A Plain ANSWER TO THE Eighteen queries OF JOHN WHITEHEAD, Commonly called QUAKER. IN WHICH The Hidden Mysteries, of Infallible Spirit, Voice of Christ, the Anointing, Perfection, and how Christ is the Light of all the World, &c. AS ALSO The singing of Davids Psalms, receiving of Tithes, and that Ministers may be called Masters, and stand Praying in the Synagogues, &c. is fully discovered. Written by William Kays Minister of the Gospel at Stokesly, he being required to make answer thereunto, and being willing to confess our Christian Reformed Protestant Religion, now so much questioned, and opposed. — Be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you, with Meekness. 1 Pet. 3.15. Hear me, O Lord, hear me, that this People may know that thou art the Lord God, and hast turned their hearts back again. 1 Kings 18.37. LONDON, Printed for N: E: 1654 A Plain anwer TO THE Eighteen queries OF JOHN WHITEHEAD, Commonly called QVAKER. TO thee that art called of the World Mr. Kays, I am moved to propound these queries, thy right Name I do not know. Answ. I have no reason to question, but that thou wast moved to propound these queries, in regard, though at the first I was unwilling to answer thee, yet shortly after I was also moved to discharge my Conscience to bear witness to the truth, for the information of the Election. Therefore most humbly submitting to the Manifestation of the secret will of God, why he should be pleased to have my Faith made Manifest in the dangerous dayes of backslidings, and haltings between many opinions, whereby truth is reproached: writing first thy words which thou sent unto me by an Acquaintance of mine, I thus, as required, in the strength of Christ, faithfully make this plain Answer. 1 Quaere. Whether thou have the same eternal infallible Spirit that gave forth the Scripture, Yea, or Nay? Answ. I dare not conceal to bear witness with my Conscience, The same Spirit is in the Saints which was always, 2 Cor. ●●. 18. that I have in some small measure, the same Spirit that was, and now is in all the Saints, that follow Christ and his Apostles, as they have attained, Phil. 3.16. Yet I cannot own thy words Infallible Spirit, questioning who put this Popish tenant into thy head. For, if by Infallible Spirit thou understand( as by consequence we may) a Spirit that never erred, then none( Christ excepted, that was without sin) can absolutely challenge it; and yet this weapon of pretending Infallibility, Infallible Spirit. invented to pull down or disgrace the Ministry, is easily broken, or cannot prosper, in that we have a more glorious Sacrifice than the High Priest offered for the pardoning of his sins, and the sins of the People: So that if the Minister( as John did in the time of his Revelation) shall wander, yet the Lord can, as he hath a Mercy unto his People, make the People to own and receive nothing but the wholesome words of the Doctrine of Truth, which shall be profitable unto them. 2 Quaere. Whether thou know the rules of Christ; And whether thou wert immediately called by him to be a Minister, or Pastor of the gospel, Yea, or Nay? Ans. The Word Preached is the voice of Christ, 2 Cor. 10.16. 2 〈◇〉. 4.2. Acts 15.7. As often as I have heard the word rightly divided, in the opening of the same in any Chapter or Verse in particular, so often I have heard the voice of Christ; Neither do I deny the teaching of the Spirit to be the extraordinary voice of Christ, which I have also heard; so as I can witness an Immediate Call, and( yet our imperfect Actions being made perfect by Christ) I do own an Immediate Call to have Approbation, T●●aching of the Spirit. according to the rule in Timothy and T●●us. 3 Quaere. Whether the Word which thou Preachest be the same from the beginning, which thou hast heard and seen, and hast been taught immediately by the Revelation of Iesus Christ, Yea, or Nay? Answ. The word that I preach is so much the same from the beginning, as that River is the same which runneth continually, having supply from the same Fountain, Psal. 87, 7. so that with David I may say, All my fresh springs are in th●e. As God is pleased to appear in the discoveries of his outward Administrations, though in respect of the measure of attaimment, one Saint, as the four Evangelists, will be found to have more or less unto them discovered. 4 Quaerie. Whether ever any shall grow up under they Ministry, that they shall need no man to teach them, but the Anointing in them, and whether thou own the Anointing, or had known there had been such a thing, if the scriptures had not spoken of it, Yea, or Nay? Answ. 1. Concerning the growing under my Ministry, &c. I say there is no such absolute promise made to any Mans Ministry, seeing, as the Apostle saith, 2 Cor. 2, 16. We are a sweet savour in Christ, in them that perish, and in them that are saved, &c. Therefore until I shall answer the tenth Quaerie, which harpeth upon the same string, I shall cease further to inform. 2ly. Concerning the Anointing, I do most thankfully to the praise of his free grace own it, by which every faculty, The Anointing exempts none from the Ministry, 2 Pet. 1.12. and affection of my Soul, like the light in our Souls, speaks the language that the Spirit teacheth them; yet, that upon this account, or Christian qualification, any should think themselves exempted from the Ministry, which is a consequence which some would pretend, Peter plainly proves the contrary, 2 Pet. 1.12. saying, I will not be negligent to put you always in remembrance of these things, though you know them, and be established in the present truth, Yea I think it me●t, as long as I live in this Tabernacle, to stir you up, by putting you in remembrance. So that, though the anointing do teach us, that we need not be taught, yet the word of God doth not say, because you need not, therefore ye shall hear no word, which is thy voice, And if only the anointing must teach, there should be no flock, or otherwise the Church should consist only of weak Members, and not of strong, therefore that thy Consequence to cast off Hearing, because of the anointing, may be condemned, the woeful experience of such as at the least are fallen into worldly security, can most woefully experience that it is not that truth which doth sanctify. John 17.17. 3ly. And yet to answer thee more fully, whether I own the Unction or No, Unction I say, in the name of Christ, though I do discover the fall applications which are made of it, yet I confess that the Unction is the seed of my Soul, my Joy and Crown, so much I own it. 4ly. Concerning my knowledge of the Unction, If the Scriptures had not spoken of it, I say, that such is the sufficiency of the Scriptures, that as Paul said of Sin, He had not known it but by the Law, so I had not known the anointing, but that the Scriptures had declared it, for God never ceased to reveal himself, No thing to be owned but by the Scripture, 2 Tim. 3.15, 16, 17. until He completed His will in His word, so that without it there is nothing to be known, as to be owned with Approbation; for the Scriptures are able to make us wise unto salvation, that the man of God may be perfect, thoroughly furnished with all good works. 5 Quaere. Whether thou own that Christ is the light of the world, and hath enlightened every one, Yea or Nay? 6 Quaere. Whether thou own the word of John to be true, joh. 1.9. Where he witnesseth Christ to be the true light, which enlighteneth every one that cometh into the world, Yea, or Nay? Answ. I have written both these queries together, both which I own, which me thinks to a Christian should not be put into a Quaere, and if so, I conceive the second to be the repetition of the first, to be labour in vain, yet I think it not amiss to declare, That Christ is not only the light of the world through his Revelation, How Christ is the light of the world, Heb. 10.20. Mat. 5.16. and effectual calling us by the Spirit of Regeneration and Revelation, but as Christ consecrated unto us a new and living way, through the veil of his Flesh, and as he walked in all the way of the Lord, as servant of God in obeying, works of Miracles, and meritorious suffering, therefore as the Apostles were the light of the world, so, and also more gloriously, Christ is the light of the world, and of his Church in all Nations, which light of Christ some of my Neighbours being falsely principled in, told me in prison, where I did visit them, That they being taught to follow the light in their Consciences, Children did sacrifice their Mother, upon pretence of obeying Christ the light in them. and that that light was Christ, their Conscience telling them that they were to destroy original sin, did therefore, apprehending that their Mother was the fountain thereof, in obedience to the lights thatis in them, that they were taught to be Christ, as most horribly deluded, did sacrifice or kill their own Mother; therefore seeing the world are the Children of darkness, as being distinguished from the Children of the day, or light, and that yet it is said that Christ doth illuminate them, as Christ gives to all Creatures the light in their Creation, is not to be denied, being witnessed. 7 Quaere. Whether it be not blasphemy to call the true light of Christ, which insightneth every one who cometh into the world, a natural light, and whether they do not deny Scriptures, that say that every one is not enlightened with the true light, Yea, or Nay? Answ. Christ light, ●●ght of a Creature. As light by just consequence may be( and not otherwise) called natural, so the light may be also called, or distinguished to be supernatural, which is properly Christs light; called the light which no man can approach unto. 1 Tim. 6.16. 2ly. Supernatural light, or the light which may be communicated to a New Creature, or a New-Creature light, though it may be comprehended as being experienced by Gods people, New creature l●ght, 1 Pet. 2.9. yet in regard it is not ordinary light which is in every Creature, for distinction sake, in the wisdom of God it is therefore called wonderful light, 1 Pet. 2.6. As making all men through Patience, Humility, self-denial, Charity, and Devotion, to admire how the Image of God doth shine in his sincere Converts or New Creatures, so that we may see in what respect natural and supernatural light may be distinguished, though they all flow from one and the same Fountain; all power, even of Motion is of God, yet our natural Motion and Moving, and paces, wherein he is Omnipotent and Almighty, is to be distinguished, otherwise the Creature and the Creator, the thing performed, or heated, with the performer, and the fire, cannot be said to differ, and therefore unless any maliciously put the light of Christ under a Bushel, as to endeavour to confounded and destroy Christs light, in part, as to make it altogether natural, Esay 1. I leave it to others to judge who is guilty of blasphemy, for a Wo is pronounced against such like confusion: For my own particular I aclowledge the light of the Law of Christ, to be more or less in the light of Nature, and that as Christ is pleased, he can by the preaching of the Gospel, Act. 26.18. open mine eyes, and turn them from darkness to light. Act. 26.18. 8 Quaere. Whether the true light of Christ which lighteneth every one that cometh into the world, which discovereth all deeds of darkness, be not safficient to led all those that love and follow him, into Holinesse and all truth, seeing Christ who is the light, saith, That those that follow him, shall not abide in darkness, but have the light of life? Answ. To this I plainly answer the Yea, Christs light when it is revealed, or by Grace further than by Nature, as in 1 Pet. ● Cor. 2.9. and Act 26.18, &c. it is communicated( seeing the Natural man perceiveth not the things of God) is sufficient, and that whosoever pretendeth to have this sufficient light of Christ, he either hath it not, or by Christs light may see, to obey Magistrates, Ministers, Lords day, Worship, Baptism, Fasting, Praying, Singing, which as we are fully illuminated by Christ, we shall submit thereunto in the power of godliness, as well as to avoid all blasphemy and profaneness. 9 Quaere. Whether the end of begifting and sending forth his Ministers, is for the perfecting of the Saints, and for bringing them up to his Measure, or fullness, Yea, or Nay? I Answer, Yea. 10 Quaere. Whether any shall grow up under thy Ministry to a perfect Man, to the measure of fullness, and stature of Christ, Yea, or Nay? To this I answer, If thou hadst not prevented us, when thou wast lately with us, thou mightest have been judge of some of their perfections; concerning whom, I may say as the Father of the blind Man said to the pharisees concerning his Son, They are at Age, ask them, and try them, whether there be not some that will not avoid to answer thee. Perfection, fullness, and stature of Christ. As concerning the fullness of the stature of Christ, I hope, thou or any mayst see, if they will red Ephes. 4.13. that this fullness of perfection is in the unity of Faith, and not in Legal perfection, or a perfection by works of the Law, especially to walk after the lowest steps which Nature teacheth us, must not ambitiously be thought to be the Stature of Christ, of the perfection of Christ, which teacheth self-denial, and to submit to God and Man, so as to own God to be the God of Order, and not of Confusion; As by Faith then all our defects, imperfections, How the Ministry is for the perfection of the Saints. Eph. 4. Phil. 3.12, 13, 14. and sins are not imputed; And as thereby we may apply the righteousness of Christ, whereby God may see no transgression in jacob, we are, and all believers must come to the measure of the perfection of Christ, for which he hath ordained his Ministers, which is no less than the high price of our Calling; so that as the Apostle Philip. 3.12. saith, Not as though we had already attained, or were already perfect, But we follow after, if that we may apprehended that for which we are also apprehended of Iesus Christ. 11 Quaere. Whether they be not Ministers of Antichrist, and were never sent of Christ, that deny perfection, which they that are sent of Christ are to bring unto, Yea, or Nay? Answ. Nay, They are not; nor must thou or any imagine, Note. that in bidding, or exhorting the world to look only to the Light that is within them, they shall ever come to perfection. 12 Quaere. Whether he thatis born of God do commit sin, Yea, or Nay? And whether he that committeth sin is of the Devil, Yea or Nay? Answ. How they th●t are bo●n of God may be said to sin. In that he that is born of God, is exhorted to repent, Rev. 2, whereby they are renewed to mortify the old Man, or die day by day, and that they see but in part, and may be deluded, Rev. and winnowed, mat. 23. Therefore I do affirmatively say, as all Saints have experienced that have received the Holy Ghost, that those that are born of God may sin; Therefore in regard those that are born of God sin not, his words, like some sayings of * 2 Pet. 2.3. Paul in this respect, may be hard to be understood; yet if we take but good notice thereof, the truth is so easily reconciled, in that whereas John saith, a Child of God sinneth not, if the 8 verse going before be considered, How they that are born of God sin, or sin not, 1 Joh. 3.8, & 9 verses. is in this sense, or this is his meaning, That the Child of God sinneth not after the similitude, manner, or measure, or Nature, that the Devil and his Reprobates sin, 1 John 3.8, 9. so that John, verse the 9. sheweth a reason, having spoken of the Devils sinning, saying, Whosoever is born of God doth not commit sin; for( saith John) the seed remaineth in him, whereby he shall repent him of his sin, that is, he hath grace of God in him, which being an Immortal seed, doth cause him to be restored from his sall, which the Devil in his sinning, &c. cannot do: And so a Child of God, being through that seed renewed through Gospel-repentance, sins not Devil-like, unto Death or Damnation, but so sinneth, as Paul explaineth it, onely( through Temptation) after the similitude of Adams Transgression. And to answer, Whether he that sinneth is of the Devil, or no? I do say, That the Child of God, as he sinneth is of the Devil, not that the Devil can claim him for his, or that he is in the possession of the Devil; How a Child of God through sinning is of the Devil. but he is of the Devil, as partly captivated, overpowered and winnowed. And therefore, as at the same time Peter was cried up, for his profession to be a Saint, at the same time Christ called Peter a devil: And yet Christ so calling of him, did not look upon Peter as a Reprobate, but as a Saint that had sinned. And thus I have Answered this snaring-like hard question, though all the Saints do own this by experience; so that though Saints, as I said, do not sin Devil-like, to sin unto Death, yet if any Man say, He hath not sinned after the similitude of Adams transgressions, he is, saith John, a liar, and the truth is not in him. 13 Quaere. Whether they be not Ministers for Satan, and such as deceive Mens Souls, that tell the People they must commit Sin which they are here in this Earth; and yet cause them to lean upon the Lord for justification in that state; As if Christ died to justify a Sinner in his sin? And whether that be not to count the blood of Christ an unholy thing, Yea, or Nay? Ans. To that of Ministers that tell the People that they must commit Sin, in that it is the duty of every Minister, to lift up his voice like a Trumpet, and tell the people their sins, and to rebuk with all Authority; if thou find any such as do encourage sin, I do judge them the Ministers of Satan, and not of the Gospel. 2ly. But that any Ministers, as thou saist, in exhorting men to lean upon the Lord for justification, should for this be condemned, so as to point but at Christ, Joh: 1. as Nathaniel did, saying, Behold the Lamb of God that taketh away the sins of the world; for either we must, with the Fool, Necessity of Christ, sacrifice. make a mock of sin, and deny our sin to be infinite; or with the Papist, think to merit for our sinful Works, which is foolish and blasphemous; or we must, as Heathens, from the light that is in us,( not seeing the true way to satisfy Gods Iustice) go to our folds, or take our Children and sacrifice them; or else, as it hath been from the beginning, we must fly to, and rely upon the Merits of Christ, our propitiatory sacrifice: so much, as the Apostle saith, it cost to redeem a Soul. 3. And in this I would not have thee to play the Scholiast, or to propound such Sophistical queries; as, If Christ shall be said to die to justify a Sinner, it were to make his blood an unholy thing: What? Is there some that can be so blind to imagine, That Christ, that both converts and satisfies the heart, the Mediator to go to God, so that God may be all in all, should come to condemn the World of sin, and yet by his blood justify sin? For the Saints that lived under the Law, were not Ignorant of this doctrine of the Gospel, * Psa: 32.2. saying, Blessed is the Man to whom the Lord imputeth not his sin; so that for Christ to justify a sinner, is no more than to take away his sin, or not impute it, or to pardon the offence, as a Prince may do, and yet not approve of the sin, though he do forgive the offendor. 14 Quaere. Whether they that do commit sin be justified therein by Christ? and If No, What shall the end be of those that do commit sin as long as they live here on Earth, seeing they are not justified by Christ, but must depart from him, who are workers of Iniquity? show me this by Scripture. Answ. In this I do find nothing, but the subtle winding of Serpentine wisdom, in the repetition of thy former, or 13 Quaere, which is not suitable to Gospel-simplicity; But lest this may be thought to be a put off, 1. First I Answer, That though they that commit sin may by free Grace be pardonned, and so justified, yet are they not justified to commit sin, or their sin is not justified. 2ly. And therefore, to tell thee plainly, what will become of them that commit sin as long as they live, I Answer, All that commit sin knowingly, if they die without repentance, they are damned, as being never justified, or converted; for if any man be justified, he hath the seed of Grace in him, and so he cannot sin as the Devil, or Reprobates sin, but he sinneth after the similitude of Adams transgression through temptations and delusions, and so to be renewed by Gospel Repentance, so that I plainly tell thee, that every unbeliever that knowingly sinneth until the last moment or end of his life, is damned. 15 Quaere. show me in the Scripture where ever any Pastor or Ministers had their gain from their quarters, or whether ever any of them received tithes, or money for tithes, or a gift of the people instead of their tithes; And( if not) let their life, and the light of thy Conscience judge thee. Answ. Paul and all the Apostles, T●thes freely given by the Magistrate are lawfully received under the Gospel. which had whole Countries for their quarters, according to the command of Christ, took whatsoever was given them, so that it is expressly said, if thou wilt take notice of it, Act. 28.10. That they were not only( contrary to thy Spirit) honoured with many honours, but besides the entertainments, they were jaded with such things as were necessary, so that if there were not Corn unthreshed, there was which was better, Bread which they gave out from their own mouths to feed the Apostles, Paul who did expressly take wages-money to do service, or preach the Gospel according to Christs Ordinance, therfore thou judgest rashly in condemning me, if I shall not show thee that which the Scripture doth not require me to show thee, for in all the Scripture thou canst not show me, That I being not persecuted, Right imitation of the Apostles. should notwithstanding so voluntarily persecute myself, and deny Gods free mercy, As to imitate the Apostle only in receiving maintenance when they were persecuted; For the rule of Necessity in taking of physic, whereby we are not to eat, is not the rule upon our recovery, of common eating. But to the point of tithes, which in respect of darkness and prejudice, some Saints are herein unsatisfied, I must tell thee plainly, that thou understandest not thyself in judging from the Apostles example, except that thou couldst prove by Scripture, that the Apostles might have had tithes, or those Ministers which were like Timothy and Titus, settled in a parochial like way in their quarters, might have had Tithes given them, and yet refused them, which if any man can prove, I will never receive tithes, or( as I do) take money for tithes, till then the light of the Apostles, that took whatsoever was given them, satisfies my Conscience to praise God for the Magistrate that doth freely give me it, with that respect unto the Gospel, or so bountifully, that I may be enabled to be given to hospitality, for as the Apostle saith, As they that waited on the Altar were partakers of the Altar, so hath the Lord ordained, that they that preach the Gospel should live of the Gospel. 16 Quaere. show me by the scriptures where ever any of the Ministers of Christ did give Davids Psalms to be sung of the people in a rhyme, and if not, then aclowledge that thou art in the inventions and traditions of men, raised out from them all. Answ. Ps. 4●. 3.4. Though David did gloriously indite, and open dark sayings upon the Harp, yet all Saints so abounded in praising, and singing Psalms, and praying, that the Psalms were in the new Testament never called Davids Psalms as thou callest them, and as thou mayst red Luke 24.44. Acts 1.20. 1 Cor. 14.26. Ephe. 5.19. Iam. Mat. 26.30, &c. 2ly. I plainly answer thee, that * 2 Chron. 29. Hezechias a King, did command to sing Davids Psalms, and of Asaph, David a Minister, did expressly give out his Psalms, directing them to the chief Musicians to be sung, And thus either Christ did give out a Hymn, or as the ancient translator saith, a Psalm, or otherwise they could not have sung it, but as they knew if before, or had before committed it memory; Singing of David Psalms and in like manner Paul and his Brother Saint and Companion in imprisonment, either made a Psalm or Hymn, and then gave it out, or had both learned a Psalm, be it of Davids or any other of the Prophets, for they did so sing together, as that the Prisoners beard them; In that thou objectest against the rhymes This is in Charity I hope for want of understanding, for rhyme is not necessary required nor stood upon in singing, though the measure of Syllables is necessary, as for the Holy Ghost to observe measure of Syllables in speaking of common language, and yet the Holy Ghost is not stinted in one word, no more than the measuring of Syllables in many words together, therefore if thou wert to speak by revelation Bread, thou must keep close to thy Syllables in this word; for if thou add any Syllable unto it, as to say unbread, or to take a Syllable from it, and so call it ade, instead of Bread, thou liest, and therefore if the Holy Ghost bids sing, which thou canst not deny, it doth bid Measure words in Syllables, without which there can be no singing, And therefore as I may justify, Rev. ●. that there was six Churches, because the Holy Ghost said there is seven, so I say I can justify meter or Rhithm, as if it falls out, because the Holy Ghost hath both commanded us to speak and sing, which cannot be done without Measuring or observation, more or less of Syllables, the Rithm falling out without any necessary studious observation, so that all things be done as is commanded according to our attaimment to the Rule of singing for edification, for as yesterday, in the days of old, so to day in our time, Christ is the same Christ in ordaining singing, and we may as well take Davids, &c. words, as David sing * Ps 14.1. Fools words, with right application, and may as faithfully apply all Davids words, as thou mayst say I am thy Lord thy God, in reading. 17 Quaerie. Whether that Woe that Christ pronounced against the pharisees, who were called of Men Masters, had the highest place in the Assemblies, and stood praying in the Synagogue, do not abide upon thee, who art called of Men Master, hast the chief seat in the Assembly, standest praying in the Synagogue, or how wilt thou justify thyself in these practices, seeing Christ is the same yesterday, to day, and for ever, who cried Woe against them that lived in them? Answ. I do not fear the Woes pronounced against the pharisees, 1. Because * Christ and his Prophets, and Apostles were called Masters, and Sirs, Luke 3.12. Luke 5.5 Mark 11.21. Eccles. 12.11. 1 Kings 6.5. Acts 16.30. John 5.7. Christ, his Prophets, and Apostles,( as well as myself) were called both by the Saints, and the World, Masters, Sirs, and yet did not rebuk those that so called them, though Christ doth pronounce a Woe against any, as well as the pharisees, that witting and vain-gloriously do in Markets or Synagogues desire so to be cried up and exalted, which, I bless God, herein my Conscience doth not Condemn me; though in love to thy Soul I am stirred up to wish thee to examine thine own heart, whether thou dost not, Pope-like, as far as thou canst, exalt thyself above, or Contemn all; in that thou criest down all, and wilt not put off thy Hat to the Magistrate, &c. all that is called God or is worshipped, Lord, Lady, Magistrate, Kings and Superiors, &c. Secondly, As concerning my Preaching and Praying in a Pulpit of wood in the Synagogue, in regard, unless I should do it for vain-glory, And not to seek so to discharge my Duty to feed the Flock of Christ, I am no more than Christ, Christ & his Prophets and Apostles preached in Pulpits, Nehem. 8.4. 〈◇〉. 4.16. Act 13.14. Acts 17.10. Act. 3.1. his Prophets, and Apostles, who did preach in the Synagogues, to be Condemned; For the Pulpit of Wood is as fit a place for speaking in, or preaching in, as the Seats or lusts, that Eutichus sate in, were for hearing; And though I heard thee speak evil of the Synagogues, yet they must be ignorant of the truth that will believe thee: For the Synagogue, which word was never given by Popery, may, as well as the English word public Meeting place, be approved, by Christ called The house of God, The house of Prayer; though thou like Merchants that profaned the Temple, dost basely Contemn it; And therefore I tell thee plainly, that as Christ did yesterday, so I do to day aclowledge to be called Master, Minister, or Pastor, and do likewise, Christ like, own in sincerity and humility, to stand Praying in the Synagogue. 18 Quaere. Whether they be not Ministers of Antichrist that do practise these things that Christ cried Woe against? and Whether they be the Ministers of Christ, that through their subtlety go about to justify these practices that Christ forbade, and cried Woe against, Yea, or Nay? Answer. This Quaere is no more than thy Application to thy 11, 13, 16, & 17 queries, which, seeing thou hast in thy own Name required me to answer thee, Yea or Nay, with Application to every Quaere, there was no need of this waste: For if thou knowest any to go about subtly to justify these practices, it were well it were put out of a Quaere, that as in Charity I ought to judge thee herein, that thou Contendest for the Faith, so thou wouldest abound in charity, which thinketh no evil, so as to die to all causeless Jealousies, or root of bitterness, or Contempt against Conscionable Professors. John WHITEHEADS Conclusion GIve me an Answer to these queries without wresting of the Scriptures, or adding to them, or diminishing from them, or else lay thy hand upon thy mouth, and aclowledge thyself to be out of the Doctrine of Christ, and practise of his Ministers, and give over deceiving of Souls. Written by one who is a Servant of the truth, called of the world, JOHN WHITEHEAD. Answ. John Whitchead, let me tell thee plainly, that these thy words being far from the meek Spirit of the Apostles I beseech you Brethren. Therefore though thou do hereby show a Pope-like usurpation, in commanding me to give thee an answer, upon pain of suspension, or to be for ever silenced for any more preaching, yet notwithstanding I should not have obeied thee, had it not been to answer the command and call of God, whereby I have been moved without wresting or diminishing the Scriptures to tell the mind of God, or the teaching of his Spirit, whereby the truth is to be owned in all thy several queries; And therefore I hope, as many as own the Scriptures, and do not desire to draw Arguments from them, as some would fetch great guns out of a Castle, to turn them against the same place to destroy it, And that shall not deny distractions which the Holy Ghost used to express Christs meaning, when he said, Destroy this Temple, this was said not of the material Temple, but of the Temple of his Body, that then, if thou that biddest me lay my hand upon my mouth, shall but lay thy hand upon thy heart, thou mayst by the blessing of God know whether I or thou have been deceived, or are the deceivers, that from pretence of inward light, and spiritual enjoyment( which I aclowledge) would as I have heard thee press cast off the Ordinances of Jesus Christ, which from this spiritual enjoyment, light, and power of godliness should be obeied, whereby God may be to us the God of order, and we may enjoy Peace and Communion with God and his Saints in Truth and Union. FINIS.