Now to the rabble of the confused Queres, take an Answer thus.

Quere. I.

WHether your quaking and trembling be not the effects and tokens of those curses, 1 Sam 14. 15. Deut. 28. 65. Psal. 69. 23. And whether the Lord hath not given you eyes that you should not se•, &c.?

Answ. For Answer to this Quere, I say, no. But the curses therein belong to such who deny knowledge and faith within, as you do, So take it back and apply it at home. Yet trembling and quaking we own, else should we deny the Saints conditions.

Que. 2. Whether there ought not to be a special distincti∣on made betwixt the dictates of the Spirit of God, and the spi∣rit of man▪ &c.

Answ. 2. I say yea▪ But they who have no faith and knowledge in them, cannot make it. All that proceeds from such, is the Dictates of their own spirit, if not worse▪ and for a pretence use the name of Christ. But who have the•r light, faith, and knowledge from Christ within▪ lay nothing on Christ but what i• his own.

Page  36Quere 3, 4. and Answer. To your third and fourth Quere, which are about the call to the Ministery, where∣in you would thrust in your Presbytery, under the pre∣tence of ordaining Elders, and chusing Apostles. I say, those whom ever Christ called into his Ministery, were called by his Spirit out of the world, out of its glory and worships; which yours are none of, as all your manner of worship makes it manifest. So shelter not your selves in the world, and the false worships thereof, with their Scriptures who were called out of the world, and never worshipped in your manner, call, nor maintenante. And for Timothy's gift, your hands are poluted, and have not that gift, as is manifest by your fruits: you are of those who lay on hands to beat in the Synagogues; such never had the gift of the holy Ghost.

Quere 5. and Answer. For your fifth Quere, which is about the light of Christ being insufficient. You ••y if it be sufficient, is not this a leading to perfection? I say; yea it is, and will lead all to perfection that follow it, which is the light of life, Joh. 8. 12. Yet is no means needless which God appoints to direct to that light: nei∣ther doth their message make the light insufficient. Yet doth not this make way for your blind guides, and your false worship, whose message is to oppose this light, and prove it insufficient; though formerly in your Book you say you do not, and so prove your selves lyars.

Quer. 6. And if Christ preached the Kingdom of God within unbeleevers, as you say he did; what then is the diffe∣rence between the faithful and the faithless, &c.

Answ. Were you not blind you might see, you have answered the Quere you ask, to wit, the one believes, the other believes not. And therein doth the difference consist: and the latter of these you are, who cannot be∣lieve Page  37 the light is sufficient; which is one in all, though some will not believe and follow it: and so though the Kingdom of God be preached within unbelievers, Luk. 17. •• Yet saith Christ of such, ye will not come to me that you may have life. So the Gospel of the Kingdom preached doth not profit, not being mixed with faith, Heb. 4. 2.

Quer. 7. And whether is not your spirit a lying one, which saith, the Scriptures are not the words of God, but of men? &c.

Answ. I do not say the Scriptures are not the words of God, but of men. So the lying spirit is your own. Yet I say, in the Bible there are words of men, yea and of the divel also; which God never commanded: and this is truth without equivocation.

Quer. 8. Whether it be any better then Hypocrisie to prate of, and call for Scripture, and yet deny the Prerogative of Scripture, &c.

Answ. Prove that I have denied the Prerogative of Scripture; or else thy Question is no better then a lye. And whereas you say, if the commands are the words of God, why are not other Scriptures the same. I say, if it be the Bible you call the Scripture, my answer is, because there be many words declared, of which God never commanded them that spoke them: yet the Daclaration I own to be true. And whereas you ask, how it is that some of us say, the word of God cannot be contained in Ink and Paper. I say, because the word of God fills Heaven and Earth, and contains all things, but cannot be contrined in any place.

Quer. 9. And since you say that Christ onely is the word of God, I Quere whether he be meet to be a teacher of others? nay hath he not need himselfe to learn the first principle of Page  38 Religion, that cannot discern between the temporat expressive word of God, and the co-essential, and co-eternal word with God: for so is Christ.

Answ. That Christ is the onely word is plain in Scrip∣ture, Joh. 1. Rev. 19. 13. But what are you, who have more words then you can express by Scripture lan∣guage? and whose word is that that is temporal, seeing the word of the Lord endures for ever, 1 Pet. 1. 25.

Quer. 10. Your tonth Quere, wherein you would deny the sufficiency of the Law written in the heart, doth sufficient∣ly manifest your selves heart-blind who would deny the new Covenant to be sufficient, Jer, 31. 31, 32, 33, 34. Heb. 8. 8, 9, 10, 11. was the Law written in the heart sufficient in Davids time, Psal. 37. 31. and was it sufficient in the A∣postles time, Rom. 8. 2. and is it now become insufficient with you? that therefore you would turn us back again to the Letter to be made perfect, who have begun in the spirit. But this is suitable to your knowledge and your faith, which you deny to be within. And whereas you ask wherefore the Law in the Letter was given? I say, not to give life, but to drive into the Law in Spirit (of which it was a figure) which Law of the spirit giveth life, Rom. 8. 2.

Quer. 11. What be those first principles of the Oracles of God, made mention of by Paul as needful for believers to know? what the Oracles be? whether the Scriptures, or what else be the Oracles, or the Principles, how learnt? and after what manner? and by what means? or if the Scripture be the Oracle of God, why not the Word of God also? and what difference between the Oracles and the word? and wherein consistent? and what those principles of the Doctrine of Christ be? whether the same with those of the Oracles? wherein different? and wherein congruent, and what the growing up into perfection is? and when the end? and whe∣ther in this life, or in another.

Page  39Answ. All this heap of Queres cannot let in the Ser∣pent, neither can he know the Oracle which is spiritual, and the letter is not it. You must first know the light of Christ in Spirit (which is the first principle) and faith to believe in it; the thing which you deny within; for so the Oracle and first principle is learnt; and that's the manner and means; and the Word and Oracle of God is not at difference, but in all things consistent; and the light of Christ which is the first principle leads to them; and so is one with them (not different) and therein is the growing to perfection, which is not in your life, whose faith and knowledge is without, but in the life of ano∣ther.

Quer. 12. What is the Kingdom of God that our Saviour speaks of Luk. 11. 21. and what that Kingdom Matth. 11. how did it suffer violence? by whom? and after what man∣ner?

Answ. The Kingdom of God is one, whereinto none can enter who have no faith in them, so read your selves shut out in your Answer to my twelfth Quere. Neither can any know how the Kingdom of Heaven suffers vio∣lence, but who is come thorow Johns Ministery, which such as you are far off, who say the light of Christ is not sufficient, that lighteth every one that commeth into the world, which John calls the true light, and bare witness to, that through him all might beleeve. Which you whose faith is without, resist. So out of the King∣dom you are shut with the Pharisees, though it be prea∣ched in you.

Quere. 13. What is that Election? what that Ordination? what that Adoption? and What that Drawing so often times spoken of in Scripture? and who they be who are capable of it here? and after what manner administred? and Page  40 make out your judgement herein plaine Scrip∣ture.

Answ. That Election, Ordination and Adoption is Christ, and the Drawing is the Spirit of the Father which is administred in the light, which draws to Christ the Election which none are capable of, who deny the light to be sufficient, and have no faith in them. And this judgement is according to the Scriptures.

Quer. 14, 15, 16, 17, 18. Your 14, 15, 16, 17, 18, Que∣res are concerning your worship, and you begin with a lye. Saying▪ you have proved Scriptures may be expounded, which is yet to prove: neither can you prove it, as you use it, by the practise of any Gospel-Minister. And under this lye would you Usher in and Shelter your Doctrines, Reasons, Uses, stinted times, Tyths and Masterships▪ Pulpit-Worship, and literal Text preaching, sprinkling of Infants, and Sacra∣ments as you call them, which is eve•y particular▪ as you per∣form them, a thing besides the Saints practise: Neither will the Scripture own you therein without wresting. So that's a lye, which saies the Scriptures allows it. For the Scripture allows no man to change any title of the manner of Gospel∣worship, much less them which have changed all. Neither doth it allow any sort of people to set up a worship, and then wrest the Scriptures to uphold it. For then should we allow the Pope as well as all the Rabble of false Worshippers that are descended from him. And whereas you ask, are not these the Ministers which Rome would destroy, which we cry down? and were not the Martyrs of the same profession? or wherein did they differ, &c. I say, those Ministers which we cry down are such who had their rise from Rome, however their Mo∣ther and they are faln out, whose Kingdom stands most in contentions; neither do we cry down 〈◊〉 who are come out from that Romish Worship, and herein do those whom we cry Page  41 down, and the Martyrs differ; in that the one were sufferers for conscience sake, according to the measure of the light then made manifest; and the other are persecuters of the heir now at his coming: and opposers of his light in conscience, whereby the Martyrs were led to suffer, who suffered not for standing for Pulpits, and Masterships, and Tyths, but for bearing witness against other of that trash, both of the s•me rise and nature. And such do justifie their murthers, who are found persecu∣ting for the rest of the reliques that are yet behind; and so be witnesses against your selves, that you are their Children who slew the Martyrs.

Quer. 19. And since you say I am damned, &c.

Answ. The foundation of this Quere is a lye, and of the same it is builded. And what thou asks concer∣ning the ground of Faith; I say, it is Christ in the de∣grees of the several measures thereof; and in the light they are known within the creature; the effects where∣of is truth, peace, and righteousness. But the lyars who have no faith in them bring forth other effects, as is seen in your book.

Quer. 20. Whether the power that worketh in you, and in the rest of your quaking Fraternity be Divine, or Diabol∣lical? If Divine, prove it by Scripture. Or may we not know the tree Antichrist, by its fruits, Heresie in you▪ If Diabollical, then cease like Simon Magus, to seem to be some great one to draw Disciples after you, and resist this spi∣rit in your self; better repent then perish.

Ans. The power that worketh in us is Divine▪ Isa. 26. 12. Phil. 2. 13. and the tree is known by its fruits: and that is Antichrist, and Heresie, and Diabolical, who hath no faith nor knowledg in them. And such like Simon Ma∣gus would by or sell it for mony, if they had it. And these are Antichrists which John speaks on, who cannot con∣fess Christ in them. And such we resist by the Spirit in us.

Quer. 21. Whether it be by the spirit of Satan or the pow∣er Page  42 of God, say you, that worketh by Charmes? whereby some of your Proselytes have been possessed with Divels, as Gilpin, Mary White, and others. And whether Peter or Simon Magus be the Apostles of Christ? or whether it be the work of the spirit of God to inspire with the holy Ghost or with Sa∣tan? and hereby let us know whether you be Saints or Sor∣cerers. Make it out upon a Gospel account.

Ans. The lyars and those that have no faith in them, are possessed already: but when the light of Christ is preached, the Divel that hath possessed them comes therewith to be judged; who then sets up his Charms to tempt them, and turn them back again into his old way, which if he effect it, then his Ministers cryes them up for converted Christians, as they did Gilpin, till they were ashamed on him for his Drunkenness. So they be∣come your Proselytes, for after the Divel get up with his Charmes in them they abide not with us. For the spi∣rit of God judgeth all Charmes and charming Wor∣ships, and inspires with the holy Ghost. But they who have no faith in them are inspired by Satan▪ Hereby we know Saints from Sorcerers.

Quer. 22. And since you so much raile against Superiors and Dignities, &c.

Ans. Where the Quere is begun with a lye; the intent thereof is easily seen. What is the Superiors and Digni∣ties we have railed against, the latter part of your Que∣re makes it manifest. Because we will not call your Mi∣nisters Masters; as well as Rulers. I say, they are blinde that take them for either. But since this is the thing you mean. Is not Christ a Railer also with you, who forbade the same before us? if the Fol∣lower be guilty, surely the Leader cannot be free. And whereas you ask, if Stewards of the Mysteries of God be inferior to the Word Master. I say, he may well be said to have no faith or knowledge in him, that Page  43 calls them either: for there was never any of the Ministers of Christ who were Stewards of his My∣steries, that were called of men Masters. Neither will all your pleading for it, obtain it from any who know the one Master.

Quer. 23. Did not your spirit speak in Korah, Dathan, and Abiram, and their adherents, &c.

Ans. I say no; Our spirit was opposed there, as it is now by you. And the spirit of Diatrophes, you tell on, is that which loved the preheminenee; and is now pleading for Mastership, which we oppose with its Doctrine; by which the holy Men of God ever suf∣fered, and now suffers even unto blood for the testimo∣ny thereof, even for the Lord Christ within us: which you render as a reproach, so to say, which we count great riches, and the hope of glory, which you who deny faith and knowledge within oppose, in a spirit of presumption and abomination.

Quer. 24. Is a lye the fruit of an in falliable, or falliable spirit? and may not a true Church erre, and so be falliable. Or may it erre, and yet still be infallible? or is pretence of infallibility or assurance, that that Church so pretending is a true Church; or did any of the Apostles boast of infallibi∣lity, &c.

Ans. A lye is the fruit of a fallible spirit. There∣fore is there so many heapt up in your Book; who deny the infallible spirit and faith within. For he that hath not an infallible spirit hath a lying spirit, as you have sufficiently manifested. And the true Church is in God the Father, and in Christ Jesus his Son which is infallible. But neither the Church of Rome nor yours is it; who are without God in the world▪ who scoff at the Lord Christ within us: and render it as the sin of Korah for us to confess him. How should there be ought else in you but a lying spirit? And the Apostles boasted Page  44 of an infallible spirit, from which nothing could separate them, with which they were sealed to the day of Re∣demption after they believed in the light, which you that deny faith within have little knowledge of; and so op∣pose you know not what; and therefore are looking for miracles for your adulterous spirit; and sayes, is not the spirit fallible? I say, stop your mouths, you lying spi∣rits. The spirit of God is not fallible: nor did you e∣ver know it, who would so render it, which spirit, you that have not, you speak of your selves, and judge with a lye; and the pure light you know not, but are in the hellish darkness you tell of. As these errors following which are gathered out of the heap of your confusion, may witness,

That the new birth is a Remission of sin.

That the new birth is nothing else but a sanctified mind and will.

That the mind and will of man, is the matter whereof the new Creature or Image of God is made.

That the new birth is the work of the spirit, the mini∣stery of man as the matter.

That he that knows the new birth by the letter of Scripture, knows it not without the light, and yet saith, closing with the law written in the heart is contrary to the Gospel, and that the Gospel is not made known by seeing within.

That their sins was no sins before the▪ Letter of the Law was given.

That the Saints before the Letter was given had im∣mediate Revelations of Gods vvill, but since (as Israel did in Canaan so) lie at Rack and M•nger.

That if the Lavv vvhich God hath vvritten in the heart be novv sufficient, then God vvrought a work in vain, in giving the Law at mount Sinai.

That the Gospel is not made known by seeing within.

Page  45That the faith and knovvledge of the Disciples of E∣phesus was not within.

That private Saints had never particular, and peculi∣ar commands.

That the Apostles was to plant, but not to keep in or∣der the Vineyards.

That as Satan is a Serpent so is Christ.

That closing with the Law written in the heart is con∣trary to the Gospel.

That the Law written in mans heart were not suffici∣ent to its proper end.

Many more such blind confusions I might have ga∣thered out of the heap, but these may serve to shew what you know of the new Birth, The new Covenant, or Christ whom it is, The Apostles Ministry, or the Saints commands, The Gospel light, The knovvledge of sin, or your selves, but in you blind busie minds vvill be babbling you knovv not, as the least Child of light shall judge yon.