1. Quaere. WHether they have any other warrant to put themselves into those quaking and trembling Postures, then those generall parts of the word, which commend the work­ing out salvation with feare and trembling, trem­bling at the word, serving the Lord with fear, and rejoycing before him with trembling? &c.

Reply. Whether this man who propounds these Quaeries, speake soberly or rashly, if not maliciously of that he understands not, when as he saith in his first Quaere, They put themselves into quaking and trembling postures? whereas it is a thing which they cannot avoid or fly from.

2. Quaere. Whether when holy trembling and feare is commended in the Scriptures, there be meant any other ordinarily, then the spiri­tuall and holy dread in the soul, to stand in aw of God, and repent before him, and walk humbly with the Lord?

Reply. Why dost thou put in the word Ordinarily? it seems thou thy selfe darest not exclude an extraordinary trembling to be comprehended in those Scriptures; and if it be comprehended at all in any of them, it is sufficient. If any of the Ser­vants of the Lord have been made to roar, and have been so shaken untill they have thought all their bones to be out of joynt, it is sufficient. If it was so with David, who was a strong one, and yet a type of the weak ones who should after­wards arise (for its said, He that is weak, shall be as David, Zac. 12.8.) then it mat­ters not whether some Scriptures that name trembling, do or do not comprehend that sense ordinarily. Shall nothing fall out but what was ordinary, when as God hath some work, and strange work to bring to pass, whatever it is? Shall not the swords be beaten into Plow-shares? Isa 2.4. Shall not every Oak of Bashan, and Cedar of Lebanon, every one that is high & lifted up, be brought low? Isa. 2.12, 13. Shall not all the Honourable of the earth be brought into contempt? Isa. 23.9. Shall not all the Idols of the Heathen be utterly abolished, when the Lord arises to shake terribly the earth? Isa. 2.18, 19. Shall not men cast all their Idols of silver, and Idols of gold to the Moles, and to the Bats, for fear of the Lord, and for the glory of his Majesty, when he arises to shake terribly the earth, ver. 20.21. [Page 2](which earth may comprehend the earthly, fleshly part of men for ought thou knowest) Are not these things foretold? Shall they not come to pass, seeing the Lord hath foretold them? And how shall they be ordinary, when they come to passe, seeing they seldome or never were before?

3. Quaere. Whether it were ordinary in the Old or New Testament, for the holy Servants of God to quake, be entranced, make strange noises, shew strange swellings and stirrings of the body, as if they were possest with some spirit?

Reply. Whether dost not thou render this work of God under as odious terms as thou canst, to enrage every one against them upon whom it falls? Why dost thou again put in the word Ordinary? If it were at all, I tell thee it is sufficient. Was not roaring and mourning like Doves strange noises? Was not Peter en­tranced, and Paul wrapt up, and John caught up in the Spirit higher and higher, to hear and see the Mysteries of God opened? and yet thou darest revile the dealings of the Lord with his servants.

4. Quaere. Whether if they will heap up all Scriptures that mention trembling and quaking, they may not put in this also, The Devils believe and tremble?

Reply. Whether this discover not a heart filled with maliciousness and indigna­tion? for out of the abundance of the heart the mouth speaketh. And Secondly, whether this be not a contradiction to the Fourteenth Quaere? where thou sayest, they make nothing of the outward command of the Word.

5. Quaere. Whether the spirit that this people are led by, be a good spirit, because they are led into disorders? but Gods Spirit is a spirit of order.

Reply. Whether to assemble together in a peaceable, harmless way be disorder? Whether did Christ or any of the Apostles judge the flocking together of the people after truth to be disorder, though the World counted it a turning of all upside down?

6. Quaere. Whether they have not the Word of God as a shadow when they make it stand by at their pleasure? as when the man will leave the Wife, or Wife the Husband, to follow their Circumcellion walkes, and roving about?

Reply. Whether doth not Christ plainly put his servants sometimes upon forsa­king all for his sake, Houses, Brethren, Sisters, Father, Mother, Wife, Children, Lands? Mat. 19 29. How do they make the word of God as a shadow in obeying the Lord herein? Dost not thou rather make it as a shadow in that thou sayest, but doest not? Dost not thou make it stand by at thy pleasure, untill thou satis­fie thy own will, in fulfilling the lusts of the flesh? And for the word Circum­cellion, why dost thou use a dark word so improperly? which of them are Ale­house or Tavern haunters?

7. Quaere. Whether the Apostle is to be justified in saying, Let every one abide in his own calling, in so doing he abideth with God; or these parties are to be justified more, that leave their callings and Fa­milies, [Page 3]and take up the Trade of the spirit that runs about and com­passeth the earth?

Reply. Whether the thousands of Beleevers spoken of in the Book of the Acts of the Apostles, did not abide in that calling wherewith they were called of God, and so abide with God, although they sold up what they had, and lived toge­ther? And if these should doe so, whether doth this man know that they doe not abide in that calling to which they are called of God? And whether doe they who deny themselves of the pleasures, honors and riches of this world; or they that run to and fro to compasse them, take up the trade of that spirit that compasses the earth? And againe, whether that man that brings Scripture in his mouth to oppose therewith the practises and minde of them who write them, and thereby to keep off from self-deniall, and the crosse, be not a wrester of the Scriptures to his owne destruction?

8. Quaere. Whether they walk according to that rule, Whatsoe­ever ye would that men should do unto you, do you even so to them: when they leave their houses, sell up their goods, and make their creditours lose many and great debts, making no conscience of it to de­fraud them, and leave them in the lurch?

Reply. Whether dost thou not rather break that Rule, Do as you would have others do to you, when thou wouldst enrage and stir up both People and Magi­strates, and all to swallow them up, and make an end of them? Thou that say­est a man should not break that excellent Rule, dost thou break it? thou that wouldst not have others to speak lyes of thee, dost thou speak lyes of others? thou that judgest another, dost not thou condemne thy selfe, if thou be guilty of the same? But whether dost thou know any of them to make no conscience of defrauding their Creditors? I know but some of them, and I know that they do make con­science to discharge their debts to their power.

9. Quaere. Whether this wisdome of theirs be from Heaven, which is followed with this charity, to call all damned, and children of the Devil (whether they know them or know them not) that walk not their way?

Reply. I cannot finde this to be true. But suppose some speak rashly, must that be clapt upon the backs of others that approve not of it? And if some do to say so some, whose hearts are discovered to them by their deeds and words, what want of charity is in it? and what want of heavenly wisdom, if it be spoken in due time, that is, when the spirit of the Lord shall pronounce it against a person by another? what want of charity or heavenly wisdom was in Christ, when he told the Jews, Ye are of your father the Devil, and the works of your father ye will do? or in Peter, when he said to Simon, Thou art in the gall of bitternesse, and bond of iniquity? or in Paul, when he said to Elymas, Thou child of the Devil, thou enemy of all righteousnesse? Acts 13.10. What further knowledge needed Paul or Peter of these persons, then a discovery of their spirits by their present words and actions?

10. Quaere. Whether they be not possessed with a higher and holier spirit then Paul, who gave Agrippa, Festus, and Felix their titles, being [Page 4]called before them, and behaved himselfe submissively and modestly; but these, Thou, revile and scorn fully contemn all Superiours and Ma­gistrates.

Reply. Whether are all Magistrates to be honoured alike, and have titles of honour given them, seeing its made a Character of one who dwells in God, not to honour but contemn a vile person? Psal. 15 4. and seeing that Mordecai would not give honor to wicked Haman, although he was advanced by the King above all the Princes in the Land; and command was given by the King that he should be honoured; and the Kings servants pressed Mordecai daily with the Kings command, Esther 3.1, 2, 3. and seeing that Christ himselfe called Herod a Fox; and Paul called Ananias whited wall, because he gave order to smite him contrary to Law; and Stephen called the people and Rulers Uncireumcised in hearts and cares; which was as hatefull a terme to them as any could be. For what was more hatefull among them, then to say Uncircumcised?

Againe, Although God rules in the Kingdome of men, and sets up over it the basest of men, Dan. 4.17. yet whether are not these wicked Powers which rule by Will and Violence called Beasts in Scripture? Dan 7.3, 5, 7, 11, 12, 17. (the whole Chapter is worth the heeding) read also the 17. of the Revelations, where you may see the Beast called Scarlet coloured Beast, Verse 3.

Againe, Whether did not Paul, and all the rest of the Disciples use the word Thou to all Magistrates, and all men, when they spake to one particularly? Yea, is it not the constant language used in the Scripture to one in particular? And if it should not be used in the English tongue, as well as in other Languages, why did not the Translators of the Bible put in You instead of Thou? Whether dost not thou who Quaeties use the word Thou to him who is higher then all Magistrates? If it be dishonour to Magistrates to be Thoued, why is it not dis­honour to the Lord himselfe to be Thoued at every word?

11. Quaere. Whether the Nation of England, be not blinde of both eyes, when they do not see the designs of Satan by these, and such like instruments is to tread underfoot both Magistracy and Ministery?

Reply. If the Nation of England be blinde of both eyes (that is wholly blinde) then whether is it not high time for them to remove their Teachers, who have got their moneys all this while, and yet have communicated no light to them, but left them altogether blinde, even of both eyes? But although the Nation of England be left blinde of both eyes by their Teachers; yet whether hath it not got some sparks of light some other way, and so much as may serve to let it see these things to be a designe of God against corrupted Magistrates, and corrupt and blinde Guides? You are blinde, and would make them blinde.

12. Quaere. Whether this be not the high way highly to offend and Grieve Gods spirit, to say, That standing naked on the top of a Crosse, in a Market-place, a mans lying naked, and a woman coming to lye with him, is commanded them by God, and by the spirit of God, that so they should doe?

Reply. Whether Isaiahs being naked did grieve the spirit of God? Isa. 20. [Page 5]And if theirs be not of that nature, but their worke be made to burne, then they shall suffer the losse of that worke, 1 Cor. 3.15 But where hast thou any Scripture for crying out for punishment upon their bodies for being naked? and where­as thou speakest of a woman coming to lie with a naked man; whether wouldst thou not here insinuate a lye under ambiguity of words?

13. Quaere. Whether did Paul, or this people say right, when Paul said. That the workes of the flesh were Adultery, Fornication, Uncleannesse, Lasciviousnesse, &c. and yet they say, they are fruits of the spirit, and the power of God urges them to them?

Reply. Where or when didst thou heare any of them say, That Adultery, For­nication, Uncleannesse, &c. were fruits of the spirit? or which of them have beene urged to these things?

14. Quaere. Whether this be not the ready path to Atheisme, to make nothing of the outward command of the Word, Magistrates, Mi­nisters? but onely to hearken what is within one; and if the Devill and spirit of Delusion be there, it must be counted the voyce of God?

Reply. Whether the Spirit that speakes in thee be not a lying spirit, in seeking to make men believe that they make nothing of the outward Command of the Word? when as their lives and words come nearest to the outward Rule of any that thou canst set before them: Is it not rather evident, that thou and such like make nothing of the outward Command of the Word, but a Trade to get money by it, and so make merchandize of the Word? And as for the inward guide of the Spirit, the living Word, thou clearest thy selfe thereof sufficiently, as one who knows it not, nor will acknowledge it in others. As to Magistrates, wherein are they against the just Commands of Magistrates? but if God Com­mand one thing, and Magistrates another, whether must they obey God or man? As to Ministers: For shame leave off that name; for how can they be called the Ministers of Christ, who are so far wide from the example and rule of Christ and his Ministers? Are they not the Hirelings of men, rather then then the Ministers of Christ? What doe they minister to the people, when as they leave them blinde of both eyes, as thou sayest?

15. Quaere. Whether those Magistrates be not most faithfull friends to their Countrey and Office, that doe most labour to restraine their Ryots and Tumults, that we may lead a quiet life in all godlinesse and honesty?

Reply. Whether are these people, who quietly passe to and fro; or a heady people, who gather together to stone and beate them the Ryoters? And whether is it not he who encourages that brutish behaviour among people, worthy to be accounted the head of Ryoters? And whether are those Magistrates more faith­full to their Office, who punish such Ryoters, and brutish Assaulters, counte­nancing the peaceable; or those who punish the innocent and harmlesse, but countenance the evil doers? Whether there be not a woe belonging to him that calls good evil, and evil good; that puts light for darknesse, and darknesse for light; that calls a secure life in the sinfull ways of the flesh, a quiet life in godli­linesse [Page 6]and honesty; and a quiet life in godlinesse and honesty, a tumultuous life in ungodlinesse and dishonesty.

16. Quaere. Whether a quiet and honest Papist be not a Saint in comparison of these, though both of them be Idolaters; the one worship­ping the fancy of ROME, the other the fancy of his Brain?

17. Quaere. Whether the toleration of these be not more intollerable then the toleration of the walking about of Bedlammers and Frantick-people, since those cannot perswade others to be mad; but these by spi­rituall Delusions draw our wives and children all over the Land to SPIRITUALL MADNESS.

Reply. I love not to render railing for railing: The Lord shall rebuke thee thou reviling spirit. But as for spirituall delusions, whereby they draw people as thou sayest; whether have they the spirit of delusion sent them from the Lord, who receive the truth in the love of it, casting off the works of darknesse; or they who will abide in the works of darknesse, fighting against that light which would discover their works? 2 Thes. 2.10, 11, 12. Is not that deluding spirit, and those Prophets in whom it is, discovered by their works? Mat. 7.16. By their fruits ye shall know them: Do men gather grapes of thorns or figs of thistles?

18. Quaertie. Whether there be not a great deale of ignorance and blindnesse in the Nation, when the people that act not those things, do yet speak well and favourably of the obscoenity, immodesty, disorders, ir­regularity of these wandring stars?

Reply. Whether there be any thing in all these Quaeries but expressions of malice and wrathfulnesse; not onely against these people, but also against all that come not up to thy height of indignation against them? What Obscoenity, Immodesty, Disorders, Irregularity is that which thou clapst upon the back of all these People? Is it that nakednesse which thou speakest of before? if it be, what canst thou doe with it, but let it rest till the day of tryall, which shall discover every mans work, of what sort it is?

What is that which thou callest disorders and irregularity, is it their meeting together, their speaking often one to another, their edifying of one another in love? if so, what disorder or irregularity is here? Or is it their crying out against sin in the open streets, bidding all repent and minde that inward teacher which is in them? if so, what disorder or irregularity is in this? Or is it their going into the Synagogues, and crying downe the Parish Hirelings, as Decei­vers and Seducers, and blinde Guides? If this be it, why doe not you manifest it to the contrary before all the People, by the power of truth: and by your works? But is not that which you count Order, Disorder with God? and that which you count disorder, was it not once order? Was it not Pauls usuall accustomed manner of preaching the truth, to reason with others, and that in the Syna­gogues? Acts 17.2. Now reasoning with them, is not a set Oration of one a­lone, but othe [...]s speak as well as he. But this is disorder with you.

Whereas thou callest them Wandring stars; whether are they wandring stars who have no certair, setled, abiding place in the earth where to lay their heads; [Page 7]such as are spoken of Heb. 11.36, 37, 38. or such as are removed out of the Fir­mament of truth, wandering to and fro in their own inventions, and following the Traditions of men? whether art not thou in this very expression, besides many others, A wandering star, wildly wandering from the truth of the Scrip­tures, in applying them as thou doest?

19. Quaere. Whether this be not strange Divinity, or strong Hellish vanitie, that they may leave callings, revile, be obscaene, disobedient, care neither for order nor office; and yet they sin not, but are perfect?

Reply. Why doest thou lie, to say they leave their callings? and if some of them be called off from their outward callings, and sent forth by the Lord to minister the word unto others; is not this a cleaving to that calling to which they are cal­led? But wouldst not thou have them locked up in outward callings or prisons, or any where, so as they might be kept back from discovering thine and others nakedness? But whom do they revile? is speaking the truth reviling? Christ called the Pharisees, Blinde Guides, Hypocrites, Painted Sepulcres, and such like; was this reviling? And if they call the Parish-Teachers no more but what they are, how is that reviling? And as for their obscenity, I know not where it lies: for my part, I have not heard an immodest word come out of any of their mouthes It may be they are disobedient to such as would Lord it over their con­sciences; and care neither for the order nor office of those who falsely call them­selves the Ministers of Jesus Christ. And as for their being perfect, and without sin; I think they are nearer to that condition, then thou art who revilest them.

20. Quaere. Whether this people have not light upon some better Scripture then Christ hath given us, which tells them, That perfect Iniquity, is perfect Sanctity?

Reply. I wonder how thou canst invent such a lie against them. Wilt thou not cease to adde lie to lie? who ever heard such a Tenent come out of their mouths? or how can any such thing be gathered from their lives, when as they abhor the workes of darkness more then any? Who are clearer then they, of Swearing, Drunkeuness, Revelling, Banquerting, Gluttony, Sports, Excess, Pride, Cove­tousnesse, Uncleanness, Foolish talking and jesting, Strife, Quarrellings, Suits, Defrauding, and Overreaching, and such like iniquities, as the Scripture doth forbid?

21. Quaere. Whether when they will be naked, deny meat for some days, and use some other strange pranks, they go not both against light of Nature, and light of Scripture?

Reply. Concerning Nakedness: Why dest thou mention it, as if they were all accustomed to be so? when as thou canst produce but two persons who were so acted; wherof one suffers imprisonment for owning that action to be of God. And how knowest thou, but that God may make them signs as he did Isaiah, to shew how God is about to discover thine and others Nakedness; and to set your Na­kedness in open view, as upon a Market-cross, before all the People?

As for denying meat for some days; for shame wilt thou offer to set Pen to Paper, as if thou wouldst keepe the people from error, and lead them into trut? Wilt thou be a Teacher in Print, and art ignorant, That to deny meat for [Page 8]some days, is agreeable to Scripture, both Rules and Practises? Did not Moses fast forty days; and so the Lord Christ as many? Did not Hester and the Jews fast three days? Hester 4.16, 17. did not Nineveh fast as many? Ionah. 3.7. Was it not an usuall thing with David, Daniel, Ezra, and all the Prophets? Did not Iohns Disciples fast often? did not Paul deny to eat or drink for three days? Did not Christ also give Rules for Fasting, that we should not be as the hypocrites? Mat. 6.16. And yet art thou ignorant that this is according to the light of Scripture.

As for other strange pranks, I know not what they are, and seeing nothing is mentioned, I can therefore say nothing of them.

22. Quaere. Whether it be a good thing to maintain (without any li­mitation or bounds) We have fought for our libertie, and we will have our libertie?

Reply. How can they maintain this without any bounds, when as they cannot use the Sword to procure it, being kept within the bounds of peace voluntarily? And is it unreasonable for them to desire as freeborn Inbabitants of England, a harmless and innocent liberty, especially seeing some of them have fought for their liberty as well as other men?

23. Quaere. Whether the Lord be more displeased, or the Devil be more pleased with these practises, and principles, vented, spread, increased?

Reply. The Lord is in his servants; the Devill is also in his servants, who de­light in wickedness and cruelty; in pride and vaine glory; in drunkenness and excess; in envy and wrath; in covetousness and fraud, and such like. Well now, see by the children how the father that acts them is pleased: Who are they that deride and scorn, that whip and stock, buffet, abuse, stone and imprison these harmless people? Are they children of the light, acted by the Lord? are they Lambs, Doves, Little Ones, Babes in Christ, that so rage against them? or are they not rather such as are given over to all headiness and licentiousness? Is it not the Devil who is so displeased, shewing himselfe with great wrath in his children, knowing that he hath but a short time? Rev. 12.12.

24. Quaere. Whether it concerns not the Whole Countrey to move the Magistrates, or Parliament, or both, timely to provide some remedy, lest the whole Countrey be sawllowed up by Divine permission, in Tumults, Madness, Disorders and Anarchicall licentiousness?

Reply. Whether it be the whole Countrey, or only the Priests who are in dan­ger to be swallowed up by these people? And if it be done by Divine permission, how canst thou or any body else set themselves against it without danger?

Whether are made Tumults, Madness, Disorders and Anarchicall Licenti­ousness to be found with, and charged upon a peaceable quiet people; or found with and charged upon a heady, rude, savage, blood-thirsty and unruly people, and their setters on; who stone, cast dirt at, beat with clubs and cudgels, drag up and down, and duck into the water such as move not a hand against them; nor seek revenge upon them for such cruelties, when they have done, though by Law they might?

[Page 9] 25. Quaere. Whether the men of Malton that burnt their goods be­cause they might be abused by pride, had not better counsell, even from Judas, to sell them and give the price to the poor, whereas the fire de­voured their goods and charity?

Reply. Whether thou and Iudas be not both of one counsell, in advising to sell their pretious things for the use of the poor? and whether do you not both care for the poor alike? And whether is Iudas his counsell and thine better to be fol­lowed in this case, then the practice of Moses, who burnt the golden Calf in the fire, and ground it to powder, &c. Exod. 32.20. and the practice of Hezekiah, who did the like with the brazen Serpent; And of them in the Acts, who burned their Books, amounting to fifty thousand pieces of silver? Acts 19.19.

26. Quaere. Whether any sober and pious souls, well grounded in, and cleaving to the Word, can eafily fall into these Brain Calentures and Dotages; and whether it be a thing fained and put upon them, the Judges and Countreys at Assizes can witness it?

Reply. I may let the former part of the Quaere stand good against thy one selfe, without altering one word. And as for the last part of it; What is it that the Judges and Countrey at Assizes can witness against them? any thing but what they openly confess and stand for, even unto suffering? Can they witness any thing against them, but that they ascribe honor to God only, and not to men, whose ways are corrupt? and that they told them of their evills; and that they affirmed that all the Priests of England, who Preach for hire, are Thieves and Robbers? What wickedness can they witness against them, or lay to their charge?

27. Quaere. Whether they say true, when they say they are the Prophet Isaiah, Jeremiah, Ezekiel, &c. and therefore they may goe naked, and do what they will? or do they not maintain some transmigra­tion of souls of others long since upon earth, into their bodies? And if they have Isaiahs soul, what becomes of their own soul?

Reply. Its a tedious work for me to answer to all frivolous Quaeries; neverthe­less, lest thou shouldst be wise in thy own conceit, tell me, whether Iohns comming in the spirit and power of Elias, held forth a transmigration of souls? and if it did, what became of Iohns soul? clear but this, and thou mayest easily answer thy selfe.

28. Quaere. Whether when about Malton, there are towards two or three hundred that neglect their callings, and meet together, old and young, to confer and compare notes of entranced and quaking madness, it concernes not a Church, nay, a Commonwealth (if it were no more then Pagan) to look to it, to prevent the growth of further mischief?

Reply. Whether it be the spirit of Christ, or of Antichrist his enemy, that re­pines and rages to hear of the encreasing of the number of such Disciples, as deny themselves of the Honors, Pleasures and Riches of this present evill world, and take up their crosse to follow Christ? Whether would the spirit of the Dra­gon [Page 10]cast; out such a flood out of his mouth to devout them, if there were not a man-childe among them; a seed that strikes at the head of the Serpent? Whe­ther durst any one that fears the Lord give such language as to call that entran­ced and quaking madnesse, which he understands nothing of; and which may be for ought he knows, the power of the Lord upon sturdy flesh, to bring it into subjection to himselfe, seeing that by the fruits of it, it doth not appeare as yet to be otherwise? Whether the spirit that is in thee, be not worse then that in Pagans, seeing that some of them have suffered such things as thou canst not suf­fer, being like a wilde Bull in a net, because thou canst not be avenged on them? Isa. 51.20. Whether is not this another lye also added to the former, to say, that there are about Malton, towards Two or three hundred that neglect their callings?

29. Quaere. Whether these evils at Land be not worse then the Dutch at Sea, which call on us all to call on God to reclaim poor soules from madly running on in Satans drove, and to preserve us, ours, and the Countrey from being left to our lusts, lyes, and unevangelical liberties?

Reply. Whether Scotch or Dutch, or Papists, or any publike enemy that would overrun the Land (if they would but let the Priests keepe their hire) be not wished by thee, and such as thou, rather then a swordlesse, weaponlesse peo­ple, who are against that hire, discovering the deceit of it by Scripture? Whe­ther we should all dance after thy pipe to engage in the quarrell of the Priests to maintaine their Pride, Covetousnesse, False Worship, unwarrantable Hire, and such like works of the Devill, which Christ came to destroy; or stand cleare from them, lest we partake of their sins, and so partake of their plagues? Whe­ther the Priests are worthy to stand, if they cannot defend their practises with­out a Sword, against a people that use no Sword? If the Priests be able to de­fend themselves by Scripture against a people that use only the weapon of the Scripture, why doe they cry out for help to the Magistrate?

Whether this be not palpable hypocrisie, to fight with lyes against those who would crosse thy lusts, and unevangelicall liberties, and yet call upon men to pray to be delivered from lusts, lyes, and un evangelicall liberties?

30. Quaere. Whether this people thinke there is any Christ but Christ in them; and whether it be not a strange Christ that crosses his owne Gospell, Word Practises and Rule?

Reply. Do they not propound the example of Christ to thee, and the Words of Christ, to confound thy hire (if thou be a Priest?) doe they not tell you that Christ calls such Thieves and Robbers, who come not in by the doore, and so forth? what needst thou then question, whether they owne that Christ that lived on earth, and was hated and persecuted as they are? But whether dost thou thinke that the same Christ can live in them or in thee? whether is it not the same Christ in them that is the hope of glory? Col. 1.17. Whether it be not a strange Christ indeed that crosses his owne Gospell, Word, Practiles and Rule, as thou sayest: in fewer words, his owne word and practise? But whether is this strange Christ to be found in thee or in them? seeing that thou art for carnal weapons to subdue spirituall madnesse by (as thou callest it) but they are not for such wea­pons, their Kingdom not being of this world. Thou art for plucking up all [Page 11]that thou but imaginest to be Tares, contrary to Christs word, they are not; thou art for upholding the pompe and glory of the World: but these are against such things, both in word and practise, and herein conformable to their Lord and Master. Thy Christ that is in thee, railes against such Meetings as the true Christ was conversant among; Thy Devill that is in thee (for I cannot again call him Christ) rages against that which is a high Lesson of selfe-denyall, and was the condition of Christ indeed, to forsake all, to have no where to lay his head; to wander about Destitute, Afflicted, Tor­mented by such spirits as thine. But some of them herein are conformable to the true Christ: The Christ that is in them is hated of the World, perfecuted and imprisoned; but that in thee doth Hate, Persecute and Imprison: That in them is Stoned, Abused, Scorned, Reviled, Stocked, made the Off-scour­ing and Gazing-stock in the World, and slandered with lies by that which is in thee: Which of these is likely to be the strange Christ, crossing the Word and Practise of the true Christ? judge in thy selfe.