Pharisees rejected the counsel of God and were not baptized of him Mat. 3.5 6. with Luke 7.30 I distinguished the people both from his friends and our selves but are his friends no sober minded men that they are distinguished from them I speak of the generality of the people if there were one or two did otherwise it 's more then I observed To that of 1 John 5.1 Whosoever believes that Jesus is the Christ is born of God he cavils that I did it without understanding and without distinction whereas it was his part being the answer to have distinguished if he understood any ground for it and not mine who was opponent but something he will say though to no purpose how much more truly might I have said what he charges me with of the generality of his own quotations in his answer as that in 2 Sam. 22. 1 Joh. 3.9 and 1 John 4.17 and yet when in my postscript I distinguished of that in 1 John 3.9 He snatches at the first part of my distinction viz. that whosoever is perfectly born of God as the spirits of just men made perfect and the men themselves in the Resurrection cannot sin at all but none so perfectly born of God here taking no notice of the other propositions that speak of men as here born of God and then cries out Oh what pittiful stuffe is here to imagine men are not perfectly born of God so as not to sin till deceased this would make the worke of God imperfect here when all his works are perfeci then taxes me as if I had said that those that were born of God in the Apostles daies were some that were deceased and risen again Whereas I in the other part of the distinction shewed how those that are born of God while here may be said not to sin and that they cannot sin but why is it such pittifull stuffe to say that the spirits of just men deceased the men themselves when raised are or shall be more perfectly born of God the while here living do they gain no degree of perfection by death where then is the advantage they have by it Nor shall they gain none in the resurrection neither when seeing him as he is they shall be like him 1 John 3.2 or have the present propositions of truth all their fulfilling at the present He that hath the Son hath life 1 John 5.12 Have they not so that are deceased in him and shall they not have him and life more fully in the resurrection if G. believe it And why must the work of God be imperfect if men be not perfectly born of God here was the work of God all whose works are perfect imperfect when Paul said not that I am already perfect or have already attained Philip. 3.12 or because the Fathers dyed in the faith not having received the promises God having provided some better thing for us that they without us should not be made perfect Heb. 11.39 Were the works of God therefore imperfect till these last ages If so then why not so too till the resurrection If they were perfect alwaies and in all generations then mens not being perfectly born of God while here hinders not their perfection no more then Pauls or the Fathers being not perfect did Surely G. W. is very silly if he think as he writ here and a very deceiver if he thought otherwise and they be simple that are catcht with such chaff or worthy to be blind still that will not see it but let us see what distinction he hath devised upon 1 John 5.1 to save his credit He saies It 's true according to Johns testimony of a true believer who by faith hath victory over the world and so being born of God is not under the bondage of corruption c. But such he saies I. H. doth not own while men are here Folly and falsehood folly for he implies that Johns saying is not true without distinction and yet John said it without distinction for he said not whosoever so or so believeth that Jesus is the Christ but in general expressions whosoever believeth that Jesus is the Christ is born of God True it is that he saies ver 4. whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith but then in ver 5. he explicates what their faith was answerable to ver 1. saying who is he that overcometh the world but he that believes that Jesus is the Son of God which is all one with whosoever believeth that Jesus is the Christ clearly fignifying that he that believeth that is born of God and so overcometh the world even the spirit rudiments and pollutions of the world so as none else and that they who believe not that is with their heart believe not that Jesus even that Jesus of Nazareth whom the Jews crucified bodily and God raised from the dead for hesides him the Apostles did preach no other Jesus name or thing within men or without men to be the Saviour or salvation of God to be believed on Acts 4.10 11 12. is the Christ the Son of God the Saviour of the world the annointed one to bring us back to God the propitiation for our sins the righteousnesse and life given us of God I say he implies that they who believe not him to be the Christ or annointed Saviour in and through what he hath done and suffered for us in the body of his flesh and is become for us therethrough and is doing for us in heaven on Gods right hand as the great Mediator and high Priest for us and from heaven to and in us as the great Apostle and Prophet of our profession and Lord of all and in what he is appointed to do and will do at his glorious descent from heaven and appearing and kingdome then to be revealed in glory they have not nor do overcome the world But whatever be their pretences and appearances to men of being out of and above the world they are overcome of the world and are in the worlds state being led of and by the god of the world and rudiments of it which lead men that seek after righteousness and hope toward God to seek it in themselves and their doings mortifications and frames but not to go out of themselves into Christ and his name to accept of him even that Jesus of Nazareth as made sin for them and raised again for their justification and glorified at Gods right hand for their wisdome righteousnesse holynesse and redemption and so to have their rejoycing in him and expectation from him and of him at his appearing they who have so received him and abide in him are indeed born of God and have overcome the world But they that do not so receive him are in and of the world who neglecting him and counting faith in him foolishnesse live and rejoice in their own good meanings honesty zeal blamelesnesse mortifications
the same persons with different respects No man living as he is a man from Adam though a believer but as so considered hath sin and sinneth that is doth that that is sinful though it s not imputed to him that believeth because his mind being renewed consents not to it but strives not for it as these men say of us but against it and yet as born of God and according to the spirit or new man the man that believeth and abideth in Christ sins not nor can sin commit or consent to the sin that is and remaineth in his flesh and members and is there to be put off yet and mortified by him He saies Many saw the truth over me Yes over me as my defence and Protection I believe they did and error under my feet But none that saw things rightly could see truth with them nor what they erroneonsly call truth damping or confuting me for then could I not have laughed as he saies or rejoiced over them As for what peace they had in the truth may be conjectured from their want of honesty and truth in all hitherto discovered and I shall not need to grudge them their Peace but wish them more truth that their peace may be therein and not in deceit As for his coming alone into the Congregation that may be and yet it may be truly said his friends came thither with him as the word with signifies a consent with him in their coming also even as though Christ was buried alone before the believers now living were born into the world yet they may be said to be buried with him as those Col. 2.12 My discovery of his deceitful abuse of Psal 103.1 he wisely passes over I hope he is ashamed of it that he neither at his coming then or now hath a word to justifie himselfe therein That I would encourage those in power to persecute him and to cause the outward man to suffer followes not from my saying that they namely those of them amongst us where he hath been proved a Deceiver should do well not to suffer him to speak his pretended words from the Lord except he recant his errors no more than our Saviour encouraged the Church of Thyatyra to persecute Jezebel in reproving the Angel thereof for suffering her to teach to seduce the people Rev. 2.20 and in such waies as he ought not to have suffered Jezebel to teach and seduce in the like way persons in power hinder G. W. or any that are proved to be deceivers without persecution of their bodies except that was persecution Christ approved no more doth it follow that we are such by our own confession as have not the Seal of God upon our foreheads because we say they the Quakers are a heavy judgement of God to us in this Nation and are like the Locusts out of the bottomlesse Pit for it is not said that the Locusts were a judgement or tryal to none that had the Seal of God in their foreheads but that they should not hurt them And I trow the house of God is not hurt by the judgement of God that begins there nor are we hurt by the Quakers though they be troublesome yet by occasion of that trouble blessed be the Lord we have got good they being made as means to provoke as to exercise our selves more to look to God and by contending for his truth against them to grow more clear and confident therein As for his boasts of their borders inlarged See what is said of the false Prophets many shall follow their pernitious waies 2 Pet. 2.2 All they in Asia turned away from Paul 2 Tim. 1.15 Thy were never the better for that not the multitude of followers but the truth of the Doctrine is to be regarded But above all Reader see and admire that a man should be so infatuated or blinded with malice as this G. W. appears to be in his cavilling against the words of the Holy Ghost quoted by me from Psal 63 10. Which he repeats as my words thus I. H. sayth The King Christ shall rejoice in God every one that sweareth by him shall glory c. To which he saies If every one that swears by Christ shall glory then must the drunkards and Lyars and all such prophane persons as swear by him glory And so this Doctrine mark this doctrine which is the Doctrine of the Scripture and only quoted by me with an explication of the word swear too according to the languag of the new Testament for I said every one that sweareth or confesseth which he wilfully â—â—â—â—…ed This Doctrine saies he tends to the encouraging of drunkards and prophane persons in swearing which is against the doctrine of Christ which is against the Oathes and swearing which was under the Law c. What may we think of such a pittiful man as this that shames not thus to revile the Scripture sayings What would he not have those words Printed or read would he take away those Scriptures for fear the Prophane should abuse them Nay ought they not to be taken away as I have heard it said of some of them that they reject the Bible and say it 's good for nothing or fit to be burnt or the like if the Doctrine contained in the Psalmes and Prophets tend to incourage drunkards and Prophane persons in their swearing and be contrary to the Doctrine of Christ If this be not a desperate deceiver that durst thus revile and blasphene the very words of Scripture and a man bitterly malitious that the better to colour over his charge of me therein witholds 〈◊〉 〈◊〉 my explication of the word swearing by the word confessing as it 's explicated in Rom. 14.11 and Philip. 2.11 with Isa 45.23 and so a man not to be listened to but to be accounted accursed I know not who is I might also note his errors in implying the Disciples were taught by Christ to call God Father as he is Creator and not as born of God and that some thing in the Disciples but not the Disciples themselves called Father but they praying in that received what forgiveness they asked but it seems were not to aske that dayly as they did their bread for when they received what they asked then they had to more sin nor need to pray for forgivenesse And so he implies that before they were born of God or could by the Holy Ghost call Father before the Birth was brought forth in them they might pray for forgivenesse as when our Saviour teacht them to call God Father and yet to pray for forgivenesse A deal of such confused Babylonish stuffe George is full of A gaine in asking Why Christ should teach his to pray that his will may be perfectly done in Earth as it is in Heaven if it be not in this world to be done He implies there is nothing to be prayed for but what is here to be enjoyed in this world and so would exclude the coming of Christ
in glory and his glorious Kingdome out of our Prayers for that is in the world to come But sure that world is neither in G. W's Faith nor hope and how should it be in his Prayers nor is that the end with him of preaching and praying seeing he implies that if it be not to be had in this world It 's against the end for which the Discples of Christ prayed as he taught them His calling me Scornful tempter and blind unbeliever for saying if the Quakers have no sin in them let them manifest it by living without bread I passe as proceeding from his Gall and tell him there is difference between Christs and other mens cases He was made under infirmities for our sins sake but if any of us have no sin I know no reason why we should be infirme nor find I any thing from Christ that implies men shall need to pray for dayly bread longer than for forgivenesse of and keeping from sin yea even then when the Disciples are come to that perfect charity as to make their own forgivenesse of others a rule after which they desire God to forgive yet they are willed yet to aske forgivenesse of God and that is a state above G. W's who is ever and anon at his bitter words and reproaches as the Reader of him may see His asking How men may be kept from sin if they may not be kept from it according to me Intimately charges a lye upon me or discovers great ignorance and deceit in him David was kept from his iniqnitie yet he calls it his iniquity a man that hath sin in him may be kept from its getting dominion over him as David implies Psal 19.12 13. And from committing it or consenting to it as Paul was when he saith it was no more he that did it but sin that dwelt in him That Their roote is rottennesse though they be appointed as a judgement is as understandable as that the Caldeans were wicked and unholy and yet ordained for judgement of God And as their being unholy hindreâ— not the holynesse of Gods Judgement so neither doth the rottennesâ— of these mens roots at all reflect upon the soundnesse of Gods judgements seeing he makes use of wicked men whose roots are rottennesse to be for his rods and judgements Lastly to his casting the lye upon me in what I related of their uncivil and impudent posting me up as going away to avoid them because he saies those words were not in it I answer what if those very expresse words were not in it things may be couched in expressions where the very same words are not expresly mentioned as the Doctrine of the Resurrection of Christ shewed to be in Moses doctrine though the word Resurrection is not expressed therein their words in what they posted were thus This is to give notice that the said I. H. was lawfully called which was false for a call to break promise was not lawfull by the Q. whom he so accused so publickly to prove if he could what he so promised and that he had sufficient notice being three daies aforehand of the time wherein we desired to meet him wherein also their falsehood and wikednesse appears Their falshood for I had notice but the day before they came whereas I was to have notice two or three daies before that Their wickednesse in that it appears they would dave tyed me to have met them on the Saturday which I knew must have been on purpose to spend me that I might have been disabled from preaching the following day But in stead of performing his promise mind against the Q. he the said I. H. went out of the Town and so hath not performed his promise against the Qua. which is false for I did not promise to do it at their next coming but expresly excepted against it because of my fore-ingaged journy neither can he And a little after they say People hereby may discerne the diceit of these men how having spread many rayling and false accusations against the Q. when they are tryed have refused to meet us publikely Now Reader compare these shameful falsities and see if they amount to lesse than an impudent suggestion that I went out of Town to refuse making good my charge which that I have made good through the strength of God both my former relation and this vindication of it clearly testify What they note as lies in me stand firme for truths both as to my assertions so far as asserted by me without his alterations and as to my charges of them as is made manifest and George and the Quakers are found clearly to be the Deceivers and Lyers as in these following particulars amongst others in saying or implying 1. That I have not proved my charge but bragged of a victory where was none 2. That they come as the Apostles because they have confessed fins though now they do not as they the Apostles did when Apostles 3. That they the Quakers have forsaken their sins yet they are found in lies and bitternesse 4. That the judgements of God are such as his judgements as the nature of the things or persons that be used by him as Judgements 5. That David boasted of finlesnesse in him where he calls iniquity his 6. That they that say the Saints have sin in them plead for sin and so they make the Apostles and Prophets pleaders for sin 7. That the Apostles were without sin in this world as Christ is contrary to their own sayings in 1 John 1.8 10. and 2.1 2. Jam. 3.2 8. That not whosoever believes Jesus to be the Christ is born of God for many he saies believeâ— that are not born of God contrary to 1 John 5.1 9. That the Apostles and Prophets when they confert sins were not true believers nor born of God 10. Nor the Disciples when Christ taught them to call God Father c. 11. That some men living are so sinlesse in themselves that if God should enter into judgement with them yet they may be justified in Gods sight contrary to Psal 143.2 12. That Asa's heart was perfect all his daies but not all his life-time 13. That persons of no judgement or right understanding can affirme or deny nothing contrary to Jer. 4.22 14. That Christ's coming from Heaven spoken of 1 Thes 4.15 16 17. is either often in diverse ages or else over and past already 15. That the Redemption of the body waited for and groaned after by the Apostles and Saints they had it in this life before they deceased 16. That the Saints waited not for things to be given them many hundred years after contrary to Heb. 11.13 39 40. 17. That our looking for the coming of Christ from Heaven personally and visibly to raise the dead Saints that are bodily dead is but our imagination and a carnal looking for him 18. That the coming of Christ mentioned 1 Thes 4.15 is but a revelation of Christ to the Saints from glory to glory 19.
That men in whom sin is are not or cannot be while such compleat in Christ 20. That to have sin in men and to be in those sins is all one 21. That the 63. Psalm verse 11. tends to encourage Drunkards and Prophane persons in swearing which is contrary to the Doctrine of Christ These and such like be his intimations as is before more fully shewed The Lord deliver the Reader from such deceits and make the folly of these men yet more evident that poor Souls may not be snared by them I shall adde no more to G. W. but leave him to the Lords convincement and silencing Who when he sets home his reproâ—… to any of them will do it to such purpose as to stop their clamorous cavils which they cease not to invent and raise up against us though against our clearest confutations of them because they be absurd and unreasonable men The Lord exalt his Name and truth to the rebuke and silence of their errors against him Queries sent by Richard Hubberthorne to us with our answer to them And the like number of Queries sent by I. H. to Richard Hubberthorne to be answered plainly by him Richard Hubberthorne sent these ensuing Queries to us thus entituled These few Queries grounded upon the Scriptures concerning the resurrection of the body of Christ I send unto you to Answer in the form of sound words according to your Faith in the same 1 SEeing the Scripture saith no man Ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven with what body was the Son of man then in heaven when the man Christ Jesus was upon the Earth in that boy which was crucified at Jerusalem 2. And when Christ was raised from the dead whither might any 〈…〉 before he was Ascended to the Father seeing he said unto Mary touch me not for I am not yet Ascended to my Father but go to my brethren and tell them I Aseend to my Father and your Father to my God and your God Joh. 20.17 3. And whether at the same time did not the same Mary touch him seeing that in Mat. 28.9 it is said she met Jesus saying All hail and held him by the feet and worshiped him 4. Whether the two men that stood by the Sepulchre in shining garments or white apparrel as in Luke 24.4 which they both saw as men and heard them speak had two real individual distinct bodies as the bodies of men and seeing that those two men and also Jesus is said all to appear in white Linnen or shining apparrel whether had they all bodies alike of flesh and bones which a Spirit hath not as Luk. 24.39 or they only had such bodies as a Spirit hath without flesh and bones 5. And how did the women distinguish which was Christ whether by his bodily appearance not to be like the other or by the power of his voice seeing they all was both seen and heard and Mary when she first saw him knew him not till he first spake to her John 20.16 and seeing that both the Angels and Christ spake the same words to Mary whereby did she distinguish 6. Again seeing the Scripture saith that the same women at the same time found not the body of Christ but returned and said they had seen a vision of Angels which said that he was alive as Luke 24. Ch. at the 23. whether was it only a vision of Angels seen invisible or it was visible bodies or persons of men or visible voices 7. And seeing the Scripture saith in Mat. 28.7 That they should go in Gallilee and there should see him whether did the eleven Disciples first see him at Gallilee or at Jerusalem seeing that Luke saith Luke 24. that the same day in which he did arise he appeared in the midst of them where the eleven were met together in Jerusalem ver 33. and John 20.19 it is said the same day at evening being the first day of the week when the doors were shut Jesus stood in the midst of them here is the eleven mentioned to be met together and yet it is said that Thomas was not among them John 20.24 And after the eight daies in which he appeared to them again Whether in all this time had he Assended to his Father and their Father to his God and their God 8. And whether is not all these things mystery and cannot be seen nor known nor understood as they are but as the Spirit doth open and reveal them Richard Hubberthorne These for John Horne and Thomas More to answer Note here Reader 1. That the form of sound words is according to our Faith in the Resurrection of Christ So the Title perfixed by him implies and that is rightly implyed though hapily more than he intended therein he spake truth like as Caiaphas did 2. That they are not of our Faith and so not of a sound faith about the Resurection of the body of Christ 3. That he saies these Queries be concerning the Resurrection of the body of Christ And yet the first speaks of what Christ said while he was not yet put to death or risen from it And in all the rest he implies his curiosity and evil designe to render the Scriptures but a cunningly devised fable or Allegory having no real truth in them in what they speak about that Resurrection and to that he believes neither it nor them according to their Testimony concerning it but endevours to render them not to be regarded or believed according to their sayings as being full of contradictions and absurdities that so people might wave them and learn the mystery from the Quakers Such wickednesse is clearly enough to those that have the eyes of their understanding opened touched in those Queries as the eighth more clearly implyeth To these Queres I J. Horne returned this following answer which I also prepared for him and had in readinesse to have sent him upon the receit of his answers to my eight Queries after mentioned which seeing I have not hitherto received from him I have now made publick as followeth 1. To the first I say That the Scripture in John 3.13 Doth not say that Christ was in Heaven in his body then and therefore that Question in what body was the Son of man then in Heaven is not grounded on the Scripture Paul was wrapt up into the third heaven when yet his body was upon earth Men may be in their minds and spirits where their bodies are not as Col. 2.5 much more might Christ who was also God He as God or the eternal Word was then in heaven and in his Spirit ascended up to heaven so as no man else could even when his body was upon the Earth and not in heaven as now it is 2. To the second I say some might touch Christ when he was raised from the dead before he was ascended and taken up in his body into heaven there to be and remain
figure and why is it translated image instead of figure if the word there used is none of those words elsewhere in the Scriptures translated by the word figure besides that he corrupts the text and saies the figure of his substance instead of the image of his person but what if it had been read the expresse figure of his Fathers substance doth that prove his coming was a figure too so then to prove him a Deceiver I have denyed and do deny what he saies to be true if in his question he imply affirmatively either that those words be so read or that they prove Richards saying that he defends the falsenesse of what he adds to what he calls my reason is before spoken to 2. His answer to my third question prevaricates for Rich. Hubberthorne by G. Whiteheads pleading for his saying said more than he supposes that Christ was an example or the expresse figure of the Fathers substance but what is it all one to be an example and the expresse figure of the Fathers substance that they are put so together as if they amounted to the same thing are all examples then in the Scripture the expresse figure of the Fathers substance but besides that he in answering leaves out and durst not touch the tearms of my question as that Jesus was a real man consisting of a real humane body and Soul and that he was really conceived and born in the natural womb of a corporal Virgin in such fence a Virgin as other Virgins be c. he durst not speak so distinctly but hides himself in such general tearmes as might keep him from being so easily seen 3. He gives the go by to the fourth question too and plaies the prevaricator in the last clauses of it as is before sufficiently noted 4. He hides himself in his answer to the 5th and leaves out the latter part of it for in the former part the word◠by which their sins are taken away those words by which are equivocal and are so subtilly placed as he may mean that by their receiving him their sins are taken away and not by the suffering and dying of the man Jesus c. 5. In his answer to the sixth he plainly enough casts mists before his readers eyes to dazle him that he might not discerne that he believes no Angles or created spirits distinct from God and the spirits of men and that are in other visible creatures and yet his intimate joyning with the Sadduces in denying them appears clearly enough to those whose eyes can see through his mists for he implyes it 's to believe above what is written to believe that there are Angels or created spirits distinct from men and what is in man and in other visible creatures and by his question where I read that there is any created Angels or created spirits distinct from God which is in man and from all other visible creatures what doth he but imply his unbelief or denyal of any such thing To answer briefly to the question I say that though I do not read in just so many words put together that saying yet I find it clearly in the Scriptures in every part of it as to say 1. That there are Angels and Spirits I read in Heb. 1.7.14 that they are created is also both there implyed and in Ephe. 3.9 where it is said that God created all things by Jesus Christ and in Col. 1.16 all things were created by him that are in heaven and that are in earth whether visible and invisible c. so then there being such things as Angels and spirits those Angels things in heaven Mark 13.32 Angels in heaven and all things in heaven and earth being created of God by Christ it necessarily followes that they be creatures and created also 3. That they are distinct from God whether as in man or in heaven as more usually he is said to be is as evident if we first shew what it is to be distinct now that is distinct from another thing that is not that thing as the Soul is distinct from the body because it is not the body and the body is distinct from the Soul because it is not the Soul and the eye is distinct from the sight because the eye may be without sight and the servant is distinct from the master because he is not the master so the Angels are distinct from God and Christ because they are not God nor Christ but created by God and Christ and made ministring spirits and sent forth from God to such purpose and that they are distinct from all other visible creatures is evident because they are not any of the other creatures visible or invisible but are a distinct kind of creature themselves distinctly named from them and that have distinctly some of them appeared when made visible to the sight of men without the bodys and beings of all other creatures as in those that ministred to Christ and that appeared to Daniel to Peter to Paul to Cornelius and divers others which were neither properly men nor women nor any other creature distinct from Angels or ministring spirits c. So that that question implies great ignorance and unbelief of the Scriptures as also his adding that if I can shew him any such Angel or created spirit that is distinct both from him which did create it and from all other things created then I show some ground for such a faith this with his changing my words which were distinct from men from what is in man in other visible creatures into another form viz. distinct from him that made them and from all other creatures implies that he thinks there is no creature but what is visible or may be seen sure his other senses may confute such a fancy for did he ever see any mans Soul or see the wind that blows and yet I trow these be creatures but why will he not believe more then I can shew him Angels be of themselves invisible pitch their tents about men who yet see them not as Ps 34.7 with 2 Kin. 6.16 17. but I have shewed him in the Scripture if he have any eyes of understanding to see with that there was and truly is an Angel Gabriel sent of God and not God himself who is distinct from all other men Angels and creatures besides him they none of them being him yea many thousand such shal Christ appear with at his coming as in Mat. 16.27 2 Thes 1.7 so that his falshood and impiety appears in what followes in the answer as that the Scriptures is not a rule for any such faith nor doth speak any such thing 6. And his Answer to the 7th Query joyned with his former answer proves him a direct Sadducee to them that can understand him for as his answer to the 6th denies intimately and yet plainly enough that there be many such Angels and Spirits as the Scripture declares so his answer to the 7th denies the resurrection of the body as will appear if he will clearly speak out his minde in explication of his said answer for to that query what it is of men that shall rise again after the bodily death he answers That which shall rise againe after death out of the grave is the seeds and each seed with its own body for there are two seeds and two bodies which shall arise the one into everlasting life and the other into condemnation which though it be the most positive answer of any he gives freest from reviling language yet cannot be understood unlesse it be known what be those two seeds whether they be not the wheat and the Tares spoken of Mat. 13.37 38 or what else they be and who sowes or sowed them and when and where they be sown and what be the graves they be in and whether they be but two seeds in all the world over or two in every man one the incorruptible seed the other the corruptible seed and whether they be sown or raised after the bodily death of men or only after some spiritual death of the feeds for I named after the bodily death and he leaves out the word bodily and so speaks equivocally and whether be each of these seeds a man seeing the Apostle saies not every seed but every man shall rise in his own order and whether did the Apostle forget one of those seeds when he saies it is sown in weaknesse it is raised in power when of two he should have said they are sown in weaknesse they are raised in power and whether is either of these seeds when it s sown a natural body and either of them when they rise a spiritual body seeing the Apostle saies it is sown a natural body it is raised a spiritual body and what be the two bodies they shall rise with are they two in every man or be they humane bodies or bodies of men and why saies he the one into everlasting life the other into condemnation and why not unto everlasting life and unto condemnation and why is not the condemnation said to be everlasting by him as well as the life Those things I challenge him for explaining his answer before it can be seen to agree with the Apostles Doctrine of the Resurrection 7. For the eighth query he in his answer leaves out the word Bodily again and so tels us not of any hell men go into or their souls after the death of their bodies but prevaricates and hides himself again nor proves that eternal wrath shall give up any that shall be in it as it 's said hell and Death shall 〈◊〉 20.13 But if Hell be the reward of all Lyers Deceivers Hirelings and Hypocrites what will become of Richard Hubberthorne who hath told so many falshoods and delt so deceitfully and hypocritically in those his answers if he repent not let the Reader judge John Horne FINIS