FORTY FOUR QUERIES Propounded to all the Clergy-Men of the LITURGY BY one whom they trained up in, and according to the best things set forth in the Book of COMMON-PRAYER.  
Concerning the which these Queries are, for the satisfying of the unsatisfied, and for the uniting and preserving of peace among the People.  
Wherein also first are shewed eleven Reasous why these Queries are proposed.  
●ritten by one that hath learned( as he was taught) To forsake the Devil and all his works, the vanities of the wicked world, to hold the true Christian-Faith, and to keep God's holy will and Commandments, and walk in the same all the dayes of his life.  
〈◇〉 the which onely, and for no other Cause, he having suffered se●… ral cruel, long, close Imprisonments, could, and Nakedness, with many stripes, and divers other Abuses, Hardships and Dangers, for the space of five years, by such Rulers, and under such Powers, 〈◇〉 denied the Common-Prayer; and doth likewise now suffer as[ or more] unjustly by such Rulers, and under such Powers as do again own and profess the Common-Prayer, which teacheth to ●ort no body by word or dead; and therefore doth he leave it unto those to consider what reason or equity it is he should suffer ●ow by them also onely for professing and practising the chiefest things which they themselves( or them of their own way) did ●… each him, and bind him to observe. Humphrey Smith.  
LONDON, Printed for the Author, 1662.   

To all and every of the Clergy-men of the LYTVRGIE, these.  
Upon these good Grounds, and just Causes, and weighty Reasons, are these following things( with integrity of heart) propounded unto you.  
1. BEcause your manner and way of Worship, and practise in many things, hath been these twenty years by many zealous persons very much questioned; who ought to be satisfied or stopped by sound Arguments and Doctrine, and Words of Scripture-truth; or else a true reconciliation in the hearts and minds of both, cannot easily be.  
2dly. Because it is most agreeable to the Law of God, and ●●ost according to the Commands of Christ, and doth most 〈◇〉 with the Doctrine and practise of the Apostles, and is ●rofessed even by you in the Book of Common-Prayer, To ●●eshy neighbour as thyself, and not hurt the body of any man 〈◇〉 word or dead; to love enemies; to do good unto all, and to convince 〈◇〉 sayers with sound Doctrine, and words that cannot be con●●red; Rather than to inflict great punishments upon 〈◇〉 bodies, and forfeitures of outward goods, because of a ●●inciple in the inward mind, which is not removed there●●.  
3dly, Because that heresy is first occasioned by the Devil, whereby the mind is mistaken or mislead, and then prompt a in the same by a spiritual Motion, which worketh in the ●●●al Wickedness, which is of another nature and being 〈◇〉 the visible body( simply considered) in which it acts, 〈◇〉 than the outward goods.  
And therefore the Power of God, and the Spiritual Weapons, and the continual exercise thereof, is to stop, overcome, and remove that, which the taking away of carnal goods, and casting into carnal prisons( neither yet a carnal Commandment it sellf) can do.  
4thly. Because it is no less than the duty of a true Minister, to render an account of the hope that is in him, unto him that asketh.  
5thly, Because twenty years ago there was not such a necessity of enquiring into those things, as now there is; forasmuch as then your way was going down, and now coming up again; and that then there were not so many unsatisfied so much about such things, as now there are.  
6thly, Because divers things and opinions in the minds of many, hath within these twenty years been more largely contended about, and opened, both in open Conference, Disputes, Writing, Print and practise, than in some ages before, whereby in twenty years time, you might be learned therein, and so know the better how( now) to return the more readier Answer thereunto.  
7thly, Because now you are( as it were) upheld under both Arms,( with Law on the one side, and armed men on the other) that so you need not be afraid, but may with more boldness answer to such things, than in the late years, when the powers of men ruled so much over you that you durst not so openly contend for your Faith, nor answer such things, not manifest and practise your Principles, as we do ours now in bonds under you.  
And again, as in respect of my own particular, and so in the behalf of others truly with me concerned in the same.  
1. BEcause that I was taught, educated, and trained up in the very same things, which you practise and profess, and which yet among you yourselves stand in force.  
2dly, Because I now suffer Bonds this day as an heretic, or as a Seducer,( as the Mittimus saith) who have to this very day with the help of God's special Grace, more and more endeavoured, and come to led my life, and regulate my 〈◇〉, ways and duty towards God and man, according to 〈◇〉 best, most weighty, and chiefest things set forth in the Common-Prayer, according as I was by some of your own called Episcopal Divines, trained up, and without which they would not receive me into communion with them; at which me I was by one of them encouraged( as by others at other 〈◇〉) to press on further, commending me for what I was ●en already come unto.  
3dly, Because that ever since that time, unto this day, I have been pressing forward, and was never cast out from ●●●ng them for so doiag,( nor any thing else) as by any ●y of Excommunication, or any known Order or Rule ●●ed or owned by them; neither yet hath any one of them 〈◇〉 to admonish me( from pressing forward) since that, to 〈◇〉 day; neither can they well justify rejecting of me, until 〈◇〉 the second admonition, if they could prove I was an ●eretick Tit. 3.10.  
4thly, Because they did not tell me, neither did I ever 〈◇〉 out of the Common. Prayer, nor red in the holy Scriptures, That a man might persevere too much, or too 〈◇〉 in the way of holiness; or walk too much with God, or 〈◇〉 be too much mortified, or leave sin too much, or be too 〈◇〉, or too circumspectly, or too just, or too upright, or too ●●●●ful to God and man, and walk and speak too much according to the Scriptures, or be too innocent, or too harm●●●, or be too much conformable to the Image of Christ, or 〈◇〉 too much like unto him, or too much cleansed by his blood 〈◇〉 all sin wh●lst in this world, or walk too much in God's ●●mandmenta all the days of man's life.   

The Queries propounded to you, are these.  
1. WHether the late Reformers and Composers of the Rites and Ceremonies in the Book of Common-Prayer, were not themselves for Liberty of Conscience?  
If not, how are their own words true 
Seeing in that( before the Common-Prayer) which sheweth why some Ceremonies are abolished, and some retained, they say, These thing were taken away which were most abused, and did burden the Conscience. .  
It they were, Whether those that profess the Common-Prayer, and are against Liberty of Conscience, are not contrary to them? Like those who profess Scripture, and ar● contrary to that Spirit by which they were given.  
2. Whether those who profess the Common-Prayer, and prescribe things to those whom they own not as their own people, but persecute them as heretics, and do think it no● convenient, neither will allow every people who are no● their own, or one with them in Worship, to use such things as they shall think best, to the setting forth of God's hono● and glory, and to the reducing the people to a most perfect●● and holy living, &c. be not contrary to them that reform the Book of Common-Prayer?  
Seeing they said, We condemn no other Nation, nor prescrib●● any thing but to our own people onely; for we think it convenie●● that every country,( and if so, then consequently ever● People) should use such Ceremonies as they think best, to the setting forth of God's honor and glory, and to the reducing the people to a most perfect and godly living, without Error or Superstition.  
3. Whether those that now profess the Ceremonies, an● will not have other things put away, 
See the latter end of that above said.  than they who reformed it, be not therein contrary unto them, and to their Order, who said, They should put away other things which from time to time they perceived to be most abused? And whether they did not order, that not onely abuses, and the things themselves that were abused, should be put away; and not onely the things which they had put away because they were abused, but likewise other things which from time to time they perceived to be most abused? And so whether these now that would have no other things put away but what they did, and not worse then them, and contrary to their order mentioned in the margin.  

Seeing they say( not the Scripture) At what time soever a sinner doth repent him of his sin from the bottom of his heart, God will put out all his wicked ness. And seeing they say 〈◇〉 should not dissemble nor cloak their sins. And seeing they confess, they have offen●ed against God's holy Law, and there is no health in them, but are miserable ●●●dors. And seeing that following is said to be the Absolution and Remission of 〈◇〉.  4. Whether that Confession and Repentance in that beginning with the words of Almighty and most merciful Father, &c together with the Absolution and Remission of Sins following, 〈◇〉 a true Confession, Repentance, and Remission from the bottom of the heart? Or is it false and feigned?  
If false, is it not cloaking of more sin, and dissembling with God, and deceiving their own souls?  
If true, how then are such( after Confession and Remission) miserable sinners before they depart, as in the litany?  
And if the Confession, Repentance and Absolution be right 〈◇〉 true, and from the bottom of the heart, and such thus ●●doned, and so made clean, run afterwards, and that ●●●in and again, into the very same sins; whether they be 〈◇〉 like the Dog and the Sow, that turn to the wallowing in ●he Mire, and the Vomit again?  
5. Whether after true Confession and Repentance, such may ●enceforth live a godly, righteous, and sober life, and that 〈◇〉 and holy, according to the latter end of the Confessi●●, and of the Absolution?  
6. Whether all such as have erred and strayed from the ways 〈◇〉 God, were before they did so err, made Members of Christ, 〈◇〉 of God, and Inheritors of the Kingdom of God? And 〈◇〉 any were made such Members, &c. but such as have ●●●ed of the good Word of God, and the Power of the world to come? And whether such as have so tasted thereof, and after err and stray from the ways of God, can be renewed again by Repentance?  
If not, is not their Repentance false, or not effectual, like Esau's?  
If true, how then is the Scripture true, seeing it speaks as afore-mentioned, of not being renewed by Repentance?  
7. Whether such as were made Members of Christ, Children of God, and Inheritors of the Kingdom of Heaven, and are now erred and strayed from the ways of God, so that they are miserable offenders, and that against God's holy Law,( as themselves confess) can then, in that state, and that very hour, sing unto the Lord, and hearty rejoice, and come before God's presence with thanksgiving? And whether such miserable offenders are the people of God's Pasture, and the Sheep of his hands?  
8. Whether all such as in the beginning of the litany do themselves aclowledge four times over, that they are miserable sinners, can call God their Father, by saying, Our Father which art in Heaven? Or can such miserable sinners make others the Children of God by sprinkling a little water upon their faces? And whether God hath such fourfold miserable Children? Or, are those who are truly the children of God, at the same time in such a fourfold, miserable estate? Or, are such miserable men truly the Ministers of Christ?  
9. Whether God's people may be delivered by him from all these things following, a 
See litany 6, 7,& 8. Particulars:  that is to say, frrom all evil and mischief, from sin, from the crafts and assaults of the Devil, from God's wrath, and from everlasting damnation; from all blindness of heart, from pride, vain-glory and hypocrisy; from envy, hatred and malice, and all uncharitableness; from Fornication, and a●● other deadly sin; from all the deceits of the World, the Flesh and the Devil? And whether such as are delivered from all these things, he not delivered from all sin? And then are not such free without sin? If not, then what sin is it they are guilty of, who are truly delivered from all these? And whether such as pray to be delivered from all these, and do not believe that they shall be so delivered, do not therein sin against God& so instead of being delivered out of sin( by their praying) ●●●in unto sin, being it is written, What soever is not of Faith, is sin●  
10. Whether shall I own that man, as Christ did, and believe 〈◇〉, who said, We know that God heareth not sinners; or else miserable ●●enders, who in their prayers say, We sinners do beseech thee to 〈◇〉 us, O Lord; and so believe that the Lord doth hear them, 
See litany the 14. particular.  ●ough their continual fruits,& the Scripture, testify otherwise?  
11. What, and where is the way of truth, which all such as have ●●ed, and are deceived, are to be brought into, seeing when one 〈◇〉 was committed, the creature was deceived, 
See litany the 26. Particular  and if deceived and ●sin, then unclean, and no unclean thing shall enter into the Kingdom of God? And whether Christ who is the way and the truth, and not in the Kingdom of God? And whether all such are not onely 〈◇〉 unsaved from their sin, but are miserable offenders, and that against God's righteous Law, and yet in the same nature, way, words, worship and practise, as were their fore-fathers, whom they confess were in iniquity; have not all these erred, and are yet ●●●eived, seeing Christ saved his from sin? And whether such do yet rightly know the way of truth themselves, which they should and brought into, in which there is no sin?  
12. Whether all men are capable of the mercy of God? 
See litany the 31. particular. John 1.9.  and ●hether Christ hath not lighted every man that cometh into the world? And whether God doth show to all men that be in error, ●●e Light of his Truth, to the intent they may return into the way of righteousness, according to the Collect appointed for the 3d. Sun. ●●e● Easter? And whether the Word be not the truth, John 17.17. ●●d is not the Word in the heart? And hath not God shewed that to all men, though they be in Error?  
13. Whether men may( with the help of God's grace) cast ●●ay the works of darkness, 
See the Collect for the first sunday in Advent.  and put on the armor of Light now 〈◇〉 the time of this life? And whether the works of darkness be ●●e sin, the works of the Devil? And whether the armor of 〈◇〉 be not the Power of God? And whether the Power of God 〈◇〉 not sufficient to defend from the Enemy and his Power, and 〈◇〉 to defend from the Devil and his works.  

See the Communion next after the Creed and Homily.  14. Whether those that in this life have put on the armor of 〈◇〉, are not to let it shine before men, that God may be glori●●? And whether it be not for God's glory when his people are 〈◇〉 the Light defended from all the works of darkness? And whether those that now deny the Light, and would hinder the Children of Light from letting their light shine before men( which saveth them from sin) be not themselves against the Common-Prayer, and the late Reformers of it, against GOD, CHRIST and Scriptures, seeing that God is Light, and Christ said, I am the Light; and the Scriptures testify of him that is the Light, who commanded his to let their Light shine? And then is he a man, or below the principle of a man, who hideth his Light under a Bushel?  
15. Whether any men in their youth, infancy or full age, may forsake the Devil and ALL his works, 
See public baptism about the midst, and Catechism a little after the beginning.  the vain pomp and glory of the world, with all covetous desires of the same, and carnal desires of the flesh, so as not to follow nor be lead by them,& afterwards keep God's holy will and Commandments, and walk in the same all the days of their lives?  
If they may, why should they not profess the same, and not be counted boasters by such as taught them so? And why may they not live in the same, without being persecuted for it by such as bound them to it?  
If they cannot, why is it that they are forced to promise and vow so to do?  
16. Again, whether they that minister this PROMISE and VOW unto others, have themselves in all things performed the same, viz. Whether they themselves who impose this upon others, do forsake the Devil and ALL his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that they themselves do not follow, neither are lead thereby, but do keep God's holy will and commandments, and walk in the same every day o● their own lives?  
If they do, how is it that their fruits appear otherwise, not onely in vain pomp and covetous desires,( like Balaam) but also in covetous practices, worse than Balaam?  
If they do not, then whether therein they are not just like be Scribes, Pharisees and Hypocrites of old, who laid heavy burthen● upon the people, but themselves would not move them with on● of their singers.  
17. Again, if any men in youth, infancy or full age, do atta●● so far in their own particulars, to forsake all the things aforesaid( which indeed includes all sin) whether they can safely, and with 〈◇〉 good Conscience, promise and vow for another, that he shall 〈◇〉 the like, seeing also it is but an Infant? And whether all infant England be elected, and are of the faithful Seed? And whether 〈◇〉 but God's Elect can perform the promises& vows aforesaid?  
If not, why should the people be forced to make such vows which cannot be kept, and be constrained and taught to tel lies in 〈◇〉 presence of God, by saying, We forsake them all, if they nor the Child do not so?  
If they do, let God's Witness in their Consciences answer, which will show the truth of the matter.  
18. Again, whether is it good or evil for people to forsake the Devil and all his works, the vain pomp and glory of the world, with all ●●etous desires of the same, and the carnal desires of the flesh, so as not a follow, nor be lead by them, and then to keep God's holy Will and Commandments, and walk in the same all the days of his life?  
If evil, why are they bound and taught so to do?  
If good, why are many this day persecuted and imprisoned onely for so doing?  
19. Whether the old man in people or children may be so butted, that the new man may be raised up in them? 
See further in public Baptism.   
If not, why have the Priests prayed, so many years together?  
If it may be so, why may not such then profess the new man raised up in them, without being called heretics for so professing?  
20. Again, if the new man be to be raised up in people when they are in infancy; then whether it be not to be raised up any other time, or some other time of their life, if it be not raised up in their infancy? And then whether they be not true labourers ●●o labour to raise this up in people? And whether they be not effectual Preachers who do thereby raise it up in people? And whether this new man be not Christ? And if he be not raised up, whether the preaching be not vain, the faith vain, and the people con●●●e in their sins, that being not raised up in them which is to ●aye from sin? And whether this new man is not in people and children before it be raised up? And is not the new Man the Second 〈◇〉? And is not that the Seed, which if we had been left without, we had been as Sodom? And is not the Seed sown in all sorts 〈◇〉 ground? And is not the Seed Christ, which was stil in the ●ord, though not known by the world, and who lighteth every 〈◇〉 that cometh into the world? And is not this the Truth( Christ) ●●●ch God desireth in the inward parts? Psal. 51.6. And is not this 〈◇〉 truth which is promised to spring out of the earth? Ps. 85.11.& 〈◇〉 not the first man made of the Earth? And are not all people descended from him, and so of the Earth? And whether it be not unreasonable that many hundreds should be persecuted chiefly for professing this, and that by such who taught them so to profess, and for witnessing, speaking and writing of the new man raised up in them, and for living uprightly according thereunto?  
21. Whether Children or People( who have the New Man raised up in them) may have all carnal affections die in them, and come to know all things belonging to the Spirit,( not onely) to live( but also) to grow in them?  
If not, why are they deceived with those fair speeches?  
If they may, then who are most agreeable thereunto, and the best Christians, they that onely talk of, and profess these things effected inwardly, and yet deny that any live in it; or them that are come unto, and do truly know, and live in the possession of these things within them?  
22. Whether the new Man be not the Second Adam, the quickening Spirit? And if it be, whether as many as are truly lead thereby( it being within them) be not the Sons or Children of God? And whether there be any other that be the Children and Sons of God, but onely such as have this New Man raised up in them, and are truly lead thereby?  

See further in public Baptism.  23. Whether all the Children these late hundred years that were baptized, were regenerated when a little water was sprinkled upon their faces, though it were done by such a Priest who himself was unregenerate, and either a proud, covetous, or drunken man?  
If they were, or the most part of them, how then did they come afterwards to be unregenerate, seeing that after their Infant-Baptism most are looked upon to be, and by their fruits do indeed appear in an unregenerate estate? And whether in any age it can be proved by Scripture, that there were so many, either young or old, first regenerated, and then unregenerated again?  
If they were not, how then are the Priest's words true, when he saith after he hath sprinkled them, Seeing now, dearly beloved Brethren, that these children be regenerate?  

See private Baptism  24. Whether all, or any of those Infants these many hundred late years, whom the Priests say were born in Original Sin, and in the wrath of God, did come to regeneration in their Infant-baptism, and were then received into the number of the Children of God, and heirs of everlasting life? was all this done for them, and they truly come from the one state into the other, by ha●●●● a little water poured on their faces, and by the speaking of 〈◇〉 ●ords, viz.  
●aptize thee in the Name of the Father, and of the Son, and of the 〈◇〉 Ghost, Amen.  
It being done by a man who himself at another time will con●●● with his own mouth, That he is( with the rest) a miserable sin●●● and how can an old miserable sinner, make a young child thus 〈◇〉.  

See Catechism.  25. Whether all Children( so sprinkled) or the most part of 〈◇〉 were made Members of Christ, Children of God, and In●●tors of the Kingdom of Heaven?  
If not, whether it be not pity that so many thousand Children 〈◇〉 be taught and trained up to speak that which is untrue, 〈◇〉 they are so young, in saying they were made so, when they are not; and likewise to be deceived thereby all the days of their 〈◇〉?  
If they were made so, how shall a reasonable man be perswa●● from any good reason or Scripture-proof, that they are af●●●wards dis-membred from Christ, separated from God, and dis●●nted out of the Kingdom of Heaven? And when did Christ 〈◇〉 his Members or God his regenerate children, or his Kingdom 〈◇〉 inheritors thereof?  
26. How can such make others the Members of Christ, who are 〈◇〉 so themselves? And whether Christ hath any miserable members? 〈◇〉 if miserable sinners pretend to take upon them to make others 〈◇〉 members of Christ, and receive wages for it, and yet do it not, ●●●her such are not plain deceivers?  
27. Whether the Priests that say they are miserable sinners, and ●●trable offenders, be really so, or not?  
If not, are not they miserable liars in so saying?  
If they be, whether they that are miserable sinners, and misera●●●●ffenders, can make others so free from all sin and misery, as the ●●●bers of Christ, in whom is no sin, who were as miserable as ●●●selves, if they were born in original sin, and in the wrath of 〈◇〉  
28. Whether Children were not first taught their duty towards 〈◇〉 before their duty towards their Neighbour? And whether 〈◇〉 are not stil in the first place to obey God, and secondly to love their neighbour as themselves? and so, whether obedience to God is not still to be preferred before obedience to man, though his neighbour?  
If not, why were they so taught?  
If it be, why then do the Teachers now seek to cause them to obey man in swearing, and many other things, rather than Christ, who said, Swear not at all, mat. 25. Jam 5.  
29. Whether children were not taught( among other things) to hurt no body by word or dead, to bear no malice in the heart, to rule the hands, the tongue, the body, and the desire, in not coveting any man's goods?  
If this be right so to do, why do not the Priests themselves do it, and instruct all Magistrates and people in the like, and suffer them that do so, and e●conrage them also to continue in the same?  
If this be not right, why did the Priests teach it us when we were young and whether be the Priest's covetous, yea or nay?  
30. Whether children were not taught that they could do little of themselves, nor walk in the commandments of God, nor serve him, without his special Grace; and after in another place, that the Grace was inward and spiritual?  
If so, whether God's special Grace, which is inward, is not much more than the letter, which is outward?  
If it be not, why were those words written in the outward letter?  
31. Again, if none can walk in the commands of God, nor serve him without his special Grace, which is inward; then what manner of walking or service is theirs who of late have denied the Grace which is inward, and the●● that are lead by it; which Grace the Bishop in the Confirmation prayeth to the Lord to defend children with? and if nothing can be done of one's self with out this Grace, and that this Grace doth defend, and the Apostle saith, bringeth salvation, and by Grace ye are saved; and the Catechism saith, this Grace 〈◇〉 inward and spiritual; and also, why are so many persecuted this day for receiving this Grace, and power by it, which is inward, who walk in the commands o● God, and serving him?  
32. Whether children were not taught, that this inward and spiritual Grace was a death unto sin, 
See Bichopping.  and a new birth unto righteousness?  
If so, then whether shall people esteem those Common-Prayer-men to be rightest, who directed to the inward and spiritual Grace to bring unto a death unto sin,& a new birth unto righteousness, or those men, who direct unto the Letter without, or a Steeple house, or any thing else that is outward& visible seeing the others directed to that which is inward& spiritual, which the Apostle said saved them? and whether the same doth not save now? or whether the grace o● God hath not the same sufficiency in itself as it had in the days of the Apostles or in the days of the late Reformers of the Common-Prayer: And whether th●● which have received this inward Grace, may not thereby increase in the same and in the spirit more and more( according to that in the laying on of hand●.  
33. If you will grant the Apostles words to be true, that the man was not ●●ceived, but the woman being deceived was in the transgression, 
See Matrimony.  1 Tim. 2.14, 〈◇〉 whether this be not dark work, or works of darkness, to cause the man to worship the woman, seeing they were both deceived, and in the transgression, 〈◇〉 so instead of worshipping God, make him worship the deceived 〈…〉  
34. If you will grant that man was not deceived, but the woman( who was s●● in the transgression) Then wherefore is it that man being first deceived b● 〈◇〉 must now also worship woman? And whether this be God's Ordi●●●●, or not? And did not God ordain, that man should rule over the ●o●●● G●n. 3.16. and why then did man ordain that man should worship the 〈…〉 and when did God ever ordain that man should worship that which 〈…〉 set him to rule over?  
If you will grant that when Peter did onely contradict Christ in words, 〈◇〉 esteemed him as a Devil, saying, Get thee behind me Satan, Mat 16.22, 23. 〈◇〉 ●hen whether all the women you mary, do not more contradict Christ 〈…〉 ●ords and actions, than Peter then did, and so in as bad or a worse 〈◇〉 ●han Peter then was? and if so, then whether that man which is caused ●●●ship such a woman, or a woman in such a state, do not therein worship 〈◇〉 that was deceived by the Devil?  
36. But whether doth the man worship the woman yea or nay?  
The doth, is it not evil to worship the creature, or any thing else but God alone? 〈◇〉 he doth not, why must he speak that lie, and so thereby serve the Devil, 〈◇〉 so be constrained to worship the Devil one way, or serve him another?  
37. Whether the man be not the head of the woman? and then, whether 〈◇〉 which is head, and above, must worship that which is under? and whether ●●ch a joining together as this, for the one to worship the other, be of God? 〈◇〉 whether God's people in time of Law or Gospel, were ever joined together 〈◇〉 in such a Covenant? and whether it be not contrary to all Scripture and 〈◇〉 understanding? and whether it be not time to have this put away, as is ●●●tioned in the beginning?  

See Visitation of the sick.  38. Whether it be not a piece of gross apostasy and Popery, for proud, co●●●● Priests, who are in divers sins, generally to pretend power to absolve 〈◇〉 sick from sin, with these words, I absolve thee from all thy sins? and whether 〈◇〉 of the same Priests will not themselves aclowledge, that they are misera●●● 〈◇〉 and offenders? and can such forgive the sin of others, and cannot 〈◇〉 sin themselves? Or can they pull the Mote out of another's eye, before 〈◇〉 have cast the beam out of their own?  
39. Whether the Priest( though he is by his own confession a miserable sinner) 〈◇〉 absolve the sick from his sin, that so he is then free from it? or doth he not? 〈…〉 and doth, whether he doth not more for another than God hath done for 〈◇〉 and then whence had he that Power so to do? and whether any true mem●●● of Christ can believe it?  
〈◇〉 not, whether therein the Priest be not a most miserable, blind Leader of 〈◇〉 blind, and a soul deceives of mankind, both at their coming into the 〈◇〉, by a pretended Regeneration, and at their going out of the world, by 〈◇〉 an absolution? And whether ever there were any greater deceivers 〈◇〉 these?  
40. Whether the people that die in their sins, and the Priests that live in 〈◇〉 sins, be not therein truly Brethren together in iniquity, 
See burial of the dead.  seeing the priest 〈◇〉 the burying of the dead, Forasmuch as it hath pleased God to take our 〈◇〉 Brother here deceased?  
41. Whether the priests do give God thanks for the safe deliverance of no 〈◇〉 women but such as are God's servants? 
See Churching of women.  Or whether they are not to give 〈◇〉 thanks for almost all women after Child-birth? And whether all women 〈◇〉 they are to give thanks for, and do give thanks for, be the servants of 〈◇〉, seeing they say, Almighty God, which hath delivered this woman thy Ser●●● Or whether most of the women they give thanks for, be not servants of sin, and lead about with divers lusts? and whether it be not one thing 〈◇〉 a servant of sin, and another thing to be a servant of God?  

See Commination.  42. Whether the new Man which is within Children and People, and 〈…〉 raised up in them, be not Christ? and whether Christ be not the Light? 〈◇〉 whether he that is the new Man, and the Light, be not the Way? and 〈◇〉 all they be not blind that know it not? And if Christ the Light and the W●● be to be known within the hope of glory, and that the priests have caused ●●●●dren and people who were so blind they did not know it, to go out from 〈◇〉 which is the new Man, and the Light and the Way within, and also teach 〈◇〉 to go after, and walk in something without; whether such Priests have not the●● many years cursed themselves, or red the curse against themselves, and cursing the people to say Amen to it, in saying, Cursed is he that maketh the bli●● to go out of his way.  
43. Whether the Priests themselves have not put their trust in man, and t●ken one man and Protector after another, for their defence? and whether so●● of them have not been unmerciful in taking more than ten times the va●●●( in goods) of what themselves demanded from men? and whether some ki●● not been Fornicators, and some covetous persons, and some slanderers 〈◇〉 drunkards, and many extortioners?  
If not, let God's witness, and their own fruits testify.  
If they are such, then whether they have not a long time red the curs● against themselves, and that from year to year in these late ages, as long a● they durst do it, saying, Cursed are the unmerciful, the fornicators, and adu●●●●● and the covetous persons, the worshippers of Images, slanderers, drunkards and ●xtortioners?  
44. Whether the Priests that did in our Infancy sprinkle us, who are 〈◇〉 in derision by them called Quakers, did then by that water and their wor●● make us, or so many of us as they did so sprinkle, the Children of God, 〈◇〉 Members of Christ, and the Inheritors of the Kingdom of Heaven?  
If not, whether did not they grossly deceive us, as also by after teaching a●● persuading us, we were already regenerate and born again in our Baptism, b● which means hindering us what in them lay, from ever looking after it, an● causing us to say we were that, we were not, and so made innocent children speak lies, we not knowing it to be lies?  
If they did make us so, then what have they since done, in reviling 〈◇〉 smiting with the tongue and pen, and writing against us the Member● 〈◇〉 Christ, and persecuting us the Children of God, and that so many years together, and in causing us the Inheritors of the Kingdom of Heaven, to be ●●prisoned year after year, to the depriving many of us of our healths, and 〈◇〉 of our lives, and many of their livelihoods, by spoiling of their Goods  
And by this time some other things then what the former Composers of the Common-Prayer did put away which did burden mens Consciences, are herein by way of Q●●ry made manifest to be abused, yea, even the prayers abused; and several of these 〈◇〉 the minds of people will never be quiet concerning, as to own them again, unless 〈◇〉 better satisfaction in plain and s●und words be given them, either by answer her●●●●● or otherwise in the like nature, in love, and not by severity; for love and sound 〈◇〉 may win the heart● of those, which severity, bonds and cruelty cannot force them 〈◇〉 until they are better satisfied concerning it.  
Winchest Prison, the 30 of the 10 mon. 1661. H. S.  
The End.