An Anſwer to three Queries coming out of a dark mind, from a blind underſtanding; propounded by Thomas Winterton to us called Quakers.

1. Query. IN this Query thou askeſt, whether there be a certain note, character, or ſign, to know the true Prophets from the falſe, and what that is, and whether for any to affirm and declare, that he is ſent immediate from the Lord, and that he ſpeakes by the ſpirit from the mouth of the Lord, and what he thus ſpeakes is infallibly true, and yet can give no other teſtimony but his own words and his aſſociats, whether this be not rather the character of a falſe Prophet then a true; but if a true, then whether every one that will may not be a true Prophet?

Anſw. Yea, there is a note, a character, and a ſign, by which the true Prophet from the falſe may be known, and they are read by the ſpirit of the Lord, which comprehendeth the ground from wch each doth ſpring; which ſpirit was, and is in the true Prophet, wch is Chriſt Jeſus: And is is written, and if any man have not this ſpirit he is none of his, but an enemy to him, and knows not the falſe Prophet from the true; nor cannot reade the note, character, and ſign; having no ſalt, is without ſavour, for they are known by their fruits to him that hath the ſpirit: men cannot gather grapes of thorns, nor figs of thiſtles; if thou can read this parable, thou mayſt know the difference, for this is the ſign which Chriſt gave of them. Who were they that cryed, Loe here, and loe there; and was, and is known to him who is the true Prophet, who abideth within, and ſaith, Go not forth? if thou be in this Doctrine, thou can underſtand, and this is the note, ſign, and character which the Prophets and Apoſtles gave of them: They looked every one for his gain from his quarter, and preached for hire, and went in Cains way to envy, and in Baalams way after the guift; and through covetouſneſs made merchandize of people, and their Miniſtery was ſuch that alwayes people were learning, but were not able to come to the knowledge of the truth by them, but were led away with divers luſts: And ſuch were not ſent (nor now are not) immediate from the Lord, nor ſpeaks not by the ſpirit from the mouth of the Lord, and what he ſpeaks is fallible, and a lie; and whatſoever he affirms and declares is for condemnation; for his Teſtimony is from man, and his Call from man, and he ſpeakes his own words, and the world heareth him, and receiveth ſuch; and ſuch are exalted in it, called of men maſter, and hath the chief ſeat in the Aſſembly, and are proud, covetous, heady, and high-minded; and ſuch are in the enmity againſt the true Prophet, which is Chriſt, who receiveth not his Teſtimony from man, but from God; and ſuch who are in him now, as ever was, is hated and mocked of the world (who are children of darkneſs) though they ſpeak from the mouth of the Lord infallibly, yet they cannot give teſtimony to the world, nor to thy adulterous Generation to be believed of them, that he is ſent of God: And this is the ſign of the true Prophet, not to receive teſtimony from man, nor to ſpeak his own words in his own time; and this Prophet is born and brought forth contrary to the Will of man; nor ſpeakes not his own words, but the Word of God, who are in his own will, ſpeaking his own words, is a falſe Prophet, and runs in his own will, and is not ſent of God; and none that will, in his own Will, can be a true Prophet, but they; and thou in that Will ſtands in the enmity againſt God; and here thy Character is read.

2. In this Query thou askes, whether there be any light in man, but what is ſealed in his underſtanding, and whether the underſtanding receiveth not its light from the information of the ſences, and whether any information to the underſtanding, but what is from the ſences, is not meer imaginary?

An. The light of Chriſt, which lighteneth every man that comes into the world, which ſhines in darkneſs, thou cannot comprehend; but by it are comprehended and judged, thy ſenſual ſtate, the light which ſhines in darkneſs, which is ſeated in the conſcience, is received from God; and it's ground is God, and not the ſences, but it reproveth the motion of the ſences, which ariſeth in the diſobedience, and judgeth the information of the ſenſual nature, which informeth into diſobedience unto God, and conformeth but unto the Saints words and practiſes in the ſenſual underſtanding, contrary to the true light; and this is from imaginary light, and is for condemnation, which the true light which thou cannot comprehend, but ſtumbles at.

Qu. 3. In this Query thou askes, whether it be neceſſary to believe any that ſhall ſay, they have in them ſomething above nature, till they can demonſtrate ſomething in them, which is not to be ſound in natural perſons; and whether the note of one truly ſpiritual, is not ſo to love Chriſt and the Goſpel, as freely to lay down his life for the truth thereof; and whether many Jeſuits of late have not done this; and whether there be not an abſolute oppoſition between the Church of Rome, and you?

An. It is onely neceſſary for thee to know thy ſelf, and to believe in the light which lets thee ſee thy evil deeds, and thy corrupt heart; the light which hath lighted every man that comes into the world is eternal and ſpiritual, and which condemneth the natural man in his works and knowledge, and is not of the natural man, though in him, for light ſhines in darkneſs: To thy dark mind, this may be, and is demonſtrated in word, though not believed by thee; for thou that ſtumbles at the light art an unbeliever, in the natural ground, among the natural perſons, who cannot diſcern the things of God, though declared and demonſtrated unto you; and this is thy note and character, a ſtumbler at the corner ſtone, who is him which is the light of men; and ſo no friend to him, nor to his Goſpel, but an enemy to both, to the light I do ſpeak in thee, which ſhall one day anſwer me, who art in thy fleſhly mind and luſt, and queries with thy buſie mind, and in thy natural knowledge, in which thou alſo corrupts thy ſelf: To the latter part of thy Query, I do anſwer, the Jeſuits have never of late, nor of former dayes, laid down their lives for the truth of the Goſpel, but out of a fiery zeal without knowledge, in the darkneſs, and not in the light; between which, and Us, is an abſolute oppoſition, as between thee and us, who art both in one ground and nature; their Church of Rome, and the Church of England (ſo called) which is not the Church of Chriſt, we do ſtand in oppoſition againſt by the true light, which cleerly manifeſts unto us, that the one is worſhipping an Image, and the other an Imagination, and are both in the curſed ground, enemies to the Worſhip of God, which is a ſpirit, and among them thy name ſtands, in oppoſition to the true light which removeth their ground, and art a ſtumbler at it, folowing thy own will, and the deſires of thy own mind: Therefore (friend) repent, and ſearch thy own heart, and try whoſe ſervant thou art by the light which will ſhew thee, and bear witneſs for the righteous God, and againſt all thy ungodly wayes and words: This light is in thee, and comes from Chriſt, thy way to ſalvation, if thou love it; but thy condemnation for ever, hating it. This will reſolve all thy doubts, and will let thee ſee from whence thy Queries did proceed. Thus I have anſwered them, and do expect an Anſwer from thee, of theſe following:

1 What is the ground in which the Church of Rome ſtands, and whether it be removed in thee; and if, how was it removed? and whether the Vial be powred upon the ſeat of the beaſt, yea, or nay, and what is his ſeat, and his mark and the number of his name? 2 What is the mouth of the falſe Prophet, and where ſpeaks he, and whether thou do'ſt witneſs his mouth ſtopped in thee, and whether thou canſt be deceived, yea or nay? 3 What is the end wherefore Chriſt was manifeſt into the world, and whether thou haſt received the end of his coming; or when, where, or how, thou expects to receive it; and where, and what is the ground of thy knowledge of him: Anſwer theſe in plain words, or lay thy hand upon thy mouth, and utter not words before the Lords; but confeſs thy ignorance, and own thy Condemnation. EDWARD BƲRROƲGH.

The Authors Reply, to the Quakers Anſwer to his three Quaeries.

I Have out of my dark mind, and blind underſtanding, (as you pleaſe to ſay) took a through view of your pretended Anſwer to my three Queries, the which conſiſt of 12 particulars; and thou haſt made a direct Anſwer unto two of them, and they are the two laſt of the laſt Query. To the firſt part of the firſt Query, you leave out the word certainty, the which is the life of the Query; and anſwer, that there is a note, character, and ſign, to know a true Prophet from a falſe. And in the ſecond particular of the firſt Query, I query what that note, character, and ſign is; and to this you anſwer nothing at all, but run into a meer aiery whimſical ſtory, that may ſerve to prove as well the greateſt abomination in the World. And though I will not trace you in your aiery whimſie, yet I will obſerve what hath paſſed from thee that hath relation to the Query; and that is two things: The firſt is, That a true Prophet cannot give testimony to any that his Calling is of God, but thoſe that have the ſame ſpirit. The ſecond is, That a true Prophet cannot make a viſible demonſtration to the world that his Calling is of God. Now as theſe two concluſions are truly drawn from your aiery whimſical ſtory, ſo I ſhall endeavour to reply to them. And for the firſt, It is an ancient ſhift, and hath long ſince by the Antinomians been put upon me, they boaſting like the Quakers of their great light, inward teaching, and incomes of the ſpirit; and I deſiring a demonſtration of theſe things, they like the Quakers told me I had not that ſpirit, and therefore I was not capable: So of late your Predeceſſor Iohn Roberts, of whom his Diſciples cryed, Curſed was he that worſhipped any other God then John Roberts the Father of our Lord Jeſus Chriſt. And in new priſon, in a conference with them, I called upon them to make thoſe things good they uttered. They told me, I had not the ſame ſpirit, therefore I could not believe: And now as they laid their Foundations in aiery Whimſies, ſo they are blaſted and vaniſhed before you, yet they out-ſtript you in their devotion, abſtaining from all things but bread and water, by which they drew (to my knowledge) many to ruine, as you are like to do. And now as this is a ſubtle ſhift to break the lorce of an Argument, ſo it will ſerve for any Whimſie: as if a Jeſuit ſhould affirm that the Pope was above God. This whimſical ſtory will ſerve to tell thoſe that ſhall inquire into the truth thereof, that they have not the ſame ſpirit, and therefore it cannot be demonſtrated to them. And it is as uſual for he great Sultane to prove his great Prophet Mahomet to be true. Yea, if a Quaking Prophet ſhould affirm, that the Spirit of Chriſt hath carryed him through the Moon, & that he there ſaw Chriſt ſitting at the right hand of God his Father, and that he ſee many glorious manſions prepared for them that obey the Commandements of Chriſt, and that was to worſhip the Moon. I ſay, if he ſhould thus affirm, his aiery whimſical ſtory will ſerve him for as much uſe to prove that true, as it will prove he is a true Prophet, and that he ſpeaks infallibly from the mouth of the Lord; and if he would but outface this, as he doth the other, without all queſtion he would have as many unſtaid minds to follow him in the belief of this, as in the other. And now for the trial of you in the ſecond particular, I muſt rouz you out of this lurking hole, and chace you in the plain field of the Scriptures, the which you ſay you own, and bear witneſs to; and there try, whether you are not covered with ſheeps cloathing, or no. And in order thereunto, I ſhall obſerve, that you affirm that the ſpirit that was, and is in Chriſt, is the ſame that is in the true Prophets, (I ſuppoſe you mean the Quaking Prophets) I cannot but acknowledge, that we are for this beholding to you, in that you have given us a Rule to try whether you are a true Prophet, or a falſe; and that is by comparing your ſpirit with Chriſt and his Apoſtles ſpirit.

Now Chriſt ſaith of himſelf, That he came to convince the world of ſin, righteouſneſs, and judgment; the manner by which he did it, was by giving a demonſtration ſuitable to his Doctrine, that as his Doctrine was ſuch as never man taught, ſo his Works were ſuch as never man did. Here you ſee the nature of Chriſts ſpirit that brings the world to the knowledge of him by viſible demonſtration, yea to their very outward ſences; for he ſaith, the works that I do bear witneſs of me: And thou ſayſt, that the Quaking Prophets ſpirit can give no teſtimony (that is) demonſtration to the World: therefore the Quaking Prophets ſpirit and Chriſts are not of one kind. Again, when Chriſt commanded his Diſciples to go preach to the world, he bid them to ſtay at Jeruſalem, till they had received that ſpirit that ſhould demonſtrate them to the world from falſe Prophets that he had ſaid would come. Now upon your account they need not have ſtaid, for they had tongue teſtimony barely to tel the people, that they were ſent from Chriſt; but you ſee that the ſpirit of Chriſt acts in pure reaſon, when it ſends forth a ſtrange doctrine, it ſends forth as ſtrange a demonſtration, for as the people were to be preached to the world, who had by nature come to know the inviſible God, by things viſible; ſo he gave them that ſpirit that ſhould demonſtrate to their underſtanding, that they were ſent from that inviſible Power. Therefore by thy own aſſertion, and by thy own affirmation we have found by thy ſpirit, by comparing it with Chriſts ſpirit, and his Apoſtles ſpirit, to be a jugling falſe deceiving ſpirit: and therefore I ſhall apply thine own words, to thine own ſelf, as of right they belong, that thou art not immediatly ſent from the Lord, nor ſpeakeſt by the ſpirit from the mouth of the Lord, but what thou ſpeakeſt is falſe and a lye; and whatſoever thou affirmeſt and declareſt, is for condemnation, for thy teſtimony is from man, and not from God.

The 2d. Query thou writeſt down as though thou intendedſt to give anſwer to it, but by that time thou hadſt done, thou either forgot what to anſwer, or elſe thou ſuppoſed that the bare writing of it down was ſufficient. For I query, Whether there be any light in man, but what is ſeated in the Underſtanding? If I had queried, Whether there be any light in man, but what is ſeated in the heel? the Anſwer that thou gives is as ſatisfactory to the one, as to the other. But inſtead of anſwering, thou telleſt me, that Chriſt lighteneth every man that cometh into the world; about which, thou and I differ not: but where this light is ſeated, whether in the underſtanding, or no; & this thou mighteſt have ſeen, if thou hadſt not been a blind, as well as a falſe Prophet. To the two firſt parts of the laſt Query, thou dealeſt as to all the reſt; and that is like to a man that ſhould ingage to meet his enemy in the field, ſhould keep his appointed hour, and when his enemy cometh, repeat the quarrel, and then run away: ſo thou ingageth to anſwer my queries, the which thou repeaſteſt, and then runneſt away from giving an Anſwer. For the query is, Whether its neceſſary to believe any that ſhall ſay, they have in them ſomething above Nature, or ſupernatural, unleſs they can make it appear that they have in them ſomething that cannot be found in a natural man. Thy anſwer is, that it is neceſſary for me to know my ſelf; and then like one far more fitter to rail, then to anſwer, accuſeth me with evil deeds, & a corrupt heart, one whom thou never ſaw, or ſo much as heard the leaſt jealouſie of the leaſt guilt of the leaſt crime againſt me: ſo although thy boaſtings are as great as any falſe Prophets, yet thou haſt as few brains as the leaſt of them: howſoever thou haſt blundered up an Anſwer to the two laſt parts of this laſt Query; and that is, that the Jeſuits have neither former nor latter laid down their lives for the truth of the Goſpel; & yet thou ſayeſt; they did it out of a fiery zeal, the which is a contradiction to your denial, for zeal argueth they did believe it true; for there is no zeal but what is grounded upon a confidence. And though I have proved you Quaking Prophets falſe, yet if you ſhould (the which I am confident you never will) lay down your lives for your Opinion, I could not but believe that you did conceive that true you died for: and if I ſhould ſay the contrary, and yet ſay you did it out of fiery zeal, I contradict my ſelf as you do. Laſtly, thou ſayſt thou art oppoſite to the Church of Rome, yet thou art one and the ſame in foundation, the which is no more then meer imagination, and in many, grand errors, as aſſuming an infallible ſpirit, and damning all that will not believe you, as they likewiſe do.

Thus having proved thee a falſe Prophet, in that thou haſt not the mark, character, and ſign of a true, I yet have a few more things againſt thee, and that is to prove thou haſt the Root and Ground in thee, of all thoſe abominations the which thou ſayſt are marks, characters, and ſigns of a falſe Prophet; and that is proved thus: Thou ſends me 3 Queries to anſwer, and thou chargeſt me to anſwer them in plain words, and thou feigneſt an Anſwer to me in aiery Whimſies, without either direct anſwer, or plain words: thus thou asking more then thou wilt give, thou giveſt a perfect ſign of ſelf-love in thee, the which is the ground of all abominations; Its the ground of running in the ways of Cain after envie, and the way of Baalam after guifts: its the ground of making merchandize of the people and miniſtry: its the ground of all covetouſneſs, pride, and ambition; yea, its the very Corner ſtone of all the abominations in the World.

Now theſe falſe Prophets, of whom thou ſayſt theſe are the marks, characters, and ſigns of, they came not with theſe marks, characters, and ſigns, in their fore-heads; but they privily hide them under their ſheeps cloathing, from the underſtanding of the people: yea, they came in with two hornes like a Lamb, till they had got into the affections of the people, and into a way of ſettlement, they then ſpake like a Dragon. Again, as thou haſte the foreſaid Ground and Root in thee, ſo there are many Branches appear:

The firſt is, that thou blameſt me for inquiring, and ſaith, its out of my buſie mind: yet thou ſends me as many, as I ſent thee, and four times as many to the Anabaptiſts: Thus thou blaming me for ſending 3 Queries, art much more to be blamed for ſending 15. The ſecond is, a branch of falſhood; for in the beginning of thy pretended Anſwer thou ſayſt thus: (An Anſwer to three Queries) and at the end thereof thou ſayſt, (thus I have anſwered them) yet thou haſt anſwered but two parts of twelve. The third is, a branch of pure folly; for you ſay that I have a dark and blind underſtanding, and all along in thy aiery Whimſie conclude me in darkneſs yet thou ſendeſt three Queries to me for information, or elſe thou diſſembleſt; and that's a perfect mark, character, ane ſign, thou art not a true Prophet. The fourth branch, that doth ſpring out of this bitter Root, is that which thou ſayſt is a mark, character, and ſign of a falſe Prophet; and that is to be alwayes teaching the people, and never bring them to the knowledge of the truth: ſo thou with thy antick carriages, and whimſical teaching, juggles the unſtaid people out of their own underſtanding, that ſo they may ſee by thy eyes, and hear by thy ears, and underſtand by thy underſtanding: ſo that their eyes are made uſeleſs, their ears uſeleſs, and their underſtanding uſeleſs, even like the Papiſts, the poor unſtaid people rely upon thy pretended infallibilities, as the Papiſts do on the Church of Rome. And whereas thou telleſt them, that Chriſt lightneth every man that cometh into the world and of the light within them; but thou either canſt not, or wilt not ſhew the people what they are to underſtand by it. Wherefore, to undeceive the people thou and the reſt of thy fellow deceivers have beguiled, and to keep others from being deceived by you, I ſhall endeavor to ſhew what this Light is, or what of neceſſity it muſt be; and that I may do it in plainneſs to their underſtanding, I ſhall change my Method into a Dialogue.

Queſt. Whether Chriſt lighteneth every man that cometh into the world inwardly or outwardly? Anſw. Both inward, and outward; that is, the eyes of the body, and the eyes of the underſtanding. Qu. How can that be made appear? A. The ſame ground that proves he lightened man in any part, the ſame proves he lightened man in every part where light appears: for as he was God, he did the one; ſo he did the other, ſo the World was made by him; and without him was made nothing: and again, ſpeaking as he was man, he ſaith, (Of my ſelf I can do nothing.) Q. What is that Light the which Chriſt lighteneth man with? A. None can really tell, what it is in its reall Eſſence and Being. Qu. Can it not be defined? A. No otherwiſe, but as Faith, and Love, and other Graces are, that is, by their Effects. Qu. What are the Effects of Light? A. It diſcovers unto man viſible formes. Qu. Can the eyes or light of the underſtanding diſcover viſible Formes? A. The light and eyes that is ſaid to be in the underſtanding, is no more properly light, then properly eyes, but is figuratively called Light, becauſe it hath as it were the properties of Light that is to diſcover; for as the bodily eyes diſcovers viſible formes, ſo the underſtanding diſcovereth the different Nature of thoſe Formes. Qu. Is there no inward light, but what is ſeated in the underſtanding? A. No; in the good ſence that is without relation to carnal inclination, there is no knowing, no believing, no affecting, no liking, not there is no diſliking, nor diſaffecting, but it ariſeth & proceeds from the determination of the underſtanding. Qu. Doth every man bring into the World this light that Chriſt lighteneth every man with in full perfection? A. For the outward eyes of the body, they are perfect at their coming in or never perfect; but for the light of the underſtanding, they bring in that as they bring in their full ſtrength; that is, a capacity to grow to it. Q. In what order or method doth the actions of the body ariſe from? A. There are inherent in man five diſtinct faculties, the which are the ground of all his acting. Qu. Which are they? A. The firſt are the ſences: the ſecond, are the underſtanding: the third, the Will, or affection: the fourth Imagination: the fifth, Carnality or Luſt. Q. What is the place and office of theſe ſeveral faculties? A. The office of the Sences is to inform the Underſtanding of what they hear, ſee, ſmell, feel, and taſte. The offices of the Underſtanding, is to judge and determine thoſe things by the Sences preſented. The offices of the Will or Affection, is to put the body upon action, according to the determination of the underſtanding, the which if it determinateth good, it moveth the body towards it; if ill, it moveth the body from it. The offices of the Imagination is to bring information to the Underſtanding, beyond the reach of the Sences. The offices of Carnality, or Luſt, is through a vicious, inclination to overpower the Will, upon ſome pretended good, to move and cauſe the body to act quite contrary to its light and underſtanding. Qu. Are all the five Faculties of one and the ſame nature? A. No, they differ as much as Light and Darkneſs. Qu, Which are they that differ? A. The three firſt differ from the two laſt, and the two laſt differ one from another. Q. What is the nature of the three firſt? A. They are of that nature, that whileſt man acteth under theſe diſtinct from the two latter, his actions are pure, as unto man, without the leaſt commixture of unjuſtice or deceit, or provocation thereunto, neither can he: For firſt, the Senſes they deliver up to the Underſtanding what they partake of without the leaſt ſelf end; and the Underſtanding judgeth as purely, according to that light it hath; and the Will as ſincerely puts the body upon action.

Q. What is the nature of Imagination? A: Its nature is to give information to the Underſtanding of things oftner falſe then true. Q. What is the nature of Carnality, or Luſt? A. It is of a moſt miſchievous nature unto the ſons of men, it corrupteth their actions, it deſtroyeth ſociety, yea, it deſtroyeth or depriveth man of all comfortable being. Q. Are not Reaſon and Conſcience faculties alſo? A. Yes, they may be ſaid to be faculties, becauſe they may be ſaid to act, though more remote then the reſt; for Reaſon is nothing but a Concluſion drawn from Experience: Now there muſt be Underſtanding, and from the Underſtanding there muſt be Experience, before there can be Concluſion, the which is Reaſon. Qu. What is the effects of Conſcience. A. Firſt you muſt know upon what it worketh, before we can find its effects; for it acteth not as other faculties in every one, neither hath any ground but in one ſingle Opinion: that is, When the Underſtanding ſhall fully determinate that there is a place of everlaſting Plagues, wherein the ſons of men or ſome degree of them, ſhall be tormented for ever; I ſaw, whoſe Underſtanding ſoever doth determine thus, it doth alſo determine its own caſe, either to a confidence that he is one of thoſe that ſhall thus be damned, or elſe is confident he ſhall not, or elſe doubts whether he ſhall or no. Now when a perſon comes to be poſſeſt with this confidence that he ſhall be damned, if now he be inclined to fear, Conſcience now blows as it were a flame about him, and like an Executioner preſents unto his preſent view, all thoſe Plagues, as if they were in preſent being to the wounding of his Spirit that no man can bear, but ſeek all means to deſtroy themſelves. Again, he that ſtands doubtfull, Conſcience hath not that power over him, yet if he be inclined to fear, Conſcience will ever be ſnarling at him, and keepeth him from extravagancies, and that is the good that Conſcience doth, to make a man that is viciouſly inclined, to be artificially honeſt; even as a ravenous Cur, that whileſt his Maſter hath a cudgel in his hand, he lies ſtill; but ſo ſoon as his back is turned, he ſeizeth upon what is next: But the glorious actions of the ſons of men is, from a natural inclination of delight to do juſtly, and to ſee no benefit nor profit but in what is his own, this is a Dye in grain that will never change: Let this man be in what condition he will, let him change his opinion, or change his Religion his actions, as unto man, will be the ſame ſtill. But he that hath not a natural delight to deal juſtly and honeſtly with all men, ſuch will make uſe of all opportunities (eſpecially if they happen in dark corners) to deceive. And now, as Conſcience is of ſingular uſe to make this ſort of men honeſt, ſo it is piety but that that Opinion (whereupon Conſcience doth depend) ſhould throughly poſſeſs them. Q. But the Quakers in the ſecond Query, ſpeak of a falſe Light in the Conſcience, and of the Sences, acting in diſobedience, and of a true Light. A. But if they would lay down theſe things in a methodical way, ſo as the people might out of heir own Underſtandings feel them working in them, it were ſomthing: but this would bring their craft in danger, for their Quaking then would ſoon be at an end, For as mans chiefeſt certainty lyeth within the reach of his Sences, that what he ſeeth, and heareth, and taſteth, and feeleth, and ſmelleth, is more certain then what others ſay they heard, they ſaw, they taſted, they ſmelt; the which while he there keepeth, he cannot be deceived: But they tell the people, that the Sences, and all the reſt of the faculties, are carnal and fleſhly, and are to condemnation, and that they are contrary to the true Light (the which is to beleeve their Infallibility:) And having brought the people to a belief of this, they are not onely made uncapable of trying the truth of their Doctrines, but fitted to fall down before the greateſt Idol that ever was in the world, yea, to cry, Great is Diana of the Epheſians, and to Worſhip the Image that fell down from Iupiter: And then having ballaced them with this ayrie whimzie, to tell all that ſhall oppoſe them, that they have not the ſame Spirit, they are then ſufficiently furniſhed, till they ſplit themſelves upon another Novelty, or ſink through the wearineſs of the old.

An Anſwer to three Queries, ſent by Edward Burrough, a ſuppoſed Quaking Prophet, in that he commands to Anſwer them in plain Words.

Q. VVHat is the Ground in which the Church of Rome ſtand?

A. The Church of Rome, and the Church of the Quakers ſtand both upon Imagination.

Qu. And whether it be removed in thee?

A. Yea, for Imagination He truſt no more.

Qu. And if how was it removed?

A. By that Light with the which Chriſt lighteneth every man that commeth into the world.

Qu. Whether the Vial be poured upon the Seat of the Beast, yea, or nay,

A. I cannot tell.

Qu. What is his Seat, and his Mark, and the Number of his Name?

A. I cannot tell nor th •• neither infallibly.

Qu. What is the Mouth of the Falſe Prophet?

A. Edward Burrough, and the reſt of his fellow Quaking Prophets.

Qu. And where ſpeaks he?

A. Sometimes at Alderfgate, ſometimes in More-fields, and in divers places in the City.

Qu. And whether thou doest witneſs his Mouth ſtopped in thee?

A. No, he will rail upon me ſtill.

Qu. And whether thou canst be deceived, yea, or nay?

A. No, I am not deceived that the Quakers are Falſe Prophets.

Q. What was the end wherefore Chriſt was manifest unto the Worlds?

A. To ſave ſinners.

Q. And whether thou haſt received the end of his coming?

A. Yea.

Q. Or when, where, or how thou expecteſt lo receive it?

A. The Anſwer to the laſt Query takes away the Anſwer to this.

Q. And where, or what is thy Knowledge of him.

A. The Scriptures, without which it is probable thou and I ſhould never have heard of him.

FINIS.