[Page] NAYLER'S BLASPHEMIES DISCOVERED. OR, SEVERAL QUERIES To him Proposed. WITH His owne Answers thereunto.

By a Friend to the Truth of CHRIST.

Matth. 7. 15.

Beware of False Prophets which come to you in Sheeps cloath­ing, but inwardly are ravening Wolves.

LONDON, Printed for Simon Waterson, at the Sign of the Globe in S. Pauls Church-Yard. 1657.

A PUBLICK DISCOVERY OF A SECRET DECEIT.
An Answer to Nineteen Quaeries, sub­scribed JOHN DEACON.

1. Quaere.
IF every man that comes into the world have light in him sufficient to salvation, how then do you say that I am in darkness? for either you must grant your first or second Assertion to be false, or prove me not come into the world, or not born of a woman?

Answ. 1. The cause why thou art in darkness, is be­cause thou dost not believe and follow that light which is sufficient according to Christs words, John 8. 12. For they that turn from the darkness to the light, have the promise; but the unbeliever is condemn'd in darkness, yet is the light sufficient, John 3. 15, 16, 17, 18, 19.

Reply. 1. When first I undertook to encounter with thee, O subtil Deceiver, and secret Deceit; though I looked not for the innocency of a Dove, but rather the ravening of a spiritual Wolfe, yet I find the subtilty of a Serpent; though not the purity of Christ, yet the po­licy Rev. 12. 19 Gen. 3. 1. Ioh. 3. 14.of Antichrist. But as Satan is a Serpent, so is Christ, and that a brazen one too; and as the Deceiver is a Ly­on, [Page 2] Num. 21. 9. 1 Pet. 5. 8▪ that seeketh whom he may devour; so is Christ a Lyon, and that of the Tribe of Judah; and as the ser­pent is subtil to deceive, so is Christ no less cunning to preserve unto his everlasting habitation, who hath be­gan a good work of faith in our souls, and also will do it, the end whereof is everlasting salvation. When I [...]. 1. [...]9. [...]s. 2. 8quaeried, since you affirm that all that come into the world have light in them soul-saving; how then I being come into the world, and so in general affirmed to be in light, that you in particular should conclude me in darkness, as if not come into the world at all? and therefore I quaeried how the contradiction could be re­conciled to a concurrence, you put me off with a pre­tended Answer, which indeed is but a Sophistical flash of the Deceivers policy, with an uncharitable, I had al­most said, diabolical Assertion, that I am in darkness; when this I can affirm with joy, that God hath so far enlightned me as to see your deceivableness; and I fear, hellish darkness.

2. Qu. If that Light be universal that is soul-saving, shall all be saved, yea or no?

Isa. 49. 6. Rom. 1. 16. Answ. 2. All that believe, shall; but he that believeth not, the light is his condemnation, John 3. 19

Reply. 2. That all which believe shall be saved, we need not you to teach us; but since you affirm all have soul-saving light, the question was, whether all should be saved? if not, your Doctrine is false, which saith, there is in all a sufficiency. But you pretend private (I may say, a new light) left your deeds being as dark as Antichristian, they should be brought unto the publick light, Christ and his Gospel, and so by that light that evil be made publique, which now lies hid in you under glorious pretences.

3. Qu. If you say yea, I query further: How is it then that you say I am damn'd, and where is the Re­probate?

Answ. 3. Thou art damn'd by thy unbelief, Joh. 3. 18, 19. And where Christ the light of the world is not known [Page 3] within, but denyed, there is the Reprobate, 2 Cor. 13 3. 5.

Reply 3. Here I finde two diabolical, satanical, censo­rious, uncharitable Assertions, both beyond the spiri­tual presumptuous determination: First, that I am dam­ned; Secondly, that I believe not; both which are devilish in a double sense; First, as presuming to step up into the seat of Gods Tribunal, and to define that which only belongs unto him to whom judgement is given; But who art thou that judgest another, and judgest Joh. 5. 22. not thy selfe? Secondly, as being a lye, that I believe not; prove this if thou canst, or else it proves thee a lyer; but if it be so that I must believe your heresies, and then be a believer; and though I believe in Christ, yet still be an unbeliever; let the devil be the first and if he will, for I will be the latter: And here thou abusest the Text, in saying that where Christ is not known within, there is the reprobate; as much as to say, he may be there unknown. But canst thou hide the Sunne, O deceitful Deceiver, that it shall not shine forth? If thou couldest, yet this celestial Sun of righteousness cannot be kept under, but will banish all sinful clouds, and il­luminate resplendently to the obvious prospect of that soul where it is: And the Apostle saith, Christ is in you Corinthians, except ye be Reprobates, giving thee the lye, who sayest Christ is in Reprobates as well as Saints.

4. Qu. If this light ought only to be minded, and all external means utterly abolisht, I query wherefore you teach, and to what end serveth the Scriptures, which were for the making perfect the man of God? 2 Tim. 3 1 6 7.

Ans. 4. We teach to turn peoples minds to the light & word, which is the one thing needful to be minded, 2 Pet. 1. 19. 2 Cor. 4. 1. to the 8th. And the Apostle preacht that word to the people which was in their hearts, Rom. 10. 6, 7▪ 8. And their preaching was to open the blind eyes, and to turn from darknesse to light, and so from the power of Satan, unto God the Father of the Light, [Page 4] Acts 26. 18. And the Scripture serveth for declaring and testifying that this Christ is he that is the light of the world, and lighteth every one that cometh into the world, and the Saviour of all that believe, John 12. 46. John 1. 9. 1 Tim. 4. 10.

Rep. 4. Here you grant a damnable heresie, that all exter­nal things are useless, none excepted, in that you pass it o­ver with a consent of silence, and hypocritically say you teach to turn peoples minds to the light, and yet else­where declare against all them, and so confusedly a­gainst your self here, that say the light in every man, Reprobate and Saint, is not sufficient to lead and guide See your letter ex­tant in the Quakers whitest devil un­vailed. p 1.out of all the wayes and works of this dark world, into the wayes of God, without the help or teaching of man; confusedly there declaring against, and now attesting for the self and the same thing. But let me here so far presume on your vitiated patience, as to salute you with this one query, Is it not as lawful for others as for you to teach? and may not their doctrine be as effectual to this end, to turn peoples minds from darkness to light, as is yours? and whether it be not the spirit of Satan in you, that cries down that in others, which it preach­eth up in your self? And is it not the spirit of confusion, that cries up one while, and down another, the self and the same thing? And are not Scriptures external means, and so granted by you to be useless? and how then are they means of perfection, if they be not useful, or doe you mean something not external, and so intitle a false thing Scripture? But I fear your Ministry is rather misery then mercy; for if you had receiv'd the mercy that Paul had, you would also renounce the hidden things of dishonesty, as Paul did, not walking in crafti­ness, Rom. 10. 1▪nor handling the word of God deceitfully as you do: And if you look a little further into the very same chapter of Paul to the Rom. you shall find him make it a matter, not only of difficulty, but also of impossibility, that any should believe without hearing, or hear with­out a Preacher by whom Christ is preached, even by [Page 5] them that bring the word of God, whose feet are beau­tiful: And this is the word nigh us, even at our doors, not leaving us to travel to Jerusalem, as of old, to hear the word of the Lord, which now is nigh to us, though he be in heaven, and we on earth, by faith in him: But if that that light in every individual man and woman be the sure word of Prophesie, is there then a Pro­phetick light in all, if so, what doth it prophesie of life and righteousnesse for sinners in a Mediator, or of death for disobedience? and if this be the light that shines in a dark place, what is the day-star, and the Sun of righ­teousnesse? for though the Apostle hath said, that all 1 Cor. 14. 31. 1 Cor. 12. 29. Num. 11. 29▪ may prophecy one by one, yet hath he said again, are all Prophets? no, but I wish the Lords people were all such, and that Preaching is powerful I believe, though you once denied it; and I now see truth is no truth till it serve your turn: And for every thing that you adde further, we know it without your teaching, as that e­very man which comes into the world of nature, Christ as God enlightens with the light of nature, as reason, sense, and the like, and that he is the Saviour of the world.

Qu. 5. And if that the external means be useless, to what end were those most sacred gifts bestowed upon men? Eph. 4. 10, 11, 12. And how the end and intent for which they were given became void?

Answ. 5. The end of those gifts was for perfecting the Saints, and bringing all into one faith unto a perfect man, which they that teach that none can be perfect by those gifts while they live, do set up a faith in people contrary to the end of those gifts; and by setting up external things in stead of these spiritual gifts, have you lost the gifts, and have made them void, and so are become enemies to the end and intent of them in others who have them and believe the end of them: And thus the end and intent for which they were given, are be­come void to you, Eph. 4. 10, 11, 12.

Rep. 5. Here also you abuse my intentions, & wrest my mea­ning [Page 6] (as you doe the Scripture) unto your owne will, which we are not to query what; for that I know as well as you can tell me, if not better; but if external means were useless, and so consequently these gifts, how became their end void for which they were given? so that you an­swer not at all to the question, but at confused randum, and stuffe up lines with lyes: First, that to teach that none can be perfect in this life by these gifts, is to set up a false faith; produce a president of one person in all the Scripture that ever was perfect by any meanes whatsoever (except Christ) if you can, or else yeild your self a lyar. Secondly, that by setting up external things for those spiritual, I have made them void, which is another lye, and that two-fold. First, prove that e­ver I set up external things in stead of spiritual things, if you can; but have not you and your Ghostly Father the Pope done it, in setting up carnal dictates of your own brains, for that of the spirit of God? Secondly, that I have made them void; testifie this if thou canst, O sub­til deceiver. Thirdly, that I am become an enemy to the end of these gifts in others; I declare in the presence of God, I honour, though you oppose them, wheresoever they be; which is backed by a fourth lye, that the end and intent of them is become void to me, when my end is is not yet come; but how soon it may, God knowes; but this I can testifie, the fruits of those gifts have I rea­ped in my measure, and by them in others have been both established and instructed in the truth, and so I can witnesse the effects, though not the end of them as yet: But what means Paul by the spirits of just men made perfect in heaven, if they were perfect before on earth, and whether is Paul or you a lyar herein?

Qu. 6. If natural light be sufficient without the help of the means, what then is become of the work of grace? Eph. 2. 5, 8. Rom. 11. 6. and of the growth of faith, Luke 17. 5. Mark 9. 24. The practical use of Ordinances, 1 Cor. 11. 2, 23, 24. As Baptism, Matth. 8. 9. The Lords Sup­per, Reading, 1 Tim. 4. 13. Preaching, Matth. 28. 20. and [Page 7] several other places, Prayer, 1 Thess. 5. 17. Rom. 12. 12▪ Communion of Saints in publique Assemblies, Heb 10. 25.

Answ. 6. The light of Christ is the gift of the grace of God, which brings salvation, which teaches to deny un­godliness and worldly lufts, and to live soberly, righte­ously, and godly in this present world, Tit. 2. 11, 12. And with this light is the work of grace seen; but thou that callest this natural light, or wouldst make people be­lieve it is not sufficient, must needs be ignorant of that spirit, whereby that work of grace, and growth of faith, Heb. 11. 6.prayer, and communion of Saints, Supper and Ordinan­ces is known; for without faith in the light of Christ, these are not known nor accepted, though dark natu­ral imaginations may make an imitation from them in the letter, 1 Cor. 2. 14. And thus are the works of grace become to all that deny the light and spirit of Christ within, and take up a tradition from the letter without sensual, having not the spirit, Jude 19.

Reply. 6. O deceitful sophistry! Is this an answer­ing, or a baffling? Is it a satisfactory resolve, when I asked you what was become of the work of grace, faith, the growth of Faith, which is by the natural use of or­dinances, &c. all which we own, as did the Apostles, though you deny most, if not all of them, when you wave it, and proceed contrary to request, to declare, though but shallowly, what the work of grace is, how sin, and how the rest are known, all which is imperti­nent to the thing required; and therefore it being only a titular answer, it scarce deserves a reply, so that it resteth, as at the first, wholly unanswered, not on thing being properly cleared.

Qu. 7. Whether the Bible be the written word of God yea or no; if not, what means the Apostle? 1 Cor. 14. 36. 37, 38. Gal. 1. 10, 11. 1 Thess. 2. 13.

Answ. That is the word which the Bible declares of, Psa. 119. 11. Rom 10. 8. 1 Pet. 1. 23.which is invisible and eternal, which they that received it of God, and had it in their hearts, did speak, or write [Page 8] it down, which writing they called a declaration, Luke 1. 1. 1 John 1. 3. But doth no where say the Bible is the word, but God and Christ is the word, John 1. 1. 1 Pet. 1. 25. And of this word the Apostle means, which was of God, and not of man, nor by man; and the word of God is the name of Christ, and not the name of the Bi­ble, Rev. 19. 13.

See your Reply to Harris. Reply 7. I must needs confesse, though I am loth to use it, thine own language best beseems the exordium of this Reply. Thou blind Sot, canst thou so much boast of the spirit of light, and yet be so far blinded in darknes, as not to discern between the co-essential and co-eternal word with God, & the temporal expressive word of God? And if they received this word of God, as you acknow­ledge they did, how then can it be, but it must be the word of God from whence it did proceed? and the Scrip­tures quoted by thee are nothing to the purpose. For John. 1. 1. The word was with God, and the word was God: And so this temporal word is but the expressive word of that co essential word; and so it is a lye to say that this 1 Thes. 2. 13.is that word that the Apostle means when he saith, For this cause thank we God alwayes, that when ye received the word of God which ye heard of us, ye received it not as the word of man, but (as it is in truth) the word of God. This is clear, and the Apostle saith, that it was not of man, nor by man, but by the revelation of Jesus Christ; and so not the word Christ, but the word of Christ, who is God: And for the other, it is so clear, speaking plain­ly of writings, that it needs not be discoursed: And a learned Author renders that place Rev. 19. 13. as being Fr. Du. Jon.spoken of Christ, as to his co-essential name; and I the rather believe it, in respect that the same St. John records and testifies of what he writ as from the mouth of an An­gel, Rev. 19 9.These are the true sayings of God, and makes a distinct difference between the word of God, and the te­stimony of Jesus; and such like titles are usually attri­buted to the holy volume of the Scriptures as the word of God, Mar. 7. 13 Acts 13. 44. 46. Acts 17. 13 Acts 8. 14. Acts 6. 7. the word of the Lord, * the commandements of [Page 9] the Lord, and the like. But that the Scriptures should Almost e­very chap. of the Old Testam. & Jer. 30. 2. 4. 1 Thes. 4. 15. 1 Pet. 1. 25 Act. 16. 32▪ Deut. 11. 1. 27. say that the Bible is the word of God, is absurd to i­magine, because it is a word not there to be found, it being a word of Art used to expresse the whole volume of the Scriptures in general; but yet that which is therein contained, is so called, and is so indeed.

Qu. 8. If the Ministry now established be Antichristi­an, where then, and who be Orthodoxal?

Ans. Those Ministers who have their Authority from Chr. are such as abide in the doctrine of Christ, and these are they who are hated of the world, & ever was, for cry­ing out against the deceits and filthinesse of the world, Priests and people; And whereas thou askest where they are? I say in Gaoles and Prisons in this Nation, many of these are for the same now, by means of those who live out of the doctrine of Christ, and in the steps of the false Prophets, Scribes and Pharisees, seeking for their gaine, bearing rule by their meanes, being call'd of men Masters, &c. all which are forbidden by Christ, Isay 56. 11. Rom. 10. 8 Matth. 23. 9, 10.and for bearing witnesse against such, much innocent blood hath been shed, though they ever call themselves Orthodoxal, and the Ministry of Christ establisht by men.

Reply 8. That these Ministers who are of Christ, a­bide in the doctrine of Christ, we know and witnesse, and need not you to teach us; and hereby are assured you are not of him, but of some other: And the per­secuters in all Ages (like you) sought to set up [...] do­ctrine and way of worship of themselves, and yet were sensual, having not the spirit, though separated as pe­culiarly sacred, such as are you and your Founder the Pope: Yet still was it their practice, like as you doe now, to cry down, and, as the Eagle to her prey, pick Acts 4. 12, 17, 18.forth first the right eye of Christianity, to wit, the Mi­nistry, that they might no more speak uprightly of that name in which onely is Redemption; that so the Shepherds being destroyed, and the flock disper­sed, they might with the more ease, and the lesse diffi­culty, [Page 10] be devoured by such wolfes as thy selfe, and so be made a prey for the deceiver. But since you say the true Ministers are in Gaoles and Prisons in this Nation; who doe you meane, the Romish Priests, from whence you sprung, and such like? if these be they, speak out; or are they some of those branches which are sprung from that grove of heresie, to wit, your vagabond fra­ternity taken up, as strayed from their habitations, and from their Religion too. But that these are for the same now, that the true Saints in former times were martyr'd for, is a most notorious lye, and prove it if thou canst, that ever any dyed for this cause wherein you now persevere, except Jesuits; and you seem to accuse us, as being out of the doctrine of Christ, as also saith Rome, because we are not one with you and them: And you seem to alledge that they seek for their gaine from their quarter, speaking of our Ministry, of which, in my Answer to your Queries; and bearing rule by [...]b. 132 [...]. 1 [...].their meance, speaking of Scribes and Pharisees, which is another lye▪ for it is by Gods Authority they rule over us, and watch for our soules, and you againe further adde it, being called Masters of men, which is cleared by that most Reverend Mr. Baxter, and answer him if thou canst: And then thou sealest all this with thine own Signet, a most damnable lye, that it is for­bidden of Christ▪ and that for bearing witnesse against such much innocent blood hath been spilt; but whe­ther you meane the Gunpowder Traytors, or Garnet that Jesuit, with the rest of those Romish Priests, whose beginning was at Tyber, and whose end (not undeser­ved) at Tyburne; but prove that ever any, unlesse such, dyed for that cause you now stand for, if you can name them.

Qu. 9. Since that you say that Presbiterians, In­dependents, and the like differing Forms, are of Babylon, and under the distruction thereof; I quere who are out of it, and where is the true Church?

Qu. 10. And if you say a small number of Quakers, [Page 11] I query againe, where then hath the Church of Christ been since his passion, for this 1600. years and more? till this upstart Faction spread it selfe abroad like an in­fectious cloud; for if in all this time there were no Church, then could Christ be no Head without a body, nor no Husband without a Spouse, nor a Saviour with­out a people saved?

Answ. All formes differing from the light of Christ, are in Babylon darknesse and distraction, and the true Church is in God, 1 Thess. 1. 1. Such onely are out of Babylon, who are gathered out of the world by the spi­ritual light of Christ, and there it hath been ever since his passion, and he hath never been without, though but in a small number which he hath saved, which the world hated and scornfully miscall'd, and into Prisons and corners have they been driven all this time of the man of Sinne and his Papal Priesthood; but now he is come, who is spreading his truth, and multiplying his seed as a cloud to the Egyptians, wherefore the Heathen rage exceedingly. But it seems by the Query, that thou ownest the Church all along since the Apostles, to have been in the multitude of the Popish Priests, rather then in the Martyrs, seeing thou speakest so scornfully of a small number to be the Church of Christ, who are so contemptible, which the Church ever was, and so it is at this day, Luke 12. 32. Mat. 7. 14. Mat. 20. 16.

Reply 9, 10. Now I beleeve you speak truth, as that all Formes differing from Christ, and so yours among the rest, are of Babylon, and under the destruction there­of; not but that there may be difference in circum­stance, and yet a concurrence in substance, as there was in the Primitive times, even amongst the very chiefe of the Apostles; and though there be some difference in part of opinion, yet may those so different, be Christi­ans still; but not so, if like you, they erre in the main. Act. 15. 39. Gal. 2, 11, 12, 13.And what you tel me here, is nothing but what I knew before ever I heard of you, and is nothing to the thing required at all; for we know, and are sure that there [Page 12] 1 Cor. 1. 1. 2 Cor. 1. 1. Gal. 1. 2. 1 Cor. 16. 19 Phil [...]. 2. now is, and ever hath been a Church on earth, as also was that of the Thessalonians, as well as other Churches, which is evidently declared in many places: And what I queried, was concerning a visible Church, not of an in visible Church, of which you speak nothing at all; and in that you grant that Christ had ever a Church since his passion, you also grant your selves to be none of his Church, you being never heard of, until of late years, unless in the days of holy Moses; but if you follow their Numb. 16. 1. 3.wayes, be careful of their end: And for what you fur­ther adde, it is nothing but of words without proofe, and the Pope calls them that dye for the testimony of his Apostacy, Martyrs, which are rather malefactors; and for them who are Martyrs indeed, they dyed for the testimony of that Religion, Doctrine, and Ordinances which we professe, and you now oppose, and like the Heathen, rage exceedingly against the Ministers and pro­fessors thereof, who are so contemptible in your eyes, and others of your society, as to be railed against with the unchristianlike termes of dumb dogs, serpents, sons of perdition, instruments and children of the Devil, and the like; and if this be the language of the spirit of God, what then is the speech of Satan?

Qu. 11. Whether you own the Resurrection of the body after death; if not, of what doth and shall Christs Kingdome consist, for he can be no King without his subjects?

Answ. I say yea, the Resurrection I own, according to the Scriptures.

Rep. 11. This is no satisfactory Answer in general, unless you do descend unto particulars; for I know not whether you doe mean according to the sense you wrest it unto, and so by such subtilty, smother perhaps heresie in pri­vacy; for some of your Fraternity have affirmed to me, that there is no other Resurrection spoken of in Scrip­ture, but in this life, as from the death of the first Adams fin, unto the life of the second Adams righteousnesse; contrary to the true me aning, and so not according to [Page 13] the Scriptures, which usually speaks of a resurrection from the dead, after a dissolution of the body; therefore speak out your meaning plainly.

Qu. 12. Whether you acknowledge the Trinity of the persons in the Godhead, the Father, the Son, and the Holy Ghost, one substance, but three in subsistence or manner of beings?

Answ. For the word Trinity, thou mayst send it to Rome, from whence it came; but God the Father, the Sonne, and the Holy Ghost, and that these three are one, I know and acknowledge according to the Scrip­tures, 1 John 5. 7.

Reply 12. Now O subtil Deceiver, yet simple Etymo­loger! doth not thy pen here stink with the tinkture of ancient Hereticks, whom you here imitate, in that you say that the word Trinity came from Rome, in a de­rision of it. I shall not stand to dispute it as a Contro­versie, because perhaps you brought it thence with most, if not all of your Tenets; but this I know, it was a word long time used, and never disallowed that I know of by any unlesse erroneous Hereticks; for the Latines have it as well as the English, thus Trinitas, as we Trini­ty, John 5. 7▪both signifying three in one, and so agreeable unto Scripture. But O wretched imitator of Hereticks, who with thy self hath stumbled at this word, Michael Serve­tus, See Rosse his revel. of Here­ticks. p. 53that heretical blasphemer, compared the Trinity unto Cerberus, the Porter of Hell-gate, and Arius, that notable Heretick, counted the word Trinity a Fiction and a laughing-stock, whose end was as wretched as his life was wicked; for in easing himselfe of natures See R. p. 58.courses, he disburdened himselfe of his bowels; and the same opinion is now upheld by his Successor Biddle, a man no lesse obstinate then erroneous. The Turkish Page 59. Mabomet and Sabellio, likewise held the word Trinity in derision, as doe you and many more of your Socie­ty; and I fear in many more of your Tenets concurre with them.

Qu. Whether Jesus the Son of Mary incarnated in [Page 14] the flesh, Godman in one person, who dyed at Jerusalem upon the Crosse, rose from the death to life the third day, and ascended on high into the highest heavens, and sitteth on the right hand of God, be the true Messi­as that you own and say is within you?

Answ. Jesus the Sonne of God, and Eternal Word which came downe from God, became flesh, borne of the Virgin, God and man, who dyed at Jerusalem, rose againe, ascended, and sitteth at the right hand of the Father, the true Messias, which Christ we own to be within us, which no carnal minde which denies his light can comprehend, and Christ in you except ye be Reprobates, 1 Cor. 10. 4.

Reply. 13. This is in some sort, more then any of the rest, satisfactory; but that the true Messias is within you, I have not faith to beleeve it, because I see such op­posite actings to him, or any thing of his spirit. That I apprehend them rather congruant to Antichrist, then the true Messias: And as no natural minde, that either denies the true light, or sets up a new light in its stead, cannot apprehend these things; so neither can they in that state, distinguish between the spirit of Christ, and 2 Cor. 11. 13, 14, 15.that of Antichrist: And this inded is the reason why you and your Society are so deluded, and take that for the true Messias, which is rather something crying cry­ing, Loe here, and loe there is Christ in you, which is onely the spirit of delusion; and the rather I beleeve it, because it so much opposeth Christ Jesus, the true Mes­sias, in his Institutions. And for what you adde further, the Text I have cleared elsewhere already.

Qu. 14. Whether the soul of man be mortal or immor­tal? if mortal, for what then did Chr. Jesus suffer to pur­chase eternal glory, And what profiteth holiness in life? If immortal, where then shall it abide after death, since you say there is noheaven nor hell, but in a mans con­science?

Answ. The first part of this Quere I answer, the soul is immortal; but the latter part being made up of a [Page 15] lye, I returne it back into thy Fathers bottle, from whence it came, till thou hast prov'd that ever I said there is no Heaven nor Hell, but in a mans Consci­ence.

Reply 14. Since it is usual with thee, O secret deceit! to speak that in one breath; which thou wilt deny in ano­ther, I wonder the lesse to see you stil uphold your lying practice, else you might remember the superscription of my Queries were thus, For the Speakers, plurully, (not for you their Speaker, singularly) of that Society called Quakers; neither did I know who was to speak at▪ that time when I brought them with me, whether you or a­nother yet resolved to deliver them to him, I should there finde, when probability gave me good reason to expect Hoberthorn rather then your self, to exercise there at that time, because he was there the Lords day then last past, and I think not before, and then durst not own his own name and practices: And though I confesse I cannot prove it against you in particular, though per­haps others may, yet is it commonly known to be the See Rosse his view of Reli. p. 383. See Bax­ter against you, p. 25. opinion of the Quaking Faction, and so of them to whom my Queries were directed; and therefore you here lay under the guilt of a two fold lye: First, in de­nying that which is truth (to wit) that it is not the doctrine of your Fraternity, that there is neither heaven nor hell, but in a mans conscience, pure Familists! Se­condly, in giving me the lye, when I spoke the truth; but I see you bear in minde your old profession, your bottle, and so your plow, though you have now chan­ged it for a lesse laborious, yet diabolical employment, somention of Heresie.

Qu. 15. If you are perfectly free from sinne, as you assert you are; what then is the sting of death, or are you in the flesh immortal on earth?

Answ. The former part of this Query I returne thee back, with the latter part of thy foregoing, being both of one root; but to the latter part I answer, where the new birth is witnessed, which is not of corruptible seed, [Page 16] 1 Cor. 15. 55, 56, 57. but incorruptible, partakers of the Divine Nature, the life of Christ, made manifest in mortal flesh; and where life and immortality is brought to light, there the sting of death is seen to be abolisht on earth; but this Cain's generation knows not where death reignes, and there­fore would murder such as are translated from death to life.

Reply 15. Now O incomparable hypocritical lyar, let us try the contest, whether you or I in this be the lyar, nay let thy own writings decide the controver­sie, which thus asse rts expressely, them who say they have faith, and yet their life is not the life of Christ, and say they cannot be saved from their sinnes in this world, but in part. Them, and their Faith we deny; and, as I told you in publick dispute, so say I now a­gaine, if this be not perfect perfection, what is? or was the life of Christ imperfect? And is not perfect purity from sinne, perfect perfection in righteousnesse? But you then reply'd, though I denyed it in others, said you, yet thou liest, (plaine English) to say I own it in my selfe; but if it be not hypocrisie to disown that in another, to wit, imperfection, if thou thy selfe are not 1 Tim. 4. 2perfect; and is not this the Character Paul gives of a false Prophet, Teaching lies (saith he) in hypocrisie. But let us see if you lye not here againe, for you further adde in the same page, speaking of that light in every man, this light we beleeve and follow, (observe that) and by this light are led out of all the wayes, works, and worships of this dark world; and if this be not per­fect perfection, then is light darknesse; so that it is pro­ved, not onely to be taught and upheld by your society, which had been sufficient, but also by you in particular; so that here you lie under the guilt of a double lye a­gaine, as before, and that others of your Society have taught and upheld the same, I need not stand to repeat, it being so clearly proved against you, and Hoberthorn affirmed the same the Lords day before I delivered my Queries in. Now my Querie being thus justified, it [Page 17] rests wholly unanswered in the least; and therefore your pretended answer might be justly cast by, without any further reply, but out of charity take this as an almes, not a debt, that the former part of my last Que­ry, and the latter part of this, are both of one root, I acknowledge, (to wit) the false doctrines of your spi­rit, which how infallible soever, is a lying one. And here you againe abuse the Text; for that incorruption is not to be put on, till this corruption shall be put off by a dissolution of the body; till when, the sting of death remaines, which is sinne; but then, when by a natural death, as due for the disobedience of the first Adam, we shall rise againe to incorruption, and life everlasting, as due for the meritorious obedience of the second; and when the last enemy, death, shall be de­stroyed, then O Death, where is thy sting? and O Grave, where is thy victory? but not before; and therefore all that you seem to heap up as a mountaine, is nothing pertinent to the thing required; for if the sting of death were wholly abolished, then death could have no power on us, and this were terestrial and present immortality, the enjoyment whereof, is not till having put off this corruptible, by death we shall have put on incorruption, which is not earthly, as you pretend to say it is in this life, but heavenly, and in another; so that you know neither how, nor where death reignes, nor where or when it reignes not; and though I que­stion not but you have Cain's malice, yet blessed be God, if you had also his might, you could not so far reach, as to murder them that are translated from the death of sinne and condemnation, through a dissolution of the body by a natural death, unto everlasting life and sal­vation; Luk. 16. 26for there is, and ever will be, a gulfe betweene you and your Captain General, and their eternal habi­tation.

Qu. 16. And if you have no sinne, to what end is Christ beneficial as an Advocate, Intercessor and Media­tor; or is he no such?

[Page 18] Answ. 16. Christ, that gives a man a light to see his sinne, who redeems and cleanseth him from sinne, is of use to us, and all that knowes him, as the Mediator; and of use to keep his from the wicked one, and that he toucheth them not, 1 John 5. 18. And the same who sets free from sinne, is he that keeps free from sinne; and this benefit we have by him as Advocate, Intercessor and Mediator, Ephes. 16. 17.

Reply 16. And here, O secret Deceiver! you grant what you so lately denied; for if you had not owned perfect and present perfection, this Query had been void, and not to have been answered; and therefore in an­swering it without any exception or caution in the least, you grant the subject perfect perfection, and to this alludes the whole drift of your Answer, namely, to justifie what you before denied, even perfect purity, or perfection; and so endeavour to ordaine Christ a new matter and manner of officiating as Advocate, Interces­sor, and Mediator; and that Christ gives a man that beleeves in him, light to see his sin, I own and witnesse; and therefore you knowing not your sins, it is unto me an evident manifestation that you have not the true light of Jesus Christ; but to particulars. Intercession is a passing between, or being surety to undertake to sa­tisfie for ones debt: now if you acknowledge no debt due for sinne, what need have you of a surety? is he not uselesse unto you in this respect? And a Mediator is one that goeth betwixt, or withstandeth a matter, that it goeth not forwards; that is, betwixt us and Gods wrath against us for sinne; and how can he withstand that which is not? And if there be no sinne, what need is there of an Advocate to plead for us? will not inno­cency acquit it selfe? But if any man sinne (not else) we 1 John 2. 1, 2. have an Advocate with God the Father, Jesus Christ the reghteous, and he is the propitiation for our sinnes: that is, a Sacrifice for to appease Gods anger (for so the word signifies) kindled by our sinnes, and quenched by his Heb. 9. 2 [...].blood; for without blood is no Sacrifice made. Now [Page 19] if we have no sinne, there can be no wrath, unlesse God can be unjust, which is impossible; and therefore there needs no appeasment, where there is no anger; And thus if you have no sinne, is Christ uselesse as a Media­tor and Advocate for sin. So this Query rests unan­swered also.

Qu. 17. And if you are perfect in purity; what is the cause you are not also perfect in glory?

Answ. 17. Perfect glory is perfect purity, and every one according to their measures are glorified therewith; but this world knows not whose glory fadeth, neither can they judge of it with their impure spirit, 2 Cor. 3. 18. And of this glory all the Saints have a measure in this life; but the world hates it.

Reply 17. Here you also grant againe that which be­fore you denied (to wit) perfect purity; that you in no wise here deny, but rather justifie the present enjoy­ment of it; but if you are now perfect in purity, and glo­ry, is there not yet a greater, and more sublime perfe­ction of both to be expected by the faithful? and if there be, is not this you now pretend to enjoy imper­fect, by reason of that which excelleth? and if there be not, what then? is Scripture untrue? and is not this an alluding unto an immediate enjoyment of heaven upon earth? and if so, then that which you before de­nied, is here also confessed, concerning heaven upon earth; and if this be perfection, then I am sure, that as is the world, so is thy spirit, ignorant of that which in­deed is perfect, and true perfection, which no carnal, or apostatiz'd eye can see unto, for it is spiritually dis­cerned.

Qu. 18. And if you disown method in teaching, I Quere whether you have any command against it? and whether you esteeme confusion better then unifor­mity?

Answ. 18. That method and teaching which is out of the doctrine of Christ, which is in the wisedome of man, and in the wisedome of words of mans wisedome, [Page 20] out of the unity of the light of Christ and his Spirit; this we see to be confusion, and not uniformity, and a­gainst it we have a command, which was judged with the spirit of the Apostles, so do we, 1 Cor. 2.

Reply 18. This pretended titular answer savours so much, either of ignorant folly or of sophistical deceit, & is so far exorbitant from the thing required, that it ra­ther deserves to be laugh'd at, then in the least to be re­ply'd unto,

Qu. 19. Whether ever intentively the Gospel was promised to be made known? or practically, that it was made known without the means, (to wi [...]) the Mini­stration of man? if not, why then doe you resist it?

Ans. 19. The Gospel was made known and promised intentively and practically to the servants and children of God, without the ministration of man, as to Adam, Enoch, Noah, Abraham, Isay, and all the Prophets, John Baptist, Simeon, the Shepherds; Paul, and divers others; and the same he doth at this day, and none can limit him, nor doe I resist what meanes he uses; but such as resist his works, deny his light, and would limit him, Gen. 3. 15. Gen. 9 9. Gen. 17. 7 Luke 3. 20. Luke 2. 10. Gal. 1. 11, 12.

Reply 19. O blind Sophister! could probability have rendred such absurdity, as possible to be in any (espe­cially one so much pretending peculiar and sacred knowledge) as to bring the meanes as a testimony a­gainst it selfe, as you doe; and as absurd would it be to imagine that any should preach the Gospel of Christ, as from themselves, (though I dare presume to say you doe) for then would it be of man, not of God. And I meane thus, whether ever God, by promise, or by practice, intended, or did make publick his Gospel, but by the use of the meanes (to wit) man; which it could not be, but it must be first reveal'd to man, and so be by man, but not of man, as you falsly affirm it is, which meanes was Enoch, who preached the Gospel in pub­lick, [Page 21] which had been revealed unto him in private; Jude 14. 15 2 Pet. 2. 5.and Noah the eighth person was a Preacher of righteous­nesse, and so was Isay; insomuch that I have heard it made a question, whether he were most properly a Prophet, or an Evangelist; and so were the rest of the Prophets Preachers of the same Gospel; and therein were those meanes which you seem to deny; and the like was John Mat. 3. 1, 2. Mark 1. 4. Luke 3. 3. Gal. 1. 11, 12 Col. 1. 25. 1 Thes. 2. 4.the Baptist, a Preacher of the Gospel, and therefore a meanes and a Minister of it; and so was Paul also a Preacher of this Gospel, who received it by the revela­tion of Christ Jesus, and declared what he had so re­ceived; so that though it were of Christ, yet was it by man still; deny this if thou canst. But tell me, hath that man any one spark of grace or truth in him, that cannot see you are truthlesse? or hath he the least faith in Jesus, that is so faithlesse to his cause, as to beleeve in, and be besotted with your false delusions, and erro­neous heresies? and is not he blinde with errour, that sees not your wayes are erroneous? and may not any, whose eyes are not wholly darkened, see Antichrist in your Doctrine, and that man of sinne in your practises? Prove what you say by Gospel, or else be silent.

An Answer unto 14. Queries, subscri­bed JAMES NAYLER.

Quere 1.

NOw seeing you so much oppose the light within, and spirit, and sets up the let­ter for the light; I say, seeing it is plaine all the Saints had a light in spirit to guide them in wayes accepted in all A­ges before the Letter was; if you be spiritual men, give it in writing what that light was, where is was, and how they came by it, when they had no letter? or was it sufficient before the letter? is it the same now? or when, or how was it changed, and the letter set in its stead?

An Answer to the first Query.

Mr. James Naylor, what that Fabrick will be, whose Foundation is a lye, may easily be discerned by an im­partial eye; and what the Exodiam will be of that E­pistle, whose exordium is an untruth, the fruition of this discourse will demonstrate, and a thing beyond the li­mits of my faith to beleeve it is, that when I see Satan as the Porter stand in the porch, that in that Palace should be inhabiting one spark, much lesse the whole, of the spirit of God; for a most incomparable lye it is to whisper in a corner, much more to sound on the point of your pen to the world that horrid falshood, that I [Page 21] oppose the spirit or light of Christ; far be it from me to 2 Thes. 1. 4 1 Cor. 3. 17oppose it in the meanest of his Saints; and farther be it, or at least as far from me to own that for the light & spirit of Christ, which indeed is onely and alone the spirit of Antichrist, which as God, sitteth in the Temple of God, shewing himselfe that he is God. That the Saints in all A­ges had a light within them, and now have the same by faith in Jesus; Christ in you Colossians the hope of glory; Mark 13. 22. Mat. 24. 24 Mat. 24. 5. Ma [...]. 13. 21, 22. Luke 21. 8 Deut. 5. 22 This I own, and will rather cease to be eternally then deny; but would be as loath to own every thing for Christ, which shall take on it the name of Christ. But since the latter part of this Query consists of an exami­nation of the original being and authority of the Scri­ptures, the unity and difference of the Law heretofore written in mans heart, and now in the letter, I shall be the more large in my answer, because it is one of the most principallest controversies betwixt us Christians, and you Quakers. When Adam stood in his created state of innocency, there was then an exact Law engra­ven, not then in Tables of stone, as afterwards, but in the fleshly Tables of his heart; this I suppose you grant. But then when he fell from that state of blisse unto wretchednesse, he also fell from the Image of God un­to the effigy of Satan, and so became so far from ac­complishing that command which called for exactness in moral righteousness, that he was wholy alienated from Sanctity, and nativitated in or to sin; so that by con­tinual increase of transgression, the ingression of sinne, wrought the exgression of sanctity, insomuch that this Gen. 6. 6 Gen. 7▪ at large. Gen▪ 6. 5, 7 Law became abbreviated, if not extinguished; for so much did sinne exuperate, notwithstanding the Re­liques of this Law, or book of natural conscience, that God rep [...]nted that ever he had made man; yea, and so far repented as to destroy them utterly, except a few: And the Lord seeing how fraile man struck saile unto the pride of Satan in the turbulent Ocean of this transi­tory world, and sinne by its subtilty aspired that sove­raignty, as to subdue and extinguish for the most part, [Page 24] Joh. 8. 58. 1 Pet. 1. 10, 11. Matth. 1. Gen. 12. 1, 2 Isa. 51. 2. Deu. 7. 7, 8 Gen. 46. 5, 6. Rom. 9. 7, 8, 9. Exod. 2. 9, 10. that Law once written in mans heart; and God having determined by an eternal purpose to redeem wretched man from that lost state wherein he stood, chose in his due season Abraham fro m amongst all the men on the earth, that he might raise from his Posterity a Messias, and a deliverer unto his Israel; and it so happened in the dayes of Jacob, the great Sonne of Abraham, the Sonne of Isaac, the child of promise, that by reason of the Famine that was in Canaan, Israel was driven into Egypt▪ where they sojourned, till God in his good plea­sure, hearkning unto the groanes of their oppressions, willing to deliver his Israel from their unsufferable bon­dage, sent his servant Moses, one of their brethren, by a strong hand to conduct them into the Land of Promise; and in their journey to their rest, at Mount Sinai God made unto them a repetition of that Law once written in mans heart, which Steven calls the lively Oracles of God, then not a dead letter. This is the time and man­ner how it was changed; and that which once was writ­ten in mans heart, and was sufficient, is now become Act. 7 38, 53.unsufficient; for else, if it either then was, or now is sufficient of it selfe, then hath God wrought a work in vaine, which to assert, is to suspect, if not to accuse God of folly: But then, if that Law written in mans heart, were not sufficient to its proper end, as to direct and guide in matters of moral righteousnesse, but that Rom. 5. 10 Rom. 3. 19, 20, 21, 22, 23. Rom. 7. 9▪ 10. Heb. 10. 20 Isa. 42 16. Rom. 8. 3. Gal. 3. 13. it was necessary that the Law should enter on mount Si­nai, as an exact rule, that so offences which were not manifest, might abound in the eyes of sinners; how much lesse could, or can that Law, which brings the knowledge of sinne and a curse, and yet is but the same that once was written in mans heart: and therefore that which you so much stand for▪ both justifie and glo­rifie; wherefore it was a gaine not onely necessary, but of necessity, that the Gospel, or Law from Mount Sion, the Law of Faith should also enter, which leads us in a neerer way by a Mediator, who came to doe what the Law from Mount Sinai, or in mans heart, could not do; [Page 25] and hence it is that both your Society, and naturally Rom. 2. 14. Phil. 3. 9. Isa. 53. 1. Rom. 10. 14 Luke 24. 47.all men, runs unto Mount Sinai for righteousnesse and life, in, and by personal obedience, because it is that Law which is, or at leastwise once was, written in mans heart, which cannot but own, what it could not so fully di­ctate; and you, with the rest of your factious Frater­ty, put your Proselytes upon, and man so easily closeth Rom. 4. 15with contrary unto the Gospel, which is not first made known (this I dare boldly assert) by seeing within, but hearing tydings without; and in that you ask what that was which led the Primitive Saints before the Letter was written in wayes accepted? I say, when Exo. 16. 8. Josh. 5. 11, 12.there was no Law, there was no transgression; so then it must needs follow, that their sins were no sinnes, be­cause they were not imputed; not that I beleeve this onely, though perhaps more principally presented them excepted; but it is probable, and I partly be­leeve it too, that they had immediate Revelations of Gods will; for before the Scriptures were in the Let­ter visible, there was still a supply of Prophets, whereby that which is now fully written, was then by peece-meals revealed, as occasion required; and as Is­rael, when they had no crop or vintage, they were sup­ply'd with a sufficiency of manna from Heaven; but when they came into the land of their rest, a land flow­ing with milk and honey, where all things were setled in a competent standing order; they had no more manna by piece-meals as their allowance, they had all things supply'd by a constant course, sufficient, nay in redoun­dancy, Heb. 1. 29.and lay (as we use to say) at rack and manger; so when that which by peace-meals was revealed, was writ­ten in an absolute literal method, there needed no more revealing by degrees, when we have alwayes in store the whole, and despise them not, for such offence hath certainly a reward.

Quere 2.

Seeing you say the Scripture is a Rule, declare in [Page 26] plainnesse, is the whole Scriptures a rule to all men & women to take up the practice thereof? or how much of it is? and to how many people? and to whom in particular? seeing the Saints in all Ages had their par­ticular commands, how may weak people know which of their commands they must take up, and which they must not? and when they have found the commands, where they must have the power? & whether that which gives the commands, be not the power only accepted for performance? deal plain herein, that people may know what to doe; and what they have done, that they be not alwayes learning, and never able to come to the end of their labours and rest of God.

An Answer to the Second Query.

When first I considerately perused this your Query, I in part determined to have returned it back as I found it, holding it a thing cautious, whether it were a sub­ject lawful to dispute, without a prejudice to conscience, savouring so much of spiritual presumption, that I leave it unto you to consider and examine, whether it extend to heretical abomination, or no? But consider­ing the instability of your vitiated braines, which with a blast mounts upon the falatious clouds of vainglori­ous imaginations, as to boast of the victory before the encounter; I thought better to give it a curb, then to passe it by uncorrected. Forasmuch as you query how much of the Scripture is useful, how much not? it evi­dently appeares you suspect, if not assert some of it to be uselesse, which seemes unto me an apparent suspect­ing of Gods perfect wayes in his actings; for if God hath made, or composed any thing that is uselesse, then hath he wrought in vain; and this to believe and teach, appeares unto my apprehension little better, if any thing at all, then blasphemy in a high degree; for pri­vate Saints had never particular & peculiar commands, but that which was pleasing to God in one, was also [Page 27] acceptable in another; so the command was not parti­cular, or at the least not peculiar; for this were to affirm mutability in God, that the thing which pleased him now, should not content him another time, except upon some more then extraordinary occasions; and this would be, at the least, partiality in him, which is abomi­nable to suppose; but it is freely confessed, that the Saints in their particular employments had particu­lar commands, as Noah, that all mankinde might not Gen. 6. 13, 14.be destroyed, had a particular command to build an Ark, and Moses to deliver Israel from their bondage, had a peculiar command to Egypt, to lead them through the Sea, to hew forth Tables, to receive the Comman­dements, and to consecrate. Aaron had a command to array himself in Priestly Ornaments; St. John to Exod. 3. 10, 11. Exod. 14. 16, 22. Exod. 34. 1 Exod. 28. chap. Joh. 1. 33. Mat. 10. 5, 6, 7. Mark 6. 7. Luk. 9. 1, 2.Baptize, and the Apostles to Preach, and the like; all except the two last, were peculiar to them without o­thers; the two last particular to them with others, and an innumerable more might be named, but it is needlesse; yet this is no inducement at all to occasion a division of that sort, in that which God hath inseparably united, although there be remedies for every malady, cures for every contagion, and medicines for every misery spiri­tual; and as the Pooles of Bethesda for all persons, and all diseases. This hath been discoursed of at large, by several reverend pens, extant in many volumes, to which I refer you. And for the power to fulfill these commands and precepts in the word of God, I shall be brief; there is no power but of God, Paul may plant, and Apollo may water, but it is God, and he alone must 1 Cor. 3. 6.work with their labours, and give the increase.

Quere 3.

Seeing Christ preached the Kingdome of God within Luke 17. 20, 21. Rom. 1. 19. 2 Cor. 4. 6.unbeleevers, and the Apostle saith, That which may be known of God, is manifest in them; and that they came to the knowledge of God and his glory, by the light [Page 28] that shone in their hearts, which God shewed them, &c. Deale plainly, and let people know how it now comes to be without, and denyed within, as it is by you. Prove your practice and judgement herein by plain Scripture.

An Answer to the Third Query.

In this Query I finde no lesse then two lies at the least, if not three. The first laid on Christ, God-man blessed for ever, that he preached the Kingdome of God within unbeleevers. The second on the Apostle, in that you say he saith they came to the knowledge of God and his glory, by the light that shone in their Luk▪ 17. 21hearts: And the third on me, in that you say I deny that light which declares God and his glory to be within. This I term a lye, if you speak & mean particu­arly of Saints, and a truth if you speak of Reprobates; but I own it not wholly outwardly upon any account; but I shall proceed to clear the Scriptures, wrested and So Leigh, so Trap, so Major, and several o­thers up­on the Testam. So Pumroy Killit, and Glisson a­gainst your Soci­ety. 2 Cor. 13. 5 1 Cor. 6. 9, 10. abused by your spiritual impious impudence and pre­sumption. For the first, * I have observed the Relati­tions of all the Expositors, who have upon any occasi­on commented upon that place, that ever I could pro­cure the sight of, who all concur in one opinion, and render it thus from the Original Language; The king­dome of God is within, or among you; the word in the Greek signifying both, and so you have it in the Margent of your larger Bibles: Now, if the word in the Original signifie both, then the one so well as the other may be used; but that must needs bee most proper, which most concurs with other pla­ces; and therefore among, rather then within, since Paul saith, Christ in you (writing to the faithful, not to the faithlesse) except ye be Reprobates; and again, Know you not that no unrighteous person in [...]eriteth the Kingdom: of God; where it is cleare, that it does not possesse men, as inheriting them, for this implyes a contradiction; [Page 29] but it is to be possessed of men, and they to inherit it; Luk. 7. 28. Mar. 10 15 Mat. 25. 21 He might enter into it, but it could not enter into him.and from this inheritance the unrighteous are excepted and exempted too; therefore it is certainly a most no­torious lye, to say Christ preached the Kingdome of God in unbeleevers, though among them; for he him­selfe, and all his excellencies that attended him in his Incarnation were among them, but not in them, and an error in the Translation, makes not an error in Christs Doctrine. Thus for the first; I come now to clear the Apostle from your falshoods; for you (speaking of unbeleevers) say he saith that all which may be known Rom. 1 19of God, or of his glory, is manifest in them. This you pretend to be a proofe, that there is a light in every man to reveale all that may be known of God, or of his glo­ry, which I say can be nothing lesse then the Spirit of God, when if you read the verse following, for the first hath a dependency on the latter, you shall see the exten­tion Rom. 1. 20 Joh. 14. 26of the former expression; The invisible things of him from the Creation of the world, are clearly seene, being un­derstood by the things that are made. Now this cannot be the Spirit of God or Christ, which teacheth all things needfull for salvation, except you can prove him to be made at the Creation, and so a creature, and not a Creator; and therefore it must be something Gen. 1. 26in the creature, which can be nothing else but the eye of the rational soule, which is reason, by which may be seen the invisible being of God; and that he is so, Cicero, Aristotle▪ & Plato, but meer Heathens, have attain'd unto, therefore this is humane, not divine. I shal not stand to state arguments to prove it experimentally, because I intend brevity. I Come unto the other Scripture which you adde, that the Apostle saith, that they (speaking of unbeleevers still) came to the knowledge of God and his glory by the light that shone in them. A most notorious lye, wresting the meaning of the Apostle unto your owne wills, and I leave it to you to examine with feare and trembling, whether it be not also unto your own de­struction too; for the words are these, For God who [Page 30] 2 Cor. 4. 6. commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the grace of God in the face of Jesus Christ. Where is observable, First, what it was that shined, God, that commanded the light to shine out of darknesse hath shined. Secondly, the persons to, and in whom he shined, in our hearts. Now the word (our) maketh a separation between Paul and the Corinthians, to whom he writ who were Beleevers and Reprobates who beleeved not; therefore you must needs acknowledge you have belyed him, in saying he spoke of unbeleevers, when he spoke to, and of Saints, in our hearts, unlesse you can prove that that Paul and the Corinthians were such as you speak of, even unbeleevers. Thirdly, the intent and purpose for which he shone, to give, (it was not free to all, as you say, but particu­larly given to some) the light of the knowledge of the glory of God. And then Fourthly, the manner how, in the face of Jesus Christ, I intend not to write an Expo­sition on the words, but onely rightly to divide them, and so to cleare them from the scandal laid on them by you, which is clear. So that your Query being thus 2 Tim. 2. 15.handled, I suppose there can be no more required in answer to it; and farre be it from me, to hold a judge­ment willingly, any further then is concomitant to and with Scripture proofes and practice. Learne to speak truth, and cease to endeavour the building of so lying a Babel, which is not in that one language of God, but that of Satan; For every lye is of Satan the Father of lyes.

Query 4.

Whether that New Birth spoken of in the Scriptures, be Christ within, or some other thing? and if not he, then what is it? and how people may know it by the Letter without the Light, when they have Christ, and when they have a spirit of delusion? and whether the light of the Spirit alone, be sufficient without the let­ter [Page 31] to reveale the Sonne of God, the Father, and all truth, and judge of all spirits whatsoever, without any addition to it?

An Answer to the Fourth Query.

The New Birth, or Regeneration, is a repairing of the Image of God, once in the first Adam, through the effectual working of the Spirit and grace of God, John 3. Gen. 1. 26, 27. Eph. 3. 5, 8 Rom▪ 5. 18, 19. 1 Cor. 2. 14 Gen. 3. 1. 5 Gen. 3. 23, 24. 2 Cor. 5. 20, 21. 1 Cor. 1. 2. 30. 2 Thes. 2. 13. Eph. 5. 26. Act. 26. 18 1 Pet. 1. 2. Tit. 3. 5. Act. 5. 3, 4 1 Cor. 3. 16 1 Cor. 6. 19 by faith in the second Adam; which they that looke unto the first Adam, and in their own strength endea­vour to renew, cannot comprehend; for it is spiritu­ally discerned, though the policy of the Serpent may so far prevaile, as to cast them into a kinde of plea­sing slumber of Security; and so pretending to lead them back unto that earthly Eden by personal obedi­ence, which they lost by disobedience, like lambs led to the slaughter, they may passe a Celestial Paradise by, and perhaps arrive at a perilous disconsolate place of eternal sorrow; or if you will, it is a remission of sinne, and a renewment of sanctity, called Sanctifica­tion, on the whole Doctrine whereof, to insist at large, would require a greater volume then either I intend to trouble you to peruse, or my selfe to compose; but for the satisfaction of them among you or elsewhere, whose intentions are to be informed out of sincerity, not curi­osity, I shall speak a little unto some particulars of it: In brief, man hath no hand at all in this work, but the spirit of God, for even as in the compositure or ma­king of any thing, there must two things concurre; First, the Agent or Workman which giveth the forme, shape, or being to the Work; Secondly, the matter whereof the work must be made or formed, the which cannot be said to work it selfe, but onely to suffer the operation of the Worker: This is the summe of Rege­neration: First, the the spirit of God is the workman in this work, he is the begetter of this new man, the fra­mer of this new creature▪ and the re-builder of this sa­cred [Page 32] 1 Cor. 12. 4, 5. 2 Cor. 6. 16 Isa. 6. 19. Act. 28. 25 John 3. 6. Mat. 19. 26 John 3. 8. Fabrick. Secondly, the minde and will of man, is the matter whereof this new creature, or image of God in man is made, not working together with the Spirit of God, but onely suffering the operation of the holy Ghost; this is the Epitomy of this whole work, for Regeneration is nothing else but a sanctified minde and will; so the begetter of this new man is God (e­ven the Holy Ghost) For that which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit: So that this New Birth is the work of the Spirit; and al­though by the Ministry of man as the matter; yet not [...] Pet. 1: 13.any thing that men or Angels are able to conceive, but onely the finger of God, is able to accomplish it, as the worker; for with man it is impossible, but not with God; for though we may heare the word of God soun­ding in our eares as a whistling wind, yet cannot we comprehend the secret motions of it in our hearts, and therefore not understand the depth of this unsearchable Mystery. In a word, the begetting or fashioning of this New Creature, the Ministry of the word of God by man, is but the instrument whereby the spirit of God worketh, without the which it is no more able to form 2 Pet. 1. 21 Gal. 1. 11, 12. 1 Joh. 4. 3. this new creature, then are the tools belonging to any work able to bring the same to passe without the hand or guidance of the Artificer; and he that knoweth it by the Letter of Scripture, knowes it not without the light, for the Scripture was written by man, but revealed by the true light, and therefore the words of him from whom it proceeded, and God is pleased to reveal himself but two wayes to the best of my knowledge, and that ei­ther ordinary, by his written Word, by which we may try, and in some sort judge of spirits too, that hee which denies Christ as come in the flesh, is a lyar and an Antichrist; and he that denies the use and ministrati­on of Ordinances mentioned there, resists that power that instituted them; and he that resists, receiveth unto himself damnation, a sad word; or extraordinary, by his spi­rit, which is not commonly usual, but still with this limitation, he never reveales himselfe to any by his spi­rit [Page 33] to oppose his commands in the letter. And since your spirit is such a one, I leave it unto you to examine, whether it be a spirit of delusion or no; for Christ ne­ver resisteth his own will and ordinances, and if it seems so unto you, remember Satan hath transformed him­selfe into an Angel of light; and if you be his Mini­sters, as the tree, Antichrist is known by his fruits, he­resie in Doctrine, cease to call thy selfe the Minister of 2 Cor. 11. 13, 14, 15. Mat. 7. 15.Christ, and pull off the sheeps cloathing of your faire pretences, that so we may discerne you in your colours and see the Pope in your wolvish shapes.

Quere. 5.

Whether the least measure of saving faith in Christ Jesus be not present power above the Devil, and all the powers of darknesse? which if it be, then what is the cause that men must be captivated to commit sin while they live? whether it is want of faith, or that there is not power in faith to overcome the evil one? or hath any faith in Christ further then they have power over sinne and the world? or is there any rest to a beleever short of that power?

An Answer to the Fifth Quere.

Rom. 8. 33, 34, 35. 36, 37, 38, 39▪ 1 Pet. 1. 4. 5 The least measure of saving faith in Christ Jesus, is sufficient to support us from everlasting misery, and from the condemnation which the Devil would by his power bring us under, and to build us up to that inhe­ritance immortal, which fadeth not away, but is reser­ved in heaven for us; and it is present power above the destructive powers of the Devil and darknesse; but not against the disturbative power of sinne, whose policy hath in the first Adam purchased an interest in all his po­sterity, unlesse that with the second Adam we became one in unity and glory with him; and if it were pre­sent power to conquer Satan and all the powers of dark­nesse, [Page 34] Eph. 6. 10, 11, 12, 13, 14, 15, 16. and by its puissance to wholly subdue him presently, this were present victory, which is the end of war, when as a Christians pilgrimage to heaven is a continual warfare, the victory whereof is onely sealed Gal. 3. 22.perfectly in death; for though by faith in Christ we are free from the dominion of sin and death too, yet is Mat. 16. 23 Mat. 26. 70, 72, 74. Gal. 2. 11, 12, 13, 14. 2 Cor. 12 7 Gal. 2. 20. Phil. 4. 13 Rom. 7. 22, 23, 24. Judg. 2: 3. Judg. 3. 1. 2, 3, 4. Rev. 2. 10. 1 Pet. 5. 4. 2 Cor. 2. 2, 3, 4. Rom. 7. 19, 20. Gal. 2. 20. the most faithful not perfectly free from the remnants of sinne, which is the sting of death; for though the least measure of saving faith in Christ be sufficient to free and keep us from the dominion of sinne, yet the greatest portion or fulnesse that ever was distributed unto the greatest of the Apostles, exempted them not from the remnant of sinne, not onely original, but also actual too; for Peter he was accused, get thee behinde me Satan, and after deny'd his Master, and then dissembled so as to be contradicted by Paul, who also was so far lifted up on the wings of ambition, that he needed to be corrected, and therefore received a prick in the flesh, which was neither through the wants nor disabilities of faith, through which he boasted he could doe all things; but the law of his members, the remnants of sin, there war­ring against the law of his minde, brought him captive to the law of sinne and death; which remnants are com­monly called sins of infirmity, which are left as thorns in our sides, to prove us whether we will continue faith­ful to the end, that so we may be crowned with glory. And who had faith so much, and so strong, as to be translated in the spirit, and give his soule the prospect of that no lesse eternally sacred then incomprehensibly glorious object of the third heavens; and by this over­came the power as a Saint, but could not shun the temp­tation as he was a man, but both his will and affections were so far subordinate, as the latter to those powers of darknesse, that, faith he, the good that I would doe, that doe I not▪ and the evil that I would not, that doe I; but then as the former, If any man may b [...]ast, mu [...]h more I, I live, and yet not I, but Christ that liveth in me; and until the one be separated from the other, there can be no [Page 35] perfect perfection; for the same Apostle asserts this is a 1 Tim. 1. 15 Rom. 3. 23 Jam: 3. 2. 1 John 1. 8, 10. Heb. 12. 5▪ Phil. 3. 21. faithful saying, Christ died to save sinners, of whom I, not onely was, but am the chief, and we (including himselfe too) have all sinned, (all, none excepted) and come short of the glory of God; and James saith also the same, that in many things we [...]ffend all; and John that Apo­stle of love, and Eagle-ey'd Evangelist, to pry into the secrets of those Mysteries of the Son of glory, records this, that he that saith he hath no sinne, is a lyar, and the truth is not in him; and therefore you are lyars, and void of the truth; if then the Apostles who had the most eminent faith above all others, were not free from the remnant of sinne, nay, and some grosse ones too, I can­not be convinced that perfect perfection can be in any before a dissolution of mortality, and a resurrection unto glorification. I say, since that they were content­ed to rest without discomfort in perseverance, till Jesus the Author and Finisher of their faith should come to change their vile bodies (therefore not pure) and make them like his glorious body; I cannot apprehend that any one shall attaine any higher perfection, until they come to the end of their race, eternal rest, if they run so as to obtaine; and they that content not themselves therewith, to sit downe, and rest here, as did the Apo­stles. For the present I shall leave it to them to examine whether they fight not against Gods Councels and de­terminations; and let them be careful how they grope for a heaven on earth, left they misse it where it is, even Ps. 16. 11. above all Principalities and powers, in Christ his presence, where there is fulnesse of joy and pleasures for evermore.

Quere 6.

Seeing you say the Scriptures is the ground of faith, and that they who can read the Scriptures have power to beleeve, as you did the last first day; then I say can any beleeve who have not read or heard the Scriptures? if yea, then is not their faith without ground (by your [Page 36] opinion) or is there more grounds of faith then one? or is the Scriptures Christ?

An Answer to the Sixth Query.

Most impudent, and no lesse disconsolate and thrice wretched man! whether it be properly the fruits of thy spirit to speak truth, or a lye, seems unto me a matter neither doubtful nor disputable, but apparent; for the first are as rare to be read in thy writings, as to see a blazing star in the Firmament, for ought I can con­jecture, I had almost said, as to see a Phoenix in England, which was never known but in Arabia; for what you relate that I said the Scripture is the ground of faith, is as notorious a lye, as to affirme James Naylor to be no lyar, and both as incomparable untruths, as to say light is darkness, or darknesse light; yet I say the Scri­tures read▪ and preached, is a meanes to work faith, for Rom. 10. 17 1 Cor. 3. 5. faith is by hearing, and who is Paul, or who is Apollo, but Ministers by whom ye beleeve? And since your brains are tosticated with invention and fomenting of here­sie, which breatheth forth nothing but lyes and fals­hoods, and hath raised this forgery among the rest, that I said he that could read, had power to beleeve; wert thou not led by the Father of falshood, to heap up shame unto thy self, though thou intendest it for others, thou mayest remember I asserted, that no man by any native light inherent in him had power to beleeve, except he had an augmentation thereof; and therefore finding the foundation of thy Quere but thy own invented lyes, I shall returne it back unto thee, to whom of right it belongs, being forgeries of thine own head, and no expressions of mine; I send thee back thine own, and if you please you may send it unto the Devil, the father of lyes, whose it was at first, I deale plainly, as you de­sired me.

Quere 7.

Seeing you affirme that none can be Ministers of Christ but who are called of man, and are learned men; whe­ther was the Apostle Paul a true Minister, who saith, he was neither of man, nor by man; and what he preached, was not after man. Nor was it but by revelation, Gal. 1. 2, 11▪ 12. Or was Peter, John, and the rest, true Ministers, who were unlearned and ignorant men, Acts 4. 13. And what lets that God may not chuse such now?

An Answer to the Seventh Quere.

If ever Satan had the penning of a paper stuffed up with untruths, or Beelzebub the portraying of his un­expressible hypocrisie to the prospect of humane eyes, with the pen of his falshoods; then certainly he or his Agents are the Inditors of this your packet of lyes, and particularly this Query, which deserveth rather censure then answer, or at the least to be turned back without either; yet since you endeavour to render me odious in the eyes of your Proselytes, I shall answer ac­cording to truth; and returne thee thy lyes, according as thou sentest them to me; and yet be so far from re­venging thy injurious slinders, that I shall passe them by with an honourable scorne. And whereas you say that I affirm that none can be the Ministers of Christ but such as are called of men; is a branch of thy old root, a most impudent lye; for that were all one in effect to assert all that are called of men are the Ministers of Christ, and none else; and this were by consequence to affirm James Naylor, that grand Fomenter of Heresie, to be a true teacher of Divinity, because unto me he ap­peares as called of m [...]n, or of himselfe, and so by man, or else goeth not being sent, and runs when the Lord bids him not goe; for called of Christ he cannot be, [Page 38] because he opposeth his commands, and belyes his In­stitutions in general; and he that preacheth downe Christ in any thing, so much preacheth up Antichrist, Rom. 6. 16and therefore is his servant whom he obeyes; and it is want of learning among the vaine praters of your So­ciety that errours so much predominates, as to exupe­rate in them, who being ignorant of the truth, speak evill of the things they doe not understand; and for Paul, he was a true Minister, and one who was faithful in the di­stribution Gal 1. 1. 1 Cor: 3. 10 Tit. 1. 5. 1 Tim. 3. c. Tit. 1. 7, 8, 9:of that Gospel whereof he was made a Mini­ster, not of man, nor by man, but of Jesus Christ, as a wise Master builder; who did not erre, though you may suppose he did, when he transmitted of his Authority to Titus, to ordaine Elders i [...] every City of Crete; and for which end he was left there, and directed Timothy whom to make Bishops; who himselfe had received the gift of Prophesie, by the laying on of the hands of the Presbyter: And that Pauls doctrine was not after man, but by Revelation of Jesus Christ, proves thee a lyar, and a seducer too, that saith, It is the words of men, and therefore not Jesus: And Peter and John were true Ministers of Christ; and though that the high Priests and Rulers perceived them to be unlearned and igno­rant Acts 2. 6, 7, 8, 9, 10, 11, 12.men, yet this is most sure, that they spake with all manner of tongues, none excepted; and if this be ig­norance void of learning, I speak of humane learning, I would gladly be informed what learning is; and for Divinity, if they were unlearned and ignorant, woe unto them who build on their writings; and ignorant indeed was Paul, who saith, The Scriptures are able to make a man wise unto salvation; but this I am 2 Tim. 3. 15, 16.bold to say, that if they were ignorant, I would we were all so, and such fooles, as by our foolishnesse we might become exceeding wise, and thereby obtain eternal Redemption; and there is nothing lets, but that God may doe what he will, for he cannot be limited, with whom all things are possible▪ and therefore no­thing impossible; but yet this I dare boldly assert, that [Page 39] God never did, nor never will use any extraordinary meanes, to destroy the ordinary standing meanes, at you endeavour to doe; neither did he, or ever will send any, though he may permit them to preach up Anti­christs doctrine of Heresie, as doe you; neither did e­ver any, except false Prophets, come to claime credit unto the words that he spoke, unto the best of my know­ledge, but he was to give proof of it, either by the migh­ty operations of the spirit of God by him, or by the testimony of them who before had come with such works; for the spirits of the Prophets are subject unto other Prophets; or else if he were a Prophet, the event was to declare whether he was of God, or no; and yet still, if the matter of his exhortation were to withdraw us from the known will of God, as is yours, and the rest of your praters of the Quaking Society, though the signes and wonders should come to passe, as the man of Sinne shall abound with such deceivablenesse, yet we 2 Thess. 2. 9, 10. Pro. 14. 15 Deut. 13, 1, 2, 3. ought not to hearken unto it, though the simple beleeve every word; for the Lord by such as you proveth us, whether we will be faithful to the death, that we may inhe­rit a crown of life, by keeping his commandements.

Quere 8.

What eye is that which the god of this world hath blinded? how he hath blinded it, and how it is ope­ned? and by what, and whether the Letter can open it yea or no?

An Answer to the Eighth Quere.

This seems unto me a Fiction of your own braines; for to the best of my knowledge, I remember not that ever I read any such phrase, as that eye which the god of this world hath blinded; and therefore till you pro­duce the proofe, this might suffice; but I shall freely inlarge to tell you, that Paul speaks to this effect; if the [Page 40] 2 Cor. 4. 3, 4. Gospel be hid, it is hid to them that are lost; and then he adds, whose minde the god of this world hath blin­ded; and for minds, I suppose you will grant that there is no more but one in general, and them whose minds are so blinded, to them also is the Gospel hid, and it is hid from them onely who are lost; and therefore I leave it to you to examine with unexpressible feare and trem­bling, whether it be not hid from you, since you see it not as it is the word of God, but of men; and thus he that is most blind may see it, for no one can see it in a lower degree; and for the manner how blinded? by unbelief; and how open'd? by faith, of which, more at large in my Answer to your fourth Query▪ and whe­ther the Letter can open it yea or no? the question is absurd; for though it be a material, it is not the sole and absolute meanes of it; for, though faith be by hear­ing, yet is hearing not unto them to whom God hath gi­ven eares that they may not hear; but unto them pro­perly whose eares are sanctified by the grace of the spi­rit; for though Paul may plant, and Apollo water, yet it is God must assist to give the increase, or else it is un­sufficient; but I might as well ask thee the question, whether your plow would accomplish its proper end, tillage, without you or some other wrought with it or the tooles of any Artificer form the wo k intended, without the Workman give it motion, and direct gui­dance, which to imagine is simplicity, but yet as wise arguing as is yours.

Quere 9.

Whether the true Ministry of Christ be the same now for matter, meanes, and maintenance, that it was in the Apostles time? or when was it changed into great Li­vings, Tythes, and set maintenance? and by whom, and in what must it now differ from these?

An Answer to the Ninth Quere.

The true Ministry of Christ is the same now for mat­ter, meanes, and maintenance, that it was in the Apo­stles dayes, though you would change it unto that which is no Ministry of Divinity, but rather a mystery of i­niquity. I have partly proved in my answer to your seventh Query, as to matter and meanes. I come now unto what remaines concerning maintenance; for there I shewed how Paul, the wise Master build [...], who yet was servant unto all, was to, and did ordain [...] and chuse by de putation other workmen in the same employment with him, as fellow-labourers in the Vineyard of the Lords Church; and so it is the same now: And concer­ning maintenance, the same Apostle having proved the 1 Cor. 9. 6, 7, 8▪ 9, 10, 11, 12, 13, 14. 1 Tim. 5. 8 1 Cor. 11. 8. Luke 9. 3. Mat. 10. 10 Luk. 9, 10 necessary conveniency of a maintainance for Gospel-mi­nisters, by many unquestionable Arguments he comes at last to this Assertion, Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel: And certainly he so ought to live, as that he may not become worse then an Infidel, but provide for his own Family, and the Rehearser of that Ordinance was also a practitioner in the use of maintenance; for this he testifies of himselfe, I robbed toher Churches, taking wa­ges of them to doe you service: And therefore, since it was lawful for him (as certainly it was) to take wages, for so he calls it, of one Church, to doe another service, then sure is it much more tolerable for a Minister to take wages of a Church to serve the same: And though the Apostles in the time of our Saviours presence with them, took neither purse nor scrip with them, because their employment required haste, yet this is annexed, The labourer is worthy of his hire; and to take two coats, might have been cumbersome, and therefore they went light; but as you read of their going forth, so do you of their comming in too in the same Chapter; and our Saviour, who first instituted, also disannulled this com­mand, [Page 42] Luk. 22. 36. and bids him that hath, use, and him that hath not, buy; and they being then to travel from one Region to another, were to plant, not keep in order the Vineyards, and therefore could not be setled in any constant em­ployment, and therefore enjoyed no standing mainte­nance that I have read of, except Paul, as before na­med, for wages, must be some certaine allowance; and in that the Scripture allowes and ordaines a mainte­nance, and pet prescribes not the summe, it is evident­ly cleare that it is left to humane providence to order that; and so Paul seemes to admonish, when he saith, Let all things be done with decency; and in all things I suppose this was included. And since you have no­thing 1 Cor. 14. 26.else to upbraid our Ministry withal, you raile a­gainst, and abuse Paul as well as them, when you cry out against hirelings, and therefore false Pro­phets, say you; so that it is neither changed nor diffe­rent from the Primitive Institution: And therefore the latter part of this thy Query, with most of thy Tenets, thou mayest send to Rome to thy great Grandfather the Pope, who hath both added to, and diminished from the true Ministry, and yet calls it the true still. And if this satisfie thee not, I shall refer thee to more able pens, who have writ on this subject above mentioned, as Mr. Baxter, and others.

Quere 10.

Whether the light of Christ be as sufficient to lead to God now, as it was in Abrahams time? and if not, what must now be added to it to make it sufficient?

An Answer to the tenth Query.

This thy Query hath been sufficiently answered in my Answer to thy first Query; for that which wrought ef­fectually [Page 43] in other Saints, wrought also in Abraham, who believed, and therefore was justified, in that his a­ctions were counted to him for righteousness, so that his righteousness was of faith, not of works, for then would it have been an action of the body, when faith is an act of the soule, by which he, and every beleever is, and shall be saved, and by faith was he satisfied so as to be accepted; and that faith which then was sufficient, is the same still, even unto the end; for he that beleeves, shall be saved; And by grace are we saved through faith, and that not of our selves (observe that) it is the gift of God: And the difference is not of the matter whereof it was, and is wrought, but in the means and manner at which you are offended, in that because he then wrought himselfe immediately, he doth not the same now, but by his Ambassadors, beseeching us to be reconciled un­to him: But if this be not a limiting of God, what is then? for shame cease to professe thy selfe the servant of God, when thou seekest to pervert his will; for that cannot be the spirit of God in thee which so fighteth a­gainst it in the Primitive Saints.

Query. 11.

Can any preach Christ, who have not Christ in them? and where he is, is he not sole teacher what to preach and pray, and how, and when, and to whom? and is he to be limited by any external thing, or to any exter­nal thing? or is any ordinance to be practised, but what he in spirit leads the creature to?

An Answer to the Eleventh Query.

It is possible that there may now be, as in the Primi­tive times there were, them which may preach Christ, and yet not have Christ within them; for far be it from me to deny, or to imagine otherwise, but that Judas the Tray tor preached Christ, as well as any other of the [Page 44] Phil. 1. 15, 16. Phil. 1. 18 1 Cor. 9. 27. Phil. 1. 6. Apostles, and Paul testifieth as much unto the Church of Philippi, that some there were that preached Christ, out of envy to his cause: Such I feare thou art, and many more of thy society; and some of strife, and some of good will, but yet still of them all; thus testifieth Paul: that whether in pretence or in truth Christ is preached. I doe rejoyce, yea, and will therein rejoyce: And the same Apostle, though to another Church, renders it a matter possible, that whilest a Minister teaches, to save others, he may become a castaway himselfe, when this is an assured certainty, that where Christ hath begun a good work of faith in any, he will perform also it: and the rest of this your Query I suppose tends to that which you and more of your Apostatiz'd Brethren have asser­ted, as that we ought to wait in silence till the Spirit move us; and that whoso useth the Scriptures, are rob­bers and stealers of others mens words: This you once asserted to me, and so consequently urging all to for­sake reading, teaching, and praying, or any such like exercises, unlesse the Spirit by irresistable motions move us thereunto; against which I utterly declare, as have o­thers done; for this were first, to bereave us of that glo­rious priviledge of communion with God, he speaking unto us in his word, we unto him in prayer. Secondly to shut up the Kingdome of God, in some sort, from the sons of men, in bereaving us of the meanes; for discipline and observance is the security of an Army in war; and what are glad tydings, if they are not told? Thirdly, this is to presse us to the omission of duty which is questionlesse commission of offence. And fourthly, this leaves all open to the assaults of Satan, we laying downe in our infirmities, and not standing up against his invasions and temptations. And lastly, this giveth way to sluggishnesse of spirit, and to an un­watchfulness in matters of salvation, and endeavour to Ma [...]th. 24. 23. 24. Luk. 21. 8 Act. 17. 11▪ engage us to a confidence of beliefe, in and to every thing that shall come in the name of Christ, and so to receive Antichrist, not leaving us the priviledge of the [Page 45] braines, to try the words of an Apostle, by the umpi of all controversies, the sacred Scriptures, which is ab­solutely opposite unto the truth, and contrary, yea far exorbitant from the known will and temporal expres­sive Joh. 14. 26 1 Tim. 4. 15. 2 Tim. 2. 15. Rom. 12. 12. 2 Thess. 5. 17. word of God; for though he hath said, The Spirit shall teach us all things; yet hath it said againe, Medi­tate on these things, give thy selfe wholly to them. Now whol­ly excludes all negligent intermission, and the manner how is prescribed too; for Study to shew thy selfe appro­ved, and stir up the gift in thee, as fire which sometimes is covered with ashes; and againe, Be constant and instant in prayer, and pray continually; which includes all times and seasons; wherefore we ought to put up our suppli­cations at the throne of grace, not onely when the spi­rit especially moveth us, but when our occasions or ne­cessities require; and far be it from me to imagine that Matth. 25. 25, 26.the Spirit of God moved the Apostles to preach when they did onely, and at no other time, and that they alwayes waited in silence till then; for then it stirred up it selfe, they stirred it not, but rather hid their ta­lents of grace in the earth, and so were unprofitable, if not unfaithful servants; and since the holy Ghost ad­vised, and the the Apostles so practised, as to meditate, study, and pray without ceasing, it appeares plainly unto me, that Christ neither limited or constrained them respectively, in particular, but onely notionally, in general, so to doe, giving them repenitent hearts to sorrow for sinne, and grace to beleeve, and power tho­row that grace to exercise faith in the performance of those duties; and when they prayed, Christ also pray­ed with them, and, as a faithful Mediatour, making continual intercession at the throne of grace, that the fruition of their prayers might be the accomplishment of their desires; and far be it from me to imagine that Christ can be limited by any external thing, though I suppose, and really beleeve, that it is possible for any man to limit himselfe, and then much more for Christ, who is God, and therefore with him all things are [Page 47] possible, and so may limit himselfe in any thing if he please.

Quere 12.

What is the ground and rise of your knowledge? whe­ther it be received within man from God, or without, from the Letter? And if without, whether this be not the knowledge which all the vaine janglers comes out of, and the generation of persecutors comes out of, as the Jewes was in, which professed the Letter, and were strangers to the life of God? And whether this genera­tion of men, and Professors in our Age, do not begin to manifest the same as the persecuting Jewes did, yea, or nay?

An Answer to the Twefth Query.

Act. 19. 2, My knowledge, as was Pauls, is neither perfectly the one nor the other, and yet partly both; for as the disciples of Ephesus were ignorant of Jesus, though baptized un­to John, and had not so much as heard of that name, or that there was a holy Ghost, notwithstanding any inward light, until they were informed of it by the outward teaching of Paul, and then they beleeved on Jesus, and so their saith and their knowledge too was from without, not within: but the Jewes, who like you thought to inherit glory by a Covenant of works, not of grace, endeavoured to pervert and subdue all Mat. 5. 14.knowledge, save of their way, who professing obvi­ous light, were found to be in obscure darknesse, and therefore persecuted the lights of the world, the Apo­stles and Ministers of Christ, fearing lest their deeds should be brought unto the light, and be found evil, as you doe, and so they walked short both of the Spirit and the Letter too; yet professing as much, and as pecu­liar sanctity as your selves; and you and your genera­tion manifest as much malice as did they, wanting on­ly [Page 46] their might against those precious candles of the Gospel, who waste themselves, that we may grow up unto perfection; and I speak sincerely, and I suppose I may doe it without breath of Christian Charity, That if ever we should live to see that dismal disconsolate day, wherein Quakers should predominate in might, as much as now they doe in malice, I feare fire and faggot would be a deare commodity, through the frequent use thereof; for any may see with a single eye, without a paire of spectacles, not onely the persecuting and cen­sorious Jew, but also the Saint-murdering and truth­opposing Pope enthroned both in your malice and your Tenets. The Lord defend us and his cause from your envious power.

Quere 13.

What Scripture have you for your manner of wor­ship, as to read a Chapter, and to give meanings to it, and call it expounding? to take a text of another mans words and raise points, reasons, and uses, &c. to sprinkle In­fants, to sing Davids words in order of your ballads; to stand praying in the Synagogues at your set times, before and after your glasse? Prove your practice by command from Christ, or practice of Gospel-Mini­sters, else for shame cease to call it Gospel-worship, since none of Christs Ministers worshipped in that man­ner.

An Answer to the thirteenth Query.

When first I read this common hackny and over­thredbare worne Query, which hath been the publick frequent Strumpet of all your blemished, vitiated pens, answered more then once and againe, I could not but smile to see your so often battered armour wherewith you war against the cause of Christ, become the har­nesse of your resistance in the list of this controversie a­gainst [Page 48] the truth at this time also; and though in re­spect it hath been as often answered as proposed, by se­veral learned pens, who have writ on this occasion, and by others who have treated on this subject, whose abili­ties are manifest in their works, of precious concernment, which might induce me to wave my Answer. But as I said before, so say I now againe, that since your into­sticated braines are so soone lifted up on the haughty wings of vainglorious pride of the victory before the encounter, I shall give it a curb, if not a crush. And I very much wonder that you should enquire for an out­ward evidence, when you say yours is within; and may not we say the same? But that you and the whole world may know we practice not the dictates of our own minds, but bow all to the commands of God; be it known to thee, and whosoever else shall enquire af­ter the same, that an evidential command we have, and what we doe is of an obediential submission to Gods revealed will. And for expounding of Scriptures, I answer, if thou knowest not, but art ignorant, I shall doe my endeavour to informe thee, that it was the pra­ctice of the Church in all Ages to read the Scriptures distinctly, and give the senses; and is not this expoun­ding? Nehem. 8. 8. 15. Luke 4. 17, [...]1. Luke 24. 27. 32. and be there not doctrines, reasons, and uses in all the Sermons and Epistles of the Apostles? and did not our Saviour himself take a Text, expouned it, and apply it? who also began at Moses, and all the Pro­phets, expounding unto the Disciples in all the Scri­ptures the things concerning himselfe, insomuch that Acts 28. 23. Act. 17. 2, 3 2 Tim. 3. 15. 16. the hearers hearts burned within them at his doctrine whose words were with power. Philip also took a Text and expounded it, and beginning at the same Scripture preached Jesus unto the Eunuch. Paul also expounded unto the Romans the testimony of the Kingdom of God, and the things concerning Jesus, both out of the Law and the Prophets, from the morning until evening who also testifieth this unto Timothy, That the Scriptrues are able to make a soule exceeding wise unto salvation, and are [Page 49] profitable for doctrine, for reproofe, for correction, and (ob­serve this) for instruction in righteousnesse; which I sup­pose comprehends all things mentioned by you, except you can prove them not necessary to that end, to direct in matters of righteousnesse, that the man of God may be made perfect. So having thus proved that Scriptures were expounded by the Apostles and Ministers of Christ, 2 [Tim. 2.] 15.our practice is justified; and further, yet we have this not onely as a President, but a Precept, rightly to divide the word of truth, as workmen that need not to be ashamed. Now, if there can be any right division without parts, prove it if you can; nay further still, study is required in this exercise, and commanded also by Pauls spirit, al­though cryed out against by yours; and though you dare boldly blaspheme the word of God, and call it the words of men, and so call God a man by consequence, I feare you will finde it a terrible word in the last day of Christs judgements, when you shall be found a lyar, 1▪ Thess. 2. 13. 1 Cor. 14. 37. and Paul a Preacher of truth, who calls it in truth the word of God, and the commands of the▪ Lord. And for your questioning of Baptism administred unto chil­dren, I now finde the root from which you spring, even from that well-spring and fountaine-head from whence flow streames unto every heresie; for the truest Relati­ons that ever I could come unto the perusal of since John of Leyden, that grand fomenter, and prick-louse Preacher, the founder of that Sect, I have not read of See Rosse his view of Religi­on, p. 229.any grand Apostate or heretick but what sprung from that truth-corrupting Faction, as witnesse most of your Society, for to hinder the children of Believers: The priviledge of Baptism seemes unto me a dividing of that Covenant, I will be a God unto thee, and to thy seed after thee; observe that, to thy seed, as well as unto thee. Now I shall leave it unto you to examine, whether it be Gen. 17. 7not a clipping of the wings of Gods dominions, and a limiting of, and setting a bound unto his Authority, that when he hath said, I will be a God unto thee, and to thy seed; and this shall be a Covenant between me and thee for [Page 50] ever; yet you shall put a period uno the time, and a limitation unto the condition, and so allow him onely the first▪ and deny him the latter; and certainly there 1 Cor. 10. 2.were children in the house of Israel, when they marched thorow the Red-Sea, and were all bapti [...]ed unto Moses in the cloud, and in the red Sea, where was also the Element, water, and surely there were some buds of this now unmeasurable Sect in the Church, when Paul saith, The unbelieving Wife is sanctified by the believing Husband, and the unbelieving Husband by the believing Wife; for else were your children uncleane (observe) but now are they holy; and if so, then how much more are they holy, when both the Father and Mother believeth too; and if they are so holy, why may not they enjoy holy things, as Baptism, &c. And who doth know whether the Lord shall sanctifie unto himselfe a Jeremiah in the Jer. 1. 5. Mar. 9 36. 41. Act. 2. 39. wombe? And our Saviour himselfe thus declares, set­ting a child before him, Whosoever offendeth one of these little ones that believes in me, (observe) that believes in me, (where its possible they may believe) it were better for him that a milstone were put about his neck, and [...]e cast into the Sea. Now what greater offence can there be, then to exclude them from their society and fellowship with Christ? Peter also speaking to the Jewes, testifieth this, The Promise is to you, yea, and to your children also; not dividing that which God hath put together, nei­ther robbing God of his subjects, by impairing his Do­minions, nor bereaving his subjects of that glorious priviledge of being his people; but as God said, I will be a God unto thee, and to thy seed; so said he, The Pro­mise is unto you and to your children; and therefore, as said the Angel to Peter, so say I unto you, That which God hath sanctified, count not you unclean. And for sing­ing of Davids Psalmes in meeter, establisheth a concord Act. 10. 15 Mat. 7. 3.in the harmony; and the matter being the same, it is nothing to the lawfulnesse or unlawfulness of the thing; but O thou hypocrite! seest thou the mote in anothers eye? pull first forth the beam (or if you will, adde an s, and [Page 51] make it beams) out of thine own eye; and for finging Mat. 26. 30. Act. 16. 26 Col 3. 16. Psalmes, we have the practice of our Saviour himselfe, Paul, Silas, and the recommendation of James, and of Paul also; and 'tis reported of Theodorus, that under the cruel persecution of Julius the Apostate, suffered much in martyrdo me, and being on the Rack, to the amaz­ment of all the beholders, sung Psalmes most harmo­niously; and if there can be any song spiritual, and yet unlawful, why then did Paul admonish us to exhort one onother in Psalms, and Hymns, and spiritual songs? and there can be no song, but there must be meeter, for so the word signifies, and therefore take them as songs, our practice is justified. And if you look for more, I re­fer you to them who have writ largely on this subject. And for prayer, I wonder you should cavil about it, when your society so much abominates the exercise; but it seems you look on the posture of the body, more then the sincerity of the heart; and for your Lordly commands, send them to them that will be command­ed by you; if it be a Bull, it is likely sooner to be bai­ted then feared by any, unlesse your Papistical Frater­nity, or some of Romes Society, all which and whom we abominate; but, as was the beginning of thy first, so is the end of this thy Query, a lye, in saying none of Christs Ministers worshipped so.

Quere 14.

Are you wiser then the Jewes was, or stricter in your profession, or more able to search the Scriptures, or are you fuller in your wisedome and prudence for that work, any of you who deny the light of Christ? And was not they ignorant of the voices of the Prophets, though they was read every Sabbath day, and so ful­filled in condemning him? And are not you in the same work, as to the word of Christ, though you have them every first day, beating in your Synagogues, and haling before Rulers, and think that you doe God the [Page 52] best service, when you are greatest opposers? And so fulfilling the measure of wickednesse, as they did; and how can you escape their end? Mark 13. 9. Acts 13. 27. 1 Cor. 10. 2 Matth. 24. 9. John 16. 2, 3. And are not they who are in envy, in Cain's way, out of Christ? hath God any respect to their sacrifice, yea, or no?

An Answer to the fourteenth Query.

What the natural wisdome of the Jewes was, and how profound, I care not to enquire; and what the strictness of their profession, or rather superstition was, you know best, who so far know, as to imitate their Pharisaical precisenesse, not of sacred devotion, but rather secular hypocrisie; but to search the Scriptures, and the My­steries therein comprised, and for wisedome and prudence to that worke, wee are fuller then they were, though you having eyes see not; for Christ having opened our eyes with the eye-salve of his grace, to pry into the mystery of Gods word, which hath Col. 1. 26. Acts 4 12.been hid from generations, and from you (I fear) also, but is revealed unto us by faith in him, we can see that he, even Jesus, is the Christ, the Son of the living God, and that in him, and his name onely, is eternal Redem­ption to be found or preached and salvation in no o­ther under the Sunne; that he is bodily ascended unto glory, and sitteth at the right hand of God, making in­tercession for us; and this they could not see, though we see this, and much more by faith in him; and wee can see the way wherein we must run to attain the end of our race, even eternal rest, which neither they, nor you, their successors could, or can see. But since with a parenthesis of nonsence you seem to direct your latter part of his Query, (To any who deny the light of Christ) finde them out, and let them answer it, for it concerns not me; and so I have ended my Answer. And if you please, you may begin your progresse to your ghostly father, Pope Alexander the 11th. and implore a blessing [Page 53] for better fortune in your future undertakings, that so the fruits of your future policy may have more prospe­rous fruition, that so he may have cause to rejoyce with singing Te Deum, when his sheepskin of glorious pre­tences shall better hide his wolvish inside, then thus to be unmasked.

Having accomplished what you and others of your Faction so much bawled for, to wit, an Answer to your Queries, I hope I may claim it as a debt, rather then a courtesie, that you also answer what I here propose afresh, that so a disco­very of the truth may be further made, and I doubt not but that truth will discover your falshood.

Query 1.

WHether your quaking and trembling be not the effects and tokens of those curses, 1 Sam. 14, 15. Deut. 28. 65. Psal. 69. 23. And whether the Lord hath not given you eyes that you should not see? And whe­ther the god of this world hath not blinded your minds? And whether the Lord hath not given you o­ver to a spirit of delusion to believe lyes? And whether you slumber not in that self-pleasing trance of Security? and whether it be a blessing or a curse, that you know not your sins? and whether Satan drill you not to him­selfe with the lure of present perfection? and whether all this be not inflicted on you as judgements for your Apostacy?

Qu. 2. Whether there ought not to be a special di­stinction made betwixt the dictates of the spirit of God, and the spirit of man? and whether it be not of the latter that proceeds from you, if not worse? and whether you are not in laying it on Christ? Gal. 1. 2.

Qu. 3. Whether that expression of Paul, quoted by you, That he was an Apostle not of man, nor by man, was spoke of officiating that Office, as being an A­postle, and therefore a Teacher of Christ, not of man, or the manner of his choice and election to that Office? [Page 54] or is that a warrant to assure any that there can none be Ministers of Christ but who are immediately called and chosen by Christ himselfe, as was Paul? and then are not such Apostles of Christ as well as Paul? and whe­ther hereby you intend not to claim equal authority with Paul, both in your preaching and writing, and so set your selfe free from obedience to any of his Epistles, and injoyn others to observe yours as well as his? and whether we may not smell the Pope in this your pra­ctice, as well as in many others? and is not this spiri­tual pride?

Act. 15. 40 Act. 1. 23. Tit. 1. 5. Qu. 4. And since Paul chose Silas, was not Paul a man? or was Silas no Minister? and was not Matthias, who succeeded Judas, chose by man? or was he not an A­postle? or was it by usurpation that Paul took unto himselfe that authority to transmit power to others to ordaine Elders in every City? or did he erre when he gave instructions to Timothy whom to make Bishops? and whether were they of Paul false, or of Christ true Ministers so chosen? and since Timothy received the gift of Prophesie by the laying on of the hands of the 1 Tim. 4. 14.Presbyter, was that Presbyter a man or no man? if a man, was it not then by man, though not of man? if no man, what then was he? and what hinders that there should not be the same power in man now, the state of man being the same still that it was then?

Qu. 5. And since you say there is a light in every man and woman that comes into the world, sufficient if minded, to lead out of all the wayes and works of Act. 9. 11, 12, 17. Acts 10. Act. 8. 26. darknesse; is not this a leading to perfection? and if it be so, that there is that in every man which is suffici­ent; was it not then a needlesse light that the Lord sent? by Ananias to Saul; by Peter to Cornelius; by Phi­lip to the Eunuch? or was it not that there was no sufficiency in them? And then do you not lye, to say there is in all a sufficiency? or was it that it then was unsufficient, although it now is sufficient? and how came it now to be sufficient, more then then it was? or [Page 55] was it not this indeed that God thereby gave them, and Act. 18. 24, 25, 26, 27, 28.us, and all future posterity an evidential example of his manner and way of conversion by the concurrence of two, the ministration of man, and the operation of the spirit? and if so, why doe you resist it? or is not your opposing of it a fighting against God, and a spirit of delusion in you, which calls it selfe Christ? and why was it that Apollo, though he was zealous in what he knew, which was onely the baptism of John, yet un­derstood Act. 18. 26nothing of Jesus till he was taught it of A­quila and Priscilla? is it not an apparent evidence that there is nothing in man to bring him to that know­ledge without either an extraordinary inspiration, or an ordinary tuition?

Qu. 6. And if Christ preached the Kingdome of God within unbelievers, as you say he did, what then is the difference between the faithful and the faithlesse, and wherein doth it consist? or is there none? or shall both be saved? if yes, how so? if no, what is the reason, since there is power in all (as you say) why is not the Re­demption to all? or is it that the light is sufficient in one, and not in another? or doth God will all to sal­vation, but some men superwill, and so come to con­demnation.

2 Thes. 2. 13. 1 Cor. 14. 37. Qu. 7. And whether is your spirit a lying one, which saith the Scriptures are not the words of God, but of men? or Pauls spirit, which saith, Of a truth it is the word of God; and that what he writ was the com­mands of the Lord; or is a command consistent of words, or no? if not, of what then doth it consist? or if yes, how can the command be Gods, and the words mans? Speak out plainly in truth according to Scripture, and cease to equivocate sophistically to delude silly souls.

Qu. 8. Whether it be any better then hypocrisie, to prate of, and call for Scripture, and yet deny the pre­rogative of Scripture, that it is not the word of God? and what doe you say unto the commandements, are [Page 56] Exo. 20. 1. Rom 19. 9 they the words of God yea or not? if not, what is meant by that phrase, God spake all these words saying, was that God, or was it something else that called it selfe God, and was not so? and if they are the words of God, why are not other Scriptures the same? and how is it that some of you say the word of God cannot be contained in ink and paper?

Q. 9. And since you say that Christ only is the word of God, I query whether he be meet to be a Teacher of others? nay, hath he not need himselfe to learn the first principles of Religion, that cannot discerne be­tween the temporal expressive word of God, and the co-essential and co-eternal word with God, for so is Christ.

Q. 10. And if that the Law written in every mans heart were since Adams fall, and now is sufficient to teach us what to do & observe, as to sanctity, wherefore Rom. 5. 20then did the Law in the Letter enter on Mount Sinai? and if you say, that so offences might abound, which were not made manifest in the eyes of sinners, this I grant; but then how could that Law in 'mans heart be sufficient, if it were in some sort unsufficient, and not perfect in every degree to its end? and wherefore af­terwards entred the Gospel, the Law of Faith on mount Sion? and to what end, if not to direct in a new way by a Mediator? which neither the Law in mans heart, or on Mount Sinai could doe; or was it once of such force, and is it not the same still? if not, how came it to be disannulled?

Heb. 5. 12. Q. 11. What be those first principles of the Oracles of God, made mention of by Paul, as needful for believers to know what the oracles be, whether the Scriptures, or what else be the Oracles, or the Principles, how learnt, and after what manner, & by what means? or if the Scriptures be the Oracles of God, why not the Word of God also? and what differerence between the oracles and the word? and Heb. 6. 1.wherein consistent? and what those principles of the do­ctrine of Christ be? whether the same with those of the [Page 57] wherein different? and wherein congruant? and what the growing up unto perfection is? and when the end? and whether in this life, or in another?

Q. 12. What is the Kingdom of God that our Saviour speaks of, Luke 11. 21, and what that Kingdom, Mat. 11. how did it suffer violence? by whom? and after what manner?

Q. 13. What is that Election? what that Ordinati­on? what that Adoption? and what that drawing so of­tentimes Matth. 24. 22, 24. Rom. 9. 11. & 11. 15. Tit. 1. 1. 1 Pet. 2. 10 Act. 10. 24. & 13. 48. Jude 4. Rom. 8. 5, 23. Gal. 4. 5. Eph. 1. 5. Joh. 6. 44. spoken of in Scripture? and who they be that are capable of it here? and after what manner admini­stred? and make out your judgement herein by plaint Scripture.

Q. 14. And since I have proved Scriptures may be ex­pounded, why not a verse, or a chapter, or more or less? and since it ought to be divided, can there be any divisi­on without parts? if so, prove it; if not, why may it not be distinguished under the names of Doctrines, Rea­sons, Uses, and the like, as well as to goe without name? or doe you resist it, because the Scriptures allowes it?

Q. 15. And since you seem to exhort that none ought to begin or conclude their speech in Preaching, till the spirit move them thereunto by irresistable motions; did ever the gift of the Spirit exclude prudent reasons so much, as to set mens tongues so on going, as that they had no power to stop them? and is not your tongue oyled with a spirit of confused delusion?

Q. 16. Whether it extend not unto, or come within the limits of the blasphemy against the holy Ghost, to cry down that which he hath set up, and to belch forth lyes, slanders, heresies, false doctrines, and perhaps blasphemy, and yet to lay all on this spirit? or what is that sinne which is unpardonable?

Q. 17. Are not the Ministers you now cry down, the same that Rome would destroy? and with you, say they are false Teachers, and no true Ministry? and were not the holy Martyrs as Theodorus and Ignatius, &c. and in Q. M [...] ­ries dayes, Gra [...]mer, Latimer, Hooper, Ridley, Farrar, Brad­ford, Mat. 12. 31 [Page 58] Philpot, Saunders, Glover, Taylor, and many others of the same profession? or wherein did they differ? or were they false Ministers, and so died as evil doers? and were they not called Masters, took tithes, and preached upon Texts, and in Pulpits? and doe not you justifie their murders, in condemning their cause, and so joyn with their persecuters, and condemn those afresh? and is not the spirit in you a truth-opposing and Rome-upholding one?

Q. 18. Is Baptism and the Supper Sacraments, yea or no? or whether there can be any Sacrament without some outward signe? or whether a Sacrament is consi­stent in words? or an Element? or of the one? or of the other? or of both? or of neither? and how there can be any Sacrament without an Element? speak plainly to the purpose.

Q. 19. And since you say I am damned, where is that pious charity spoken of by Paul, 1 Cor. 13. or is it to be owned by, and practised of a Christian, yea or not? if yea, after what sort, and in what measure, and why do not you use it? if no, when was it made void? and whe­ther it be the spirit of Christ, or of something that cals it selfe Christ, that saith, Judge not, lest ye are judged? or of Satan, which seeketh to drive men into desparati­on without cause? as thou art damned; when, and at what time were you made privy unto Gods determi­nate will, to know that I am damned? or to his secrets? that I believe not? or sauours not this of a diabolical, censorious envious spirit in you? and how comes it to passe that I must believe James Naylor, and then be faith­ful? and though I believe in Christ, yet be faithlesse? is there more objects of faith then one in unity? and what be the degrees? and what the effects? & what the grounds of a saving and sanctifying faith? and how known?

Q. 20. Whether the power that worketh in you, and in the rest of your quaking Fraternity, be divine, or di­abolical? if divine, prove it by Scripture; or may we not know the Tree Antichrist by its fruits, heresies in you? [Page 59] if diabolical, then cease (like Simon Magus) to seem to be some great one, to draw disciples after you, and re­sist this spirit in your self; better repent, then perish.

Q. 21. Whether it be by the spirit of Satan, or the power of God, say you, that worketh by charms, where­by some of your Proselytes have been possessed with de­vils, as Gilpin, Mary White, and others? and whether Peter, or Simon Magus be the Apostle of Christ? or whe­ther it be the work of the spirit of God, to inspire with the holy Ghost, or with Satan? and hereby let us know whether you be Saints or sorcerers? make it out upon a Gospel account.

Q. 22. And since you so much rail against superiori­ty 2 Pet. 2. 10, 11. Heb. 13. 7, 17 1 Cor. 4. 1 Tit. 1. 7. 11 Tim. 3: Cor 3. 10 Act. 14. 15. Eccl. 12. 11 1 Pet. 3. 6. Act. 20. 25 Act. 26. 2, 27. Act. 16. 30 & dignities, when as the very Angels in heaven bring no railing accusations againg [...] them? and wherefore did our Saviour speak against being called Masters, and up­on what occasion? and why may not Ministers be called Masters as well as Rulers? and what is the difference be­tween a Master and a Ruler? and is the title of Ministers of Christ, the Stewards of the Mysteries of God, Em­bassadors of Reconciliation, Bishops, Overseers, inferi­our to the word Master? did Paul transgresse? or was he no Minister, because he called himselfe a wise Master­builder? or did the holy Ghost erre when he called tea­chers Masters of Assemblies? or did the spirit erre when it commends Sarah for calling Abraham Lord? or Paul▪ who called Festus most noble Festus, and Agrippa, O King Agrippa? did not Paul and Silas own the title Sirs from the Gaoler? or doe you not stumble at a straw, and run over a mountain? and see a mote in anothers eye, but not a beam in yours?

Q. 23. Did not your spirit speak in Corah, Dathan, A­biram, Num, 16. 3.and their adherents? and did not they raile a­gainst their Ministers? [...] take too much upon you; and say not you the same in effect? and said not they, all the Congregation is holy, and so themselves in their own eyes? and you say you are pure; said not they The Lord is among us? and so say you, The Lord Christ [Page 60] 2 John 9. is within us; and is not the same spirit in you, that was in Diotrephes, who rejected the Epistles of the Apostles? And did ever any more presumptuously boast of, and yet act more contrary unto the Spirit of God? or did ever any generation shew such audacious arrogant im­pudence, in opposing the Doctrine for which Martyrs & holy men of God have spent their blood for the testimony thereof, and yet take unto themselves the justice of their cause for a defence of their basenesse? and is not this spiritual presumption, if not abomination?

Q. 24. Is a lye the fruit of an infallible, or a fallible spirit? and may not a true Church erre, and so be falli­ble, or may it erre, and yet still be infallible? or is pre­tence of infallibility an assurance that that Church so pretending it is a true Church? or did any of the Apo­stles boast of infallibility, as doe you? or are you more infallible then they were? And if you have the same spirit, why then what hinders that you doe not the same miracles? is it that the spirit is now lesse able then it was then? and so is not the spirit fallible? or is it not rather that there is in you a deceivable spirit that calls it selfe infallible? and did ever any besides your selfe and the Church of Rome your Founders, stand upon so presumptuous a score of infallibility, and yet acted with more fallibility in doctrine and opinion? and is it not hellish darkness in you, and them that calls it selfe pure light.

J. DEACON.
FINIS.

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