She "accuses the priests of speaking without the 'Light', which means that they should be silent. Inverting the dominant reading, she cites St Paul in order to silence them: 'wherever they found either the Male or the Female out of the power, not learned of their Husband the Head, they were forbidden to Prayer or Prophesie.'" Apart from pressing for the admission of women into preaching and for their recognition in religious inspiration, she takes the argument into the established church camp in "The Just..." (p. 13), criticizing "the 'Priests' who 'teach the people to neglect the witnesses of God in their consciences, telling them it is of their nature, and persuading them it's not sufficient to... give power over sin,' [claiming] instead that Christ 'is become Teacher himselfe, and his Sheepe heare his voyce; and not one of them can follow a hireling, who are strangers to that Teaching.'" She goes on to address the question of women speaking in church. Similar arguments were put forward later in the century by Elizabeth Bathurst. Another modern study notes: "Sarah Blackborow, echoing Paul, writes, 'Christ the power was one in the male and in the female, one Spirit, one Light, one life, one power, which brings forth the same witness and ministers forth itself, in the males as in the female'" ("The Just"...p. 14). Sarah Blackborow has been provisionally identified with Sarah Blackberry, who had much to do with founding an early Women's Meeting of the Friends. Short writings under that name appear in works by James Nayler (1657) and Richard Hubberthorne (1663). An account of the involvement of Blackberry or Blackborow with Nayler, whose ideas were rejected by most leading Quakers, and of an official rebuke she received in 1657, has been given by Kate Peters.