandereth and Reproacheth even the son of God and his Reverend gestures in his prayers unto God. Can this be any less than clear despite unto the spirit of grace, see Heb 10.29. It is a fearful thing to fall into the hands of the living God; see verse 31.  
It is no strange thing to me to read his scorns, and reproaches, and slanders, and censures, that in all his books he holdeth forth, and fumeth out most bitterly and maliciously against others, or myself, considering his fullness of venom and malice cannot be kept in, but must burst forth like filthy vomit against the Lord of glory, as in this appears: I shall not therefore much care, nor take any great notice what he saith by me, but shall as briefly as possible answer his main points, and refer the Reader to the books themselves for Resolution where the wickedness lieth; for I desire no more but that they read them both, and then let them Judge.  
Again, Pag. 15. he falleth to work about the Ministers, which is the third main head, saying, Thy third thing is for thy maintenance, and for thy Ministry.  
I answer, as for my maintenance, there is not one word in all my book, as the Reader may see, and that he maketh lies his Refuge, when he hath nothing to answer that is like the truth.  
And as for Minister's maintenance, and for the poor, I have pleaded it, and proved it also, and that from divers grounds and arguments from Scripture, yea and Gospel foundations, such as James Naylor never heard before, nor have they been published before, that I know off, either by word or writing, as I said in my Epistle, the which he calleth boasting, but doth not, nor cannot make it appear to the contrary in the least; neither can he contradict the truth thereof, nor blame them justly, by any Rational or spiritual argument, though he reciteth many of them, as though he intended a confutation, but in the end cometh off with a fail; perverting both my words and meaning, that he might find breadth for a Reproof, which are but poor shifts, for so eminent a Quaker.  
For saith he, and that thou may get something, or make a show for this Religious work thou art about, and that thou may seem to be a charitable man, as Judas did, thou putst in the poor with them, but seeing there is as much difference betwixt them and the poor, as betwixt Masters and beggars, I shall therefore set the poor by themselves, concerning whom, I say, be as liberal to them as thou wilt.  
I answer, that for my ends in this he must not be Judge. But for what cause he should set apart the poor by themselves, who were ever joined together by the Lord himself; when tithes were commanded, they to have part, as see. And whom God hath joined together, I dare not separate: neither did the Apostles in the primitive times, but what was given was distributed to all as every one had need. But James Naylor dare, though he hath his ground to seek, for he showeth no reason worth mentioning. I suppose he was afraid with Judas, lest he should not seem charitable to the poor, for under pretence of the poor, so he could keep it from the Ministers of Christ, and so from Christ himself; he would have it for himself, and the Quaker-Ministers, to fill their bags, though they are thiefs and Robbers spiritually, as Judas was carnally; For it is evident that he accounteth no poor deserving, nor no Ministers deserving, but the Quakers poor and Ministers.  
Though he saith, if they be found Ministers of Christ, fare be it from me to hold from them that maintenance which Christ ever allowed his Ministers. But that he alloweth none to be found his Ministers, but the Quaker-Ministers is evident; for as for all such as preach in our public places, which he call 〈◊〉 our Idol Temples; are condemned by him as Ministers of Antichrist, and not sent of God. So that he and I are at a great distance from accordance, though he seemeth to grant to all that I plead for, or ever intended it, to wit, such as are found to be Ministers of Christ. Nor have I in the least pleaded for any other, if they be known to be such. And therefore though he Imperiously commandeth me when I writ again first to prove them so, and then call them so.  
I answer, I called not any by name, nor do I know but few of very many that are known faithful labourers in God's harvest, therefore I cannot enter into any particulars, it would be too large to prove every particular Minister of Christ sent of God, by the particular grounds and Reasons to clear every man that yet is clear in the sight of God. But I am not so omnitient; yet if I hear them preach in the clear evidence and demonstration of the spirit and of power, by that I can know them, though I cannot demonstrate the same unto James Naylor, as such I know many, that preach in our public places, which yet are but a few in comparison of what there is that I know not, nor ever saw; Nor will I go about to decipher them out by their marks, so as to condemn all as he hath done, yet if they be Wolves that come in sheep's clothing, or mere hirelings, or clearly Antichristian, or if by any of their fruits I can certainly know them to be thiefs and Robbers, and such as are carnal and worldly, and proud and vain boasters, or heretics, or schismatics, and such like, I shall and do disowne them as much and more than James Naylor doth.  
But amongst the Rest I disowne James Naylor in particular, for being so much as like any Minister of Christ that ever was in the world. But dare maintain him for one of the primest of all that ●athan hath, and the most audacious in a bad cause.  
Now he telleth me further, that another argument I use, saying, we ought to account them as spiritual Fathers, And saith, that if any so do whom they have not spiritually begotten, such account of a lie, and thou teaches them to it.  
I answer, That is one of James naylor's lies; for if they be fathers to others, and I know it, though they did not beget me, yet I ought to account them so, else I account of a lie above the truth: oh shameless liar! who but will know this to be a lie at the first reading; If they be fathers they are so, though not to me.  
But for all those marks that James Naylor hath given to know them by, I will not follow him throughout, Because that this I know, That if they be such who have the manifestation of the Spirit, and preach in the evidence and demonstration thereof, and that with power, Though I see in them many humane frailties; and that they be subject to like passions as other men are, nay though Jonas-like they should show themselves angry with the Lord himself, and that for showing mercy, and say, they do well to be angry, even to the very death; yet I shall not deny but they are sent of God, and aught to be maintained as his faithful Ambassadors, and he that denyeth them denyeth Christ, and he that condemneth and Judgeth them as no Ministers of Christ, because of such passions and frailties; doth also condemn and Judge himself for the same censure that he casteth upon them, if he doth the same or worse things; It Redoundeth to himself by the Judgement of the Lord; for saith he, With what Judgement ye Judge, ye shall be Judged. And therefore James Naylor hath cause to fear that Judgement attendeth him, and will befall him, and that ere long, if he doth not repent; especially after Conviction in his own Conscience, of his injurious Censures and blasphemous Reproaches, cast like a flood out of his mouth and pen, to make them all odious amongst the people of God: But I must not stand any longer upon this third particular, but shall fall to answer briefly, his Catalogue of lies that he would father upon me, but may keep them himself, as more properly his own: For  
1. Saith he Thou says our spirit teacheth us to pull down men's faith and hope they have in God.  
Ans. True, and that by calling men carnal and damned, when you cannot prove any such thing.  
2. That we give no honour or worship, either to God or man.  
Ans. Not that I know off, let them show wherein.  
3. That we have no knowledge of God at all, but a wicked lying malicious spirit, that is an enemy to all goodness.  
Ans. And so I verily believe, and that for those reasons rendered in the book.  
4. That our wicked lying spirit teacheth us to speak evil of all men, that embrace not our lying doctrines and ways.  
Ans. The truth of this I Refer to the Judgements of all that know their Railing and Reviling of the Ministers and professors of all sorts, the Quakers excepted, who only embrace their ways.  
5. That the Elect may be so fare lead away with the error of the wicked, as to fall from their own steadfastness.  
Ans. I say, from their own (proper) steadfastness they may, which word (proper) he leaveth out, to deceive the simple; And so I say, they may, else the Apostles exhortation was needless, 2 Pet. 3.17.  
6. That the case is Just with us deluded Quakers, as it is with Witches.  
Ans. And so it is in those Respects therein mentioned, as I could have proved it by examples of some of those people.  
7. That we bitterly Revile and Reproach all the Saints and servants of God, almost over all the world.  
Ans. And I said true; for they Revile and Reproach all professors but of their own way, and those are no Saints, but more like Devils.  
8. That our pleading for so many good things, and sharply reproving of evil, and our coming to the light with the deeds, can be no other but from a deluding spirit.  
Ans. I say it is true; for that is but done to delude the simple through hypocrisy, to make their lies more feasible, as so the Ministers of Satan are sometimes transformed as if they were Ministers of Righteousness, as hath been showed before, and so are they.  
9 That our directing to observe the light in the Conscience, is nothing else but to advise them to obey Satan.  
Ans. I say true in such cases wherein I instanced, to wit, to them in whom he Ruleth; it is no better but so.  
10. That we direct people to eye and observe that lying spirit that is in them.  
Ans. So they do by such directions to all those whom they so direct, in whom he reigneth.  
11. That Naylors' doctrine is quite contrary, that any that lack wisdom should ask it of God.  
Ans. I say in my book Just so, and show my Reasons for it, because I find it not in any of his books: But only a direction to seek it within before they have it: And if they have it not already, than they want it, and aught to ask it of God, and not to seek it where it is wanting, and not to be found; but it is a gross directory so to advise them as so I call it in my book.  
12. That Satan hath got a Commission to be a lying spirit in my mouth.  
Ans. Very true, and if he call this a lie, he must father all these lies himself, and so be a Devil, and the father of lies; for it is not God, he cannot lie.  
13. That James Naylor is sent with strong delusions to some that they might believe a lie  
Ans. True, and that to very many of those that believed not the truth, but had pleasure in unrighteousness; as so I say it again, and shown reasons for it in my book.  
14. That I would needs be accounted some great Prophet, and to have some extraordinary revelations that no man else had known before, and yet teacheth us nothing except lies, etc.  
Ans. I say it is true, he that teacheth us nothing (except lies) but what we knew before, now this (except lies) he leaveth out, and putteth in &c. as was usual in the Bishop's times when they were ashamed to declare all.  
15. That James Nayor utterly denyeth the manhood of Christ.  
Ans. So he doth by clear consequence from his doctrine, as is proved in the Treatise, for that he blameth us for owning a Christ without, and at a distance, to wit, his body being in heaven as well as he is present with us in spirit.  
16. That I blame men for praising and singing of Psalms in spirit unto God, as the Apostles did.  
Ans. In spirit and with the mouth and voice he doth, calling them Devils Rhymes, most wickedly and profanely, as is showed, but not answered yet.  
17. That I often produce the nonproficiency of the people as a ground of disparagement to the word itself.  
Ans. So he doth as a disparagement to the Scripture itself, which I call the express word of God, and as a disparagement to the teachings of men also; which he cannot deny, and therefore this is his lie.  
18. That James Naylor counteth himself the highest, and all below him either dwarfs, or nothing like Christians.  
Ans. And this is true, for Reasons therein showed, but is his Recital he leaveth out those words, to wit (either like dwarfs) and also the reasons which he cannot answer.  
19 That I Reproach and disparage those that take heed to the sure word of prophecy.  
Ans. True; for so he doth all that take heed to the Scriptures, which the Apostle meant when he so called it.  
20. That how the word was made flesh, James Naylor understandeth not.  
Ans. True; I said so, let him prove the contrary, by showing it if he can.  
21. That James Naylors' Directory is quite contradictory to the directory of Scripture.  
Ans. True; and it is so proved in the book.  
22 That I Naylor requireth Scripture grounds for what he asserteth, which he never yet gave.  
Ans. It is I that require Scripture grounds of him for what he asserteth, the which he hath not yet, nor cannot give; and that maketh him to put it in the quite contrary sense, as I suppose, lest the simple should discern him.  
23. That we have no faith in God, but in a lying spirit within.  
Ans. It really appears that spirit within them is a lying spirit, and yet in that they believe: but the Spirit of God is not a lying spirit, therefore their faith is not in God.  
24. That we would make the blood of Christ of none effect.  
Ans. It is true, your doctrine doth so, what in your lieth, as it is proved in the Treatise, and not yet answered.  
25. That our spirit teacheth us not to put off our hats when we pray.  
Ans. I was so informed by those that have seen you pray, that your practice is so, and then I suppose your spirit so teacheth you: so that if it be not true, yet it not my lie, because I was so informed.  
Thus his twenty-five lies that he would father upon me, I Return bacl to himself in this short dress: And shall pass over his language he giveth me, as grounded hence; because it wanteth footing, and come to his last main charge.  
And lastly, saith he, thou goes on to plead for a deal more of thy Master's stuff, wherewithal he holds up his kingdom, of pride and partiality, and such like stuff as none ever pleaded for, but the Devil and his Ministers, who is afraid that his kingdowne should go down.  
And thou says Satan tells us that it is our duty to observe the language held forth in Scripture, and the example of Christ, and his Apostles, and upon pain of damnation not to  from it: And this thou brings to plead against speaking the word (thou) to a particular.  
I answer, If it be laid upon us as an injunction, and that upon pain of damnation: And no such injunction to be found in Scripture, it must needs be of Satan.  
But James Naylor knoweth there is no such Injunction upon that penalty in all the Scripture, as to threaten damnation for using the custom of the Country wherein there is no sin, though they  from the customs in old time. As so If James Naylor should tell me, that in Regard Christ wore a coat without seam, therefore I may not wear any but such, and that upon pain of damnation: I should also say, that it came from the Devil, nor do I think that James will teach the Quakers to follow the example of Christ in this thing.  
But he saith, hast thou been all along crying up Scriptures in thy book for a Rule, and is now the language of it, and the examples of Christ and his Apostles therein become a persuasion of Satan with thee; hast thou not here showed what brood thou art one, who prefers the Devil's pride, and the world's fashions, before the examples of Christ, and his Apostles, and would render it a persuasion of Satan for us to follow it, art not thou he the Apostle speaks on, 1 Tim. 6.3, 4, 5.  
I answer, that if James Naylor have any Scripture Rule that bindeth us to it, I will observe it, and confess my error in pleading against it: But this Scripture he bringeth hath nothing in it to this purpose, but against it, the words are these which he citeth, but in part, lest it touch himself, to wit,  
If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and striffes' of words, whereof cometh envy, strife, Rail, evil surmisings, perverse dispute of men of corrupt minds, and destitute of the truth: supposing that gain is godliness, from such withdraw thyself.  
Now I know nothing by myself, but I do consent to the wholesome words of our Lord Jesus Christ, and the doctrine which is according to godliness.  
But is this doctrine according to godliness, to bind us up to the word thee and thou, because it was the ordinary language of Christ and his Apostles; when there is no such obligation in any of their words, and yet they told us all things that pertained to life and godliness, and kept bacl nothing, but declared even the whole counsel of God: see Job 18.2, 3. for the word you to a single person. How long will it be ere you make an end of words? mark, and afterwards we will speak. Wherefore are we counted as beasts, and reputed vile in your sight?  
But if this were intended, than we must not  in our prayers from the words of the Lords prayer, or the prayers of the Apostles upon pain of damnation. But carnal men make carnal interpretations: such as Nicodemus did, not knowing what it meant to be borne again, unless he should enter into his mother's womb first. Nor no more doth James Naylor what that doctrine is which is according to godliness, and therefore maketh this carnal use of it, which was never intended by the Holy Ghost, and therefore it is he that is doting about questions and strife of words, which produce no better fruits, but as the Apostle relates, and yet he is puffed up with pride, and triumpheth as if he had got a great conquest.  
But doth James Naylor consent to the doctrine which is according to godliness; why then doth he make such a carnal interpretation, which was never intended. I say it was never intended, let him prove it to the contrary: if he can let him prove any unwholesomeness or ungodliness in using the word (you) to a single person from any Scripture ground, else he but doateth, and befooleth poor simple people, and bringeth them into a suare without a cause.  
I refer the Reader to my book for further satisfaction by reason.  
Again, he saith, thou pleads for bowing unto men, and putting off the hat, and says the Spirit of God teaches it, wherein thou belies the Spirit of God.  
I answer, a very heavy charge if it were true; but the liar is one of the Quakers, who might have quaked to have writ this charge, Considering I told him this courtesy is included under that command, to wit, Be ye courteous and tenderhearted towards all men.  
And that it were easy to prove that bowing of the body was the customary Reverence in old time; But I rather asked them what courtesy at all they show to any man upon any occasion.  
And that taking off the hart is a proper Reverend duty to those whom we honour and do and aught to reverence, is easy to prove: And that we are commanded to honour all men, so that if we know them to be duties, either of love or honour, we are bound to use them.  
Nay, that if they be proper expressions, either of love or honour, and that we have any spirit of love or honour in us, it will naturally engage us to use such expressions one to another, if we were not so commanded.  
Now for bowing of the body, this is clear from examples; and those unrepeald by the coming of Christ.  
For as the Apostle adviseth women that profess the fear of God, to follow the examples of Sarah, and other holy women; So I think I may from the same ground advise to follow the example of Jacob, and other holy men: my ground is from.  
Now it is well known, that before Jacob met his brother Esau, he bowed himself to the ground seven times, until he came near to his brother. And so also did his wives, and children, and maids; see Gen. 33.3, 4, 5, 6, 7.  
Now this bowing and calling him Lord was but to his brother, and that profane Esau, and yet the Spirit of God engaged him to this humble and courteous demeanour, and to such humble appellations, calling him My Lord. Now this being cordial, was no honour but such as cometh of God. Nor do I seek either honour from James Naylor, nor any other, neither care I for it.  
And therefore I said that by my consent they shall never be persuaded to use them at all, till their cordial love and respects engage them sincerely to it; I only pleaded for the lawfulness and engagement that lay upon us to use it, for it is not proper for them till the spirit of love and honour be in them, for they should but deceive us, as so I said in my book.  
And for courteous and honourable and respective appellations see Luke the 1.3 to Theophilus, most excellent Theophilus; and Paul to Aprippa, Oh King Agrippa; and to Festus, though he thought him to be mad, Most Noble Festus: see Acts 26.19.25. This was not like that spirit in the Quakers, by which they were guided.  
And for putting off the hat when we express any courtesy, or honour, or Reverence, either to God or men, it is clearly Required of men by the Apostle Paul, 1 Cor. 11.7. For, saith he. a man ought not to cover his head for as much as he is the Image and glory of God. That is to say, he ought not to cover the Majesty of God, which appeareth in his face, but unveil his countenance, which is much in show upon any occasion, according to the temper of the heart and mind, whether it be tempered with love or anger; love maketh the countenance amiable and cheerful, and an honourable Respect is much seen in the humble fear of the countenance; And so is anger and scorn on the other part, for the temper of a man's spirit will appear in the forehead and eyes, and can scarce be dissembled.  
And therefore, if there be any love or Respect and honour in the heart, it will naturally engage us to uncover it; neither need we be ashamed of it, for such affections are Real fruits of the Spirit of God, which ought not to be vailed but discovered and expressed, according to the truth and sincerity thereof, they being lovely in themselves, and much inducive to the like Returns of Reciprocal Communication of love and honour where it is sincere; For the looking forth of the spirit of love through the eyes and face, is as an invitation to the same spirit, if it be in another, to look forth also, and salute each other, being not two but one and the same spirit, though in two persons by operation in both their spirits, to show its oneness and make them so likewise if they do apply, yea that they may be one as God is one; for nothing but love can make two one, as God is one, and there is no spirit of love but one, and that is God; I mean of love that is true and lawful.  
Now this spirit of love is the same spirit in us which was in the Patriarches before the Law was given forth, and did engage them to such humble, honourable, and amiable affections, and to such expressions as are natural to it; And if we have any little measure of the same spirit, it will engage us also to do the like, if we do not resist it, and we are forbid to resist the spirit. Now it sometimes engageth those in whom it dwells to lift up their eyes, or their hands towards heaven, and sometimes both, according as it engageth the heart and affections, the which if we resist we resist the spirit. And it is easily discernible through the eyes, whether such their motions come from the heart, or they are but feigned, especially by such who are also acquainted with such ejaculations of their own hearts, and of their eyes and hands, as they are affected. And I do believe that many of the Quakers have resisted the spirit, and quenched it also, before they could get their hearts to comply with such uncourteous carriage, as not to put off their hats, and bow their bodies, and use the word (you) to such whom they formerly had been so accustomed. So that now they are grown to such hardness of heart and searedness of spirit, that nothing can be seen in them of natural affection, but more like bruit beasts, made to be taken and to be destroyed; see 2 Tim. 3.3. 2 Pet. 2.12. as was prophesied of them in these last days.  
And whereas he telleth me that I belie the spirit of God, for, saith he, the spirit of God forbids it, James 2. even that which sets up pride, and respects persons.  
I answer, so do I also forbidden pride and respect of persons in that sense there meant, and in many other, and I can love and honour the poor that are virtuous, more than the rich, that are either wicked, or not so virtuous, nor would I debase or depress the poor, because he is poor, to exalt the rich in partial respect. But I must honour all men, and give them due respect, and shall I hope as I know what it is: but to show no respect to any at all, as so the Quakers do, is to show plainly, that I have not any love or Respect in me.  
And again saith he, Christ himself saith, How can you believe that Receive honour one of another, John 5.44. And if they could not believe that received honour, how much less can you believe that seek it and grudge if you have it not.  
I answer, let them that seek it or Receive it either, that which cometh but from men answer for themselves; I seek it not, nor receive it neither, but that which cometh of God only, if I know it from the other: Now that which cometh of God is really cordial, and I must receive it, and Return the like, as so I am naturally engaged by the love and honour which is of God in my own soul; nor do I dissemble any more than they.  
Now there is a common love, and a common respect and customary honour, to which I am bound by that command, to wit, honour all men, but there is a nearer and more particular love, and honour, and courtesy, which will induce me to a fuller expression, both in word and deed, and I am so engaged by the same spirit, and in all this there is no partiality, or respect of persons, but as I ought to do; And so his comparison of me to Haman, and Saul, I have good ground to deny.  
And again, saith he, not having any Scripture to plead for these things, thou wouldst plead for them under the pretence of love, and being courteous, and tenderhearted. I say, saith he, silence deceit, you have set up these things, till you have lost all love but what is selfish, etc.  
I answer, I did produce divers Scriptures, but they are none it seems, with him; is there no Scripture that commandeth love, and to be courteous, and tenderhearted? What spirit is this but a lying Devil, that proceedeth on upon this lying foundation, to railing and reviling, and prophesying the destruction of all our fading glory, because we maintain the lawfulness of these customary Civilities, but because his books are so full of lies. I do not much regard either his railing or prophesying, but to clear up the truth: which the Lord assisting me, I have in some measure done; and do commit the same to his blessing, and disposal, to whom be all the honour, and glory, and praise, for ever and ever, Amen, Amen.  
The End.   

A Postscript to fill up a sheet that wanted,  
being a Catalogue of some of James naylor's lies, gathered out of his book in five or six hours' time, to let the Reader see he is none of those children that will not lie; but when he can not otherwise shift off the dint of a Scripture, or argument, he maketh lies his Refuge, and under vanity would hid himself, if such cover were not too narrow, but that he could wrapp himself. How feign would he appear to be all in sheep's clothing, though Inwardly he is ravening and Woolffish.  
A Catalogue of some of James naylor's lies.  
1. HE saith, my book is much boasted off by the Author, but as little worth as the boast is great.  
2. He saith, it was my envy that carried me with such envy against the Innocent, till I spoke I knew not what.  
3. He saith, he hath set down some marks and maintenance of the true Ministers; and also of the false, their fruits differing them according to Christ's Rules in Scripture; with divers other things to keep the simple from deceit.  
4. He saith, it is by a friend to the work of God, but an enemy to the Devil's work, where it is found and pleaded for, called by the world James Naylor.  
These four lies are in his Title page, and are answered, pag. 1, 2, 3.  
5. He saith, I have boasted much of my work.  
6. That I have forgot that teaching, to let other men praise me, and not my own mouth.  
7. That I have proved nothing against James Naylor, but against myself.  
These three are in his first page.  
8. That I have writ against the light of Christ being sufficient.  
9 That I would bind them to creature-worships, and Nationall customs.  
10. That I should blame him for producing that Scripture, Rom. 10.8.  
11. That I bring not one Scripture that saith the letter is the word.  
12. That I set myself in the stead of Christ.  
These last five are in pag. 2.  
13. He calleth me an exalted wretch.  
14. That I confound myself in what I would disproove the truth; these pag. 3.  
15. That he denied but that the Scriptures given by Inspiration of God, are words of God.  
16. That the Jews had all the Scripture in their hand, or in their brain, and yet had not the word.  
17. That I deny the letter itself, and the letter denies me.  
18. That I bring those Scriptures, Rom. 7. to wit, the Law is spiritual; and Prov. 3.1. to oppose the new Covenant, and the Law in the heart; these pag. 4.  
19 That all the Scriptures I bring, turn against me, and for the truth.  
20. That I steal Scripture words out of Scripture, to plead for pride, and vainglory, and creature worships, and an Idol Ministry, contrary to Scripture, set up in will and inventions of men, in my book; these pag. 5.  
21. That of the words of God there is a famine, and greatest amongst such as trade with the letter.  
22. That I increase in mischief, and know not the plant of God's renown how it grows, nor what the increase of God is.  
23. That they know what it is to grow in Christ, and that Christ is in them; these pag. 7.  
24. That I bring Scriptures to prove the light of Christ Insufficient; pag. 8.  
25. That mine eye was so much abroad to discover errors in James Naylor, till I could not see mine own.  
26. That I have drunk deeply of the Cup full of abominations and errors from the mother of confusions.  
27. That the means I am pleading for is come through so many several hands, till it have lost both life and power; these pag. 9  
28. That I love mine iniquities, and am pleading for them, pride, Imperfection, and fulse worships; pag. 10.  
29. That I am he who turns the Scriptures as a nose of wax, to plead for such things as the Scripture condemns.  
30. That as a means to turn people to that light within James Naylor is.  
31. That I am one of those people that are of no understanding, therefore he that made me will have no mercy on me.  
32. That I have got the Serpent's subtlety, to thrust in my words to abuse the Scriptures, pag. 11.  
33. That I shall one day know that I have blasphemed against the spirit and gift of God; pag. 12.  
34. That now we have got a little peace, we are turning bacl to Rome.  
35. That we plead against the Spirit; pag. 13.  
36. That I am he who am leading forth from the kingdom of God within.  
37. That the Ranters are my brethren, all of one kingdom in the flesh, and the lusts thereof; pag. 14.  
38. That by reviling the works of Righteousness and teachings of the Spirit, and spiritual light, I have made it odious for any man to follow, as the Devil himself.  
39 That my third thing is for my maintenance, and for my Ministers.  
40. That I put in the poor with the Ministers, that I might seem charitable, like as Judas did; pag. 15.  
41. That I have set a stint for Minister's maintenance, and for the poor, though before I denied it; pag. 16.  
42. That accounting such spiritual fathers, who have not begotten us, is to account of a lie, and that I teach them to it; pag. 20.  
43. That my book hath a heap of confusion in it fit for the fire.  
44. That I prefer the Devil's pride, and the world's fashions, before the example of Christ and his Apostles.  
45. That such as I prefer the words of pride, before the words of Christ.  
46. That I belie the Spirit of God for the Spirit of God forbids bowing unto men, and putting off the hat.  
47. That we seek honour of men, and grudge if we have it not.  
48. That the demeanour of Christ and his Saints is become a Reproach, and not manners and courtesy to give us content.  
49. That we are seeking for that honour which God is laying in the dust.  
50. That there is much more such stuff in my book, not worth reading, nor answering, which rises out of the corruption of mine own heart and busy mind, and that Ishmaell-like my hand is against every man, and eyes abroad, but cannot see mine own folly, but am boasting of it; pag. 27.  
51. That we have found out so many words in our inventions, and so many lights, and all without us, that we are become heart-blinde.  
52. That the Lord God and the Lamb will they worship for ever.  
FINIS.