A Short DISCOVERY Of certain TRUTHS of GOD, According as they are revealed through the manifestation of the eternal light of the Son of Righteousness; Which are A Reply against two things, in an Epistle: And, An Answer to certain Queries contained in a Book, Entitled, Christian Queries, to Quaking Christians, Subscribed by one J. B. Also Queries propounded, to be answered by the Author of the same Book, or any other.  
By JOHN STORY.  
But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear,  1 Pet. 3. 15. 
Printed in the year, 1664.   

A Pamphlet, or little book being come to my hands, entitled, Christian Queries to Quaking Christians, etc. By one who subscribes himself I. B. with an Epistle to the Reader, from one who subscribes himself I. A. And I having duly weighed, and seriously considered both the Epistle, and the Queries, I return this following Reply against two things in the Epistle, with an Answer to the Queries.  
First, to the Epistle, in the Frontispiece of which I. A. saith,  

Go little book, improve thy Scripture skill,  
Advance the truth, and throw down all self-will.   
Reply. IT is not in the power of that little book, or any other writing, how holy, or good soever they may be in themselves, either to advance the truth, or beat down the self-will, & haughty pride of man; farther than they are accompanied with the living word, Spirit, and power of the Lord God: therefore may I say, much more it is not in the power of that little Book, either to throw down self-will in any, in whom it is not yet subdued, or to exalt the truth in general; because its only queries, gathered by the Author from the Letter of the Scriptures without, and no message of heavenly prophecy, doctrine, or exhortation, received by the Author from the Lord, through the divine inspiration of his light, and Spirit within, whose light, Spirit, and power operating in the hearts of men, is that only means, which becomes effectual to accomplish the things before mentioned, viz. the laying low the pride of all flesh, and the exaltation of the name, and truth of God, in the world. Therefore may I say, it's a very vain, and idolatrous exhortation, which I. A. hath given to I. B. his little book.  
And I. A. further saith, Let light without be guide to light within.  
Reply. If by this exhortation I. A. means, that light without should guide the true light, which shines in the hearts of Saints, which I cannot but gather from the forementioned words: then, I must needs say, 'tis a very absurd, and foolish exhortation, and being spoken upon a divine account; it is very full of idolatry, and evil, and greatly contrary to the Gospel, and exhortation of God's Ambassadors to the Saints upon earth; which was, that they should abide in the light, or anointing that was in them, 1 John 2. 27. And the Apostle preferreth the light, that God hath caused to shine into their hearts, so far beyond any perishing thing, or light without, that he exalts it, as that excellent means, by which he, & the Saints received the knowledge unto everlasting life, 2 Cor. 4. 6. Where he saith, God, who commanded light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Many more testimonies proving the same truth, might be instanced. And though the holy Scriptures without, and the Saints practices are as lights in the world: yet far be it from all true Christian men, so to idolise them; as to set them in esteem above the light, which is sufficient to guide, or to esteem them equal with the light, and Spirit of Christ within, from which the Scriptures were given forth, which are but branches of that holy ●oot, and as it were fruits of that heavenly tree, viz. the appearance of God in the hearts of his people. If I. A. had bid people mind the doctrines, and exhortations of the holy Scripture, which testifies of, and exhorts to Christ, the true, and never erring light, in the hearts of his followers, he had done better. But what I have already in love said, I shall leave to his more serious, and better consideration.  
1. Query. How, and by what means may salvation be attained, whether by adhering to light within us, or by faith in Christ without us? (1) if the later be not the best way, why is it, that the Scriptures do so often bid us to believe in Jesus Christ, and that by so doing, we may be saved, 3 Joh. 15, 16. Acts 16. 30, 31. (2) or if the former be the better way? if so I would then ask farther.  
Answ. Salvation is to be obtained through believing, and walking in the obedience unto Christ Jesus, who is that only true and saving light, which lighteth every man that comes into the world, john. 1. 9 And all mankind, who cometh out of that night of darkness, which hath overshadowed the whole world, and from under the cloud of error, that hath covered all the inhabitants of the earth, must both believe, receive, and walk in the light of the Lamb, Rev. 21. 24. which is the best and most excellent way: though we must confess, as Jesus, the true light of the world, is God blessed forever; our vessels are not able to contain him, because his presence is infinite, and fills heaven and earth; and as he is thus infinite in himself, we must confess, that he is as real without us as within us: yet the true knowledge and faith, which we with all the Saints have in Christ unto our salvation, is not of him at a distance without us, but even in him, as he is near at hand, by his light, and spirit revealed within us; according to what the Apostle saith, Rom. 1. 19 That, which may be known of God, is manifest in them, for God hath showed it unto them. And Col. 1. 27. the Apostle saith To whom God would make known, what is the riches of the glory of this mystery amongst the Gentiles, which is Christ in you the hope of glory. Therefore I say, the hope, which we with all true Christians have, whereby we may attain heaven, where all felicity and happiness is enjoyed for ever, is not by any knowledge of Christ at a distance without us, but as he is inwardly revealed, by his light and Spirit in our hearts; and they who thus know him, have and do experience the virtue of his precious blood, which was shed for many, to wash away their sin, and to purge them from all their transgressions. And this is that knowledge, which a man may have, and not die, for the soul that hath it lives to God in this world, and shall reign with Christ to all eternity, in the world to come. And because this is the best and most excellent way for Christians both to believe in, and receive Christ unto their everlasting salvation; therefore it is, that the holy Scriptures testify of Christ being revealed unto the Saints, in this way: but neither the Scriptures which thou hast instanced, nor any other exhorts Christians to believe in Christ, as he is at a distance without them; but the contrary, Rom. 10. 6, 7, 8.  
2. Query. Whether the light within us be a sufficient guide to direct us unto true happiness? and what this light is? whether in every man? or how to be attained? (1.) if this light be sufficient to salvation, of what use are the Scriptures? And why are we at all exhorted unto faith, which implieth something at a distance, and not yet enjoyed? Heb. 11. 1. 3.  
Answ. The light of Jesus within us is a sufficient guide to direct and lead us, which all them that walk in it, out of darkness and misery, to the inheritance of glory, and joy with the sanctified in Christ's spiritual K●ngdome, according as our Saviour, who is this light, testifieth of himself, John 8. 12. where he saith, I am the light of the world, he that followeth me shall not walk in darkness, but have the light of life; and Zechariah prophesying of him, whose light is sufficient to guide men out of error and darkness, saith Luke, 1. 78, 79. through the tender mercy of our God, the day spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace. By these two testimonies may this truth be confirmed, viz. that the light of Jesus, which shines within us, is sufficient both to direct and lead us to true happiness.  
Secondly, this true light, (in which we walk, & give testimony to the world, and say, it is that unto which all mankind must be turned, that come to receive remission of sins, Act. 26. 18.) is no other, but even Jesus the everlasting son of God, as the Scriptures testifieth, John. 1. 9 and John 8. 12. Rev. 21, 24.  
Thirdly, This true light lighteth every man, as it is before already proved, John 1. 9 And he that desires to attain the knowledge of Jesus, the true light, let him not say in his heart, who shall ascend, or descend, Rom. 10. and 6. 7. for Christ the light is near, whose beams, in a small measure, shines in the darkness of his heart, according to John 1. 4. 5. and may be known by its operation of manifesting the secret evils there, which are reproved, and through it, he comes to have a descerning between the inward thoughts, and desires, which would incline his heart towards God; and those which would, or doth cause his heart to decline from God: therefore he that would attain to the knowledge of Christ, (whose light gives him in some measure the knowledge of himself, as is before said) must in love and obedience to Christ (whose light convinceth him of sin) confess and forsake his sin, in which obedience man comes to receive that heavenly power of God, which begets him again out of sin and death, and makes him partaker of the divine nature, and life of Christ, the light, in which he comes to see light, & to have the excellent knowledge of that everlasting son, through which, in some measure, he saw the filthiness of sin, and the motions of it in his heart; while as yet he had not the knowledge of the light, neither could it comprehend.  
Fourthly, Because this light is sufficient, of great use are the Scriptures which testifieth of, and directeth to this light, and exhorteth, Christians to the growing in faith, and belief in Jesus, who is the true light, and Saviour of the world, and able to save to the utmost, Heb. 7. 25. Heb. 5. 9  
3. Query. Whether is this light the conscience of every man? or (3.) is it Christ in every man? if so, why then are not all men saved? for if he that hath not this light be out of Christ (as you say) then all, that have this light, must of necessity be in Christ, and consequently saved, 2 Cor. 13. 5. 2 Cor. 5. 17.  
Answ. This light is not the conscience of every man, neither is it the conscience of any man, but is that heavenly light, by which God lightens the consciences of the sons of men, to distinguish between good and evil, as I have already said. And all they that believe in, and obey the motions of God's Spirit, by the light of his Son, he will lead them out of all darkness, and error, and guide them in the way everlasting, and he will give them richly to possess, the evidence of his light and Spirit upon their consciences, that they are his children. Herein they come to partake of that peace which never shall have an end.  
Secondly, though we do not say, that every man knows, or hath received Christ within; yet we say the beams of his light lighteth all men, in which his grace, that bringeth salvation, hath appeared to them, 1 Tit. 2. 11. And hereby his good Spirit is tendered to instruct them, notwithstanding they rebel against him, Neh. 9 20, 26. And this is the cause, that all men are not saved, viz. their not believing in, but rejecting the light of his salvation, and rebelling against his Spirit, which should instruct them in the way thereof, through which Spirit, all men that continue in sin shall be left without excuse, whose destruction is of themselves.  
4. Query. Whether that way which you teach, and the doctrines you maintain and propagate, be consonant to, and may be defended by the word of God, contained in the Scriptures of the Old and New Testament, whether it be not necessary to have some rule of trial, by which we may try the spirits, whether they be of God, or no? 1 John 4. 1, 2, 3. And (2.) whether the Scriptures be not sufficient thereunto, or is there any better way to be propounded for such a trial? and (3.) if there be any better way, why are we directed by the Prophet Esaiah to the Law, and to the testimony, and if any man speak otherwise, it is because there is no light in him? as Esai. 8. 20. and (4.) why were the Bereans commended for searching the Scriptures daily, whether those things were so? Act. 17. 11. Lastly, if the Scriptures are not to be the rule for all Doctrines, why is it that the Apostle doth so severely, and that over and over again, pronounce a curse against all such as should preach any other Gospel, than what he had already preached? which is only to be found in the Scriptures, as Gal. 1. 7, 8, 9  
Answ. The doctrines, which we maintain and propagate, are consonant to, and may be defended by the forceable arguments of truth, and holy records thereof contained in the Old and New Testament.  
First, It is necessary to have a rule of trial, to try the spirits, whether they be of God, as I. B. hath already instanced, 1 john 4. 1, 2, 3. And he, that in some measure hath it not, is not yet settled, or grounded upon God's foundation; but is unstable, and may be tossed to and fro, by every wind of doctrine, ready to be beguiled by every false motion, and device of the enemy of the soul inwardly, and to be led afide with the cunning craftiness of evil men outwardly; even like a ship without an anchor, left to the mercy of the wind, and the seas, ready to suffer shipwreck every moment, therefore how wholesome was the counsel of our Saviour to his Disciples, to have salt in themselves, Luke 9 50. and he tells them that they are the salt of the earth, Mat. 5. 15. he that wants this salt which seasons, gives to savour, and discern between what is of God, and what is not of God, is, or may easily be deceived, or misled by that spirit of error, through which men becomes vessels of wrath, fitted for destruction.  
Secondly, The Scriptures are not the most sufficient rule of trial, (not in any dispraise unto them be it spoken) because it is possible that men, by that Spirit, which is not of God, may not only speak according to, but use the very same words, as the Apostles and Ministers of Christ did, and do unto this day; so that (whiles they speak not contrary words or doctrines) that Spirit at many times cannot by the rule of Scriptures be detected: though it's true, many Spirits there are, which may be proved not to be of God by the Scriptures, for their speaking and acting contrary thereunto: but the forementioned Spirit, (which is Satan transformed into an angel of light, or into a person, who hath sometimes prophesied ●n the name of Christ, and declared the joyful tidings of the everlasting day cannot be discerned, but by the immortal light o● Spirit, from which the Scriptures were given forth, and though many have, and may be zealous for the letter of the Scriptures; yet thereby they do not discern Satan in this deceivable appearance, in which he steals the words of the true prophets, and in declaration of words, and doctrine may seem to speak like an angel, or messenger of God, even speaking the same words with a false spirit, as hath sometimes been spoken through the same person by the true Spirit: but the inward knowledge of this is a great mystery, which is hid from all worldly, and sinful men: but is opened by the Lord unto that spiritual man, which judgeth all things, yea, Angels, who are made able to put a true difference between the angels of God, that in truth serve him, and those, who in outward appearance seem to be his angels, and yet serve him not: therefore spiritual and heavenly men have a more sure rule to try spirits by, than the Scriptures, which is the unction that they have received from the Holy One, (1 John 2. 20.) that gives them to discern of spirits, and the matters that belong thereunto, that differs in nature and quality. though not in profession, nor outward appearance: and this is that infallible rule of trial, which may (and not with any derogation from the authority which belongs to the holy Scriptures) truly be said to be better than the Scriptures; insomuch as it is the same life and Spirit of Christ, manifest in the hearts of Saints, from which the Scriptures were given forth: and therefore must in all things have the pre-eminence. For this holy unction in the hearts of true Christians, is that spiritual law in Christ Jesus, through which they have the testimony, (as their father Abraham had) of Christ's glorious day, in the sight of which their hearts are made exceeding glad; and if any man want light to discern and try what spirits are of God, and what spirits are not of God, let him look into the spiritual law of Christ, which is a light that shines within, through which the heavenly testimony is received; as it is written, If any man want light, let him look upon the law, and the testimony, and see, if they speak not according to this meaning, as the old translation renders it, Isa. 8.  
Thirdly, though the Scriptures be not the most infallible sure rule to try all doctrines by, (as is before shown) yet I say, cursed be that man that preacheth another Gospel, then that which the Scriptures testifies of, which is the power of God unto salvation, as it is preached by the same divine authority and power, as it was in the days of the Apostles: but that either the power, or all the words of the Gospel 〈…〉 be found extant in the Scriptures, I do deny; for as it is 〈…〉 the Evangelist, John 31. and the last. There are also many other things. which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written, Amen. And doubtless many heavenly and saving doctrines were preached by the Apostles, as they ran to and fro upon earth in that Gospel-day, (in which knowledge was increased) which we have not extant at this day: therefore all the wholesome doctrines and exhortations that they preached, are not [only] to be sound in the Scriptures,  
4. Query. Whether all men do or may attain perfection in this life? and whether any that come short of this perfection may be saved; or (1.) Whether those texts of Scripture that exhorts us to be perfect, may not imply certain degrees of perfection, rather than perfection itself, as to the height of it? And (2.) whether there be not a perfection of sincerity, as well as of degrees? And (3.) whether believers may not be perfect by imputation of his righteousness, who knowing no sin, yet was made sin for us, that we might be made the righteousness of God in him? 2 Cor. 5. 21.  
Answ. All men do not attain perfection in this life, because many there are that do reject the means ordained by our heavenly Father, through which otherwise they might receive freedom from sin, and obtain perfect dominion over it, to reign in victory with the Lamb for evermore.  
All that die in the faith of Christ shall be saved, though they be even babes in Christ, and far short of that attainment in life, wisdom, dominion, and strength (as to the fullness of it) as it is manifest in the perfect man, who is come even to the measure of the stature of the fullness of Christ, Eph. 4. 13. In whom all rule, and authority, and power contrary to God, is put down, and he crowned with perfect dominion over all his spiritual enemies, reigning as a King in the triumphant victory over sin, death, and the grave, in the image of the heavenly which he bears, in which the perfect life of the new man is known, that walks with God in this world, and that shall live and reign with him perpetually in the world to come; for spiritual men in this triumphant state, have received the end for which the blessed ministry of the Gospel was given, which was for the perfecting of the Saints, Eph. 4. 12.  
But, as I have already said, the Saints which die in the faith shall be saved, though they be far short of that excellent state of perfect men in Christ, who are witnesses of his fullness and stature. For some of God's people die, or put off this earthly tabernacle soon after their conversion, while they are but even young in the faith, and children, even babes in the truth of our Lord Jesus Christ; yet through faith they are heirs of the promise, and by the birth immortal they have a true title to the Kingdom of God, though such who are weak in the faith may be so assaulted many times with doubts, false fears, and temptations of the evil one, and in their departure even so strongly beset, as the perfect man in Christ is not, because all his spiritual enemies are conquered, and put in subjection: so that he is in rest, being perfectly assured, when the earthly house of this tabernacle shall be dissolved, he hath a house not made with hands, 2 Cor. 5. 1.  
First, those Scriptures, which exhort to perfection, doubtless intends perfection itself in the height of it, as well as in the degrees; though the Saints (which attains it) attain it by degrees, as by growing from one degree of grace and strength in Christ unto another, as the Psalmist saith, They go from strength to strength, until every one appears before God in Zion, Psal. 84. 7. And the Apostle said, When he was a child, he spoke as a child, understood as a child, and thought as a child, but when he became a man, he put away childish things, 1 Cor. 13. 11.  
Secondly, there is a perfection of sincerity, and he, that through the faith and power of our Lord Jesus, attains this perfection of sincerity, ceaseth from all sin, and he that in this sincerity, or any degree of it believes and walks in obedience to the Gospel, is justified through the righteousness of our Lord Jesus, of which he is an heir through faith.  
5. Query. Whether Jesus Christ did not institute, and appoint certain ordinances under the Gospel for his Churches to observe and keep until his coming? (1.) Did he not institute that ordinance of his Supper, and enjoin his disciples to observe it in remembrance of him! Luke 22. 19, 20. And (2.) is it not recorded of the Primitive Church how they continued this ordinance? Acts 2. 46. (3.) Why doth the Apostle Paul commend the practice of it to the Church of Corinth, and tells them whence he had it? for (saith he) I have received of the Lord that which I delivered unto you; and so repeats the manner how it was first instituted, 1 Cor. 11. 23. 26. or, (4.) are these ordinances ce●sed, and now out of date? if so, pray tell us when they first expired? hath not himself told us, that they should last until his coming? or is he already come, and we knew it not? if he be, it must be only by his spiritual presence, and so he was with the Primitive Church, and that in a greater measure than now adays, yet did they continue in all the ordinances of the Gospel. Or (5.) may we not rather understand his coming to be meant of his second coming, spoken of by the Angel at his ascension, when he shall come in like manner, as he was seen to go into heaven, Acts 1. 10, 11.  
Answ. The matter in question is a thing about which there hath been more idolatry, and evil practised by the false Christians, than any other thing pertaining to Christian Religion, since the dark and long night of Apostasy that hath overshadowed Christendom, which Apostasy was beginning to come in, even in the Apostles days. Oh! when I consider the blood of Christians which hath been shed about this very thing, it doth afflict my very heart, and cause my soul to cry alas, alas, that ever Christians should be so far deluded, & misled, as to shed the blood one of another about the outward practice of Christianity, which are but (in comparison to the more weighty matters) as the very outward Courts or Suburbs of Christian Religion.  
Christ did institute the breaking of Bread,, as it is written, when our Saviour with his disciples was eating the Passeover a Feast of the Jews, pertaining to the ministration of the Law, in which was many shadows of good things to come. And as they were eating this Passover according to the Law, he said unto his Disciples, With desire have I desired to eat this Passover with you, before I suffer, for I say unto you, I will no more eat thereof, till it be fulfilled in the Kingdom of God, Luk. 22. 15, 16. and as they were eating, he took bread, and gave thanks, and break it, and gave it to them, saying, This is my body which is given for you, this do in remembrance of me: likewise he took the Cup after Supper, saying, This Cup is the new Testament in my blood which is shed for you, Mark 14. 20. Luke 22. 19, 20. and by this sign, his death, who is our Passover was signified, or shown, and not only by the Bread, and the Cup, but by the Lamb without blemish, of which a bone was not to be broken, Exod. 12. 46. in which practice, they continued unto his coming, even so to remember him when they break the Bread, and drank the Cup, as that thereby they shown forth his death till he came, not eating and drinking damnation unto themselves, as those who did, and doth break the Bread, and drink the Cup unworthily, who eats to the lust, and drinks to the lust, even feeding themselves without fear, whose table is not the table of the Lord, but the table of Devils, at which they are so far from discerning the Lords body, and fullness, (which fills all in all) that they neither break that Bread in remembrance of him, nor to him, but even to the lust, by which he was crucified and slain; but the Disciples (who practised this outward sign by which his death was shown) were witnesses of his resurrection, and coming again, not only unto (but spiritually to dwell in) them according to his promise, where he saith, I will not leave you comfortless, I will come unto you, John 14. 18. in which he eat with them, and they with him, as he said, I will not henceforth drink of the fruit of the Vine, until that day, I shall drink it new with you in my father's Kingdom, Mat. 26. 29. and I say unro you, I will no more eat thereof, until it be fulfilled in the Kingdom of God; but the inward enjoyment of the substance of this outward sign (by which was signified the death or sacrifice of Christ, the immaculate Lamb of God, who is our spiritual Passover that is sacrificed for us) is a mystery (which by the vulturous eye was never seen) as it is fulfilled to the true Disciples in Christ spiritual Kingdom, in which our Saviour sups with them, and they with him, and is no other than that spiritual Feast, which is kept amongst the children of God, for whom Christ their Passover is sacrificed, and by his power they purge out the old leaven, and keep this spiritual Feast not with the old leaven, neither with the leaven of malice, but with the unleavened bread of sincerity and truth, 2 Cor. 5. 7. 8. for the bread of God which comes down from Heaven, is that by which they keep this spiritual feast, and the flesh and blood of Christ is this bread which the holy people break, and spiritually feed upon, and the incomes of his love is that spiritual wine, by which he doth wonderfully refresh their souls, through which they come to grow into the endless life, and in which they more abundantly partake of the everlasting consolation that is in Christ Jesus, in which they spiritually eat and drink with him, and he with them (who are his lilies) in his heavenly Kingdom. And this is a small hint of that spiritual Passeover or feast which was and is kept by the Saints in this glorious Gospel-day, through which the night is expelling, and the shadows vanishing away. Glory, glory be unto the Lord our God for ever.  
But to return, this practice of breaking of bread together, was continued by the Apostles in the Churches, as I. B. hath already instanced, Acts 2. 46. And they broke bread from house to house, and eaten their meat with singleness of heart, as is the practice of true Christians at this day, and in which they ought to continue to the end, that whether they eat, they may eat unto the Lord, or whether they drink, they may do it unto him, not making an idol of the creature, or any Christian practice be it never so good in itself; but may both eye and discern the Lord in all their practices and duties, which was that good end for which the Apostle delivered unto the Church of Corinth, the thing in question practised by Christ and his Apostles at the Passeover, which many did soon abuse if not idolise even in his time, for which he often reproved them, 1 Cor. 10. 14. 1 Cor. 11. 20. where he saith, When ye come together, this is not to eat the Lords Supper, for in eating every one takes before other his own supper, and one is hungry, and another drunken; and tells them vers. 25, 26. As often as they break the bread, and drink the cup, they should do it in remembrance, saying, they that eat, and drink unworthily, eat and drink damnation to themselves, not discerning the Lords body, vers. 29. Oh that all drunkards, and gluttoners, ignorant persons who make an idol of the creature, in breaking the bread, and drinking the cup unworthily, Oh that they would seriously consider, and lay these things to heart, that they may not henceforth any more break the bread, and drink the cup unworthily, in the sinful lust of the flesh, the doing of which brings them to be guilty of the body, and blood of the Lord, in that they eat to (and feed the) same lusts of the world, as was in them which slew him; and none can be partakers of the table of the Lord, while they thus feed at the table of Devils, 1 Cor. 10. 21. But it may be the enemy will tell them, it is no such thing, for they neither are nor drank that day, before they break that bread and drink that cup, and call to natural memory with trembling and fear, before they practise the thing before mentioned, that Christ's body was broken for them, and his blood shed for them, the which, I say, all this thou mayst do, and yet be an idolatrous and unworthy eater in an unholy fear, adoring the outward bread, and the cup beyond what is meet, even as there are too many that look upon it to be more than a sign, and worship it as the thing signified: and so in ignorance worship the bread, and the cup as a God at sometime, and at other times using it without that holy fear, and remembrance in which Christ's body is discerned, and the heavenly virtues, and fullness thereof enjoyed, which fills all things, and is that glorious and everlasting substance which lives and remains when all created excellencies come to an end, and shadows are passed away, and is that eternal fountain which fills with spiritual grace and satisfaction all that in sincerity love him for ever and for evermore.  
6. Query. Whether Christians are not bound to the performance of such religious duties as were practised by the people of God under the law, and not abrogated by the Gospel? (1.) Whether Christians ought not to pray morning and evening, as David very frequently did, evening and morning, and at noon, will I pray and cry aloud, and he shall hear my voice, Psa. 55. 17. Or (2.) Is it not lawful for Christians to appoint and set apart a convenient time and season for the performance of religious exercises, as did Daniel, who not withstanding the King's command, thought himself obliged not to omit his duty once, but prayed three times a day, Dan. 6. 10, 13. Or (3.) Are we only to pray when our own spirits move us, and not at the motion of God's Spirit which bids us to pray continually, or te be always in a frame, and frequent in the duty of prayer, 1 Thes. 5. 17. Or (4.) Whether it be not a duty incumbent upon all Christians to exercise family duties, as the people of God in former times did? whether parents ought not to instruct their children, & masters their servants, for which God so much commended Abraham, because he would command his children & his household after him, Gen. 18. 17, 18, 19 (5.) Whether it be the duty of all Christians frequently to read over & confer about the holy Scriptures both in their families, & with others, as the Lord commanded the children of Israel, thou shalt teeth them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, Deut. 6. 7. Nay (6.) Whether is it not necessary for all Christians to beg God's blessing with, and return him thanks for every mercy they receive? according to the practice of our blessee Saviour, who when he fed so many thousands, would first look up to heaven for a blessing upon what they enjoyed on earth, Mat. 6. 41. And after his Resurrection, he practised the same thing amongst his disciples, Luke 24. 30. Whose blessed example the Apostle followed taking bread, and giving thanks in the presence of them all, Acts 27. 35. further recommending it to the practice of others, that in every thing they would give thanks as the will of God in Christ Jesus concerning them, 1 Thess. 5. 18.  
Answ. Christians are bound to the practice of many religious duties which was practised by the people of God under the Law; for though the ceremonies, types, and shadws of the Law, or first Covenant are abolished by the Gospel, yet the weighty matters are not abolished, or made void through faith in Christ Jesus, as it is written, Do we through faith make void the Law, God forbidden, Rom. 3. 31. Through faith we establish the Law: for it is by virtue of faith in the Gospel, that Christians are fully enabled to practise those religious duties, which were commanded under the Law, viz. to love God with all their heart, and with all their mind; for our Saviour calls this the first, and great Commandment, saying, the second is like unto it, thou shalt love thy neighbour as thyself, and on these two commandments hang the whole Law, and the Prophets, Mat. 22. 37, 38, 39, 40. these religious duties with many other righteous practices of the people of God under the Law, are indeed binding to Christians under the Gospel.  
First Christians ought to live and continue in sincere desires after God at all times, and to pray unto him not only at morning, evening, and at noon day, but at all seasons and hours, wherein they shall find the immortal birth of life inclining their hearts to seek after him, and his spirit to help their infirmities, without the help of which, Christians cannot pray, ask, or seek aright, as it is written, Rom. 8. 26. 27. We know not what we should pray for as we ought; but the spirit itself maketh intercession for us with groan which cannot be uttered, and the motions of this immortal life, and spirit of our heavenly Father, is not limited to days, set times, places or hours of days, but when, and what time it inclines and moves Christians are to follow, and as they seek through, and by its assistance, they shall find, and as they ask in the life, and nature thereof, they shall receive theirs hearts desire, and obtain the thing which they pray for.  
Secondly, It is lawful for God's people to set apart a time for religious exercise, as did Daniel, and the rest of the servants of the Lord, who, notwithstanding the great afflictions, and persecutions which attended them for righteousness sake, and for their practice in the worship of God, yet did they continue not only to profess him openly, but to worship him after their accustomed manner, as appears by the Scriptures which I. B. hath instanced, Dan. 6. 10, 13. with several other Scriptures which might be mentioned, whose example herein I desire the Lord may instruct all Christians in sincerity to follow, and continue in the practice of the doctrines & exhortations of the Apostles and Ministers of Christ, who exhorted the Saints not to forsake the assembling themselves together, as the manner of some was, Heb. 10. 25. but as the day approacheth, exhort one another, in which practice the true Christians ever did walk and continue, notwithstanding the cruel persecution & grievous afflictions that were inflicted upon them by ungodly men of this world for so doing, viz. their continuing in the profession of Christianity, and practice of meeting together, to wait upon, and worship the Lord in Spirit and truth, for which holy practice, so great were the sufferings and afflictions by them endured, (as may be read at large in Ecclesiastical Histories) that Fox saith in the book of Martyrs, what fires, what tortures, without respect either to age or sex they were enforced to feel; then did the earth without doubt bewail her children, and the round world which containeth all things (being imbrued with their blood) made a dolefullamentation for them, and the day itself provoked to mourn, was amazed for them, when the very barbarous Nations rejoice for their sakes, which received and harboured them when they were afraid, and fled from us, keeping them as it were in a most loving, and amiable captivity, to which I may say, Alas, alas that ever any that profess the same Christ, as these persecuted Christians suffered for, should now 
Acts and Monuments, lib. 1. fol. 92.  become persecutors, and not only of such as in words deny him, but even of such as confess and believe in him, to be the only Saviour of the world. Surely the true Christian soul that seriously considereth, will be greatly afflicted, and the heart that sees it cannot but mourn in the beholding of the woeful apostasy, darkness, and delusions in which many thousand Christians are fallen, who profess Christ in words, and yet walk so far contrary to the light of Christ, and are so far out of his nature, which is to show kindness, mercy, and love to all men, not only to them that believe, but to them that believe not, even with long patience to instruct them, that they may believe, and repent; but the heart that is possessed with the true knowledge of the woeful backsliding from the ancient doctrine and truth of the Gospel (in which those persecuted Christians walked both in, and after the Apostles days) beholding this dismal night that is come upon multitudes of Christians, cannot but even take up a lamentation, and cry, Alas, alas, that ever any who profess Christ should be so far void of his bowels, and mercies, and should have so far lost all tenderness of conscience, that they should even now persecute their brethren, who profess and believe in the same God and Christ, as they in words profess and believe, having no other reason for their so doing, but only because they differ from them in some ceremonial and outward practices of Christianity. Alas, alas, that ever the Devil, the enemy of mankind should so far delude and deceive men, who agree in the outward profession of one God and Christ, which is the main and weighty matter in the outward profession of Christian Religion. Oh that ever they should be so far darkened, and misled to afflict and persecute about the smaller matters or outward practices of Religion, whenas it ought to be a duty incumbent upon all who profess the name of Christ, to persuade one another in the power of the Gospel: and if the true Christian cannot overcome the error of the mind in the false Christian, after this manner he ought notwithstanding to walk in love towards him, and leave him to the Lord who is that great Potter that hath power over all men to change from error to truth, and out of death into life, when, and what time soever he pleaseth.  
Thirdly, Christians are to mind in that serious and weighty duty of Prayer, the motions and leadings of God's Spirit, through which their infirmities are helped, and they not praying in their own name or will, but in the name of Christ, their prayers become effectual, and God answers them in the things they pray for, as it is written, John 14. 13, 14.  
Fourthly, It is a duty incumbent upon all true Christians to use family duties, viz. to pray unto him as they are led thereunto by the heavenly birth and Spirit which of him they have received. And parents ought to instruct their Children by word, and godly example, as they may find the Spirit of Christ lead them so to do, by the virtue and authority of which their exhortations will become effectual to their children and servants, not only to turn them from error unto truth, but to establish and build them up in the truth, that they may serve the Lord in their day; and herein all Christian parents and masters of families ought to follow the example of Abraham, in commanding their households after them to walk in the holy commands of God, and to serve him in their generation, etc.  
Fishly, the Scriptures were written for our learning; therefore it is necessary for Christians to read them, and to confer about the heavenly things signified of in them all their life long, as they are inclined thereunto by the life and Spirit that gave them forth; for though eternal life cannot be found in the Scriptures, yet they testify of Christ, in whom it is to be found; and the holy say contained therein (which were given by the divine inspiration of God) are profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 16. 17. Therefore all true Christians prizeth the Scriptures, for unto such they are comfortable, and bear true testimony of that living way and truth, in and by which we have eternal redemption.  
Sixthly, it is necessary for God's people to pray unto him, and to beg his blessing with and upon those creaturely benefits which they receive from the hand of their heavenly Father, and to return him thanks for his unspeakable mercies towards them, which was the moving cause of that heavenly visitation by which the Lord God hath visited his people with the day spring from on high, through which many that have sat in darkness, are now both come to see and walk in the light of life: blessed be the Lord our God for evermore.  
7. Query. Whether it be not lawful for Christians to give a civil respect to the several degrees and relations in which persons may stand? as (1.) Whether the younger ought not to reverence the elder? as saith the Scripture, Thou shalt rise up before the hoary head, and honour the face of the old man, Leu. 19 32. and (2.) Whether a Christian may not evidence his respect by some outward action or gesture of his body, according to the custom of the Country he liveth in? as Abraham bowed to the sons of Heth, Gen. 23. 12. So did Nathan a Prophet to King David, 1. King, 1. 23. and (3.) Is it not lawful for Christians to express their respects by giving to every man the titles belonging to him, in reference to the several dignities or places they may be advanced to? as Luke doth Theophilus, calling him most excellent, Luke 1. 3. So Paul to Felix, calling him most noble Felix, Acts 26. 25. and John to the elect Lady, 2 John 1.  
Answ. It is lawful for people to give civil respect to the several relations and degrees in which persons may stand. First, Christians ought to respect with subjection and obedience, either actively, by doing the commands of their magistrates; or passively, by suffering for not doing, in case any thing should be imposed contrary to God's law, and a good conscience, by the authority, either set up, or permitted by the Lord to be set up over them, and in so doing they give the respect that is due to men, thus related unto them as Superiors, whose honour and respect consists not in putting off the hat, and bowing the knee and body, but in obeying their just commands for the respect by adoring or bowing to men's persons, who wear the gay clothing, is forbidden, and he that gives it transgresseth the law of God, James 2. 9  
Secondly, the younger ought to reverence the elder by an inward love and respect. The true reverence from children to their parents hath its being in the heart, and is evidenced by outward obedience to their just and lawful commands, and bodily actions, of not despising them when their strength faileth, but in lowliness and humility to help them in their old age, not following the example of the Pharisees, whom our Saviour reproved for making the commands of God void by their traditions, which command was to honour father and mother, for they said, whosoever should say to his father or mother, it is a gift by whatsoever thou might be profited by me, and honours not his father or mother, he shall go free, and thus they broke the command by their traditions, Mat. 15. 4, 5, 6, 7. Neither following the example of Ham, but the good example of Shem and japhet, who covered their father's nakedness, Gen. 9 22, 23. and in so doing the love and respect of children is demonstrated towards their parents, and not by putting off the hat, and bowing the knee according to the custom of the country and people where they dwell; for both vain and idolatrous may the custom of the people be herein, as in the days of old, jer. 10. 32. Though Abraham did bow to the sons of Heth, and Nathan to King David in that ministration, in which the types and shadows were in force, and the seed not come to full dominion, but he outwardly as a stranger in the land, which God had promised to give to his seed after him for an inheritance, I say Abraham's and Nathan's example herein is no more binding to Christians under the Gospel ministration, then is their example of swearing, outward circumcision, with divers other things that they were commanded or permitted of God to do in that ministration, etc.  
Thirdly, it is lawful for Christians to give unto every man those titles which of right belong unto him, according to the place or office to which he may be advanced, as to call a King, King; and a noble man, noble man; and a Judge, Judge; and a man that excels in reason and moderation may be called excellent, etc. In this wise a Christian may express his love, and respect to persons advanced to the aforementioned dignities, and not by worshipping and adoring their persons: for that is a transgression of the law of God, James 2. 9  
8. Query. Whether Christians may not make use of, and take delight in those creatures God affords us, either for food or clothing? And (1.) whether at sometimes it be not lawful to feast and enjoy the creatures, afforded for our use in a lawful mirth? provided it be done in its proper season and with moderation, Eccl. 3. 12, 13. And (2.) whether it be lawful for Christians to wear what apparel they shall think best in their own Christian prudence, to be apparelled in, if without excess: did not God command the children of Israel that they should borrow jewels of silver, and jewels of gold of this Egyptians, Ex. 11. 2. And Abraham 's servant gave unto Rebecca bracelets for her hands which she also wore, Gen. 24. 22, 30.  
Answ. Christian's may make use of the creatures, for through faith, and the birth immortal they only of all people upon earth have right to the creatures, as it is written, Rom. 4. 13. and 1 Cor. 3. 22, 23. where the Apostle saith, All things are theirs, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, etc. Yet in the creatures they must not so delight, as to love and worship them more than their Creator, who is God blessed for ever. Therefore if any who professeth himself a Christian so love and delight in the creatures, as that his love and delight in the Lord is made less thereby, such a one may profess himself a Christian in words, but in works he denies Christ. Therefore all Christian men had need to be watchful against the temptations of that lustful spirit of the world, which would lead them to abuse the creatures.  
First, its lawful to enjoy the creatures afforded for us in the joy and mirth which cometh of, or is allowed by the Holy Ghost, but not in the vain mirth and foolish pleasures of sinful worldly men, who have their end in lamentation and woe; for it is better (as the wise man saith) to go to the house of mourning, then to the house of such mirth and feasting, for that is the end of all men, the living will lay it to heart, Eccles. 7. 2, 3. But if a man doth eat, and drink, and enjoy the good of his labour in the covenant of God that is to the praise of God, and to his spiritual and creaturely comfort, in this fading world, in which God fills his heart with content and satisfaction, whether he hath much or little of the perishing things of this life.  
Secondly, its lawful for a true Christian, who is guided by the Spirit of Christ, to wear what apparel he by the wisdom and instruction of the Spirit shall see both to be lawful and expedient for him to wear, that he in that, as in all other things, may give a good example, not only to them that are weak, but that also he may be a pattern of righteousness unto those that are without, and may shine as a light in the world, that they seeing his good works and example, may be made to glorify his Father which is in heaven, Mat. 5. 16. Therefore the Apostle exhorted the Christian women to adorn themselves in modest apparel, with shamefastness, and sobriety, not with broidered hair, or gold, or pearls, or costly array, but which becometh women professing godliness with good works, 1 Tim. 2. 9, 10.  
9 Query. Whether when Christians are met together for the worship and service of God, they may then be silent, and departed without any thing done for the edification of one another? or (1.) Whether they ought not rather to stir up, and exhort one another to continue in the faith and practice of the Gospel? as the Apostles of old did, who when they met together spent the time in praying with and exhorting one another, Acts 1. 13, 14. Acts 12. 12. (2.) Whether to speak in a strange tongue, or to be wholly silent when the people of God are met together, be not one and the same thing? the former of which the Apostle forbids, as no way tending to edification, 1 Cor. 14. 4. to the 20.  
Answ. When Christians are met together to worship God in Spirit, they may be silent if nothing be given them from the Lord to say, for God who is a Spirit may be as truly worshipped in Spirit, and adored in the hearts of his people when there is no words, as when there is words of God given them to speak to the edification one of another. But if any should meet together with a resolution to be silent, and not to wait for, but to quench the motions of the Spirit, if any thing should be given, this would be worse than to speak in an unknown tongue.  
First, for if any thing be freely given, Christians ought freely to speak what from God they have received to the edification one of another, as the Saints of old did when they were met together, 1 Cor. 14. 26: Whether by prophecy, doctrine, or prayer.  
Secondly, though people may sometimes meet in silence, in the name and truth of Jesus; yet it's not one and the same thing, with speaking in an unknown tongue, for the unknown tongue may be so far from edifying in the truth, that people may rather be led from the truth thereby. But when Christians are met together in Christ's name, though they be silent for a time, yet God hath, and will fulfil his promise by the manifestation of his presence amongst them, by whose spirit they receive inward teaching both to comfort, build up, and instruct them, so that many have gone away satisfied with the spiritual sense of the Lords heavenly presence, which hath been seen and enjoyed in silence amongst them, by the incomes of whose love his children are refreshed in preaching, and without outward preaching, glory unto his name for ever: whose spirit cannot be limited that he shall not appear to the joy and comfort of his people, either by, or without outward preaching; for it hath been the manner and practice of the Prophets, and people of God to sit together in silence, when nothing was given them of the Lord to say, though it was day after day as saith the Prophet, Ezek. 3. 15, 16. then I came to them of the captivity at Telabib that dwelled by the river Chebar, and sat where they sat, and remained there astonished among them seven days, and it came to pass at the end of seven days, the word of the Lord came unto me saying: so it seems they sat together in silence, till the word of the Lord came to the Prophet, although he was a Prophet, and the hand of the Lord upon him; yet must he not speak till it was given him from the Lord what he should say: and all preachers, and people, who are not in, but against this example in meetings together, are such as come under the woe due to them which use their tongues, and say he saith, howbeit the Lord hath not spoken to them, Jer. 23. 31. Therefore how much better were it for them to wait upon, and worship God in silence, when nothing is given them, or revealed unto any of them from the Lord to speak, then to use their tongues, when he hath not spoken to them: I shall leave to the sober minded to judge.  
10. Query. Whether Christians that do not palpably contradict the practice of Godliness, may not live with and have charity towards one another, though different in judgements? And, (1.) whether this hath not rendered the popish religion more odious, because they have so little charity for any that differ from them who stile all to be heretics that are not of their way? Or, (2.) whether any of the Apostles, or our Saviour himself, did ever condemn others upon this account only, but on the contrary, when the Apostles told our Saviour they had seen one casting out Devils in his name, yet followed not him, Christ bids them not forbid him, alleging that he which is not against us is with us, Luke 9 49, 50. And so the Apostle would have every man persuaded in his own mind, Rom. 14. 5. and I know no reason why ye should condemn any man for being in the dark because he sees not by your light?  
Answ. Christian's ought to have charity one towards another, and they who are true Christians have (not only in name but in nature) Charity, and love which reacheth even to those who differ from them in judgement.  
First by love they labour to instruct those Christians who are in error, that if possible they might reclaim them from error, by the force of the love and word of God; but the spiritual striving and war (on the true Christian's part) is not against flesh and blood, but against that spirit of darkness which misguides the mind. If the true Christian doth not hereby gain the false Christian to the way of life; yet he should walk in all love, and gentleness towards him, not endeavouring by force, and violence to destroy his body for the error of his mind, or to cut off his life from the earth, as the Papists and false Christians ever have done against those true Christians, whose minds and consciences they could never overcome, for which cruel persecution they have no example amongst the Ministers of Christ, whose practice therein hath stained their Church with the guilt of blood, which hath and will cause a curse and infamy to come upon them, which never shall be forgotten.  
Secondly, All men in the world are in the dark that in some measure sees not by the light of the Lamb in which we and all Nations of them that are saved must walk, Rev. 21. 24. But it is not the practice of Christians who are grown in grace to condemn and judge others, because they are not fully come up to their rule and degree of righteousness in every particular, though some who are young in the truth (and yet disciples) may through weakness (if not watchful and diligent to hearken unto their Lord and Master) even err in those things as the disciples of old were apt to do, as I. B. hath already instanced, Luke 9 49, 50. who forbidden the man to cast out devils in the name of Christ, because he followed them not, and would have had fire to come down from heaven upon those Samaritans that did not presently receive him, Luke 9 54.  
11. Query. Whether it be not the duty of Christians to observe and set apart one day in seven for the more solemn service of God? and (1.) Whether God himself did not appoint, and the people of God in all ages keep such a day, Gen. 2. 2, 3. Exod. 20. 8. (2.) Whether the Sabbath was ever abrogated by Jesus Christ, or only changed, and another kept in the room of the first; and (3.) Whether the first day of the week be not the true Christian Sabbath? We read that it was the custom of the Apostles chief to meet on this day, John 20. 19 Acts 20. 7. and that they made collections for the poor on this day, 1 Cor. 16. 2. and John was in the Spirit on the Lord's day, Rev. 1. 10.  
Answ. Christians did set apart times to wait upon and worship the Lord in Spirit and truth, and they did meet together to perform this solemn service and duty to God upon the first day of the week, as the Scriptures testify which 1 B. hath instanced, and that on that day they made collections for charitable uses.  
First, But that they were commanded in the same manner to observe that day, as the Jews were to observe the seventh day, that I must deny; and I also do deny that that day was set apart and brought in th● room of the seventh day to answer that end for which the seventh day Sabbath was given, which was a sign of that happy restauration which should and is come to mankind by the glorious Gospel of Christ, in whose day man's soul is redeemed from the bondage of corruption, and recovered from under the fore travail and pain of the curse, into the liberty of God's children, where all weights and burdens are cast off, and the soul comes to be perfectly freed from its long captivity and sore bondage, through which it returns into that spiritual rest which the outward day was but a shadow of, and all who are come into this endless Sabbath, or holy day of God, their souls dwell at ease, and they are in perfect rest, so as to bear no burden, neither to travail under the load of sin and the curse any more; and this is a small hint of that felicity and happy state which God in mercy figured out unto man, while he was yet under the burden by the outward Sabbath day, or sign of rest, as it is written, I gave them my Sabbath for a sign, between me and them, Ezek. 20. 12. Col. 2. 16. Let no man judge you in meats, or in drinks in respect of an holy day, or of the new Moon, or of the Sabbath day, which are shadows of things to come, but the body is of Christ. Therefore I say the day of Christ being dawned, and he the substance being come, the outward figure must needs be abrogated, and the shadow past away.  
12. Query. Whether it be not lawful for Christians to swear, if called thereunto for the attestation of some truth? and (1.) Whether Abraham did sin in making his servant to swear unto him. Gen. 24. 3. Or (2.) Whether swearing be not a ready way to put an end to all controversies, as the Apostle saith, Heb. 6. 16.  
Answ. This is a point about which much hath been very fully and clearly written by several other hands, therefore I need not say much to it, only this I say, 'tis not lawful for a Christian under the Gospel ministration to swear.  
First, though Abraham did not sin in causing his servant to swear, and though those holy men did not sin, who (under the first covenant) swore the Lord lived in truth, righteous, and judgement (swearing and many other things being then lawful for them to practice) yet, such things are not lawful, neither useful for the Saints to practice under the Gospel, this particular practice of swearing was not in the old Covenant forbidden. Therefore our Saviour saith, Mat. 5. it hath been said of old time, thou shalt not forswear thyself, but perform thine oaths unto the Lord. But he gives his Disciples a new command, quite contrary to what was practised herein by the people of God in the old time, in that he saith unto them, swear not at all, neither by Heaven for it is God's Throne, nor by the Earth for it is his Footstool, neither by Jerusalem for it is the City of the great King, neither shalt thou swear by thine Head, because thou canst not make one hair white, or black, Mat. 5. 34, 35, 36. By this absolute command he not only forbids vain swearing, which was fully forbidden in the law of God before, but he positively excludes all manner of swearing in the days of the Gospel, and likewise the Apostle saith, James 5. 12. Above all things my brethren swear not, neither by Heaven, neither by the Earth neither by any other oath, but let your yea, be yea, and your nay, nay, lest you fall into condemnation: which two testimonies are sufficient to confirm the truth unto all true Christian men, that it is in no wise lawful for them to swear in any case. Many more testimonies might be instanced out of the Ecclesiastical histories of the ancient Christians; some of whom, holding it in no wise lawful for Christian men to swear, suffered death for the profession of Christ. 
a Acts & Monuments Vol. 2. fol. 55.  Policarpus who, as 'tis said, was John's Disciple, 
b Euseb. lib. 6. cap. 4. pag. 98.  Basilides a Christian Martyr, and the Waldenses, whose names are so famous among the reformed Churches, and are said immediately to succeed the Apostles, being the most ancient, and true Protestants, professed it to be no way lawful for a Christian man to swear; and the 
c Acts & Monnuments. Vol. 1. fol. 527.  Ploughman in his prayer, and Chrisostome who was Bishop of Constantinople blameth them greatly that brought forth a book to swear upon, charging Clarks that in no wise they constrain any body to swear, whether they think a man swear true or false, saying, 
d Acts & Monuments. Vol. 2 70.  it is a sin to swear well. And these forementioned testimonies, with many others which might be instanced out of Ecclesiastical histories, were given against swearing, and though the Apostle saith, Heb. 6. 16. That an oath for confirmation amongst men is to them an end of strife; yet this doth in no wise justify, or prove swearing lawful amongst Christians; for he speaks that by way of allusion, as being the strongest bond in the old time (in which the promise was made) whereby men could bind themselves, to set forth unto believers the certainty of God's promise, being confirmed by such a strong bond as an oath was among men in the old time, when the promise was made to Abraham, and his seed after him; and as for the Apostles saying, an oath among men is to them an end of strife, I say, that did rather allude, or relate to what was at any time done for the ending of strife amongst those Hebrews, who had not received the Gospel, then that any such thing was done or practised, amongst those believers to whom he writ his Epistle. For if he had instanced any such practice amongst them he should not have said an oath amongst men, but an oath amongst you, etc. Which he did not.  
13. Query. Whether it be not the great duty and concernment of every Christian to plead for and vindicate all such Gospel truths as he hath formerly received, and yet believeth, and (1.) whether a Christian may not earnestly contend for the truth once delivered? Judas 3. (2.) whether it be not the duty of all Christians with readinss to render an account of his faith to him that asketh him? 1 Pet. 3. 15. And (3.) whether it be not your concernment to return some satisfactory answer to the Author of these Queries.  
Answ. It is a duty of concernment to every child of God both to plead for, and vindicate the truth, (the knowledge of which he hath received of our Lord Jesus Christ) by the utmost force of those spiritual weapons, or arguments wherewith he is furnished thereunto, by the word, and counsel of the Lord, against all those that may gain say it, in doctrine, practice, or conversation, following the example of the Apostles, and messengers of the great King. The weapons of whose warfar were not carnal, neither was their war against the flesh and blood of men in error: but the weapons wherewith they warred were spiritual, and mighty through God to the destroying of that spirit of wickedness, which leads into error, and also to the recovering many out of error, who have been captivated in error. And they that are furnished with the spiritual wisdom, word, and power of the Lord God, by which many are turned to righteousness, they shall shine as the brightness of heaven, and as the stars for ever and ever.  
Lastly, it's the duty of the children of God, who in measure experience redemption, and sanctification by Christ Jesus, to give a reason (according to their ability with meekness and fear) of that precious hope, and faith, through which they have, or may overcome in the day of trial, and hour of temptation, which cometh upon all the world to try them, that dwell upon the Earth; and that excellent hope and faith (in which the Saints are preserved in this day, and hour of trial, and through which they shall be purified, and made more white, that their innocency may shine forth as the Sun in the Kingdom of their Father, and which keeps from fainting to the end) is of more worth than gold that perisheth, and is not to be valued with all created excellencies, or compared with any glory of this fading world, therefore I may say of the faith and hope, of which Christians ought to give a reason, as Job did of wisdom, man knows not the price thereof, neither is it found in the land of the living.  
Having in the love and fear of the Lord returned an answer to I. B. his Queries, and therein given some reason and account of our faith and judgement in the things queried, it's desired that I. B. may answer these following Queries, in the same love, that we may know a reason of his faith and judgement concerning the things queried.  
Query 1. WHether Christ by that one act of his death and suffering hath so done away or blotted out the sins of the children of men, that the divine justice of his father is so answered, or satisfied thereby, that he looks upon men to be in his Son, notwithstanding they are yet sinners, and accepts them, as perfectly righteous in his sight, only in and through what jesus hath done for them by his death upon the Cross?  
Query 2. Whether God who is the righteous Judge of all the world, doth so impute his righteousness as to justify any man upon the earth thereby, in the self same capacity as his righteous law in Christ condemns him?  
Query 3. Whether any man upon earth is absolutely acqvitted and freed from sin, by virtue of what Christ hath done and suffered without, whiles as yet the witness of God's Spirit in his own heart and conscience condemns him?  
Query 4. Whether there is any such thing, as that any man's sins are done away past, present, and to come, whiles as yet he doth not cease to commit sin?  
Query 5. And if the eternal God doth impute the righteousness of his Son, so as to justify any, while they do not yet, cease to commit sin, why doth he not so unto all, seeing all his ways are equal, and there is no respect of persons with him?  
Query 6. What, and where is that law by which comes the knowledge of sin, without which the Apostle said he was alive, but when it came sin revived, and he died?  
Query 7. Was it only the letter of the ten Commandments without him, which he had and was zealous for, while he was yet alive in sin, or the light and Spirit of God's law inwardly manifested in his heart?  
Query 8. And if so, whether it was not the very same law in nature and quality as made him free from the law of sin and death?  
Query 9 And what, and where is that law which the Apostle saith hath dominion over a man, so long as he liveth, through which he is bound as a woman by the law of her husband, is it the law of God or the law of sin?  
Qeery 10. If it be the law of sin, how and by what means may those persons which are bound by it, come to know the heavenly virtue of the body of Christ, through which they may die to it, and know the chain broken?  
Query 11. Whether the example of all that the Apostles and Saints practised in the primitive times be absolute binding at this day to Christians?  
Query 12. Whether many outward things, which rather pertained to the typical or shadowy part of the Law that is vanished away, then to the glorious Gospel, was not practised by Christian believers under the ministration of the Gospel in the Apostles days?  
Query 13. And if so, what was the absolute reason thereof, was it because the Apostles were commanded thereunto by God, or because of the weakness of the people that he suffered his ministers to bear with them for a time, that could not (while young in the truth, and their eyes much outward) easily be brought off of many outward things pertaining to the Law?  
Query 14. What was the Apostles end or God's end by them in not only permitting or suffering those persons that received their Gospel testimony, to practise many ordinances and shadows pertaining to the law, but that also they did sometime practise them themselves? was it because the Lord had a purpose to establish them as his ordinances to be practised by all ages, or were they allowed to practise them in the people's weakness for a time, that thereby they might gain the more out of them into that everlast lasting truth which is the substance of types and shadows where people come to see beyond all outward things?  
Query 15. And if they that were partakers of the everlasting substance did make use and continue in the practice of any outward things which were but outwardly shadows of what they inwardly enjoyed, was it because they had need so to do, or because of the weakness of others?  
Query 16. Whether John's Baptism with water was not of, and belonging to the ministration of the Law, under which the carnal washings and outward ordinances were enforce?  
Query 17. And if so, why was water Baptism practised by the Apostles under the Gospel, was it done by absolute command from God, as necessary unto salvation, or to answer the weakness of those believing Christians, who after they believed, desired it, and being weak could not well he satisfied without it?  
Query 18. And if it was done by absolute command from God, as necessary to salvation, how is it that the Apostle Paul (who was made instrumental to convert so many thousands) had not a command to baptise with water, as well as to preach the Gospel?  
Query 19 And if to answer the desire of Christians in weakness was not the reason of the Apostles baptising with water, but that they had an absolute commission to do it from God; then I desire, that (in answer to this Query) the Scripture or Scriptures (if there be any) may be showed, in which water is expressed to be that means with  they were to baptise Christians into the name of the Father, Son, and Holy Ghost?  
I. S.  
THE END.