THE QUAKERS Quaking Principles EXAMINED AND REFUTED In a brief answer to some erroneous Tenets held forth by James Naylor in his Answers unto Mr Baxter, and some others that have publicly opposed that black spirit in the deluded Quakers.  
Wherein is also included a serious Admonition, how we ought to behave ourselves towards the Ministers of the Gospel, in respect of communicating unto them; and for giving to the poor, so as the Gospel requires: and to beware of covetousness, and the effects thereof, lest we be left of God, and delivered up unto strong delusions, and a blasphemous spirit instead of the Spirit of God.  
The heads of the whole Discourse are also premised.  
Written by ELLIS BRADSHAW.  And for this cause God shall send them strong delusion, that they should believe a lie, That they all might be damned, who believed not the truth, but had pleasure in unrighteousness; see 2 Thess: 2.11, 12. 
LONDON; Printed for Lodowicke Lloyd, and are to be sold at his shop at the Castle in Cornhill. 1656.   

TO HIS HIGHNESS THE LORD PROTECTOR Of England, Scotland, and Ireland, with the Dominions thereof.  
MAy it please your Highness, I have made bold, being advised thereunto to presume so fare as to Dedicate and commend this little Treatise to your serious consideration; The which I should not have done, though advised to it, being so mean a man, Had I not been persuaded that your Highness will approve of the contents hereof, Or had I not also conceived that your approbation and public owning and encouragement thereof, would much tend to the glory of God, and the good of his people. And so by consequence also not only to the fullfilling of your mind and desires being bend that way, but it will really tend for your honour & advantage in many respects, which I could easily name: One whereof is that though the Treatise is little, yet it hath much in it, that by the blessing of God may strongly tend, for turning of the hearts of the fathers to the children, and the hearts of the children unto their fathers, as Mala: 4.6. Lest the Lord should come, and finding us divided, smite the earth with a curse, I mean (for so we ought to apply it) for turning the hearts of the Ministers unto the people, and the hearts of the people unto their Ministers: Lest the Lord finding us in a divided separated malignant posture, each against others, should smite the earth with a curse for our sakes, instead of causing the blessing to rest in our houses, & upon all that we have.  
Now it is evident that Satan and all his instruments, especially the Quakers, labour with all their might, and are too powerful quite to the contrary, as in this Treatise it will appear, That it is the chief design of Satan in the Quakers to render the Ministers odious to the people, that so he might make their doctrines and labours utterly ineffectual.  
And I being confident that your Highness is not Ignorant of these things, nor of the ends and devices of Satan: For I have not written to your Highness because you know not the truth, but because you know it, and that no lie is of the truth.  
And again being also confident, that your Highness much desireth, and is exceeding glad of all opportunities and means to effect this accordance, amongst all the faithful Ministers and people of God; which doth much commend the goodness of your spirit through the grace of God in the sight of all good men that know your mind.  
I have made bold to commend this Treatise, the more to engage your Highness the rather to read it; Being a little jealous lest your many and great affairs should withdraw your mind to sleight and neglect it before you know it. Especially in regard here is included divers pressing arguments, and that from Scripture-grounds, such as cannot be reproved: To engage the people in love and duty to their faithful Ministers, freely to communicate and make them partakers with them in all good things, so as the Gospel requires. Which love and duties Christianly performed, so as really to prove the naturalness of their love; will doubtless engage the hearts of the Ministers unto the people; It being the nature of true cordial affection, such love I mean as cometh of God, to be reciprocal.  
And what happiness attendeth both the Ministers and people that are in such a case; Especially in respect of the blessing of God, is clearly held forth; Psal: 133. Behold, saith David, how good and how pleasant a thing it is for brethren to dwell together in unity, vers. 1. For there the Lord hath commanded the blessing, even life for evermore, vers. 3.  
And so the Apostle biddeth us, Be perfect, be of one mind, live in peace, and the God of love and peace shall be with us, 2 Cor: 14.11.  
Now what better means can we use for completing all this happiness to ourselves and posterities. Then to provoke one another unto love, and to good works.  
And one thing I dare say, that through the grace of God, here are divers Arguments and doctrines for provoking to good works, which have never yet that I know of, been published before, either by word or writing, from Gospell-foundations, but in this Treatise.  
But it is not suitable for me to commend it, but let it praise itself, nor should I have done it at all, but to engage your Highness not to neglect to read it, and take special notice of such a serious business, so strongly opposed, and of such high concernment to all our souls.  
Thus hoping in God your Highness will grant me this desired favour, as with deliberation to read it over, when time will permit; I Commit you to the guidance and protection of God, and rest your loving, faithful, and obedient Soldier.  
ELLIS BRADSHAW.   

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

1. THat it is not the Gospel, nor the Scripture in general, which is called the letter by the Apostle Paul, Rom: 2.27.29. & Chap: 7.6. & 2 Cor: 3.6. But the Law only, and that but in some respects.  
2. That there is more lights than one, yea then that within that are properly spoken of and called lights in Scripture, which Naylor denyeth.  
3. That there is more words of God than one, and so properly called in Scripture; which he denyeth.  
4. That the Scriptures are the words and word of God, and properly so called in Scripture, which he denyeth.  
5. That there is no man justified by faith in Christ, but he loveth the Scriptures, and will own them as words of spirit and life, and that to him; and therefore will not call them a dead letter and carnal, etc. as the Quakers do.  
6. The absurdity of Naylors' directory to a light within, and to desert the Scriptures, and the teachings of men discovered.  
7. That James Naylor is not infallibly guided, but either grossly erreth through delusion, or is obstinately wicked in maintaining such things as are herein named.  
8. That the Quakers are clearly under a degree of blasphemy, and in what particulars evidenly demonstrated.  
9 That they are acted and moved by an evil and malicious spirit, which is not of God, proved from Scripture.  
10. That they shall bring upon themselves swift destruction, unless they humble themselves greatly in the sight of God, and repent and turn.  
11. That Naylor for all his profession of perfection, and infallibility, and knowing of all things; yet he teacheth us nothing (except lies) but what we knew before: the which is clearly Illustrated.  
12. That James Naylor, and his complices, are sent with strong delusions; and for what end and cause, cleared from Scripture.  
13. That Satan hath Commission to be a lying spirit in their mouths.  
14. That they shuffle up their lies closely amongst many known truths, to make them feasible.  
15. That if the Ranters doctrine had been feasible, the Devil would never have transformed his Ministers so like to the Ministers of righteousness: Though his design is the same in the Quakers as in the Ranters, in some chief respects.  
16. Some Queries proposed to Naylor, Requiring Scripture-ground for what he asserteth, which he never yet gave, nor can I suppose.  
17. That Christ who is the true light, and inlightneth every one that cometh into the world, yet doth not enlighten them all sufficiently by immediate lumination, no not all the Elect themselves, so as to bring them to salvation: But doth it mediately by the Scriptures, and teachings of men, to bring them to the knowledge of God, and of Christ, for the saving of their souls.  
18. That it is the same design of Satan in the doctrines of the Quakers, which he had in the Popish Hierarchy, when they inhibited the Scriptures to be read or known in their own mother-tongues to the Laiety, to wit, to keep them in Ignorance, one of the chiefest policies that Satan hath to perpetuate his kingdom in the dark world.  
19 That James Naylors' Directory is quite contradictory to the Directory of Scripture, And is as much to some men as if he should expressly bid them to eye and observe and obey Satan instead of the Spirit of God.  
20. That yet they have not Commission to deceive the Elect totally and finally, but such as received not the truth in love.  
21. That in the Judgement of charity we may well believe, at least, that all those people are not obstinately thus lead, but Satan deceiveth them, and maketh them believe that it is no other but the Spirit of God that acteth and teacheth them, when notwithstanding it is but himself. And how he deceiveth them is showed at large.  
22. An objection is answered, to wit, how they come to be so spirited, and acted, and changed from what they were before. If it be not indeed the Spirit of God. In answer whereunto is showed by what steps and degrees they attain these things.  
23. A serious Admonition to beware of the least of those steps whereby they come to be delived up of God to such strong delusions, and to be spirited and acted by that lying spirit, instead of the Spirit of truth: which steps are chiefly these. 

1. Satan by his Ministers worketh them up to a dislike of the Ministers of God, and of the Christian professors.  
2. Of all the Ordinances of God.  
3. Of the Scriptures themselves as all but carnal, and a dead letter, and vain unto them  
4. To Reproach and despise them, which is express blasphemy, and then he hath power to spirit them and act them at pleasure.    
24. Here is also added a parallel List of some of the manifest contradictions betwixt the teachings of that spirit in the Quakers, and the express teachings of the Spirit of God.    

A BRIEF ANSWER To some erroneous TENANTS held forth by JAMES NAYLOR, In his Answers unto Baxter, and some others that have publicly opposed that black Spirit in the deluded QUAKERS, to wit:  
HE allegeth that Scripture Rom: 10.8. The word is nigh thee in thy heart, and in thy mouth. And further he saith that this word of Faith the Apostles preached, which was in people's hearts.  
All which in some sense is true; and he saith further, that such were not Ministers of the letter, but of the Spirit.  
The which in some sense must needs also be true, for it is in the scripture. But he saith further, Nor did ever say the letter was the Word.  
The which I utterly deny, if he mean by the letter any part of Scripture; the which I shall make appear by the help of God from many Scripture grounds, which he owneth in his Answers unto Baxter as truths of God, I mean the scripture.  
But first, I must clear the meaning of those words of the Apostle, to wit; Not of the letter, but of the Spirit, for the letter killeth, but the spirit giveth life, 2 Cor: 3.6.  
Now it is plain what the Spirit of God intendeth by it, if we read the Verses following, to wit, 7, 8, 9 where the Apostle maketh a comparison betwixt the glory of the Law, and that of the Gospel, the ministration of Moses, and that of Christ; and therein maketh the Law as a ministration of condemnation, and of death, but the ministration of the Gospel, the ministration of the Spirit, and of Righteousness which is through Jesus Christ, and so of life.  
So that his meaning is clear, to any that will understand that he doth not mean as though the Apostles did not Preach and ground their Doctrines from sacred Scripture; but that by preaching of Faith from scripture grounds, they minister life to those that were spiritually slain by the letter of the Law. For in regard that no flesh can be justified in the sight of God by keeping of the Law: in regard they cannot fulfil it in every point, and therefore lie under death, and condemnation: spiritually I mean being condemned by it in their souls and Consciences, and as it were bound over unto death and hell without hope of recovery, and that unto all eternity in their own apprehensions in the fight of God having transgressed the Law.  
They so remain as it were without hope, and without God in the world; till it pleaseth God to revive and quicken them to a lively hope and confidence in God; by the ministration of the spirit of life, which is not ministered by Preaching the works of the Law, but by the hearing of faith preached, see Gal: 3.2.  
So that it is clear what the Apostle meaneth, and intendeth to teach us, when he declared that they were able Ministers, not of the letter, but of the spirit, and that spirit within, if it be of God, doth so apprehend it, and will own it as a truth of God: And therefore James Naylor is either much mistaken (and so is but fallibly guided,) or else obstinately wicked in drawing such inferences from this scripture, as to account them no Ministers of God that are Ministers of the letter, and ground their Doctrines thereon.  
For the Spirit is ministered by the hearing of faith preached, as well as sometimes immediately: both which administrations I own as true.  
But I come now to his other main Tenent, which chief tendeth to the disparagement of the Scriptures, and which chief engageth men to oppose him in it, as a work of Satan: And why should not I whiles I am in the world, what in me lieth endeavour to destroy the works of the devil, see 1 Joh: 3.8.  
He saith further in his Book against Baxter, speaking of the Apostles; that they did never say the letter was the Word. And in his 7th. Querie in the end of his Book he enquireth whether the word of God can be changed, or can it admit of several meanings as to one particular thing?  
A: I Answer that James Naylor may wrest the Scriptures to his own destruction, and he is not so infallible but he may misunderstand the genuine meaning, 2 Pet. 3.16.  
2. He enquireth whether it be visible or invisible.  
A: I answer, the Word was made flesh, and dwelled on earth, and is now visible in Heaven, and yet is here invisibly in spirit, in the hearts of his people; but how the word was made flesh, James Naylor understandeth not.  
3. He enquireth, is there any word but one? or whether was that word before the letter, and shall be when the letter is turned to dust?  
A. To which I answer, that Christ the essential word is but one, we own but one Christ, who shall remain when the Quakers have burnt their Bibles, if they will burn them, as some of them have said, it were all one to them if the Bibles were all burnt, Foster by name hath so expressed himself, and they say they are all of one mind, than such esteem they have all of the sacred scriptures: which we account of as not only the word of men, but the word of God: as so I shall make to appear that it is not blasphemy (as they most wickedly assert) but our bounden duty to own, and call it the word of God, and that it is blasphemy in them to deny it, and call it carnal, and a dead letter.  
And the Lord assisting I shall prove:  
1. That there is not only one, but many words, yea words of God; so taken in scripture.  
2. That what God hath spoken, is his word.  
3. That whatever Christ hath spoken who, is the essentia word, is also the word of God.  
4. That all scriptures given by inspiration of God; and all expressions of men, unto which they are moved by the Holy Ghost, are the words of God, and that it is not they that speak, but the spirit of their Father that speaketh in them.  
5. That every word of God is pure, and also true, by whomsoever spoken, but nor such lies as these of the Quakers: but they are the words of another spirit, than the spirit of God: as I trust in God to make it manifest, as so I ought.  
And before I begin, for fuller satisfaction how they account of the scriptures: take notice that I find it in a little Book called, The holy Scriptures clearing itself from scandals, or an Answer to a Book written by Richard Farnworth, who is commonly called a Quaker: written by Thomas Polard, who had opposed them, by argument in a public way.  
Which Thomas Polard saith that they call the scripture 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 I find in a Book of Naylors against one 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, nor can any without that spirit that gave them forth, understand them, or know the voices of Prophets, or Apostles, aledging Luk: 24.45. Act: 13.27.  
A: 1. But where doth the scripture, or the spirit of God call the scripture a dead letter, or carnal: and that it will never bring a man to the knowledge of God, but that all that is gotten from it is but brain knowledge?  
A: 2. Where is it said in scripture that the spirit of God, and the scripture are separated?  
The words that Christ hath spoken, they are spirit, and they are life; and Moses said unto the people, set your hearts unto all the words that I testify unto you this day, which ye shall command your Children to observe to do all the words of this Law: for it is not a vain thing for you, for it is your life, and through this thing ye shall prolong your days, Deut: 32.46, 47.  
And again the law is spiritual faith, saith the Apostle, I am carnal, Rom: 7. and Prov: 2. My son if thou wilt receive my words, and hid my Commandments with thee; so that thou incline thine ear to wisdom, and apply thine heart unto understanding, if thou seekest for her as silver, and searchest for her as for hid treasures.  
Then shalt thou understand the fear of the Lord, and find the knowledge of God, see v: 1, 2, 3, 4, 5.  
See also Pro: 3.1, 2. My son forget not my Law, but let thine heart keep my Commandments.  
For length of days, and long life, and peace shall they add to thee: see also ch: 4.1, 2, 3, 4. Let thine heart retain my words, keep my Commandments and live. And ver: 13. Take fast hold of instruction, let her not go, keep her for she is thy life.  
Consider I say whether the wisdom of God so pathetically expressing herself to us, if possible to persuade us to attend and hearken to the words of his mouth, and to keep his Commandments, and instructions, and treasure them in our hearts as words of life to our souls, and marrow to our bones, as in another place; and that for this end we should teach them to our Children, as I might be large upon any of these Texts. But whether I say doth the wisdom of God account the scripture as a dead letter, let all wise men judge, and whether they have not in them more spirit of life and power, than the words and writings of James Naylor, and whether they ought not rather to be observed, and believed, and trusted in for eternal life.  
Now it is evident that the directions of James Naylor, as a way to be infallibly guided, and to attain unto life and peace, and rest for our souls, is one thing, and these directions are another: his directions are to attend and hearken to that spirit, and light within, though it be a question whether it be the spirit of God, or a lying spirit; and a question whether there be at all any light within, but gross darkness; and he that is in darkness knoweth not whither he goeth, till he be enlightened by the Word, and Spirit. But he that hateth his Brother is in darkness until this present time; it were wisdom therefore for James Naylor himself to try his spirii and light by the Law and testimony whether it be of God yea or no: for this calling of the scripture carnal, and a dead letter, is not like the testimony of the spirit of God, which calls it spiritual; and I rather believe that the Law is spiritual, and James Naylor carnal, than the Law carnal, and he spiritual.  
Now can I think that James Naylor was ever quickened, and received the spirit by the hearing of faith preached, nor by the operation of the word and spirit, jointly together as other believers: for than he would never call it but a dead letter, and carnal, etc. if he had ever received spiritual life from it; but he would love and own it above all other words, and also acknowledge that he hath received light and comfort from it.  
But he saith in his Answers to Baxter, that the scripture holds out but one light and Word, which I say is not true: and therefore first I shall make it appear from Scripture, that it holdeth out more light than one, and then I shall prove my former assertions, that there is more words of God than one held forth in scripture, and so properly called in scripture, which the Quakers call blasphemy, but the blasphemy is theirs. And first for Lights, Christ himself saith who is the essential Light, and as it were the the original Luminary of all inferior, or lesser Lights: in his Sermon upon the Mount, Ye are the light of the world (speaking to his Disciples) and let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven; see Matt: 5.14, and 16. And again John was a burning and a shining light, and ye were willing for a season to rejoice in his light; see Joh: 5.35.  
And David saith, The entrance of thy words giveth light, it giveth understanding unto the simple, Ps: 119.130.  
So that here is clearly more lights than one, and these held forth in scripture, though all proceeding from that one fountain and see also 2 Pet: 1.19. We have saith the Apostle a more sure word of Prophecy, whereunto ye do well, that ye take heed as unto a light shining in a dark place, until the day dawn, and the day star arise in your hearts.  
But I suppose James Nailor will not acknowledge that he ever received any light from that sure word of Prophecy, as from a ligh shining in a dark place: but only some little brain knowledge of the bare letter: Else he would not so reproach, and disparage those that do take heed to the sure word of prophecy, till they be enlightened thereby in what they were dark, and did not understand.  
For he intimateth so much as though he never needed any scripture light, but had all immediately, and that by voice or immediate inspiration, or both from the spirit of God; all which if it were true, yet it would become him better not to despise others that have it mediately, and it may be at the second, third, & fourth hand, especially some things that are hard to be understood with men, that are dull of hearing, as some of the Saints were, to whom the Apostle writes; see Heb: 5.11.  
And lest I should seem to mistake his intimations: he plainly expresseth himself in his Book against Thomas Moor, pag: 43.9, 10, 11 line, where he saith I witness against thee who have received the word from his own mouth, and immediate calling.  
And that he accounteth their Ministry literal, who know not what it is to inquire at the mouth of the Lord.  
These are his words speaking to Thomas Moor, to wit, he saith he had reckoned up the names of many of the Saints of God, which makes little for thy purpose, who were all men that were taught in spirit, and need not to run unto a Book, to seek their knowledge; but had the word of the Lord from Gods own mouth, and there was the oracle whereat they enquired, which thou wouldst make to be the letter, (who never knew what it was to inquire at his mouth) whose Ministry is literal: see pag: 28. line 16 to 24. Now these are his words: and I shall not deny but even in these days there is such men as may truly say with the Apostle, to wit, And truly our fellowship is with the Father, and with his son Jesus Christ.  
But not all in a like measure, the gifts and graces of God, and the measures of them are various, as the Lord said unto Aaron and Miriam, Numb. 12.6, 7, 8. to wit. Hear now my words: If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream: My servant Moses is not so, who is faithful in all mine house, with him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?  
From whence it appears there is different dispensations even amongst the Prophets of the Lord, some have more apparent acquaintance and familiarity with God; and those are such who are faithful in all God's house: And some have a more dark and hidden acquaintance with, and knowledge of God, as it pleaseth him to communicate unto them in different measures and degrees, according as they are different in measures and degrees of faithfulness. Now Moses was faithful in all God's house, but so were not Aaron and Miriam, nor the rest of the Ptophets then living, though yet they were faithful in a good degree, and were true Prophets of the Lord.  
Now I never read that Moses spoke any thing at all to the disparagement of those that were inferior unto him in acquaintance with God, though they spoke against him as though he had assumed to much honour. Say they, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it, and the anger of the Lord was kindled against them, and he departed. See verse 2. to 16.  
And the Lord himself vindicated Moses and was wroth with them; but Moses being a meek man, in stead of being angry prayed for Miriam that the Lord would heal her immediately, but it could not be granted till after seven days, so that the Lord himself was more severe than Moses whom she had spoken against.  
But I find little of this meekness in James Naylor, who accounteth himself the highest, and all below him either Dwarves or nothing like unto Christians; insomuch as if they have need of a book, either the Bible or any other, they are despised by him as literal men in his book against Moor.  
But Paul advised otherwise even to give attendance to reading, and to exhortation and doctrine, and not only to a light within; and biddeth not only to bring his Cloak, but the Books and especially the parchments. In all likelihood than he himself made use of books and parchments. Nay Christ himself disdained not to use a book, or to read thereon, and that in public, which was the old Testament.  
But James Naylor saith, he may read all his life the Letter of the Scriptures, and therewith come amongst the Parish Ministers, and never discern the voice of Christ. See page 45. in his book against Moor.  
To the which I answer, It is true that such who are none of the sheep of Christ, may indeed read the Scriptures, and hear them read and preached all their lives, and yet never know the voice of Christ in them so as to follow him; but they will rather follow strangers, instance James Naylor.  
But such who are his sheep they know his voice, and will follow him and not the stranger: yea by what means soever he speaketh unto them mediately or immediately; and they account the Scripture as the word of God himself, as if he should speak unto them by an audible voice, and they know them to be written for their learning, that they through patience and comfort of the Scriptures might have hope.  
And it is no disparagement to the Scripture, the Letter as he calls it, that some despise it and regard it not, but undervalue it and let it slip: Nor to the words of Christ himself and his Apostles, nor to his Ministers now, because many people did not profit by them, nor do not know them in regard they are not mixed with faith in such as hear them. For it is they that are of God, they hear God's word, and they that are Christ's sheep, know his voice, and obey and follow him: But some therefore hear them not, because they are not of God; and some obey not his voice, because they are none of his sheep, John 10 and Chap. 8.47. But Naylor often produceth the non-proficiency of the people as a ground of disparagement to the Ministers of the word, yea and to the word itself, the Letter I mean, the which I shall prove to be the word of God.  
And first, that there is not only one, but many words of God, and so called in Scripture, it is plain to any rational Christian that knoweth the Scriptures.  
1. Psalm 12.6. The (words) of the Lord are pure words, like silver tried in a Furnace of earth, purified seven times  
1 Arg. Now the (words) of the Lord are (words) of God.  
2 Arg. And words in the plural number must needs include more than one.  
Conclus. Therefore there is, as certainly as that the Scripture is true, more words of God than one spoken of in Scripture.  
2. Prov. v 30.5. Every (word) of God is pure, he is a shield unto them that put their trust in him.  
Now this word (Every) includeth more than either one or two words, and that of God.  
3. 1 Thess. 2.13. where the Apostle saith, Because when ye received the word of God which ye (heard) of us, ye received it not as the word of men, but as it is in truth the word of God. From whence it is clear, that the word which they heard of the Apostles, was in truth the word of God. Even that audible word which they heard of the Apostles, yea heard them speak.  
4. 1 Tim. 5.17. Especially them that labour in the Word and Doctrine.  
5. 2 Tim. 2.9. But the word of God is not bound.  
6. Heb. 6.5. And have tasted of the good word of God.  
7. Jam. 1.18. Of his own will begat he us with the word of truth.  
8. And verse 21. And receive with meekness the engrafted word which is able to save your souls. And verse 22. And be ye doers of the word, and not hearers only, deceiving your own souls.  
Quest. Can any of these be meant of Christ? How improper had it been to have said, Be ye (Doers) of Christ, in stead of, Be ye doers of the word?  
9 See Deut. 8.3. But by every word that proceedeth out of the mouth of God.  
Obser. Observe how improper it had been to have said, Every (Christ) that proceedeth out of the mouth of God?  
10. Psa. 68.11. The Lord gave the word; great was the company of those that published (it) Observe (It) it is not said him, but It.  
11. Isai. 2.3. For out of Zyon shall go forth the Law, and the word of the Lord from Jerusalem.  
12. Jer. 6.10. The word of the Lord is unto them a reproach, they have no delight in it.  
13. Amos 8.11, 12. A famine of hearing the words of the Lord.  
14. Matth. 13.23. He that receiveth seed into the good ground, is he that heareth the word and understandeth it. And Luke 8.11, 12.  
15. The seed is the word of God.  
Those by the way side are they that heard; then cometh the Devil and taketh away the word out of their hearts, lest they should believe and be saved. Can the Devil take Christ out of their hearts after once received, how absurd were it?  
16. John 5.24 He that heareth my word, and believeth on him that sent me, hath everlasting life.  
17. Acts 4.31. And they spoke the word of God boldly.  
18. Acts 6.2. It is not meet that we should leave the word of God and serve the tables. And verse 7.  
And the word of God increased, and the number of the Disciples multiplied in Jerusalem greatly.  
Quest. Had it been proper to have said, That Christ increased?  
19 Acts 8.14, 15, 16. Samaria had received the word of God, and yet the holy Ghost was not come down upon any of them.  
Conseq. So they had received the Word, but not the Spirit, and so not Christ, by James naylor's account, if there be no more but Christ.  
20. Act: 12.24. But the word of God grew and multiplied, Did Christ grow and multiply?  
See also chap. 13.44. and verse 46, 48, 49. And chap. 15.35, 36. And chap. 19.20. 2 Cor. 4.2. Ephes. 6.17. All which are clearly meant of the teaching and preaching of the word of God, and of the growth thereof.  
Assertion 2. to wit, That what ever God hath spoken is his word, or words:  
The which I prove thus: it is written Exod 20.1. And God spoke all these words saying:  
Conseq. Therefore when God speaketh, his expressions are called words, or a word. See Psalm 68.11. The Lord gave the word: great was the Company of those that published it.  
Arg. But if what God speaketh is his word or words:  
Conseq. Then it must necessarily follow, that all Scripture is the word of God, and the particular words of it are words of God; and altogether they are his word.  
See Heb. 1.2. God who at sundry times and in divers manners spoke unto our Fathers in times passed by the Prophets, hath in these last times spoken unto us by his Son whom he hath appointed Heir of all things, by whom also he made the world's.  
See also Chap. 12.25. See that ye refuse not him that speaketh.  
Also, Luke 1.69. As he spoke by the mouth of his holy Prophets which have been since the world began.  
Observe he spoke it by the mouth of his holy Prophets, and of his Apostles, and of his Son.  
Therefore all such speakings and expressions are the words and word of God.  
3 Assertion. To wit, What ever Christ hath spoken who is the essential word, is also the word of God.  
Reason. First, because he is the Son and Heir, yea and even God himself, and not only man: For in him dwelleth the fullness of the Godhead bodily. He whom God hath sent speaketh the word of God. John 3.34.  
Therefore what words he spoke, were the words of God, and therefore it was truly said of him by the people, to wit, Never man spoke like this man.  
Coloss. 3.16: And therefore it behoveth us not, to let the words of Christ slip, but to let it dwell richly in us in all wisdom.  
John 3.34. For his words are the words of the word of God, He whom God hath sent speaketh God's words.  
The words that I speak unto you they are Spirit and they are Life,  
The fourth and fifth Assertion proved.  
Rom. 7.14. For we know that the Law is spiritual, but I am carnal.  
Deut. 4.2. You shall not add unto the word that I command you, neither shall you diminish aught from it, that ye may keep the commandments of the Lord your God which I command you.  
Observe that he enjoins them that they shall take heed unto the word which he commands them; speaking in the singular number, as if it were but one word.  
But when he shows them the end of this his Take heed, he expresseth it in the plural number, and maketh that plurality the same in the conclusion, to wit, That you may keep the Commandments of the Lord your God which I command you.  
Clearly showing that that word which he commanded them in the singular number, was the Commandments of the Lord their God in the plural number.  
So that it is evident, that all the words and commandments of God in the whole Scripture being the words of God, by whomsoever held forth, may properly, and truly, and justly be called the word of God in the singular number.  
Reason. For as God spoke those ten Commandments, and writ then upon two Tables, see verse 13. so all the rest of the scripture is not only spoken but written, and every part of it written or spoken by Holy men of God, as they were moved by the spirit of God, that we through patience and comfort of the Scriptures might have hope.  
And there is none that is ordained to eternal life, but if he read the Scriptures, or heareth them read or spoken, but if he understand them he doth believe them.  
And there is no man justified through faith in Christ, but he loveth the Scriptures, and will own them as words of Spirit and Life, and not account them as a dead Letter; but as the word of God, and as words of eternal life, in which there is spirit and spiritual life communicative unto them; yea even every word that proceedeth out of the mouth of God, is as spiritual food and nourishment, whereby they grow up unto greater degrees of spiritual life, where it is begun, and whereby they press forward unto perfection.  
Those precious promises therein contained, are the savour of life unto life unto them, and they cannot but relish them as sweeter to them then the honey and the honey comb. They cannot but with David love God's Law, and it is their meditation continually: they do esteem of the words of his mouth more than their appointed food: they do account them as a Lantern unto their feet, and a light unto all their paths; they grow thereby to be wiser than their Teachers, because they keep them, and to have more understanding than the ancients, because they keep his precepts.  
His words are sweet unto their taste, yea sweeter than honey unto their mouth.  
They vow and do resolve that they will keep his righteous judgements.  
Read much of this Psalm 119. All that are men and women after Gods own heart, have the same spirit of love to, and delight in, and belief of, and benefit and comfort by and from the sacred Word, Law, Precepts, Judgements, Statutes and Promises contained in the Scriptures: and therefore cannot but hate every false way, or contradictious way, or way and works or words whatsoever that tend to the disparagement or contradiction thereof:  
And therefore it was that our dear Saviour honoured them so much as that he kept all God's Law, and fulfilled it perfectly, and witnessed also that Men therefore erred, because they knew not the Scripptures, nor the power of God.  
And he opened the understanding of his Disciples, that they might understand the scriptures. And he opened the heart of Lydia that she attended to the things that Paul spoke.  
And it is enjoined unto Kings, that they shall write them a Copy of the Law in a book which shall be with them, that they may read therein all the days of their life, that they may learn to sear the Lord their God, and keep all the words of the Law, and of the Statutes to do them, that their hearts be not lifted up above their brethren, and that they turn not aside from the Commandment, to the right hand or to the left, to the end that they may prolong their days in their Kingdom. See Deut. 17.18, 19, 20.  
Timothy was commanded to give attendance to reading, to exhortation, to doctrine, 1 Tim. 4.13.  
These and many such like which I might produce, are fare unsuitable to the Spirit and Doctrine of James Naylor, which directeth only to a light within, which in many is clouded with sottish ignorance, till they hear the Word which is ordained of God, to save them that believe, and is the means which they ought to use for getting that light and spiritual understanding which the Fountain of wisdom holdeth forth therein; and doth thereby communicate to his poor dull ignorant creatures, his Spirit being with it, and as the Porter of their understandings that they may understand them, and comprehend in measure those internal hidden and secret mysteries therein contained.  
The Apostle Paul had served God with pure conscience from his forefathers; and yet his light within informed not his conscience, but that he thought it his duty to do many things against the name of Jesus, insomuch as through pure zeal persecuted the Church and wasted it exceedingly, till he was called to from heaven. See 2 Tim: 1.3. And that notwithstanding all his learnedness in the Scriptures, and blamelessness of life concerning the Law.  
For the reason was not because he knew not the Scriptures, or did not search them; but because he did not understand them aright: but according to the false glosses of the Scribes and Pharisees, which had clouded them so to him, so that he did not know them in their genuine sense and proper meaning, but under a false gloss.  
For else he should not have erred: for (saith Christ) ye therefore err because ye know net the Scriptures nor the power of God. And biddeth, Search the Scriptures, for they are they that testify of me.  
And the Scriptures are alle to make us wise unto salvation, yea to make us perfect and throughly furnished unto every good work through faith which is in Christ Jesus.  
And though it is true that the natural man understandeth not the things of God, neither can he know them, because they are spiritually discerned, to wit, through an eye of faith: For the word doth not profit unless it be mixed with faith in them that hear it.  
Yet the wisdom of God hath appointed it to be taught to our children, and to our children's children, as so it was to Timothy of a child. See for this Deut. 4.9 & chap. 6. & 6, 7 verses, and 2 Tim, 3.15.  
Now these premises considered, let any wise man judge what an absurd thing it were to teach our children to look for a light within, and tell them that there is a light within them, even in their consciences which they ought to obey and follow; even that word and light which is in their heart and in their mouth, and tell them that is the word and light, and the only word, and that there is no word of God but one, and that word and light is within them, even in their heart, and in their mouth. And that the Scripture is not the word of God; but Christ is the word which is within them, And so utterly neglect to teach them the scriptures; but if they do and will learn them, yet tell them they are but a dead letter, and cannot profit them till they have the spirit to interpret them aright; for whiles they are carnal they have nothing to do with scriptures. I say, let wise men judge whether these confused contradictions and lying doctrine were not more likely to make them mad, then wise unto salvation.  
It is true that Christ is the true light which lighteth every one that cometh into the world. Joh. 1.9.  
But this shined in darkness, and the darkness comprehended it not. verse 5.  
Now 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 so many children as are his elect, and do departed this life in their childhood and minority: for Jeremiah was sanctified in the womb, and John the Baptist was filled with the holy Ghost from his mother's belly: And 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 all that light which dwelled in him bodily. But considered as Man, he increased in wisdom and stature, and in favour both with God and man, Luke 2.52. Yea though considered as GOD, He accounted it no robbery to be equal with God; yet considered 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 St. John, he had it but at the second hand considered as Man: For it is called the Revelation of Jesus Christ which God gave unto him to 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 resident in him; as so had also the seven Churches of Asia, and the Angels thereof, yet they had but this Revelation at the fourth and fifth hand.  
From all which it is evident, that though GOD can and doth when he 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 it. Nay, it is so much worse, as by how much the soul is better than the body; and as it is more necessary to obtain and keep, and increase our spiritual life, rather than our natural: For as new born Babes, we ought to desire the sincere milk of the Word, that we may grow thereby if we be as babes: And if we be grown up to be men of years, and of a tall stature in Christianity, yet there is strong meat for us if we can digest it, and it may be stronger than we are able to bear, or then we are yet capable or comprehensive of till we be grown to more perfections: It was therefore the wisdom of Christ to keep back many things at present from his Disciples, which he had to say unto them, Because they could not bear them by reason of their infirmities: And so did his Apostles after his example.  
Yea, to the weak they became as weak, that they might win the weak, yea, they became all things unto all, that they might win the more. And enjoined others to receive the weak, yet not unto doubtful disputations. And telleth the strong, that they ought to bear the infirmities of the weak, and not to please themselves. And not to destroy their weak faith, for whom Christ died.  
And he whomsoever that will be a faithful Priest or Teacher in things concerning God, must follow Christ's example, who though he was equal with God, yet took upon him the form of a servant, and was touched with a fellow-feeling of our infirmities, that he might be a merciful high Priest: and have compassion on the ignorant and them that are out of the way: he therefore in all things became like unto us, sin only excepted. And who ever they are that have not a fellow-feeling of their brethren's infirmities, but are ready to Judge and condemn them as Reprobates, because they have failings. They are no Ministers sent of God, but proud boasting vainglorious hypocrites, and shall be judged themselves, as they judge others, and condemned also; let them look to it, for it is their sentence given by Christ himself.  
And again, James Naylor professeth himself to be perfect, and to be infallibly guided by the Spirit of God: The which if it be true, it is the better for him; and it is further than I have yet attained, though I press forwards, and earnestly desire after the same things. But I find in myself many infirmities, and failings, and many times when I would do good, evil is present with me, so that I cannot do the good I would, nor avoid the evil that I desire; and I am yet ignorant of many secrets and mysteries of the kingdom of God, which I desire to know, and I am much too ignorant of the ways of God, and of the witnessing and meaning of the Spirit of God; Whether he heareth my prayers, and granteth my requests yea or no, which was a thing ordinary in the primitive times amongst the Apostles and Prophets: as the Apostle saith, that in every place the Spirit witnessed, that bonds and afflictions abode for him: And Agabus signified the same to him. And in those days it is said of some, that they were full of the holy Ghost and wisdom. Steven being so full that his face shone, and Philip was caught away from the Eunuch that he saw him no more; yet he was found at Azotus preaching the Gospel. And the holy Ghost said, Separate Paul and Barnabas for the work whereto I have called them. But I was yet short in these things, having not yet attained so much acquaintance and familiarity with God. And I hardly know how so to walk in the Spirit that I shall not fulfil the works of the flesh, less or more. I have not yet attained to such a degree of faith, as to ask what I will, and it shall be given me, though I have a promise for it of him that cannot lie, but many times my faith fails, and I begin to sink, and come short of attainment of what I earnestly desire, to wit, the best of things, and the best gifts; and things needful and lawful to ask and desire after: I have not yet learned so full as I ought to cast all my care on him, whom I know careth for me, but am many times too much troubled with cares of this world: I have not yet learned to keep my heart with such diligence, but the Issues thereof are sometimes evil, I am too much troubled with carnal thoughts and vain Imaginations, which sometimes produce Idle and vain words and actions, of which I know I must give an account at the day of Judgement: I am too much addicted to love the world, and the things in the world, though I well know, that if any man love the world, the love of the Father is not in him. And though I allow not myself in any of these things, but desire and pray to him that hath power to help and deliver me in these Respects, that I may get victory and full conquest, yet I have not attained it unto this day. And whether the wisdom of God hath so determined it that it shall yet be thus, because his power is made perfect through weakness, as he said to the Apostle, or it be because of the weakness of faith, or coldness of my desires after this conquest, I cannot well determine, yet I am resolved by the grace of God, to press on forwards, and to fight the good fight of faith, whiles I shall remain in this tabernacle, but I will get victory through Jesus Christ my Lord and life and only Saviour, who alone is able to make me Conqueror in these respects; for power belongeth unto God. And I know him (in part) in whom I have believed, and that he is able to give me victory. I shall not deny, but he is fully able to save to the uttermost all that come unto God by him, and to guide them infallibly, and lead them into all truth: But I will not neglect either to read the Scriptures, or exercise myself in prayer unto God, nor the teachings of men, but shall be glad to learn of the meanest Christian that can teach me further than I have attained, I will not scorn to learn at James Naylor, if he can teach me any truth of God, of which I am ignorant, though he would much disdain to be taught by me, or by men whomsoever, as so I cannot but judge in regard he blameth and despiseth such who run after men, and heap up teachers, as being resolved, for his part, that he is infallible, and without sin or imperfection, having the Spirit of God which is infallible, and of power sufficient to enable him fully to do the will of God, yea to do it on earth as it is done in heaven. As so no man that knoweth God, but will acknowledge his power and wisdom is all-sufficient, if he so pleaseth.  
And therefore 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.  
Now though I shall confess that what he speaketh or writeth, being moved thereto by the Spirit of God, is infallibly true, and it may truly be called the word of God, if the Spirit of God hath spoke it by him. Yet when he speaketh or writeth that which is not true, but quite contradictions to the Law and testimony, and that I know it so to be: I shall never confess that he was moved thereunto by the Spirit of God, but that he hath done it presumptuously out of the vision of his own heart, or by Satan's instigation.  
And therefore when he dareth be so presumptuous, as to disparage the Scriptures, reproaching them that call them the word of God: And when he directeth men rather to the light within (which in some for the present is clouded with darkness) rather then to the Scriptures for their guide, to direct them to eternal life. I dare not confess he was moved thereunto by the Spirit of God.  
And so when he directeth men still, to eye their light within, and to own it as sufficient without any word at all of the teachings of men. And when he blameth Ministers of the word of God for taking of a Text, and preaching from it, as sometimes Christ and his Apostles did, I shall not confess he was moved thereunto by the Spirit of God.  
And when he blameth men for praising and singing of Psalms in the Spirit unto God, as the Apostles did, I shall never believe he was moved thereto by the Spirit of God, nor that he was ever so merry, I mean, in the Lord, as to rejoice and delight so to express himself by singing of Psalms, as the Saints of God are many times, and as for that end they were given forth and ordained of God, and held forth by David and others.  
And when he blameth men so much for having a Law without, and moral, as well as the same Law written in their hearts; and for having light and a word without, as well as that within: And a Church without, and a Christ without and in heaven, as well as within, in their hearts: As so he doth in his Epistle to all the faithless generation of the world, and all that desire to know in what saith and hope they live, and what faith and hope they deny.  
I can never believe that he writ this profession of faith, being moved thereunto by the Spirit of God.  
Nor can I believe that their refusing to give honour to whom honour is due, and fear to whom fear, and showing love to whom love is due, is from the Spirit of God.  
Nor can I ever believe that their uncivil, uncourteous and brutish carriage, and their harsh opprobrious disgraceful language, and dark and dismal countenances, so fare off from the least show of love and amiableness, is from the Spirit of God.  
Nor can I ever believe that their Engrossing of all the Ministers of God under the name of Antichristian Ministers; if they own a Law without, and a light without, and a word without, and a Church without, a Baptism without, Praises and singing without, and a Christ without, and righteousness without as well as within, as so they ought; is from the Spirit of God, but they do at presumptuously.  
Nor do I think it any less than under a degree of blasphemy against Christ, so to vilify and reproach his Ministers, for so he accounteth it; He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me, etc.  
And all such poor ignorant people as by their example and ministration are persuaded to speak and act against the Ministers of God, in such an opprobrious blasphemous manner, it is great marvel if the Justice of God do not deliver them up to the power of Satan, to be acted by him, and to be led captive by him at his will and pleasure, who like a roaring Lion walketh about seeking whom he may devour, or whom he may possess for the destruction of their bodies, or their souls, or both, as the Lord in Justice shall give him leave.  
And if I be not deceived, it is so with some, their countenances bewray them that they are acted and moved by an evil and malicious Spirit, which is not of God. Those dark and stolen spirits that look through their eyes, I mean of some of them that I have seen, are at the greatest distance from the spirit of love, which is the Spirit of God, of any spirits that ever I discerned through the eyes of men, where they are to be discerned or not at all, for spirits are invisible, unless they assume a shape of some thing that is visible, yet they are discernible through the eyes of men if well considered. And the discerning of spirits is one of those gifts of the Spirit of God that are given unto men to profit withal; see 1 Cor: 12.8, 9, 10.  
But their rancorous and bitter carping and catching at every misplaced word, or syllable, and following it so close and vehemently to the disparagement of men's persons and professions what in them lieth, by giving them hateful and reproachful language, in stead of clearing up the truth by dint of argument: And the vilifying of those whom I know to be Saints and servants of God, doth fully confirm me in this opinion, that they are not acted by the Spirit of God, but by a wicked malicious and lying spirit; For the Spirit of God reproacheth not his Saints.  
But especially and above all, their under-valuing of the Scriptures, calling them but the letter, as if they were not spiritual; and denying to own them as the word of God, as so the Devil and the profane Ranters have done before them, who were the first that ever I heard do it: Which cannot possibly have any other end or tendency, but to persuade the people to slight and neglect them, and to eye only what light they have already within them; that so if any be possessed with a false and lying corrupt spirit, or if the Prince of the air who ruleth in the children of disobedience be there already, he might still continue, and not be cast out, but keep his credit, and power, and dominion, which the knowledge of the Scriptures would discover and dissipate, if they should attend and listen thereunto; For what other tendency can it have to direct them so much to a light within, but to make men believe, that what ever motion cometh into their minds, is of the Spirit of God, and aught to be obeyed, that so they may follow the ways of their own hearts, and the vanities of their own minds, and so run headlong to destruction, without trying of the spirits whether they be of God, as the Scriptures enjoin them, and will direct them also for; how should they try them, but by such Rules as are held forth in the Scripture, which was written for our learning, and not to be slighted and laid aside as a dead letter, or as useless and unvaluable, or like a nose of wax pervertible at pleasure; for though it is true that some do pervert it, and wrest it for their own ends and purposes, yet it is, saith the Apostle, to their own destruction. As so do but mark the success of James Naylor and all his complices, unless they repent and humble themselves greatly before the Lord, if it doth not bring them to destruction at last, 2 Pet: 3.16. It is as dangerous to the soul, to wrest or pervert or disparage the Scriptures, as kicking against pricks is to the body; he that undervalueth and disparageth the Scriptures, doth it to the Lord himself, whose word it is, as hath been clearly proved. But I look for no other, but like Jannes and Jambres, they should resist the truth: yet the promise I expect to be fulfiled against them, that their madness and folly shall be discovered, and made manifest unto all men, even as theirs also was; see 2 Tim: 3.8, 9 Their wrest and turn of devices shall be but as the potter's clay: their bed is too short, and their covering too narrow, they cannot wrap themselves: See also 2 Pet. 2.1. the end of such ●●e teachers, who deny the Lord that bought them, whether they shall not bring upon themselves swift destruction.  
As so it is manifest James Naylor doth, for he utterly denyeth the manhood of Christ, who died for us, and who was in all things like unto us, sin only excepted, and therefore he maketh no account of a Christ without us, and at a distance, nor one that is visible, having a visible body, which the heavens must contain till all things be restored. And he shall appear again the second time without sin unto salvation. The Scripture is clear, that the Word was made flesh and dwelled among us, saith the Apostle, and they saw his shape as the shape of the only begotten Son of God, full of grace and truth. But great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels, believed on in the world, and received up into glory. It is indeed such a mystery as James Naylor understands not, else he durst not slight it, and so undervalue the person of Christ, or of his words either as now he doth. But this is so gross and palpable a doctrine, that he dareth scarce expressly own it, when men of understanding are present, there being thousands of Scriptures make it so clearly manifest, both in the old and new Testament, which makes him dumb and silent, when questioned in that point.  
And yet he will needs be accounted infallible, and as some great Prophet, and as though he had some extraordinary Revelations that no man else had known before him. And yet he teacheth us nothing (except lies) but what we knew before. Who that is versed in Scripture, but he knoweth that Christ is the true light, who lighteneth every one that cometh into the world, with what light they have of understanding and rationality.  
And who knoweth not that Jesus Christ is in us, except we be Reprobates, by his blessed Spirit in lesser or greater measure? And who knoweth not that the word is nigh us, even in our heart, and in our mouth, to wit, the essential word, which is Christ, by his blessed Spirit, if we be his Elect?  
And who knowath not that the ministration of the Spirit is not by the works of the Law, by which no flesh can be justified, but by the hearing of faith preached, because the letter of the Law killeth (spiritually) but the Spirit giveth life through faith and love, which are in Christ Jesus?  
And who knoweth not that God is a Spirit, and will be worshipped in spirit and in truth, or not accept it. But he will be worshipped with the body also? And who knoweth not that men should sing with the Spirit, and with the understanding? But what singing or praising of God is that which is not with the mouth? I never heard such, nor shall do, I think, unless I hear the Angels, which have not any proper mouths.  
And what Church is that which is in the heart? our bodies indeed are the Temples of the holy Ghost: and I read of the Church of the firstborn written in heaven: but are these the Churches of the Saints, spoken of in Scripture, which yet some of them had their failings?  
And who knoweth not that all that are without God and his Righteousness, are in the world, and strangers as yet to the Covenant of grace? And who will not deny that faith and worship which God denies?  
And who knoweth not that those who have an unction from the holy One, and know all things, have no need that any man should teach them, but as the same Anointing teacheth them of all things; see 1 John 2.20.27.  
But those who have this unction, will not follow James Naylor nor his crooked and perverse doctrines, for those that go out from us are not of us; see vers: 19  
For a stranger will they not follow, for they know not the voice of strangers; Joh: 10.5 But James Naylor is sent with strong delusiens (to some) that they might believe a lie, that they all may be damned, that receive not the truth in love, but have pleasure in unrighteousness  
Qu: But how is he sent may we Imagine?  
Ans: Not properly of God, nor by his Spirit, but Satan hath got commission to be a lying spirit in his mouth, and in the mouths of all his complices, as he was in the mouth of all Ahabs Prophets, to deceive those who receive not the truth in love, but have pleasure in unrighteousness. If he had a pair of horns of Iron, such as Zedekiah the son of Chenana made, that he might bring them to Fox, and tell him that with those he should push down all the Ministers of God, till he had destroyed them. It is very likely that Fox would believe him; yet so doth not any Micaiah, any true Prophet of the Lord: though James Naylor himself hath prophesied so much concerning all the Ministers of God in England, and elsewhere; yea even all the generation of them, who ever they be, that will not receive and believe his lies: Which truly are so palpably gross, that I verily believe that not one Minister that is sent of God in all the world will own for truths, though he shuffle them up never so closely amongst the truths of God, as in that art he is extreme cunning; and it is no marvel if that old lying spirit hath skill to teach him, and be in his mouth, for he hath long used that very art; and of all the arts that he hath yet learned, it is the most deceivable, and therefore he hath used it longest; he deceived Eve with it when she was pure from sin, and perfectly wise: no marvel then if he deceive so many now that are laden with sin, and lead with divers lusts, and not so wise as she. But I hope it is his last and chiefest Refuge, I cannot but rejoice to see him play this card, to transsorme himself into an Angel of light, and his Ministers into Ministers of Righteousness; I hope it will be to his loss in the end. If the Ranters doctrine would have taken amongst us, he would never have owned so many truths, and good things; but that not taking, he was glad to transform himself and his Ministers in new suits of apparel, not all out of course, but finer wool, and smoothly woven and dressed, yet the design and doctrines against the Scriptures being not owned as the word of God: and in respect of disowning the teachings of men as utterly needless, they being taught of God, as they say, to love one another: They are just the same which the Ranters used, Their design being clearly the same with the Ranters, to wit, to preach down all preach and teachings of men, though never so holy and spiritual teachings: And why forsooth, but because there is a promise, that they shall be all taught of God; using the very same Scripture-grounds which the Quakers do, and quite perverting them for the same use, as the Ranters did, which any spiritual understanding knoweth for certain that they were never given forth by the holy Ghost for any such ends or uses, but quite the contrary, which were easy to demonstrate, if it were needful.  
But let me fall to question James Naylor a little, as he hath done us.  
First, Where the Scripture giveth any such directories for attaining unto life and power, etc.  
To wit, That we should only give heed to that light within us, and utterly desert all teachings of men, save only of themselves, who only direct us unto that light, though it be but darkness in comparison of what we may learn from Scripture, and from men likewise, who teach us from thence by the Spirit of God.  
Secondly, Where doth the Scripture tell us, that he that is the light of the world, and that enlighteneth every one that comuteth into the world, doth enlighten all sufficiently, and so as to guide them insallibly, or that he enlighteneth all alike, and that immediately without the knowledge of the Scriptures, or the teachings of men, so as that they need not to teach one another, saying, know the Lord, because all 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? Have all a like measure of the Spirit and of power, and of understanding? But such who have more, both can and aught to communicate it, and to administer it what in them lieth to such who want it, or have the less. But they that have it not, cannot possibly administer it, nor obtain it neither, but as it pleaseth God to give it forth unto them mediately or immediately. And have all the people a like measure of light, or are they alike capable or comprehensive of it, though it be taught them precept upon precept, and line upon line, here a little, and there a little, as it were by drops distilled into them, let wise men judge.  
Are there not some people spoken of in Scripture, that were a people of no understanding, therefore he that made them would have no mercy on them, and he that form them would have no compassion on them?  
And are there not some spoken of in Scripture, that are sensual, having not the Spirit? Judas.  
And is not the manifestation of the Spirit given to every man (to whom it is given) 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 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 his infallibility and pureness from sin.  
And I do believe that he keepeth within compass, and as free from any notorious sin in the sight of men, as he possibly can, and that for credit of his doctrine; And so without all 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 this condition, that he may but establish their doctrine, 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, for where the Scriptures are not known, nor the ordinances administered in power and purity, his kingdom is in peace, and he ruleth at pleasure in the children of disobedience, and persecuteth the Elect, and keepeth them in ignorance, as is well known to all that know any thing: 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. It is just suitable to that doctrine of the Papists, to wit, that ignorance is the mother of devotion; and upon that they forbidden that lay-people should meddle with the Scriptures in their own mother tongue; which hath been a means to keep them in such ignorance, that their Priests have lead them and kept them so long in such gross Idolatry and superstition, to their utter destruction both of their souls and bodies; do but paralle the cases, and they are just the same, and from the same spirit and principles; which is a black author: He well knoweth that where the Scripture is known, and accounted of as the word of God, his kingdom must down in the hearts of the Elect, and therefore it is that he would have it slighted, as but a dead letter, and as unuseful unto them till they have the Spirit.  
But the Scripture would teach them how to obtain the Spirit, and how to obtain wisdom, if any man lack, namely, to ask it of God, which is none of Naylors' directions, but quite the contrary. I never heard nor saw it in any of his books that ever he advised men that lack wisdom to ask is of God. Jam: 1.5, 6. nor men that lack the Spirit, or desire greater measures of it, to ask it of God, though it is promised to them that ask him, etc. if they seek him with all their heart, he will be found of them, Luk. 11.13. & 1 Cor: 28.9. And this is the directory of the Spirit of truth, whom the world cannot receive  
But he adviseth them to seek it within, before they have it, and to follow and love that light within them, which yet for the present is but gross darkness for aught he knoweth: A most gross directory; he might as well bid some men follow, and observe and obey the Devil, for he ruleth.  
Thirdly, And again in what part of Scripture is the Gospel called the Letter, or the preaching of the faith, the preaching of the letter, answer if you can, how much more is it not called a dead Letter?  
Fourthly, And where is it said in Scripture, that God is not to be worshipped with reverend gestures of the body, as well as in spirit and truth?  
Fifthly, And where doth the Scripture forbidden praying, praising, and singing with the mouth and voice, as well as with the heart, and with the understanding and Spirit?  
Sixthly, And where doth the Scripture forbidden the assembling together of the Saints and faithful, for worshipping of God, and for spiritual ministration in his sacred name of the Word and Sacraments, which Christ hath appointed for their edification, as the Churches of the Saints did in the primitive times, and were so enjoined by the holy Apostles.  
Seventhly, And where saith the Scripture, that every one that cometh into the world hath an unction from the holy One, and knoweth all things, and needeth not that any man teach him, but is the same anointing teacheth him of all things? Nay where saith the Scripture, that all the Elect have it now for the present, or at their coming first into the world?  
But if none of these things be asserted in Scripture, how shall James Naylor make his doctrines feasible amongst rational creatures, much more amongst the Elect?  
For he is not sent to deceive the Elect, but such only as have not received the truth in love, but had pleasure in unrighteousness; as hath been said before: For it is not possible to deceive the Elect totally and finally; though they may for a time be lead away with the error of the wicked, and fall from their own steadfastness.  
Eightly, And let me inquire further, did not the Saints that were at Ephesus, and the faithful in Christ Jesus, that were the Elect of God, chosen in Christ before the foundations of the world: In times (then) past, to wit, before they were quickened; I say, did they not walk according to the Prince of the power of the air; the spirit that worketh in the Children of disobedience.  
Ar: But if this be true, that the Elect of God before conversion be under the power and government of Satan; as the most predominant and ruling spirit, then within them.  
Queen What a directory is this to them, to eye and observe that lying spirit then ruling in them, and to love and obey and follow his motions and instigations, and to look no further, but to obey the light there in their consciences, whiles they make no conscience of any sin; but follow the lusts of their flesh, and of their mind, being by nature children of wrath, even as others; see Ephes. 1.4. & 2.1, 2, 3.  
What is it else but to advise them to obey Satan, and let him keep his hold whiles he hath it: And what better way to persuade them to it, can either Satan or the Quakers devise, then to keep them from searching the Scriptures, or getting knowledge thereby to discern of spirits, and so then to persuade them, that it is no other but the Spirit of God, that worketh in them, and giveth them light: And what more politic way can Satan devise to make them so believe, then to move and incline them to forsake their gross sins, and carry themselves in an humble selfe-denying posture, like holy men; for such who have been educated where the Scripture is read, and the Gospel preached; he can hardly deceive them any other ways, to make them believe that he is not Satan, but the Spirit of Christ: But when he hath once done that, he can rule at pleasure, and act them at pleasure in all other respects, and puff them up with spiritual pride, and imperiousness, and disdain of others, and to think themselves the only spirited men above all others: after Satan hath wrought a change in them, and made them a little more active and spiritful, then formerly they were in their dead condition: But than what ever lies he findeth most useful for maintaining his kingdom, he easily persuadeth them they are truths of God and inspired into them by the Spirit of God, which they think is in them: For if ever he get them up to that conceit of themselves, that they are infallibly guided by the Spirit of God, which is indeed infallible, than they never care nor regard at all what the Scripture witnesseth, nor what any man saith by way of contradiction to what they hold; But are ready to cry out against them, as blasphemers and resisters of the Spirit, that do but in meekness and wisdom from Scripture-grounds oppose their doctrines and ways and blasphemies which they hold, and maintain, being most implacably malicious against any that oppose them, and call them but as they are a seduced people, turned after Satan, blasphemously reproaching the Ministers of God, and all his Saints that approve not their doctrines, and works, and ways: As hath been showed before.  
And how clear a blasphemy is it to father such wicked assertions on the Spirit of God, and to profess themselves moved thereunto by the Spirit of God; when if the Scripture be true, it is certainly true that they are wicked lies, and therefore must needs proceed from the father of lies, and not from God: And that they are lies, and that dangerous and blasphemous, is clearly proved already, and I hope satisfactorily to any rational apprehension.  
Object: But it will be said against all this, that without all question there is something in these men more than ordinary, and more than was in them before, for they are so spirited for acting in their way, and to maintain their doctrines and principles, and are found to be so acquaint and witty, more than what they were or had before, that it is clear they are acted by some spirit or other, which they are persuaded is the Spirit of God, as appears by their boldness and confidence, and coming to the light, and their zeal, and selfe-deniall, which for the most part is evident in them: And therefore how can this be from any false or lying spirit, which maketh them so bold and confident, and that to come to the light that their deeds might be made manifest, that they are wrought in God; And they are so expert in Scripture, as few Christians are like them, and that as they think by inspiration from God, they having not been so before, but dull and uncapable, and such as could learn nothing of that nature, but were utterly non-proficients in the School of Christianity, and knew nothing at all, but were as deaf or dead men under spiritual ministrations; And therefore how can this change come, and how come they by this Renovation, and this Spirit, and zeal, and boldness, and confidence thus above ordinary? And to plead for so many good things, and sharply rebuke and reprove so many evil things: Is it possible that this spirit should not be of God, but a deluding spirit? how can this be, or come to pass?  
I answer; That it can be no other but a deluding spirit, the which as I conceive they obtain by such means and proceed as I shall name; and I desire they would search their own hearts, whether it be not so with them, that so if they be deluded, they might forsake and renounce that deluding spirit, and so deliver themselves out of the snares of the Devil, that are taken captive by him at his will and pleasure.  
And first let them but examine themselves, whether they were not of those that had heard the Scriptures read and opened, and the truths of God held forth by and from them, which now they own and witness too?  
But whether they were not then of those that received not those truths in love, but had pleasure in unrighteousness?  
And if so, whether there be not cause of jealousy, lest God hath purposely sent them strong delusions for that very cause.  
And secondly, whether they were not first wrought up to an implacable malignity against the Ministers in general, and against the most part of professors, in so much as they did speak evil, and gave forth reproachful language against them, calling them hirelings, and Priests of Ball, and covetous, and carnal, and such like language as they give them now: which we do account as a degree of blaphemie; for he that speaketh evil of the Ministers of Christ, speaketh evil of him: And what is blasphemy, but speaking evil of God, or Christ, or of his word, or ways, or ordinances, or people? But if so, and that they received that spirit within them upon acting according to such principles, which they can never clear from a degree of blasphemy. May they not well be jealous that God hath delivered them up to the power of Satan, to be spirited and guided and acted by him at his will and pleasure?  
And is it not very likely, that it is thus with them, and that their blasphemies are the cause why they are so deluded with a false spirit in stead of the Spirit of God? And is it not just with God thus to give them up that receive not his truth in love? And how certain is it that they never received the truth in love, that love not the Messengers and Ministers of it, but can so easily and bitterly Revile and Reproach them, and not them only, but all the Saints and servants of God almost over all the world, accounting them all but Litteralists (as hath been showed in part, and is easily demonstrated from divers of their books) those of themselves only excepted?  
And is it not always so with Satan in his trading with Witches, that before he granteth them a familiar spirit to be their servant, he ever engageth them under a degree of blasphemy, as to speak evil of God, or Christ, and of his holy Spirit, and it may be to renounce and curse them in a fearful manner? And then he knoweth that he hath them sure as quite from under the protection of God, and so engageth them in covenant and league with himself in a mutual way; for he knoweth his liberty and commission from God, and that he is chained within such bounds and limits that he cannot pass: For till the Lord hath delivered them up to his power and government, he cannot act them at his will and pleasure: And he well knoweth that he must bring them under some degree of blasphemy, or such a measure of sin, as will provoke the Lord to deliver them up to his will and pleasure, else he cannot do them the least harm at all, much less can he use them as Instruments for his own service, and to make them his slaves and vassals to do his drudgery and act for him in things that concern his kingdom, yea and such things likewise as he could no ways effect without their assistance: as I might instance in many examples that I have read in Histories concerning divers Witches, how it was with them in that case by their own confessions, to which Histories I shall refer the Reader.  
But in my apprehension the case is just the same with these deluded people called Quakers: For they being a people that believed not the truth, so as to receive it in love, but had pleasure in unrighteousness; see 2 Thess: 2.10, 11, 12.  
Though they heard the Word both read and preached, and that with authority and power, yet it did not profit them, because it was not mixed with faith. And so could not possibly work them up to receive it in love, because they having pleasure in unrighteousness, the word was unto them unsavoury, yea the savour of death unto death, and therefore put away from them, and not believed and embraced as they ought to have done. In so much, that not loving and receiving the word of truth, they could not love and receive the Ministers and Messengers of it, in regard they brought no glad tidings of peace unto them whiles they loved unrighteousness.  
Upon which occasion of advantage, Satan sent forth his Ministers, first the profane Ranters, persuading them to forsake the teachings of men, and to liften to that light within in their consciences, for they were all taught of God to love one another, and that light within was the teaching of the Spirit, and that of men was but carnal; nor the Scripture itself was but carnal and a dead letter, and the Bible might be burnt, and bought and sold, and might be read all their life without any profit or benefit to their souls; whereas that light and spirit within them was of an eternal nature, and an infallible guide, so that obeying that light, they could not err, but should be sure of perfection, and of eternal life. Now these poor ignorant unstable souls finding it true that they had not received any great benefit, nor life and comfort by the word and ministrations of men in any other way or ordinance of so long time; They immediately embraced and received their doctrine, and so fell in with them to despise all ordinances and ministrations of men, and even the Scripture itself, and fell to reviling them, and calling them carnal, and hirelings, and traders with the Word; and such as looked only for gain from their quarter; and such like language as is notoriously known.  
But then their spirit within taught and lead them to such profaneness and excessive open wickedness, as to commit adultery, and fornication, and to father the same on the Spirit of God, as moved by him, which was outrageous blasphemy, & such horrid impiety, that no man almost that ever knew what belonged unto common civility, could for shame own them, or their ways or doctrine, but cried out shame against them.  
But Satan perceiving his doctrine and kingdom to decay, by reason of this excess of wickedness; He put his Ministers into another garb, and also some little refined his doctrine, in some inferior points, provided always that his maine might stand, to wit, against the Scriptures, and the teachings of men, and ordinances, etc. and that they should only listen to that light and spirit within: For this they still preach and father blasphemously on the Spirit of God.  
But then for much of outward profaneness they cry out against as much as possible, and as if they were indeed the Ministers of Christ, and plead extremely for perfection, professing themselves to have already attained it; And Satan hath so fare moulded them, as to make some show of holiness, and of humility, and righteousness, in external things, and hath so fare deluded them, as that some of them think and are fully persuaded, that they are perfect, and free from sin, and that it is certain that it is no other but the spirit of God that hath so moulded them, and that dwelleth in them, and acteth and moveth them, so that what ever they are taught, or moved unto by that Spirit, they dare not disobey, nor cannot believe that it is not true or just, etc. Nay though an Angel from he even should teach them contrary, in so much that they are bold and confident in the maintenance of their doctrines, and ceremonies, and ways, as if they were certainly witnessed by the Spirit of God; as is publicity known. And so being deluded themselves, they are the more powerful to delude others; for Satan acteth them at pleasure, and they are spirited by him to preach, and pray, and promulgate his doctrine in all places where they come, and that with life and power, even subverting whole houses, and beguiling many unstable souls.  
First, By working them up to a dislike of the Ministers, and then of all ordinances, and then of the Scriptures, as all but carnal, and dead, and vain, and unprofitable unto them; as is easy to do with those who never loved them: And then they bring them one step further, to wit, to reproach and despise them, and speak evil of them, which is a degree of blasphemy.  
And then they are left to the power of Satan, by the Justice of God; and so are spirited by him, and familiarly taught by a spirit within, and acted and moved at his will and pleasure, and yet do confidently believe it is the Spirit of God that sometimes speaketh with an audible voice, and they obey accordingly.  
And thus poor souls, they are led blindfold with the strongest and strangest delusions that ever were known in the Christian world; by giving heed unto seducing spirits, and doctrines of Devils, speaking lies through hypocrisy, having their consciences seared as with an hit Iron. By which it is evident that it is the last days; In which, saith the Apostle, perilous times should come, etc. noting them out unto us by almost twenty Epithets, which are all of them verified in the Papists, and the Quakers; for what one cometh short in, the other compleateth: And we may still expect, that evil men and doctrines shall wax worse and worse, deceiving, and being deceived; see 2 Tim: 3. Chap  
And that there shall come false Christ's, and false Prophets, and shall show great signs and wonders, so that if it were possible they should deceive, even the very Elect, Mat: 24.23, 24, 25, 26, 27, 28.  

Admonition.  
These things considered, we ought to be seriously admonished, and persuaded hereby, to take heed unto ourselves, that we be not deceived by these seducing spirits, these false Christ's, and false Prophets: Behold (saith our Saviour) I have told you before; Wherefore if they shall say unto you, behold, he is in the desert, go not forth, behold, he is in the secret chambers, believe it not. For as the lightning, etc.  
I say therefore, if the Quakers tell us, lo here is Christ, or lo there, nay if they shall prevail so fare, as the Lord knoweth how fare he will suffer them, as it may be to show great signs and wonders; yet let not us be deceived; Behold he hath told us before, that we might be forewarned and forearmed. So that we are inexcusable if we be deceived.  
And therefore that we might not be deceived with these seducing spirits, and doctrines of Devils; Let us take admonition from the Spirit of God, and not think ourselves so steadfast and , as that we may not be deluded for even the Elect themselves may be so fare lead away with the error of the wicked, as to fall from their own proper steadfastness, though not totally, nor finally; see 2 Pet: 3.17, 18.  
And first then let us take heed lest these seducing spirits provoke and stir us up to a dislike of, and enmity against the Ministers of God, for this is the first step that leadeth them to delusion; but let us love and honour them, as Ambassadors of Christ; and let this love be without dissimulation, not in word and tongue only, merely complemental, but indeed, and in truth; and let it be expressed upon all occasions, especially who ever it be that teacheth us, and that administereth unto us spiritual things, let us see and take care that they do not want of our carnal things: For according as we sow liberally, or sparingly in these respects, the same shall we reap from the hand of God. Let not the Quabers deceive us in these respects, God is not mocked. And let us not account it as a matter of indifferency, for it is our duty, and therefore it is called communicating; To do good, and to communicate, forget not, for with such sacrifice God is well pleased; and let him that is taught in the Word, communicate to him that teacheth in all good things.  
Now communicating is distinguishable from distribution, or giving to the poor, because of the poor we receive nothing in recompense, but from the Lord only, neither do we expect it; Whereas in case of communicating, we receive one good thing for another, yea and that many times more valuable than all the carnal things that we can communicate.  
So that we ought not to account it as a work of charity, but as a work of piety and duty unto God; for the Ministers are his substitutes or Receivers. And therefore we ought, as the Apostle Enjoined; Every first day of the week to put apart by itself as the Lord hath increased us, and give it in to the Church's treasury, that there need be no trouble in gathering of it, and that to be disposed to the Ministry, and to the poor, as may be thought most needful and convenient by faithful men. I have heard of an English Lawyer of late years, who was so conscientious of his duty to God in this respect, that he put apart every tenth shilling that he got with his practice, and disposed of it for pious and charitable uses, as he found occasion, and he so increased, that he grew very rich and honourable, and so lived and died in great esteem: And I doubt will rise up in Judgement to the condemnation of many carnal and worldly professors, that make no conscience of their duty unto God, and their faithful Ministers, nor to the poor neither in these respects: And I much fear that the people of God themselves are much blame-worthy and neglective of their duty in these respects: And that it tendeth greatly to the hindrance of the Gospel, and the disparagement of their profession; besides their own detriment, which is very great, as I could largely instance, but this is a subject deserves a whole Treatise.  
Only this Item I desire we might remember, that if the Scripture be true, he that in these respects soweth sparingly, doth and must receive but sparingly if he be a Christian, and that both spirituals and temporals from the hand of God; and he that soweth liberally, doth and shall and may certainly expect to reap abundantly from the hand of God, both for this life, and the life to come: The which is easy to confirm from many testimonies in sacred Scripture, besides many examples that might be produced from experience amongst us; to wit, of many professors of great estates going to decay, that are provident enough for things of this life, if not too covetous; And the reason is, because the Lord doth not bless them in what they go about, but bloweth upon their designs, and labours, and estates: And it is but just and according to his Word: For professors ought to be as lights to the world, and so to let their light shine, that they might see their good works, and glorify their father which is in heaven; and as they excel in other graces, so they ought to excel in this grace also.  
And to exemplify true Christianity, and obedience, and subjection to the Gospel of Christ in every duty both to God and men, that so they might also be blessed of God, and increased accordingly, that so they may witness the truth and verity of his promises and blessings, pronounced in Scripture in such a case.  
And for further satisfaction that it is a duty which God requires at our hands, Consider with me these Scriptures, and Reasons, and promises also.  
1. If we must communicate to those that teach us in the Word in (all good things).  
Conseq: That there is no exemption of any good thing wherewith the Lord hath blessed and increased us.  
Rea: For all is a general word, and includes every good thing.  
Instance, According to that Text, Serve the Lord with all thine heart, and with the first-fruits of all thine increase. So shall thy barns be filled with plenty, and thy presses shall burst with new wine, Prov. 3.9.  
And that in Ezekiel 44.28, 29, 30. to wit, And it shall be unto them for an inheritance, I am their inheritance, and ye shall give them no possession in Israel, I am their possession. They shall eat the meate-offering and the sinne-offering, and every dedicate thing in Israel shall be theirs. And the first of all the first-fruits of all things, and every oblation of all and every sort of your oblations shall be the Priests: ye shall also give unto the Priest the first of all your dough, that he may cause the blessing to rest in thine house.  
Object. But it will be objected, that these are all but Judaical Ceremonies, to which Christ put an end, and that these meate-offerings, and sinne-offerings, and trespass-offerings, and dedicate things, and all these oblations of every sort, are nothing now that concern either us or the Ministers of the Gospel. And therefore it is improper to make these things exemplary for our direction.  
Answer. I shall easily grant that all these Ceremonies and external sacrifices and oblations are ceased, and not to be observed nor practised by us in the Jewish form.  
But I cannot grant but that they are something to us in the times of the Gospel; Else the Apostle was deceived when he brought that Instance, 1 Cor: 9.13. to wit, Do ye not know that they which minister about holy things, live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar: From which he concludes, that Even so hath the Lord ordained that they which preach the Gospel, should live of the Gospel.  
And therefore these Scriptures do concern us, and there is moral Instruction and direction in them, though not so much as some would gather.  
Reas For first, we must not only serve the Lord with all our hearts, but with the first fruits of all our increase. That is to say, we must be ready to distribute, and to communicate, as we have occasion, and are called of God, as need requires, and that in all good things. We should think nothing too good, or too dear, or too much, to communicate to our teachers, or give to the poor; For the Lord accounteth it is given to himself, or lent to himself, as so he did, but then assigning over as it were his own portion, which he expecteth from us by way of gratitude for his blessing of us, and as he hath increased us, to be given to the Ministers, as then to the Priests: For he that giveth but to them so much as a cup of cold water, because they are Christ's Ministers, or Christ's Disciples, or because they belong to Christ, shall in no wise lose his reward And some shall be condemned at the last day; as not giving it to Christ, because they did not give it to the least of those little ones that believe in him.  
2 Rea: And secondly, they must do it, and do it liberally, if they will expect to reap liberally, to the Ministers of the Gospel, as then to the Priests; and for the same reasons, namely, That they may cause the blessing to rest in their houses: And that they may reap liberally, that their barns may be filled with plenty, and their presses burst with new wine, yea, that he may pour them forth a blessing, that there shall not be room to receive it: And that the very loins of the poor may bless them.  
For we are but deceived if we sow sparingly, and yet expect to reap liberally from the hand of God; For God is not mocked, but he that soweth sparingly, shall reap sparingly. And if we take not his word, but put it to the trial, we shall find ourselves mocked and deceived in it. And how absurd a thing is it that God hath given us his word, and we dare not take it, nor do accordingly, but think all won, and as it were treasured up that is spared this way: And so that others do it, we think it will serve as if we did it ourselves: But it will be found when our accounts are cast up, that we utterly lose, and that manifolds, what we spare this way.  
Quest: But it will be demanded, to wit, If it be so that God requireth of us, That are taught in the word, to make them that teach, partakers with us in all good things; Then what part of that with which the Lord increaseth us, must we Communicate?  
Answ: I answer, that if I should set a stint under Gospell-dispensations, I should make bolder than the Apostle did, or had a mind to do.  
But I shall gather some resolves, that are clearly deducible from Scripture-grounds, yea from the Law of God, which is the Law of Love, and so pass it over.  
1. And first the Apostle saith; Let every man administer according to the measure of his faith; And as every man wisheth in his heart, so let him give. From which I conclude, That if men have not faith, so as they can trust in God, that he will not fail them, in case they give liberally, that they shall certainly receive a reward suitable according to his promise, but are in fear to want themselves: Then yet he hereby requireth that they do communicate, and that they do distribute, yea though they do it but sparingly.  
2. And secondly, As there is no bounds for liberality in any case, so it be freely, and in faith; so I dare not set bounds in this respect, concerning the Ministry: But whether a tenth part, or a ninth, or the eight, or the half, or all of that wherewith God hath increased us.  
Rea: For God is able to make all grace to abound, so that we shall certainly reap as liberally from the hand of God, if we part with all we have, be it what it can, more or less, according to his promise. The widow's mite was all her living, and she was commended for it; And they are likewise Commended in the primitive Church, in that such as had lands sold them, and laid them down at the Apostles seete, and they were distributed as every one had need.  
Resolve. But this I resolve, that to give less than a tenth of that wherewith God hath increased us in any lawful way, in case when need requireth for supplying of the Ministry, and of the poor, the Churches poor especially, and that occasion calls us to part with it, for any such ends as may properly be called giving unto God, or lending to the Lord, or Communicating, etc. I say less than a tenth is too sparing.  
1 Rea: For it is less than Abraham gave to Melchisedecke before the Law was given; And less than Jacob vowed; And less than God required and called for as his due, for the donation of the land of Canaan to the Israelites.  
2 Rea: And for us in times of the Gospel, to be more sparing under such large, and bountiful, and free dispensations; Is a most shameful unfaithful and ungrateful part, And will not be well accepted, if we justify ourselves in such poor degrees and measures of love, both to God and men.  
3. For he requireth fruit suitable to his tillage; as is easy to prove the morality of such duties from the nature of love; as it may be I shall the Lord assisting me.  
4. But without all controversy, in such cases as abovesaid, to give more than a tenth, yea if need require, to sell all that we have and give it to the poor, or if called to it, even to lay down our lives for the brethren, which is the most of all, yet it is nothing too much under Gospell-dispensations; (for it was never so plainly and properly required of the Jewish Nation) for it is commanded, even by Christ, and by his holy Apostles. And suitable promises both of treasure in heaven, and a supply on earth, both to us and ours, that we shall not want, nor have lack of any thing; As in the primitive times it was really exemplified; They trusted God and obeyed his word, and even made all things common; and his promise was made good, so that there was none that lacked.  
And this in all likelihood will be so again, when the hearts of the fathers are turned to the children, and the hearts of the children unto their fathers; Which is as much to say, as when the Spirit of God in the Ministry of his Word taketh a kindly Impression in the hearts of his people, so as to naturalise them to himself, and the Ministers and people one to another, so as to make them one as God is one, yea like the primitive Church, Of one heart, and of one mind: For than they prove and exemplify the naturalness of the Law; For then only, and not till then, nor but only with such who are so joined, can it ever be expected, nor will it ever be suitable to have all things common, nor could it else be expected, that none should lack, and be neglected. And without all question, we ought to be one as God is one; as Christ hath prayed for us; and as it may therefore certainly be expected; for all his prayers were effectual. And therefore we ought to endeavour after this unity in the spirit, which is the bond of all (true) peace and amity.  
And so often as we pray that the kingdom of God might come with power, (that is to say) that the Spirit of God might Rule in our hearts, so often we pray that the kingdom of God might come so with power to all his people, and that we might be one as God is one, and that we might be one in him; see John 17.21. & ver. 22, 23. Nay, if it cannot be denied but that not only our goods, but even our lives and all should be ready at hand to be offered up in behalf of our brethren, and for the glory of God, in witness to his truth, if we are called too it; And if the love of Christ, and the love of the brethren should be so ardent in us as to make us willing even to part with our lives in such a case, How much rather should it easily induce us to part with our goods, and that not only a tenth, but all that we have. For as the Apostle John affirmeth; Hereby perceive we the love of God, because he hath laid down his life for us, And we ought to lay down our lives for the brethren.  
But whoso hath this world's goods, and seethe his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, nor in tongue only, but in deed and in truth.  
Even so I also conclude this infallible resolve from the same ground.  
Resolve. That whoever he be that hath this world's goods, and seethe his brother have need, and shutteth up his bowels of compassion from him; There is no sign of the love of God in that man.  
But much more when they shut their bowels from supplying the wants of their faithful Ministers, who teach them in the Word, who come unto them in the name of the Lord, and bring them glad tidings, good news, a rich treasure, precious promises, blessings from on high, Christ's own Embassage, representing his person, delivering his message, and blessing them also in the name of God and the Lord Jesus Christ, yea in the name of the most high God, possessor of heaven and earth.  
Surely, I say it, and that without all peradventure, that neither the love of God, nor the love of Christ, nor the love of the brethren, nor of his faithful Ambassadors dwelleth in that man.  
Rea: For if a man loveth not his brother whom he hath seen, how can he love God whom he hath not seen? yea the Invisible God, whom never man saw, neither can see, but only in spirit, through an eye of faith, save only in man who is his Image, when once perfectly renewed: And whom we ought to love and respect, and honour accordingly, as we see his Image repaired in him, yea though never so poor and despisable in the world, and in the world's account. And therefore to make it clear that these duties of Communication and distribution are moral duties required in the moral Law of God, and that they are not Ceremonial abrogable Laws, but must abide till all be fulfiled: Take these further grounds.  
1. They were not only Commanded in Horeb, but by Christ himself, and by his holy Apostles; see 1 John 3.23. This is his Commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us Commandment.  
Now the measure of that love which Christ hath Commanded, is not a little, and so away, but the measure is, Even as Christ hath loved us.  
But without all controversy, if the measure must be so as Christ hath loved us, Than it will engage us, if occasion require, even to lay down our lives for the brethren.  
But if it will engage us to lay down our lives, Then much more our estates, as hath been said, not only some but all, if need so require, for the glory of God, and the good of the brethren, and for the furtherance of the Gospel.  
Resolve. And therefore there needeth no stinting, as in the time of the Law to a tenth part, For where they are taught of God to love one another, with that measure as they ought, it will naturally engage them, so as they cannot be satisfied with giving a tenth, nor any part at all, if need so require, but they will part with all, and their lives to boot, for the name of Christ, and rather than any should lack that belongs to him.  
And though a tenth was sufficient in the time of the Law, yet I cannot find in all the new Testament any ground at all to build our faith, That a tenth is sufficient in the days of the Gospel, nor any stint at all under all that we have, if we find it needful for the supplying of the necessities of the Saints and faithful, and more especially of the Ministers, if it may but any way tend to the furtherance and glory of the Gospel of Christ. And therefore give me leave to argue for the furtherance of the Gospel upon this occasion.  
Ar: 1. If all that we have, yea our lives, and all be due unto God when he calleth for them upon these accounts before named.  
2. And that he hath not stinted us to any lesser part than all, as sufficiently due and liberal, when need requireth.  
3. And if the primitive examples in giving all they had to the common stock, whiles they did continue to be of one heart and of one mind, was spoken of as a commendable thing, and that which was but suitable to the professors of the Gospel.  
4. Nay, if it was no more but what the love of God, and the love of the brethren did naturally engage and induce them too, lest there should be amongst them any that lacked, either of the Apostles or brethren.  
5. Nay, if God requireth and expecteth fruit suitable to his tillage, And therefore the more free and splendorous and glorious dispensations that God holdeth forth in the dispensation of the Gospel of Christ, Even speaking to us by his Son, whom he hath made heir of all things, and by whom also he made the worlds; see Heb: 1, 2, 3, 4. and to the end of the Chapter, wherein appeareth that he is our Landlord.  
6. And if we should give the more earnest heed to the things which we have heard, least at any time we should let them slip.  
1 Rea: Because if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward; Then we cannot possibly escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them witness, both with signs and wonders, and gifts of the holy Ghost, according to his own will; see Chap: 2.1, 2, 3, 4.  
2 Rea: Because it is dangerous to refuse him that speaketh from heaven; to wit, Christ, And more dangerous than refusing him that spoke on earth, to wit, Moses; see Heb: 12.21.  
3 Rea: Because we ought to consider, and to honour and obey the Lord Jesus Christ, as the Apostle and high Priest of our profession, yea more and rather and that by many degrees above Moses, by how much the more he that buildeth a house hath more honour than the house; and as he that is the Son hath more honour than the servant; see Chap: 3.1.3.6. Nay as he that hath built all things, hath more honour than he that hath built but some thing; see vers. 4.  
7. And if Christ himself hath commanded this manner and measure of love, to be found visibly amongst his Disciples, That all men might know that we are his Disciples.  
8. And if this boundless love cannot, nor ought not, nor never was limited to pay a tenth part, nor any under a tenth, but that it naturally produceth all if need so require.  
9 And if we ought to prove and exemplify the naturalness of our love.  
Conclusion. Then without all controversy or peradventure, when need so requireth, to give a tenth part of that wherewith the Lord hath increased us, is but a sparing due, in comparison of that which Christ hath commanded, when he commanded it as due: First, in the Law; To love God above all, and our neighbour as ourselves. And secondly, when he commanded such manner of love, and such a measure also as he himself had really exemplified and showed to us: And that we should show it forth not in word only, but in deed, and in truth: Not in having of bowels of compassion, and shutting them up, but in giving of those things that are needful and convenient, and that may express our bountifulness, and not sparing spirits to be really in us, Else we do not realize the love of God to be dwelling in us; see John 3.17.  
And again saith he plainly; This is my commandment that ye love one another, as I have loved you.  
And greater love than this hath 〈◊〉 then that a man lay down his life for his friends; see John 15.12, 13.  
And again, These things I command you, that ye love one another, vers. 17.  
And again, as answering an objection which he foresaw in their minds, to wit, That if they loved one another, and shown such peculiar love one to another, than the world would hate them the more: The which he cutteth off clearly, as altogether invalid; saying, If the world do hate you, ye know that it hated me before it hated you; see vers. 18. and to the end.  
And give me leave a little to ingrate upon the spirits of men, yea that whoever readeth or heareth these Resolves, might consider with me, and so freely acknowledge, as sure none can deny, but that these very words are the words of Christ, and the commands of Christ; And therefore as we do know them, and faithfully believe that they are his words.  
Let us take heed, yea diligent heed, and the more heed also lest we let them slip; Even because they are (his words) whom we ought to love, honour, and obey in all things And that not as man only, but as God himself, And therefore let no excuses serve our turns, like them that heard the Law at first, because they could not abide that which was commanded; see Heb: For we must abide and obey also what Christ hath commanded, we cannot be excused as the Israelites were; For he likewise exemplified what he hath commanded in his own person, and in our nature: And therefore whoever he be that will not hearken to the word of God which Christ hath spoken in his name, God will require it of him; see Deut: 18.18, 19  
And therefore let no man deceive us with vain words, For God is not mocked, but we shall find that his words are true, when all men living on the face of the earth shall be found liars.  
And these are his words concerning such measure and manner of love as he requireth of us; let us take heed therefore lest we let them slip, or lest we find excuses, as if we will give ear to excuses, we shall find too many, and all but such as will not serve our turn, nor clear our consciences in the sight of God.  
1. And first beware of giving ear to the Quakers, For they tell us if we can believe them, that our Ministers are carnal, and hirelings, and look only for gain from their quarters, and much to that purpose, as hath been showed: And likewise that all professors are carnal, that frequent the Ordinances, and have need of the teachings of men, or of the Scripture itself, and that all Ordinances are vain and useless, and shall come to nought. But do not believe them, I hope there hath sufficient proof been held forth in this little Treatise to prove them liars, and by what spirit they are acted; and therefore their testimony will not serve to excuse our consciences before God.  
2. And secondly, let them not persuade us to desert the Ordinances of God.  
For unless we could think that the Quakers are wiser than the Lord himself that appointed them, we have no ground nor reason to believe them: God never appointed any Ordinances in vain, but they are profitable, if in the use thereof we wait for him, and for his blessing upon them for the good of our souls; he never fails them that wait for him And therefore if we do not find them so spiritual, and so efficacious to us for the present, as we do expect, let us rather blame the hardness of our own hearts, than the Ordinances of God, or the Ministers of them, or much more than the holy Scriptures; which are a spiritual word, and if they do not seem so to us, it is doubtless because that we are yet carnal.  
And to press us on to a full Resolution so to do, let us call to mind that Parable concerning Dives and Lazarus, Especially the saying of Abraham unto Dives, to wit, They have Moses and the Prophets, let them hear them; see Luke 16.29. And note this, If they hear not Moses, and the Poophets, neither will they be persuaded, though one should rise from the dead; see vers: 31. For doubtless if the Ministers of God, and of his holy Word and Ordinances which the wisdom of God hath thought fit and appointed to save them that believe, Be not effectual to the persuading of us, and saving of our souls; It is without all question, because we are not ordained to eternal life. As it was said in the Acts, that as many as were ordained to eternal life believed, Acts 13.48.  
It behooveth us therefore to wait on the Lord in the use of all his Ordinances, and not to think ourselves wiser than he, lest he giveth us up unto strong delusions and to believe a lie, and so prove ourselves fools; as so it is but just if we think ourselves wiser than he.  
3. And thirdly, let us above all things take heed that we be not provoked by these delusive doctrines of the Quakers to reproach or speak evil, either of the Ministers, or the Ordinances of God, or of the holy Scriptures; It is without question a very heinous sin in the sight of God, so much as but to think evil of them: But it is an high degree of blasphemy to speak evil of them in the least degree. Now speaking evil of them, is when we speak any thing tending in the least to the disparagement of them, to cause them to be undervalved and disesteemed, as carnal, and vain, and useless, or unprofitable, etc. And especially for the Ministers of God to call them Priests of Baal, and hirelings, and Wolves in sheep's clothing, and covetous, and such like Epithets, as the Quakers give in general unto all that are not of their way: Which can be accounted no less than speaking evil of him that sent them.  
But least the Quakers should deceive us, and make us believe they are such indeed, Consider with me, first, who they are, and by what spirit they are guided and acted that speak so of them; As for that I shall only desire your serious consideration of this little Treatise, and the Contents thereof, whether it be not fully proved, that they are acted by a lying and malicious spirit to speak evil of the things they know not, and of many hundredths and thousands of Ministers and faithful Christians which they never saw nor heard of in their lives, either good or evil; and yet they damn them all as eternally lost, and for the pit of hell. And let us not think it strange, that Satan should threaten damnation to the Elect of God; for what in him lieth he seeketh to destroy their faith, above all other graces, because when our faith faileth, we begin to sink, and to decay in love, and all other graces, and so are laid open to his wiles and stratagems. And therefore when we hear the Quakers call men damned and carnal, which they never saw before, nor it may be never at all, we may well imagine whose spirit is in them; for Satan would gladly persuade any man living on the face of the earth, save only his deluded instruments that he hath assured to him already, That there is no hope of salvation for such as them at all, nor for any but such as are really acted and guided by him.  
And therefore knowing who they are that speak evil of them, we have the more cause and ground to think well of them, and to love and honour them.  
But it will be needful to answer some Objections, whereby they delude so many unstable souls, to wit.  
1. First, it may be objected, because it is true and well known that some Ministers are carnal, and worldly minded, and covetous, and therefore to maintain such is a sin.  
1. I answer, first, that because of some we must not condemn all.  
2. Secondly, we ought not to be uncharitable in judging or censuring any. Now it is beyond the Rule of charity to judge or censure further than we certainly know, and it is a great sign of malignity against all, if we be so apt to censure any further than we know.  
3. Thirdly, we ought not to judge according to appearance, but righteous Judgement. For we may see failings and humane frailties in the best, as so there was also in the most of the Prophets and Apostles, and holy men of God, that we read of in Scripture.  
And therefore if we do not find them in a way of wickedness, let us take heed of censuring them, lest we condemn the generation of God's children, as David had like to have done. And therefore if we do not find in them any way of wickedness, and know it for certain, let us judge and hope the best, and forbear censuring.  
2 Object: Secondly, it will be objected, that though we cannot clearly condemn them for any way of wickedness, yet if we know them not certainly to be godly and faithful Ministers, such as are sent of God, how can we so freel, communicare unto them, as is required of us, and as we ought in case when we know them such?  
Answ: I answer, that if we be godly and faithful ourselves, we shall doubtless know them by their fruits, whether they be such or no; for so Christ hath promised; Ye shall know them by their fruits. But in case we are are not able to judge and resolve ourselves, whether they be so or no; Then let us communicate freely and liberally unto them, in regard they are in place as such appointed to be our Teachers through the providence of God, and are the best we have.  
And above all things, Beware of covetousness in this respect, for if that sway us, it will make every little fault an excuse to hinder us from communication. And therefore let us gather strong Resolutions, to take Solomon's advice, to wit, to cast our bread upon the waters, In regard that after many days we shall find it; And to give a portion to seven, and also to eight, in regard we know not what evil shall be upon the earth. And the advice also of our blessed Saviour, to make ourselves friends with the unrighteous mammon, that when we fail they may receive us into everlasting habitations.  
Now to cast our bread upon the waters, and to expect to find it after many days, would seem very unlikely. But though our Communicating to the Ministers, or giving to the poor, seem as unlikely as that in our apprehensions for yielding us any return, yet we need not fear, the promise of Christ is clear, we shall in no wise lose our reward, in regard we do it in a good intent, either out of love to the Ministers, or compassion to the poor, or in love and obedience unto Christ, or because they belong to him, or for the furtherance of the Gospel, and the glory of God, yea though we be not certain that they are any such men, yet if we be not certain to the contrary, let us account it as our duty, and let not covetousness sway us to the contrary, for it will be to our loss if we neglect our duties.  
3 Object: A third Objection may be raised, to wit, That in many places the Ministers are provided for by tithes and other ways, so as they need not to us for any such communication, & the poor are provided for in another way, according to equality, so as we have many of us that are Christians little occasion at all to express our thankfulness to God for his increasing of us, in these respects of Communication and Distribution: And therefore we may well believe that our vocal and cordial thankfulness to God in such a case may serve the turn.  
Answ: I answer, that if we put apart by itself as the Lord hath increased us with a full purpose of heart to express our gratitude for such his mercies, when occasion is offered for works of piety, or works of charity; The Lord will find us occasions suitable for disbursing the same in due time; If he that seethe our hearts, see us willing, and obedient, and cordially thankful, as we ought to be. And so will find us occasion to lay up our treasure in heaven, where neither moth nor canker can corrupt, neither thiefs dig through and steal.  
And there is one argument which might make us earnest and very diligent in seeking occasions to distribute and communicate, if we were but as wise in our generation as the men of this world: If we can believe what Christ hath promised us, and if we cannot, doubtless it is our shame, and will be too our loss, And that is this, to wit, It is evident and needeth no more proof that the men of this world are earnest and diligent in seeking how to lay out their moneys for gain and profit, and rather than let it lie rusting by, they will be content with a very little, as six, or eight, or ten in the hundreth, and that for a whole year: but in case they hear of a good bargain, either of land or merchandise, how industrious they will be to buy it themselves, and to prevent others, and sometimes to defeat and beguile their neighbours, to get it before them, or take it out of their hands, and very injuriously, being so covetous of it.  
But Christ hath promised us not only ten in the hundreth, but an hundreth for ten, nay an hundreth fold in this present life, besides in the world to come life everlasting, for what ever it be that we forsake or part withal for his sake and the Gospel: And yet we are such fools in these respects, that if occasions, and necessities, and it may be shame itself, do not find us out, and almost compel us thereto, we seldom seek any such occasions, but are likemeere unthrifts in these respects; In so much that our constant practice, yea I may say of the generality of Christians, is as though we did not believe any truth at all in these plain and faithful promises of our blessed Saviour; For else without question we should be more diligent in seeking, and more glad in finding such occasions and opportunities of doing good, and of communicating. And I am afraid it tendeth greatly to our detriment here, and in the life to come: For the manifest wisdom of the men of this world in their generation and things of this life, shall certainly rise up in Judgement against us, and condemn our folly, for having a price in our hands, and opportunities offered us, and neglecting to take them, whiles we have time. And knowing also both the uncertainty of riches, and of our time and lives, as we cannot but know and see by experience. And considering also that we cannot deny, but if we take it not, and be obedient and free and liberal in these respects, we neglect our duties both to God and men. The Lord grant us more solid wisdom in these respects, then is yet exemplified amongst the best of Christians, else our reckoning will be poor when we come to account how we have traded with our Talents lent us for this purpose; with direction how to use them for the glory of God, and the good of men, yea for the advancement and furtherance of the Gospel of Christ, and for the proof and exemplifying of the naturalness of our love, and the truth and visibility of our Christianity, and unfeigned faith and obedience unto God.  
And let us consider a little further, to wit, What love and respects the Ministers of the Gospel, both do and aught to expect from us, and that not in word, and in tongue only, but in deed and in truth, Especially considering that we ought to account them as spiritual Fathers, whom we ought to love, and to obey, and honour as such, if we be children spiritually begotten. And it is but natural to us, that we should so do, so that we can hardly do otherwise, if we be not bastards.  
And we are necessarily engaged (if we expect their blessings of us to be effectual) To make them savoury meat, that their souls may bless us; as Isaac said to his son Esau; For it is not bare verbal formal blessings that will be efficacious to cause the blessing to rest in our houses, and on all that we have. But it must be their faithful cordial soule-blessings, that can be effectual, or that we may trust unto, to be certainly efficacious, as blessings indeed.  
For how can we expect any such cordial soule-blessings from such whom we make not any savoury meat, such as their soul loveth, if we show no love, either to God, or the Lord Jesus Christ, or his faithful Ambassadors and servants? how shall they bless us in faith? how can they believe that God will make their bleslings efficacious, and blessings indeed to such covetous worldlings, who value their carnal worldly things above God and Christ, and the furtherance of the Gospel, and things of an eternal nature? Nay, how can or dare they bless such covetous men, whom the Lord abhors, which is only proper to wicked men? I say, it is only proper for wicked men, to bless the covetous, whom the Lord abhors; see Psal: 10.3.  
And what greater sign of covetousness can be exhibited, than the neglect of this duty? And the love of money is the root of all evil, therefore how shall any man expect any good branches or sprouts from it?  
I am very confident, and not without many good grounds from Scripture, which I can easily show; that this sin of covetousness doth and may reign in professors of Religion, and they not discover it in themselves, but may expect salvation through Jesus Christ, till they depart this life, and yet be eternally damned; see only for this, Mat: 25.41. to the end, where their sentence is pronounced against them, altogether for their neglect of duty, even to the least of those little ones that believe in Christ, and is really accounted as a neglect of duty to him, to wit, I was hungry, and ye gave me no meat, etc. The place is well known, I wish it were as well laid to heart by all that profess Christianity. There would not so many go blindfold to hell. One would think it sufficient to know these things beforehand, to warn all men, as the Apostle doth, to beware of covetousness, as the most dangerous root of sin that can be, least growing in the heart of man: And the rather because it hath so many cloaks and covers, both to hid itself from our own eyes, and the eyes of others, As frugality, good husbandry, providing for our families, the examples of other men that are well accounted of for Christianity, and the expectation of others that are nearer in relation for doing such works as are required of us, and the faults discernible, or suspected to be in the objects of our charity, or beneficence, or because we have not enough for ourselves, but that we may come to want it for ourselves, or ours, or we are not yet sufficiently rich in lands or goods, our nest is not throughly feathered for ourselves and ours, our ambition is not satisfied; and such like many, which are easily produced they are so common, and every one hath them ready upon all occasions to hinder them from doing good: the answering whereof would make my book swell to a great volume. But this I say briefly, that if any of these, or any other bear sway in us, to hinder us in the least from our duties this way, it is a great sign that covetousness reigns in us for the present, and that so continuing it will bring us to hell; one would think it enough to know that the Lord abhors us, if we be covetous; to make us to abhor ourselves, and repent in dust and ashes for the least token of it to be found in us; For whom the Lord abhors, we ought to abhor likewise; we ought to hate covetousness where ever we see it in ourselves or others: And where we see it reign in any man, we ought to abhor such a man as odious and abominable, yea as a base spirited and ignoble person, such as is not worthy of any Christian fellowship or communion. The Apostle hath enumerated covetous persons amongst such as are so scandalous, as that they are not to be compared together with, if they be of such as are called brethren; see 1 Cor: 5.11. And so do I likewise; if they appear to be such, but these many cloaks do so hid and cover them, both from themselves and others as Judas was hid from the Disciples under specious pretences and covers, to his utter destruction. That they are not easily found out but go for Saints of God, and without so much as being suspected. And were it not for swelling my book over great, it were easy to discover this odious sin, and such in whom it reigns, and to make them appear odious, by convincing arguments, and that from Scripture-grounds, such as no man can deny. But it would require a pretty volume, I must not be so large in this Treatise, but shall leave the further prosecution thereof till another opportunity.  
A parallel list of some of the manifest contradictions, betwixt the teachings of the Spirit of God, and of that spirit by which the Quakers are guided, spirited, and acted, to wit:  
1. Their spirit teacheth them that there is no light but one spoken of in Scripture, and that this light is within in every man's conscience, and so they must turn their minds inward to look for light, and obey that measure of light they find there, for it is sufficient to lead them into all truth, and to guide them in all the ways of God, and is an infallible guide so that if they obey that light within, they cannot heir, nor commit any sin, and that if they have but the least measure of the Spirit of God it is sufficient, so that they need not to search the Scriptures for attaining to the knowledge of God, and of Christ, nor the teachings of men; for they have that within them which will teach them sufficiently: And all have this light (they say) yea every one that cometh into the world, and this light is Christ the eternal light.  
But the Spirit of God teacheth us, That there are more lights than one though all from that eternal light.  
For saith Christ, As long as I am in the world, I am the light of the world, John 9.5 And, saith he, Ye are the light of the world, speaking to his Disciples, Mat. 5.14, 15, 16. Let your light so shine before men, that they may see your good works, etc.  
And John was a burning and a shining light.  
Now these inferior lights are not lighted to be put under a bushel, but on a Candlestick, that they may give light to the whole house, to wit, the whole Church, they were lighted from that eternal light for that purpose, and not to be covered: Nor shall their light held forth in Scripture be covered from the true Church, but they do and shall give heed thereto as to a light shining in a dark place.  
Nay though Satan himself be transformed into an Angel of light.  
They shall not believe every spirit, but try the spirits whether they be of God, seeing many false Prophets are gone forth into the world.  
And by their fruits they shall know them, and find them to be Thiefs and Robbers, and shall detect them by the light of God held forth in Scripture; which is a sure word of Prophecy, containing many sure examples and patterns and commands, which are and shall be as a lantern to their feet, and a light unto all their paths. And therefore they will give attendance unto reading, and to exhortation, and to doctrine, and they will teach them to their children, and to their children's children; for so they are commanded by the Spirit of God in the holy Scriptures. And to take heed to the Law and Testimony, whereby they will try the spirits whether they be of God; for if they do not speak according to these, it is because there is no light in them, but the spirit of darkness, that Ruleth in the children of disobedience, as is more at large in the book.  
2. Secondly, their spirit teacheth them to deny the Scriptures to be the Word of God, and to call them carnal, and a dead letter.  
But the Spirit of God teacheth us, that every word of God is pure, and that all Scripture is given by inspiration of God, and that the words which Christ hath spoken to us are spirit and life to them that believe them, and receive them in love.  
3. Their spirit teacheth them to speak evil of all men, that embrace not their lying doctrines and ways  
But the Spirit of God teacheth us, to speak evil of no man, but to honour all men, and as much as in us lieth, to have peace with all men.  
4. Their spirit teacheth them to Revile and disparage the Ministers of God, and to blame and Revile those that hear them and maintain them.  
But the Spirit of God teacheth us, to love and honour them, and to communicate freely and liberally for their maintenance, that they may have lack of nothing, nor need to labour and entangle them with the affairs of this life, they being engaged in a spiritual warfare, against princiyalities and powers, and spiritual wickedness, etc. For if it be true that God hath so ordained that they that preach the Gospel should live of the Gospel; Then it also followeth that such Churches or people whomsoever, that do not so ordain and take care, or do not so communicate to those that teach them, as that they may live of the Gospel, and have lack of nothing for themselves, or theirs, but do enforce them to labour with their own hands, and to entangle themselves with the affairs of this life.  
They are not obedient to the Gospel of Christ, nor followers of God as his dear children, neither do they walk in love, as Christ hath loved us, nay they are so fare unlike Christians, as that they are worse than Infidels; for if it were an unjust thing, and a work of cruelty, to mussle the mouth of an Ox, that treadeth out the corn; How much more cruel will it one day appear to mussle the mouth of a Minister and Messenger of God, that Ruleth well, and laboureth in the Word and Doctrine. Are they not more in value in the sight of God than many sparrows, yea then many Oxen? Doubtless they are so in the sight of God, and aught to be so in the sight of Christians.  
But how much pressing will this point need before it be effectual, so as to naturalise Christians like Christians indeed. I have much more in a Manuscript that I writ long since concerning this point, which when the Lord seethe good, may likewise be held forth. But  
5. Their spirit teacheth and engageth them also, and that upon pain of eternal damnation, not to use the word (You) but (thou, or thee) to a single person.  
But the Spirit of God never gave us any such charge, nor are we so limited by any Rule in Scripture, but quite the contrary; For we are commanded to give custom to whom custom is due, fear to whom fear, honour to whom honour.  
Now it is the Custom of all true Christians in our English Nation, to use this word (You) when they direct their speech, either to man or woman; especially if they be their superiors, or if but their equals, and that in mere civility, as it is accounted fit: And is seldom otherwise amongst civil men that have any breeding or humanity in them, and are not brutishly Irrational and besotted in their minds, save only in case when men are transported with passion as sometimes civil men may in case when provoked by some injury or incivility offered them, and when they show their displeasure, or it may be are ready to fight, they begin to (thou) each other, and to Revile and reproach and miscall one another, just as the spirit of the Quakers also acteth them, but never at any time, whiles they are in love, and friendship, and sobriety. And that is the reason, as I suppose, why the spirit in the Quakers will not allow them to give us any civil language, because he cannot love us, nor endure to be at peace with us, but must needs show his wrath and malice against us, it is so implacable, and bitterly seated and habituated in him; for there was enmity put betwixt the seed of the woman, and the seed of the Serpent, even from the beginning. And therefore it is that if the Quakers should love us, and give us civil language, he could not endure to have any fellowship with them nor would he own and spirit and act them, as he now doth, if they did not obey him, in acting so maliciously and opprobriously against the people of God, and against all God's Ordinances, yea against the Scripture itself; and so by consequence against the Spirit of God, which gave it forth: But it is wonderful to me how he ever wrought them up to such a height of exorbitancies in all these things: For it cannot be but mere civility, and rationality, and their wont customs of civility, engaged them to be , and unwilling at the first, to use them, it being so Improper a language, and carriage for children to (thou) their Parents, servants their Masters, subjects their Magistrates, and inferiors their superiors, of all sorts and Relations; and bringeth them into such a snare, as that they are made uncapable of living amongst, and conversing with men, or occupying any trade, merchandise especially, and chief with strangers, who cannot but think them either to be natural fools, or distracted persons, or some angry uncivil malicious men; which will make them afraid to have any trading or dealing with them.  
And the truth is this, their gross incivility doth much hinder their growth, and multiplying: And without all question, Satan would give them a full dispensation in many of these things, if it were not so that he is forced through his malice only to act with, and in such men as are really mal gnized against the people of God, and are first really engaged to him in voluntary obedience in something or other, that he well knoweth will work a separation from the children of light, else he could not expect to keep them in darkness: But to keep them in darkness, he first persuadeth them that it is their duty to God to observe the language held forth in Scripture, and the examples of Christ and his Apostles, and upon pain of damnation not to  from it.  
Now it is true, that (thee) and (thou) were commonly used in Scripture-language; But for aught we know, not because the word (you) had been a sin, for it is not forbidden in Scripture; and where there is no Law, there is no transgression: But the reason was, because it was the customary language in those days; the which then to have aborated from, had been offensive, as the contrary is now.  
And then again he telleth them, that it is Improper to use the word (you) to a single person, and they stand much upon the propriety of the language (thee and thou) and think themselves wise, and all others fools that use any other. Yet in case when they speak to more than one, they use the word (you) and do allow it as orthodox in their Religion  
Now if they will grant us this, we shall need no more to warrant our practice.  
Rea: For we say with Solomon, Eccle: 4.10. Woe to him that is alone, for when he falleth he hath not a second to lift him up.  
And so also our blessed Saviour said of himself, I am not alone, but I and the Father that sent me, Joh: 8.16.  
And I am one that bear witness of myself, and the Father that sent me beareth witness of me; vers. 18.  
And in another place, I and my Father are one.  
Now the Quakers believe, and are very confident, and boast much of it, that the eternal Spirit of God which was in Christ Jesus, is in them also; and if so, than they are not alone, but God is with them, as he was with Christ in some measure. And as Christ said to his Apostles, It is not you that speak, but the Spirit of your Father speaketh in you. And the truth is, If any man hath not the Spirit of Christ, the same is none of his.  
Now than if they be not alone, they are not merely single persons: And therefore may properly use the word (you) one to another, which yet they do not.  
And suppose that others who have not the Spirit of Christ ' have the spirit of Satan in them, as the Quakers say that we have; Then yet such are not alone, nor properly single: but the word (you) may be properly used to such also: and therefore if they stick but upon propriety of language; if they will get a dispensation from their spirit to use it to us, we have a dispensation from that Spirit by which we are acted, to use it to them.  
And I also believe that as Christ could truly say, I and my Father are one; So also may some of them say properly and truly, I and my father are one.  
For some men are as properly one with the Devil, as Christ was with God, and are as properly guided and acted by him, and therefore are not alone in that respect, but are two persons, united so together, as that they are properly one in one sense, and properly two in another. And therefore the word (you) nor the word (thee) or (thou) is Improper language to be spoken to any that is so spirited.  
So that the propriety of our language being cleared, If they cannot find it forbidden in Scripture, we have not only a dispensation to use it, but do account it our duty in regard it is the Custom of our Country, lest we should offend; For we must give no offence, neither to Jew nor Gentile, neither to the Church of God.  
And it is such gross incivility, and such an angry kind of language, that any stranger would believe that we are ready to fight them: And so in stead of provoking one another unto love, and to good works, we are more likely to provoke them unto hatred and wrath, and to do us some injury, in regard we give them such disgraceful language. And by that means in stead of, As much as in us lieth, to have peace with all men, we should bring it about to have peace with no man; And that for no cause but to please the adversary, the accuser of the brethren, and his complices, the Quakers, whom he enslaveth and befooleth in these and such like things.  
6. And again their spirit teacheth them not to put off their hats, nor bow their bodies in reverence or respect to any man at all, in what place or Relation soever he be, nor in way of courtesy when they meet with friends; neither to drink one to another in a modest and moderate way; for this they call worshipping of men; and drinking one to another, they say, is to provoke them to excess, etc. the which we deny; for they are not always used for such ends.  
But the spirit of God teacheth us so clearly to the contrary, that we need not to plead the custom of the Country, to excuse us in these; for they are all included under this command of the Apostle, to wit, Be ye courteous and tenderhearted towards all men.  
And it were easy to prove that bowing of the body was the customary reverence in old time: But I need not, I shall rather ask them, what courtesy at all they show to any man upon any occasion.  
And that taking off the hat is a proper Reverend duty to those whom we honour, and do and aught to reverence, is easy to prove.  
And 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, if they be proper expressions 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; But there is doubtless some men in these last days, are without natural affections, accoring as was prophesied, 2 Tim: 3.3. And those like bruit beasts made to be taken, and to be destroyed, 2 Pet: 2.12.  
From such it is not to be expected, no more than (love) for they should but dissemble, if they should make a show of what they have not; And it were better to be without, then to be deceived by their outward shows: And therefore by my consent they shall never be persuaded to use them at all, till their cordial love and respects engage them sincerely to it, which can never be till they love us better. And we may not expect any love from them, whiles they are acted and guided by our old adversary, the enemy of mankind, who hateth any thing in us that in the least resembleth the Image of God; And wherefore is it required that we should honour all men, but because there is at least some Remnant of the Image of God excistent in them; For man is the Image and the glory of God; as I might show at large, but I have been too long about so clear a point; yet this further I shall make bold to assert; namely;  
That where the Spirit of God dwelleth, there is also the Spirit of love; for it is but the same; For God is love: And where there is love, it will act courteously and tender-heartedly, (and that) towards all men.  
And do but mark the Quakers, how many of those fruits of the Spirit of God, Gal: 5.22, 23. you can find in them, or so much as the least show of them; and than you may judge by whose Spirit they are acted.  
But, saith the Apostle, the fruit of the Spirit is love, Joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against which there is no law.  
Now for my part, I see not so much as a show of any of these in them, but the quite contrary are manifest in them; 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 saith 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; let them try themselves by this, if they please, and try them who will, and they shall find them such, and so fare off from loving or honouring any man at all, in whom the Image of God is in a great measure renewed, As that they do what they can to disparage and dishonour, and to cause them to be abhorred; For if they discover any fault, or weakness, or frailty in any man, they are ready with all the wit and skill they have, to publish and aggravate the same to the highest pitch. But I never heard them speak good of any man, unless of themselves, nor took notice so of them as to commend them for their virtues in the least degree; but the Spirit of God doth otherwise, Rev: 2.2. though he have somewhat against them, vers. 4. etc.  
7. And again their spirit teacheth them as much as in them lieth to destroy and pull down men's faith and hope, which they have in God, telling them they see death in their faces, and that they are eternally damned, and such like language, judging all men they meet with before the time; now the end of Satan in this is to destroy their weak faith, telling them if they be not perfect and free from sin, they are sure to be damned.  
But the Spirit of God teacheth us to judge nothing before the time, but to edify one another in our holy faith, and not to quench the smoking flax, nor break the bruised reed, but to support and strengthen one another, and to comfort one another, by holding forth the promises, and that to sinners; for Christ came not to call the righteous, but sinners to repentance; and if any if any man saith he hath no sin, he deceiveth himself, and the truth is not in him. And if any man sin, he is not presently damned by the Apostle, as the Quakers would do, but he telleth us, We have an Advocate with the Father, etc. who is the propitiation for our sins.  
And the truth is, if none must be saved but such as have no sin, there will but few be saved indeed; I believe all the Quakers will come short of heaven: For if those their doctrines and ways and practices, be not manifest sins, there is no sin at all in men or Devils.  
And what was the end for which Christ came into the world, but to save sinners, they would make his blood of none effect; for if men could be saved by their own righteousness, Christ died without a cause. And who ever is justified by the Law, is fallen from grace; for it is not of grace, but debt, if men be perfectly just of themselves; But if it be of grace, than it is by faith, and that in the righteousness of Christ, which is not properly ours, but by the application thereof through faith, which faith also is the gift of God, and given freely of mere grace also, and that to whom he pleaseth, yet it is given to all his Elect, and that in due time. And this will exclude all the Quakers boastings, and trusting in themselves, that they are righteous, and despising others, as Pharisaical.  
8. And Eightly, Their spirit teacheth them not to put off their hats when they pray unto God, or preach, and that in public Congregations, so that it evidently appeareth, that they give no honour, or worship, either to God or man, but only to to that lying spirit within them. And surely, if they think themselves too good to worship or honour God, it is no marvel that they give no honour or respect unto man, who is but his Image at the best when perfect.  
But the Spirit of God teacheth us, That every man praying or prophesying, having his head covered, dishonoureth his head; see 1 Cor: 11.4. For a man indeed ought not to cover his head, for as much as he is the Image and glory of God, vers. 7.  
9 Ninthly, Their spirit teacheth them most profanely to call the Psalms of David, David's Rhymes, and ballads, and jeer towards us because we sing them in meeter: Oh profane spirits! But the spirit of God teacheth us, to sing them with grace in our hearts unto the Lord; and biddeth us If any be merry, let him sing Psalms, James 5.13. Coloss. 3.16.  
They know not what it is to speak unto themselves in Psalms and Hymns, and spiritual Songs, singing and making melody in their hearts unto the Lord; see Eph: 5.19.  
No such strangers as they shall intermeddle with the Saints Joy; It is too unspeakable and full of glory to be communicated unto them, Though they sport themselves with their own deceive sometimes: But it will not reach to such a measure of Joy as to express themselves in singing of Psalms in praise unto God, and thankfulness of heart, as he requireth of us. Neither doth any enforce them, nor any other, till they do it hearty, as unto the Lord, yet the Saints are commanded; see Psal. 30.4. Sing unto the Lord ye Saints of his, and give thanks at the remembrance of his holiness. But it is no marvel at them in this, for where is there any ordinance of God, but they despise and jeer them; and such also as observe and keep them in sincerity of heart: Which maketh clear to me, that they have no knowledge of God at all, but of a wicked lying malicious spirit, that is an enemy unto all goodness.  
But I have raked too long in these stinking puddles, that are so nautious to the stomaches of all the truly godly, as that they will scarce read them, much less will they deign to answer them in every particular, accoridng to their folly. Save only in regard that their mouths must be stopped, because they subvert whole houses; see Tit: 1.11.  
Yet the holy Ghost biddeth us answer a fool according to his folly, lest he be wise in his own conceit.  
So that it is lawful and a duty also to answer such who are in folly, and think themselves wise, in such their foolishness, that so if possible at least their conceit of their own wisdom might be remooved; For a man once wise in his own conceit, there is more hope of a fool then of such a man.  
And such I conceive some of the Quakers to be, and therefore have little hope of prevailing with them: Yet perceiving so many that are counted religious to plead much for them, and rather incline to embrace their doctrine, being seduced thereby, and too much deluded; I have taken some pains in searching their books, to find out the bottom and tendency of their doctrines, and ways, and practices, and the depth of Satan, and his enterprises therein, that some of them, at least, might be undeceived; and have endeavoured to discover them, and make them to appear in their own native colours, and from whence they come, and whither they tend, committing the success and event thereof, to the great Lord both of heaven and earth, the God of the spirits of all flesh, to make it effectual as it pleaseth him, and to take impression on whom he pleaseth, according to his infinite wisdom, and goodness, and mercy; To whom be for ever ascribed as it is justly due, all the honour, and glory, and power, and praise, for ever and ever, Amen, Amen.  
FINIS.