NAYLER'S BLASPHEMIES DISCOVERED. OR, SEVERAL QUERIES To him Proposed. WITH His own Answers thereunto.  
By a Friend to the Truth of CHRIST.  Matth. 7. 15. 
Beware of False Prophets which come to you in sheep's clothing, but inwardly are ravening Wolves.  
LONDON, Printed for Simon Waterson, at the Sign of the Globe in S. Paul's churchyard. 1657.   


A public DISCOVERY OF A SECRET DECEIT.  
An Answer to Nineteen queries, 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 Christ's words, John 8. 12. For they that turn from the darkness to the light, have the promise; but the unbeliever is condemned 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 subtle Deceiver, and secret Deceit; though I looked not for the innocency of a Dove, but rather the ravening of a spiritual wolf, yet I find the subtlety 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 lion, 
Num. 21. 9 1 Pet. 5. 8▪  that seeketh whom he may devour; so is Christ a lion, and that of the Tribe of Judah; and as the serpent is subtle 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. 8  quaeried, since you affirm that all that come into the world have light in them soulsaving; 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 deceiver's 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 enlightened me as to see your deceivableness; and I fear, hellish darkness.   

2. Qu. If that Light be universal that is soulsaving, 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 soulsaving 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 public light, Christ and his Gospel, and so by that light that evil be made public, 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 damned, and where is the Reprobate?  
Answ. 3. Thou art damned by thy unbelief, Joh. 3. 18, 19 And where Christ the light of the world is not known within, but denied, there is the Reprobate, 2 Cor. 13 3. 5.  
Reply 3. Here I find 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 God's 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 thyself? Secondly, as being a lie, that I believe not; prove this if thou canst, or else it proves thee a liar; 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 sun, O deceitful Deceiver, that it shall not shine forth? If thou couldst, 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 lie, 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 abolished, 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 people's 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 preached 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 darkness to light, and so from the power of Satan, unto God the Father of the Light, 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 heresy, 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 people's minds to the light, and yet elsewhere declare against all them, and so confusedly against yourself 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 unveiled. p 1.  out of all the ways and works of this dark world, into the ways 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 people's 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 yourself? 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 do you mean something not external, and so entitle a false thing Scripture? But I fear your Ministry is rather misery than mercy; for if you had received 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 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 prophecy, is there then a prophetic light in all, if so, what doth it prophesy of life and righteousness 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 daystar, and the Sun of righteousness? for though the Apostle hath said, that all 

1 Cor. 14. 31.  
1 Cor. 12. 29.  
Num. 11. 29▪   may prophesy one by one, yet hath he said again, are all Prophets? no, but I wish the Lord's 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 add 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 (as you do the Scripture) unto your own 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 stuff up lines with lies: First, that to teach that none can be perfect in this life by these gifts, is to set up a false faith; produce a precedent of one person in all the Scripture that ever was perfect by any means whatsoever (except Christ) if you can, or else yield yourself a liar. Secondly, that by setting up external things for those spiritual, I have made them void, which is another lie, and that twofold. 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; testify this if thou canst, O subtle 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 lie, 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 knows; but this I can testify, 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 witness 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 liar 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 Lord's Supper, Reading, 1 Tim. 4. 13. Preaching, Matth. 28. 20. and several other places, Prayer, 1 Thess. 5. 17. Rom. 12. 12▪ Communion of Saints in public 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 it down, which writing they called a declaration, Luke 1. 1. 1 John 1. 3. But doth nowhere 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 confess, though I am loath 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 darkness, as not to discern between the coessential and coeternal 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 lie to say that this 
1 Thes. 2. 13.  is that word that the Apostle means when he saith, For this cause thank we God always, 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 coessential 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 commandments of 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 express 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 filthiness of the world, Priests and people; And whereas thou askest where they are? I say in gaols 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 gain, bearing rule by their means, being called of men Masters, &c. all which are forbidden by Christ, 
isaiah 56. 11. Rom. 10. 8 Matth. 23. 9, 10.  and for bearing witness against such, much innocent blood hath been shed, though they ever call themselves Orthodoxal, and the Ministry of Christ established by men.  
Reply 8. That these Ministers who are of Christ, abide in the doctrine of Christ, we know and witness, and need not you to teach us; and hereby are assured you are not of him, but of some other: And the persecutors 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 do 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 only is Redemption; that so the Shepherds being destroyed, and the flock dispersed, they might with the more ease, and the less difficulty, be devoured by such wolves as thyself, and so be made a prey for the deceiver. But since you say the true Ministers are in gaols and Prisons in this Nation; who do you mean, 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 heresy, 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 martyred for, is a most notorious lie, and prove it if thou canst, that ever any died 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 allege that they seek for their gain 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 lie▪ for it is by God's Authority they rule over us, and watch for our souls, and you again further add 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 lie, that it is forbidden of Christ▪ and that for bearing witness against such much innocent blood hath been spilled; but whether you mean the Gunpowder traitors, or Garnet that Jesuit, with the rest of those Romish Priests, whose beginning was at Tiber, and whose end (not undeserved) at Tyburn; but prove that ever any, unless such, died for that cause you now stand for, if you can name them.   

Qu. 9 Since that you say that Presbyterians, Independents, and the like differing Forms, are of Babylon, and under the destruction 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, I query again, where then hath the Church of Christ been since his passion, for this 1600 years and more? till this upstart Faction spread itself 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 forms differing from the light of Christ, are in Babylon darkness and distraction, and the true Church is in God, 1 Thess. 1. 1. Such only 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 miscalled, and into Prisons and corners have they been driven all this time of the man of sin 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 than 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 believe you speak truth, as that all forms 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 chief 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 err in the main. 
Act. 15. 39 Gal. 2, 11, 12, 13.  And what you tell 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 
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 yourselves 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.  ways, be careful of their end: And for what you further add, it is nothing but of words without proof, and the Pope calls them that die for the testimony of his apostasy, Martyrs, which are rather malefactors; and for them who are Martyrs indeed, they died for the testimony of that Religion, Doctrine, and Ordinances which we profess, 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 terms 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 Christ's kingdom 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 do mean according to the sense you wrest it unto, and so by such subtlety, smother perhaps heresy 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 Adam's fin, unto the life of the second Adam's righteousness; contrary to the true me aning, and so not according to 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 son, 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 subtle Deceiver, yet simple Etymologer! doth not thy pen here stink with the tinkture of ancient heretics, 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 controversy, 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 unless erroneous heretics; for the Latins 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 heretics, who with thyself hath stumbled at this word, Michael Servetus, 
See Rosse his revel. of heretics. p. 53  that heretical blasphemer, compared the Trinity unto Cerberus, the Porter of hellgate, and Arius, that notable heretic, counted the word Trinity a Fiction and a laughingstock, whose end was as wretched as his life was wicked; for in easing himself of nature's 
See R. p. 58.  courses, he disburdened himself of his bowels; and the same opinion is now upheld by his Successor Biddle, a man no less obstinate than erroneous. The Turkish 
Page 59  Mabomet and Sabellio, likewise held the word Trinity in derision, as do you and many more of your Society; and I fear in many more of your Tenets concur with them.   

Qu. Whether Jesus the Son of Mary incarnated in the flesh, Godman in one person, who died at Jerusalem upon the cross, 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 Messiah that you own and say is within you?  
Answ. Jesus the son of God, and Eternal Word which came down from God, became flesh, borne of the Virgin, God and man, who died at Jerusalem, rose again, ascended, and sitteth at the right hand of the Father, the true Messiah, which Christ we own to be within us, which no carnal mind 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 than any of the rest, satisfactory; but that the true Messiah is within you, I have not faith to believe it, because I see such opposite actings to him, or any thing of his spirit. That I apprehend them rather congruant to Antichrist, than the true Messiah: And as no natural mind, 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 indeed is the reason why you and your Society are so deluded, and take that for the true Messiah, which is rather something crying crying, lo here, and lo there is Christ in you, which is only the spirit of delusion; and the rather I believe it, because it so much opposeth Christ Jesus, the true Messiah, in his Institutions. And for what you add 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 man's conscience?  
Answ. The first part of this Quere I answer, the soul is immortal; but the latter part being made up of a lie, I return it back into thy father's bottle, from whence it came, till thou hast proved that ever I said there is no Heaven nor Hell, but in a man's 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 less to see you still 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 find, when probability gave me good reason to expect Hoberthorn rather than yourself, to exercise there at that time, because he was there the Lord's day than last passed, and I think not before, and then durst not own his own name and practices: And though I confess 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 lie: 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 man's conscience, pure Familists! Secondly, in giving me the lie, when I spoke the truth; but I see you bear in mind your old profession, your bottle, and so your plow, though you have now changed it for a less laborious, yet diabolical employment, somention of heresy.   

Qu. 15. If you are perfectly free from sin, 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 return 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, 
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 abolished on earth; but this Cain's generation knows not where death reigns, and therefore would murder such as are translated from death to life.  
Reply 15. Now O incomparable hypocritical liar, let us try the contest, whether you or I in this be the liar, nay let thy own writings decide the controversy, which thus ass rts expressly, them who say they have faith, and yet their life is not the life of Christ, and say they cannot be saved from their sins in this world, but in part. Them, and their Faith we deny; and, as I told you in public dispute, so say I now again, if this be not perfect perfection, what is? or was the life of Christ imperfect? And is not perfect purity from sin, perfect perfection in righteousness? But you then replied, though I denied it in others, said you, yet thou liest, (Plain English) to say I own it in myself; but if it be not hypocrisy to disown that in another, to wit, imperfection, if thou thyself are not 
1 Tim. 4. 2  perfect; and is not this the Character Paul gives of a false Prophet, Teaching lies (saith he) in hypocrisy. But let us see if you lie not here again, for you further add in the same page, speaking of that light in every man, this light we believe and follow, (observe that) and by this light are led out of all the ways, works, and worships of this dark world; and if this be not perfect perfection, than is light darkness; so that it is proved, not only 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 lie again, 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 Lord's day before I delivered my Queries in. Now my query being thus justified, it 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 alms, 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 again 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 remains, which is sin; but then, when by a natural death, as due for the disobedience of the first Adam, we shall rise again 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 mountain, is nothing pertinent to the thing required; for if the sting of death were wholly abolished, than 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 reigns, nor where or when it reigns 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 sin and condemnation, through a dissolution of the body by a natural death, unto everlasting life and salvation; 
Luk. 16. 26  for there is, and ever will be, a gulf between you and your Captain General, and their eternal habitation.   

Qu. 16. And if you have no sin, to what end is Christ beneficial as an Advocate, Intercessor and Mediator; or is he no such?  
Answ. 16. Christ, that gives a man a light to see his sin, who redeems and cleanseth him from sin, is of use to us, and all that knows 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 sin, is he that keeps free from sin; 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 justify what you before denied, even perfect purity, or perfection; and so endeavour to ordain Christ a new matter and manner of officiating as Advocate, Intercessor, and Mediator; and that Christ gives a man that believes in him, light to see his sin, I own and witness; 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 satisfy for ones debt: now if you acknowledge no debt due for sin, what need have you of a surety? is he not useless 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 God's wrath against us for sin; and how can he withstand that which is not? And if there be no sin, what need is there of an Advocate to plead for us? will not innocency acquit itself? But if any man sin (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 sins: that is, a Sacrifice for to appease God's anger (for so the word signifies) kindled by our sins, and quenched by his 
Heb. 9 2●.  blood; for without blood is no Sacrifice made. Now if we have no sin, there can be no wrath, unless God can be unjust, which is impossible; and therefore there needs no appeasment, where there is no anger; And thus if you have no sin, is Christ useless 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 again that which before you denied (to wit) perfect purity; that you in no wise here deny, but rather justify 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, than 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 apostatised 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 esteem confusion better than uniformity?  
Answ. 18. That method and teaching which is out of the doctrine of Christ, which is in the wisdom of man, and in the wisdom of words of man's wisdom, 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 laughed at, then in the least to be replied 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 do 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, isaiah, 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 do I resist what means 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 rendered such absurdity, as possible to be in any (especially one so much pretending peculiar and sacred knowledge) as to bring the means as a testimony against itself, as you do; 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 do) for then would it be of man, not of God. And I mean thus, whether ever God, by promise, or by practice, intended, or did make public his Gospel, but by the use of the means (to wit) man; which it could not be, but it must be first revealed to man, and so be by man, but not of man, as you falsely affirm it is, which means was Enoch, who preached the Gospel in public, which had been revealed unto him in private; 
Jude 14. 15 2 Pet. 2. 5.  and Noah the eighth person was a Preacher of righteousness, and so was isaiah; 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 prophet's Preachers of the same Gospel; and therein were those means 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 means 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 truthless? or hath he the least faith in Jesus, that is so faithless to his cause, as to believe in, and be besotted with your false delusions, and erroneous heresies? and is not he blind with error, that sees not your ways are erroneous? and may not any, whose eyes are not wholly darkened, see Antichrist in your Doctrine, and that man of sin in your practices? Prove what you say by Gospel, or else be silent.    

An Answer unto 14. Queries, subscribed JAMES NAYLER.  By me JOHN DEACON. 

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 plain all the Saints had a light in spirit to guide them in ways 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 fabric will be, whose Foundation is a lie, 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 believe it is, that when I see Satan as the Porter stand in the porch, that in that Palace should be inhabiting one spark, much less the whole, of the spirit of God; for a most incomparable lie it is to whisper in a corner, much more to sound on the point of your pen to the world that horrid falsehood, that I oppose the spirit or light of Christ; far be it from me to 
2 Thes. 1. 4 1 Cor. 3. 17  oppose 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 only and alone the spirit of Antichrist, which as God, sitteth in the Temple of God, showing himself 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 man's 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 bliss unto wretchedness, 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 wholly alienated from Sanctity, and nativitated in or to sin; so that by continual increase of transgression, the ingression of sin, 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 sin exuperate, notwithstanding the relics 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 frail man struck sail unto the pride of Satan in the turbulent Ocean of this transitory world, and sin by its subtlety aspired that sovereignty, as to subdue and extinguish for the most part, 

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 man's 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 Messiah, and a deliverer unto his Israel; and it so happened in the days of Jacob, the great son of Abraham, the son 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, harkening unto the groans 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 man's heart, which Steven calls the lively Oracles of God, than not a dead letter. This is the time and manner how it was changed; and that which once was written in man's heart, and was sufficient, is now become 
Act. 7 38, 53.  unsufficient; for else, if it either then was, or now is sufficient of itself, than hath God wrought a work in vain, which to assert, is to suspect, if not to accuse God of folly: But then, if that Law written in man's heart, were not sufficient to its proper end, as to direct and guide in matters of moral righteousness, 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 less could, or can that Law, which brings the knowledge of sin and a curse, and yet is but the same that once was written in man's heart: and therefore that which you so much stand for▪ both justify and glorify; wherefore it was a gain not only necessary, but of necessity, that the Gospel, or Law from Mount Zion, the Law of Faith should also enter, which leads us in a nearer way by a Mediator, who came to do what the Law from Mount Sinai, or in man's heart, could not do; 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 righteousness and life, in, and by personal obedience, because it is that Law which is, or at leastwise once was, written in man's 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. 15  with contrary unto the Gospel, which is not first made known (this I dare boldly assert) by seeing within, but hearing tidings without; and in that you ask what that was which led the Primitive Saints before the Letter was written in ways accepted? I say, when 
Exo. 16. 8. Josh. 5. 11, 12.  there was no Law, there was no transgression; so than it must needs follow, that their sins were no sins, because they were not imputed; not that I believe this only, though perhaps more principally presented them excepted; but it is probable, and I partly believe it too, that they had immediate Revelations of God's 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 supplied 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 settled in a competent standing order; they had no more manna by piece-meals as their allowance, they had all things supplied 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 always 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 plainness, 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 do; and what they have done, that they be not always 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 brains, 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 pass it by uncorrected. Forasmuch as you query how much of the Scripture is useful, how much not? it evidently appears you suspect, if not assert some of it to be useless, which seems unto me an apparent suspecting of God's perfect ways in his actings; for if God hath made, or composed any thing that is useless, then hath he wrought in vain; and this to believe and teach, appears unto my apprehension little better, if any thing at all, than blasphemy in a high degree; for private Saints had never particular & peculiar commands, but that which was pleasing to God in one, was also 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 than 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 mankind 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 commandments, 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.  baptise, 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 needless; 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 pools 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 fulfil 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 kingdom of God within 
Luke 17. 20, 21. Rom. 1. 19 2 Cor. 4. 6.  unbelievers, 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 that shone in their hearts, which God showed them, &c. Deal plainly, and let people know how it now comes to be without, and denied 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 find no less than two lies at the least, if not three. The first laid on Christ, God-man blessed for ever, that he preached the kingdom of God within unbelievers. 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. 21  hearts: 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 lie, 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 kingdom of God is within, or among you; the word in the Greek signifying both, and so you have it in the margin of your larger Bibles: Now, if the word in the Original signify both, than the one so well as the other may be used; but that must needs be most proper, which most concurs with other places; and therefore among, rather than within, since Paul saith, Christ in you (writing to the faithful, not to the faithless) except ye be Reprobates; and again, Know you not that no unrighteous person in●eriteth the Kingdom: of God; where it is clear, that it does not possess men, as inheriting them, for this implies a contradiction; 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 lie, to say Christ preached the kingdom of God in unbelievers, though among them; for he himself, 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 Christ's Doctrine. Thus for the first; I come now to clear the Apostle from your falsehoods; for you (speaking of unbelievers) say he saith that all which may be known 
Rom. 1 19  of God, or of his glory, is manifest in them. This you pretend to be a proof, that there is a light in every man to reveal all that may be known of God, or of his glory, which I say can be nothing less than the Spirit of God, when if you read the verse following, for the first hath a dependency on the latter, you shall see the extension 
Rom. 1. 20 Joh. 14. 26  of the former expression; The invisible things of him from the Creation of the world, are clearly seen, being understood by the things that are made. Now this cannot be the Spirit of God or Christ, which teacheth all things needful 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. 26  in the creature, which can be nothing else but the eye of the rational soul, which is reason, by which may be seen the invisible being of God; and that he is so, Cicero, Aristotle▪ & Plato, but mere Heathens, have attained unto, therefore this is human, not divine. I shall not stand to state arguments to prove it experimentally, because I intend brevity. I Come unto the other Scripture which you add, that the Apostle saith, that they (speaking of unbelievers still) came to the knowledge of God and his glory by the light that shone in them. A most notorious lie, wresting the meaning of the Apostle unto your own wills, and I leave it to you to examine with fear and trembling, whether it be not also unto your own destruction too; for the words are these, For God who 
2 Cor. 4. 6.  commanded the light to shine out of darkness, 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 darkness 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 believers and Reprobates who believed not; therefore you must needs acknowledge you have belied him, in saying he spoke of unbelievers, when he spoke to, and of Saints, in our hearts, unless you can prove that that Paul and the Corinthians were such as you speak of, even unbelievers. 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 only rightly to divide them, and so to clear 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 far be it from me, to hold a judgement willingly, any further than is concomitant to and with Scripture proofs and practice. Learn 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 lie is of Satan the Father of lies.   

Query 4.  
Whether that New Birth spoken of in the Scriptures, be Christ within, or some other thing? and if not he, than 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 to reveal the son 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 look 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 prevail, as to cast them into a kind 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 pass a Celestial Paradise by, and perhaps arrive at a perilous disconsolate place of eternal sorrow; or if you will, it is a remission of sin, 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 myself 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 concur; First, the Agent or Workman which giveth the form, shape, or being to the Work; Secondly, the matter whereof the work must be made or formed, the which cannot be said to work itself, but only to suffer the operation of the Worker: This is the sum 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 rebuilder of this sacred 

1 Cor. 12. 4, 5.  
2 Cor. 6. 16 Isa. 6. 19  
Act. 28. 25 John 3. 6. Mat. 19 26 John 3. 8.   fabric. Secondly, the mind 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 only suffering the operation of the holy Ghost; this is the epitome of this whole work, for Regeneration is nothing else but a sanctified mind 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 only 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 hear the word of God sounding in our ears 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 pass without the hand or guidance of the Artificer; and he that knoweth it by the Letter of Scripture, knows 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 ways 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 he which denies Christ as come in the flesh, is a liar 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 reveals himself to any by his spirit 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 himself into an Angel of light; and if you be his Ministers, as the tree, Antichrist is known by his fruits, heresy in Doctrine, cease to call thyself the Minister of 
2 Cor. 11. 13, 14, 15. Mat. 7. 15.  Christ, and pull off the sheep's clothing of your fair pretences, that so we may discern 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 darkness? which if it be, than 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 than they have power over sin and the world? or is there any rest to a believer 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 darkness; but not against the disturbative power of sin, whose policy hath in the first Adam purchased an interest in all his posterity, unless 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 darkness, 
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 only 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 sin, 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 sin, yet the greatest portion or fullness that ever was distributed unto the greatest of the Apostles, exempted them not from the remnant of sin, not only original, but also actual too; for Peter he was accused, get thee behind me Satan, and after denied 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 do all things; but the law of his members, the remnants of sin, there warring against the law of his mind, brought him captive to the law of sin 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 soul the prospect of that no less 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 darkness, that, faith he, the good that I would do, that do I not▪ and the evil that I would not, that do 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 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 only was, but am the chief, and we (including himself 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-eyed Evangelist, to pry into the secrets of those Mysteries of the Son of glory, records this, that he that saith he hath no sin, is a liar, and the truth is not in him; and therefore you are liars, 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 sin, nay, and some gross 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 attain any higher perfection, until they come to the end of their race, eternal rest, if they run so as to obtain; and they that content not themselves therewith, to sit down, and rest here, as did the Apostles. For the present I shall leave it to them to examine whether they fight not against God's counsels and determinations; and let them be careful how they grope for a heaven on earth, left they miss it where it is, even 
Ps. 16. 11.  above all Principalities and powers, in Christ his presence, where there is fullness 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 believe, as you did the last first day; then I say can any believe who have not read or heard the Scriptures? if yea, then is not their faith without ground (by your opinion) or is there more grounds of faith than one? or is the Scriptures Christ?   

An Answer to the Sixth Query.  
Most impudent, and no less disconsolate and thrice wretched man! whether it be properly the fruits of thy spirit to speak truth, or a lie, 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 aught 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 lie, as to affirm James Naylor to be no liar, and both as incomparable untruths, as to say light is darkness, or darkness light; yet I say the scriptures read▪ and preached, is a means 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 believe? And since your brains are tosticated with invention and fomenting of heresy, which breatheth forth nothing but lies and falsehoods, and hath raised this forgery among the rest, that I said he that could read, had power to believe; wert thou not led by the Father of falsehood, to heap up shame unto thyself, though thou intendest it for others, thou mayest remember I asserted, that no man by any native light inherent in him had power to believe, except he had an augmentation thereof; and therefore finding the foundation of thy Quere but thy own invented lies, I shall return 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 lies, whose it was at first, I deal plainly, as you desired me.   

Quere 7.  
Seeing you affirm 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 choose 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 hypocrisy to the prospect of human eyes, with the pen of his falsehoods; then certainly he or his Agents are the Inditors of this your packet of lies, 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 return thee thy lies, according as thou sentest them to me; and yet be so far from revenging thy injurious slinders, that I shall pass them by with an honourable scorn. 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 lie; 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 heresy, to be a true teacher of Divinity, because unto me he appears as called of man, or of himself, and so by man, or else goeth not being sent, and runs when the Lord bids him not go; for called of Christ he cannot be, because he opposeth his commands, and belies his Institutions in general; and he that preacheth down Christ in any thing, so much preacheth up Antichrist, 
Rom. 6. 16  and therefore is his servant whom he obeys; and it is want of learning among the vain praters of your Society that errors so much predominates, as to exuperate in them, who being ignorant of the truth, speak evil of the things they do not understand; and for Paul, he was a true Minister, and one who was faithful in the distribution 
gall 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 err, though you may suppose he did, when he transmitted of his Authority to Titus, to ordain Elders i● every City of Crete; and for which end he was left there, and directed Timothy whom to make Bishops; who himself had received the gift of prophecy, by the laying on of the hands of the Presbyter: And that Paul's doctrine was not after man, but by Revelation of Jesus Christ, proves thee a liar, 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 spoke with all manner of tongues, none excepted; and if this be ignorance void of learning, I speak of human 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 fools, as by our foolishness we might become exceeding wise, and thereby obtain eternal Redemption; and there is nothing lets, but that God may do 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 God never did, nor never will use any extraordinary means, to destroy the ordinary standing means, at you endeavour to do; neither did he, or ever will send any, though he may permit them to preach up Antichrists doctrine of heresy, as do you; neither did ever any, except false Prophets, come to claim 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 signs and wonders should come to pass, as the man of sin shall abound with such deceivableness, yet we 

2 Thess. 2. 9, 10.  
Pro. 14. 15 Deut. 13, 1, 2, 3.   ought not to harken unto it, though the simple believe 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 commandments.   

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 brains; 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 proof, this might suffice; but I shall freely enlarge to tell you, that Paul speaks to this effect; if the 
2 Cor. 4. 3, 4.  Gospel be hid, it is hid to them that are lost; and then he adds, whose mind 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 only who are lost; and therefore I leave it to you to examine with unexpressible fear 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 opened? 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 means of it; for, though faith be by hearing, yet is hearing not unto them to whom God hath given ears that they may not hear; but unto them properly whose ears 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 tools of any Artificer form the woe 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, means, and maintenance, that it was in the Apostles time? or when was it changed into great Livings, tithes, 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, means, and maintenance, that it was in the Apostles days, 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 means. I come now unto what remains concerning maintenance; for there I showed how Paul, the wise Master build●●, who yet was servant unto all, was to, and did ordain● and choose by deputation other workmen in the same employment with him, as fellow-labourers in the Vineyard of the Lord's 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 maintenance 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 than 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 himself, I robbed toher Churches, taking wages of them to do 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 do 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 saviour's 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 coming in too in the same Chapter; and our Saviour, who first instituted, also disannulled this command, 
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 settled 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 certain allowance; and in that the Scripture allows and ordains a maintenance, and pet prescribes not the sum, it is evidently clear that it is left to human providence to order that; and so Paul seems 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 rail 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 satisfy 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 Abraham's 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 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 soul, by which he, and every believer 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 believes, shall be saved; And by grace are we saved through faith, and that not of ourselves (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 himself 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 profess thyself 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 trey tor preached Christ, as well as any other of the 

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 fear 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 do rejoice, yea, and will therein rejoice: And the same Apostle, though to another Church, renders it a matter possible, that whilst a Minister teaches, to save others, he may become a castaway himself, 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 apostatised 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' men's words: This you once asserted to me, and so consequently urging all to forsake reading, teaching, and praying, or any such like exercises, unless the Spirit by irresistible motions move us thereunto; against which I utterly declare, as have others done; for this were first, to bereave us of that glorious privilege of communion with God, he speaking unto us in his word, we unto him in prayer. Secondly to shut up the kingdom of God, in some sort, from the sons of men, in bereaving us of the means; for discipline and observance is the security of an Army in war; and what are glad tidings, if they are not told? Thirdly, this is to press us to the omission of duty which is questionless commission of offence. And fourthly, this leaves all open to the assaults of Satan, we laying down in our infirmities, and not standing up against his invasions and temptations. And lastly, this giveth way to sluggishness 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 belief, in and to every thing that shall come in the name of Christ, and so to receive Antichrist, not leaving us the privilege of the brains, 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 again, Meditate on these things, give thyself wholly to them. Now wholly excludes all negligent intermission, and the manner how is prescribed too; for Study to show thyself approved, and stir up the gift in thee, as fire which sometimes is covered with ashes; and again, 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 only 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 only, and at no other time, and that they always waited in silence till then; for than it stirred up itself, 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 appears plainly unto me, that Christ neither limited or constrained them respectively, in particular, but only notionally, in general, so to do, giving them repenitent hearts to sorrow for sin, and grace to believe, and power thorough that grace to exercise faith in the performance of those duties; and when they prayed, Christ also prayed with them, and, as a faithful mediator, 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 believe, that it is possible for any man to limit himself, and then much more for Christ, who is God, and therefore with him all things are possible, and so may limit himself 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 vain janglers comes out of, and the generation of persecutors comes out of, as the Jews 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 Jews did, yea, or nay?   

An Answer to the Twefth Query.  

Act. 19 2,  My knowledge, as was Paul's, is neither perfectly the one nor the other, and yet partly both; for as the disciples of Ephesus were ignorant of Jesus, though baptised 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 believed on Jesus, and so their saith and their knowledge too was from without, not within: but the Jews, 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 darkness, 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 do, and so they walked short both of the Spirit and the Letter too; yet professing as much, and as peculiar sanctity as yourselves; and you and your generation manifest as much malice as did they, wanting only 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 do 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 do in malice, I fear fire and faggot would be a dear commodity, through the frequent use thereof; for any may see with a single eye, without a pair of spectacles, not only the persecuting and censorious Jew, but also the Saint-murdering and truth-opposing 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 man's words and raise points, reasons, and uses, &c. to sprinkle Infants, to sing David's words in order of your ballads; to stand praying in the Synagogues at your set times, before and after your glass? Prove your practice by command from Christ, or practice of Gospel-Ministers, else for shame cease to call it Gospel-worship, since none of Christ's Ministers worshipped in that manner.   

An Answer to the thirteenth Query.  
When first I read this common hackney and overthredbare worn Query, which hath been the public frequent Strumpet of all your blemished, vitiated pens, answered more than once and again, I could not but smile to see your so often battered armour wherewith you war against the cause of Christ, become the harness of your resistance in the list of this controversy against 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 again, that since your intosticated brains are so soon 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 inquire 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 inquire after the same, that an evidential command we have, and what we do is of an obediential submission to God's revealed will. And for expounding of Scriptures, I answer, if thou knowest not, but art ignorant, I shall do my endeavour to inform 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, expounded it, and apply it? who also began at Moses, and all the Prophets, expounding unto the Disciples in all the Scriptures the things concerning himself, 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 soul exceeding wise unto salvation, and are profitable for doctrine, for reproof, for correction, and (observe this) for instruction in righteousness; which I suppose comprehends all things mentioned by you, except you can prove them not necessary to that end, to direct in matters of righteousness, 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 only as a precedent, 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 Paul's spirit, although cried 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 fear you will find it a terrible word in the last day of Christ's judgements, when you shall be found a liar, 

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 administered unto children, I now find the root from which you spring, even from that wellspring and fountain-head from whence flow streams unto every heresy; for the truest Relations that ever I could come unto the perusal of since John of Leyden, that grand fomenter, and pricklouse Preacher, the founder of that Sect, I have not read of 
See Rosse his view of Religion, p. 229.  any grand Apostate or heretic but what sprung from that truth-corrupting Faction, as witness most of your Society, for to hinder the children of Believers: The privilege of Baptism seems 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. 7  not a clipping of the wings of God's 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 ever; yet you shall put a period uno the time, and a limitation unto the condition, and so allow him only the first▪ and deny him the latter; and certainly there 
1 Cor. 10. 2.  were children in the house of Israel, when they marched thorough 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 unclean (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 sanctify unto himself a Jeremiah in the 

Jer. 1. 5. Mar. 9 36. 41.  
Act. 2. 39   womb? And our Saviour himself 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 millstone 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 Jews, 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 privilege 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 David's psalms 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 lawfulness or unlawfulness of the thing; but O thou hypocrite! seest thou the mote in another's eye? pull first forth the beam (or if you will, add an s, and make it beams) out of thine own eye; and for singing 

Mat. 26. 30.  
Act. 16. 26 Col 3. 16.   psalms, we have the practice of our Saviour himself, 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 amazement of all the beholders, sung psalms most harmoniously; and if there can be any song spiritual, and yet unlawful, why then did Paul admonish us to exhort one another 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 than 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, unless your Papistical Fraternity, or some of Rome's Society, all which and whom we abominate; but, as was the beginning of thy first, so is the end of this thy Query, a lie, in saying none of Christ's Ministers worshipped so.   

Quere 14.  
Are you wiser than the Jews was, or stricter in your profession, or more able to search the Scriptures, or are you fuller in your wisdom 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 do God the best service, when you are greatest opposers? And so fulfilling the measure of wickedness, 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 wisdom of the Jews was, and how profound, I care not to inquire; and what the strictness of their profession, or rather superstition was, you know best, who so far know, as to imitate their Pharisaical preciseness, not of sacred devotion, but rather secular hypocrisy; but to search the Scriptures, and the Mysteries therein comprised, and for wisdom and prudence to that work, we are fuller than they were, though you having eyes see not; for Christ having opened our eyes with the eyesalve of his grace, to pry into the mystery of God's 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 only, is eternal Redemption to be found or preached and salvation in no other under the sun; 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 we 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 nonsense you seem to direct your latter part of his Query, (To any who deny the light of Christ) find 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 progress to your ghostly father, Pope Alexander the 11th. and implore a blessing 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 rejoice with singing Te Deum, when his sheepskin of glorious pretences shall better hide his wolvish inside, than 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 than a courtesy, 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 falsehood.   

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 lies? 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 himself with the lure of present perfection? and whether all this be not inflicted on you as judgements for your apostasy?  
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? 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 himself, as was Paul? and than 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 yourself free from obedience to any of his Epistles, and enjoin 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 Mathias, who succeeded Judas, chose by man? or was he not an Apostle? or was it by usurpation that Paul took unto himself that authority to transmit power to others to ordain Elders in every City? or did he err 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 prophecy 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 ways and works of 

Act. 9 11, 12, 17.  
Acts 10. Act. 8. 26.   darkness; 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 needless 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 lie, to say there is in all a sufficiency? or was it that it than was unsufficient, although it now is sufficient? and how came it now to be sufficient, more than then it was? or 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 do you resist it? or is not your opposing of it a fighting against God, and a spirit of delusion in you, which calls itself Christ? and why was it that Apollo, though he was zealous in what he knew, which was only the baptism of John, yet understood 
Act. 18. 26  nothing 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 kingdom of God within unbelievers, as you say he did, what then is the difference between the faithful and the faithless, 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 Paul's 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 man's? Speak out plainly in truth according to Scripture, and cease to equivocate sophistically to delude silly souls.  
Qu. 8. Whether it be any better than hypocrisy, to prate of, and call for Scripture, and yet deny the prerogative of Scripture, that it is not the word of God? and what do you say unto the commandments, are 
Exo. 20. 1. Rom 19 9  they the words of God yea or not? if not, what is meant by that phrase, God spoke all these words saying, was that God, or was it something else that called itself 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 himself to learn the first principles of Religion, that cannot discern between the temporal expressive word of God, and the coessential and coeternal word with God, for so is Christ.  
Q. 10. And if that the Law written in every man's heart were since Adam's fall, and now is sufficient to teach us what to do & observe, as to sanctity, wherefore 
Rom. 5. 20  then 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' Man's heart be sufficient, if it were in some sort unsufficient, and not perfect in every degree to its end? and wherefore afterwards entered the Gospel, the Law of Faith on mount Zion? and to what end, if not to direct in a new way by a Mediator? which neither the Law in man's heart, or on Mount Sinai could do; 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 learned, 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 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 administered? 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 go without name? or do you resist it, because the Scriptures allows 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 irresistible motions; did ever the gift of the Spirit exclude prudent reasons so much, as to set men's tongues so on going, as that they had no power to stop them? and is not your tongue oiled 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 lies, slanders, heresies, false doctrines, and perhaps blasphemy, and yet to lay all on this spirit? or what is that sin 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 days, Gra●mer, Latimer, Hooper, Ridley, Farrar, Bradford, 
Mat. 12. 31  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 do not you justify their murders, in condemning their cause, and so join with their persecutors, 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 sign? 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 calls itself Christ, that saith, Judge not, lest ye are judged? or of Satan, which seeketh to drive men into desperation without cause? as thou art damned; when, and at what time were you made privy unto God's determinate will, to know that I am damned? or to his secrets? that I believe not? or savours not this of a diabolical, censorious envious spirit in you? and how comes it to pass that I must believe James Naylor, and then be faithful? and though I believe in Christ, yet be faithless? is there more objects of faith than 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? if diabolical, then cease (like Simon Magus) to seem to be some great one, to draw disciples after you, and resist this spirit in yourself; 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, ambassadors of Reconciliation, Bishops, Overseers, inferior to the word Master? did Paul transgress? or was he no Minister, because he called himself a wise Master-builder? or did the holy Ghost err when he called teachers Masters of Assemblies? or did the spirit err 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 do you not stumble at a straw, and run over a mountain? and see a mote in another's 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 rail 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 
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 show 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 baseness? and is not this spiritual presumption, if not abomination?  
Q. 24. Is a lie the fruit of an infallible, or a fallible spirit? and may not a true Church err, and so be fallible, or may it err, 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 do you? or are you more infallible than they were? And if you have the same spirit, why than what hinders that you do not the same miracles? is it that the spirit is now less able than 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 itself infallible? and did ever any besides yourself 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 itself pure light.  
J. DEACON.  
FINIS.