Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	gospel_n	word_n	3,444	5	4.1556	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44841	The Quakers house built upon the rock Christ Wherein neither their doctrines, principles, nor practices can be confounded, not disproved; being neither damnable, nor pernitious. As Samuel Hammond hath falsly affirmed in his book called, The Quakers house built upon the sand: or, a discovery of the damnablenes of their pernitious doctrins, in his answer to G.W. which to prove, he lays down seven grounds of delusion, and five arguments of damnable doctrine. But in this answer his seven grounds is proved false in themselves, ...; and his five arguments is proved to be his own false positions, ... as first, he lays down false positions, and then proves them false; and then boasts, as if he had proved our doctrines or principles false: the truth of which is herein clearly made manifest, and wherein he falsly accuseth us, he is justly guilty himselfe. Also the ten fundamentall principles or doctrines of the hireling priest-hood, ... By a servant to the Church of Christ, ... Richard Hubberthorne. ...	Hubberthorn, Richard, 1628-1662.	1659 (1659)	Wing H3227A; ESTC R221606	34,515	47

keep people from the light within which gives the Knowledge of the glory of God and from the Word within and the Kingdom within and the grace within in which their hearts should be established Heb. 13. 9. and by grace they were saved Ephes. 2. 5. and that being justified by his Grace we should be made beires according to the hope of eternall life Tit. 3. 7. And the Word of Christ was to dwell in them richly in all Wisedome from which they were to a imonish one another in Psalmes and Hymnes and spirituall Songs singing with grace in their hearts to the Lord Col. 3. 16. and their speech was to be alwayes with grace seasoned with salt that they might know how to answer every man Col. 4. 6. and all these is to be known within And Christs Doctrine to the Pharisees was to bring their minds to within and told them the Kingdom of God was within them Luke 17. 21. and Christ bids them Beleave in the light while they have the light that they may be the children of light John 12. 36. And Jesus said unto them I am the light of the World he that followeth me shall not walke in darknesse but shall have the light of life John 8. 12 and Iohn a man sent from God came for a witnesse to beare witnesse of the light that all men through him might beleeve and saith this was the true light which enlightneth every man which commeth into the world and in this light Christ bid them beleeve in and follow And Paul said that he was sent to opes their eyes and to turne people from the darknesse to the light from the power of Satan unto God that they might receive the remission of their sins and be partakers of the inheritance among them that was sanctified Acts 26. 18. and this was the Gospel which the Apostles Preached and hereby may the ignorant be instructed which hath not read any word in the Scripture of light within of Christ within nor the worke of grace within which I have read of all these to be within and beleeved it Harmonds third Ground of our Delution is this Pr. Their not being able to distinguish betwixt being justified ●coly by Grace which is the favour of God upon the account of shrist satisfaction and the Grace wrought by the spirit in the senls or rather that naturall light which being improved they call Grace as he saith Ans This is like the other proceeding onely from ignorance For God will not give us up to delusions that we may be damned for that which we are not able to doe for God doth ●e puire according to what a man hath and not according to what a man hath not for if we have not power nor ability he will not condemne us for that but for ahusing that power and ability which he hath given us to be obedient unto him in for that he is condemned and because that he doth not retaine God in his Knowledge therefore he is given up to a reprobate sence and to strong delusions And whereas thou saith That we cannot distinguish between the Grace of God which is the favour of God upon the account of Christs satisfaction and the naturall light which being improved thou saith we call grace Ans. Yea We have alwayes distinguished between the justifying Grace and a naturall light for the light of the Sunne and of the Moon and Starrs is narorall and by their light the naturall man sees the Creation and the things in it And we never said that this if improved was the Grace so thou falsly accuseth us And that light which we say is within and which Christ hath enlightened every man withall is not to be distinguished from the favour of God for it is the love and favour of God to man that his free Grace which bringeth salvation hath appeared unto all men Tit. 2. 11. and by this Grace and not another are they saved who are saved though thou and others turne this grace into wantennesse and then speaks despightfully against the spirit of it and against its being within For if people be once brought to the grace of God within and the light within then they will see your deceitfull Teachings without but while you ear keep them blinde you may Preach for Hire and Divine for Money and they will love to have it so but so soon as any comes to the grace within and the light within then they see your wayes and Doctrines and receives the testimony of the Lord against you which testimony is now going forth in the mighty power of the Lord and God hath raysed up his Sonne which is the light of the World and his faithfull witnesse in his Children and thousands shall come to the brightnesse of his rising whereby you shall all be discovered who hath laboured to quench his appearance and the breaking forth of his light which will stand over you for ever Hammonds fourth Ground of Delusion is this Pr. Our not distinguishing betwixt the Covenant of Works and the Covenant of Grace and for the proofe of this instances the Perfect Pharisee and because we say That Christ is the end of the Law for righteousnesse c. Aus. Let all people take notice of his proofe those lye● and false accusations which he and Coale Yrideaux Weld and Durant did speak against us five yeares since which was proved false by the Answer to it those he takes as sufficient proofes for his false accusing of us now men of understanding will be ashamed of his Folly if because that he standered and falsly accused us five years agoe and doth so now again Is his first lye made a proofe for his second If he would have proved any thing against us our Doctrine or Principles to be a ground of delusion he should have proved it from our words or writings and not from his own accusations as by the Perfect Pharisee Againe he brings our words because that we have said that Christ is the end of the Law for righteousnesse therefore this proves the ground of our delusion and that we cannot distinguish betwixt the Covenant of Grace and the Covenant of Works Then the Apostle is proved to be in the ground of delusion as well as we for he said the same words Rom. 10 4. and this saith he is the direct Popish Doctrine who say that Christ is the end of the Law for righteousnesse as in the fifth page of his Book but saith he they expresse it of inherent righteousnesse and so calls it because Christ works it in them Answer As to say that we expresse it and call it inherent we have not so exprest it nor called it so But if because Christ works his righteousnesse in us we say the righteousnesse of the Law is fulfilled in us who walke not after the flesh but after the spirit Rom. 8. 4. If we say that Christ is the end of the Law for Righteousnesse this is not Popish

sayst we 〈◊〉 so and so thou makes thy meaning the judge both of the Scriptures and of our 〈◊〉 but God will judge and condemn thy false meanings Again thou being asked what it was that was imputed unto Abraham for righteousnesse thy answer is It was the promised Seed which is Christ Here thou erres not knowing the Scripture as ●amos 2. 23. Abraham beleeved God and it was imputed unto him for righteousnesse his Faith was accounted unto him for righteousnesse but Faith is not called the promised Seed nor Christ And for thy saying If a men were never so godly and have nothing but his tears to pleade for him he must goe to Hell This is foolish ignoranc● the godly never went to Hell but it is like thou meant if he seemed to be godly but was not for we must 〈◊〉 have meanings to thy words which is contrary to thy words or else the substance of thy whole Volume will prove false But it is the day of the discovery of thy nakednesse Again in page 20. when thou art confuted about Baptisme and the Lords Supper thou sayst thou meant standing Ordinances and that thou meant that which the Pedobaptists and 〈◊〉 baptists use and so in every particular thou means anot●●● thing then thou speaks And in page 22. when thou 〈◊〉 that trying all things cost Solomon a sad Apostacy thou meant he fell into Apostacy but both thy former words and letter meaning is false Pr. Then thou would bring the Apostle for a cloake 〈◊〉 thy covetousnesse and saith thou hast warrant and example of the Apostle for receiving Wages Ans. Nay thou hast neither warrant nor example from him For he first Planted a Vineyard before he Eate of the Fruit And he first did sow spirituall things before he di● eate of the carnall things And he said Have we not power to eate and power to drinke But he did not say Have we no power to take tythes as thou art pleading for a power to take Tythes and so he is no example nor warrant for thee 〈◊〉 he said that the Priest-hood was changed and that the 〈◊〉 was changed by which Tythes were lawfull And 〈◊〉 〈◊〉 no example from Paul to be so many yeares at New-easi le and have yearely Wages above 100 livre. a yeare and yet not profit the people at all but rather harden their hearts against the truth and beget envy and wrath in them against the appearance of Christ in any so thou hast no warrant nor example from the Apostle for these things therefore make them no more a cloake for thy covetousnesse Pr. Againe thou brings Paul that for the greatnesse of his Wages the Primitive Saints layd downe their Estates at the Apostles feet Ans. But thou and thy brethren may long Preach before the people lay down their Estates at your feet for if they did you would spend it upon your lust and pride for your Gospel doth not open the hearts of people neither can they account you worthy to partake of their carnall things because they receive no spirituall things from you as the Saints did from the Apostles For that which he had received of the Lord did he deliver unto them But thy brethren and labourers in the vineyard with thee Henry Leavers Richard Franklings and Iosias Dockerey affirmed upon the 21. day of the seventh Moneth at Branspith castle that they have the Scriptures and their Gospel not from God but from men And to prove it said that Timothy received the Gospel not from God but from man viz. from Paul Therefore how can people lay down their Estates at your feet which doe but deliver unto them a Gospel received from Man For they can receive it from man or have it from the Printer for lesse money then they give you yearely for Wages And they need not give every yeare the tenth part of their increase for the Scripture and Gospel from man for they may have it for five shillings or lesse which will serve for many yeares Now the Apostle he was worthy and it was the least if when he had Ministered unto them spirituall things that he did eate and drink of their carnall things for the Gospel which he Preached he received it not of Man neither was he taught it but by the Revelation of Jesus Christ and so the people under his Ministery did not spend their money for that which was not Bread nor their labour for that which did not satisfie as they doe under your Ministery and therefore you must either make bargaines before-hand for your Wages or get a Law to compell them to pay Tythes as the complaint of many of your Priests is in this Nation that if it were left to the freedom of people they might starve the hearts of people is so hard What Gospel have you been Preaching all this while that peoples hearts is hard yet and that you dare not trust your Gospel nor your Church for food and rayment you are ashamed to all profession of godlinesse Did ever the Ministers of the Gospel of Christ starve for want of food and rayment where they had gathered Churches Or for Wages did they either goe to Law or take mens goods by violence as the Priests in England doe but while they have received no Gospel from God but from man how should it be otherwise so from man you have received the Gospel and from man you have received a Law to take tythes and so its another Gospel then Paul Preached For he received it not from man neither was he taught it by man but from God by the Revelation of Jesus Christ but now you can no longer be hid but are made to consesse to the glory of God the truth against your selves that people may no more receive you as sent of God nor to have a Message from God but from men according to your consession and your Gospel must needs be chargeable and burthensome to people contrary to that which the Apostle Preached Pr. In page 21. thou accuseth G. W. to be ignorant of the literall Knowledge of the Scriptures because he asks them Where the Levites had Houses and Lands and Tythes appointed of God for their service And thou brings these Scriptures Lev. 25. 32. and Numb. 35. 3. where it mentions what Cities they shall have to dwell in c. and brings Deut. 27. 21. which speaks nothing of the Priests Tythes Houses nor Lands but of another thing which is nothing to what thou would prove Ans. Here thou art Ignorant of the literall Knowledge of the Scriptures we never denyed that they had Houses and Cities to dwell in And what i● they had five and forty Cities with their Suburbs what is this to prove that they had Houses and Lands and Tythes for their s●rvice appointed of God Hast thou not read in Numb. 18. 20. where the Lord spoke unto Aaron saying thou shalt have no Inheritance in their Land neither shalt thou have any part among them I

the Fruits by which they were manifest to be reprobates Let all people of understanding judge whether we or thy Generation of Priests be more guilty and then they will know the Tree by the Fruit as ver. 29. And as for thy charging of us as not being able to distinguish this is but thy false accusation for the Lord hath given us of his spirit whereby we are able to distinguish and discerne of things that differ And that righteousnesse which is wrought by Jesus Christ in us is to us a seale of that righteousnesse which was wrought in the Person of Christ and of that which in his blood is imputed to us for justification And whereas thou saith That we confound inherent and imputed Righteousnesse that is but thy reproaching of us And here thou art erred from the forme of sound words for the Scriptures doth not use these words to distinguish of Christs righteousnesse as inherent and imputed though by thy meaning that which is wrought in us by Christ thou wilt call inherent and that which was wrought in his Person without us imputed but this I say unto thee That if thou continue ignorant of Christ and his righteousnesse within thee thy imputing of him and his righteousnesse without will not save thee And while thou keeps people from Christ within them and his righteousnesse within them thou keep● them from that mistery which the Apostle Preached amongst the Gentiles which had been hid from ages and generations but now is made manifest to the Saints which is Christ in them the hope of glory Col. 1. 26. 27 and this is your work by your Preaching and Printing all of you in that Ministery who are erred from the form of sound words into your own imaginations in this age to hide the riches of the glory of this mystery from the people which is Christ in them the hope of glory and you would keep people in the sound of a report of Christ in words and from his life by which the saints was saved and the life of Christ was made manifest in their mortall bodies 2. Cor. 4. 11. But Samuel Hammond affirmes as his Principle or Doctrine in pag. 10. of his Book That the Scripture sends us to the right hand of God to Christ not to Christ in us Neither doe I know saith he any word of Scripture that bids us goe to the light in us though it should mean Christ in us that is the work of grace in us And to prove it he brings Col. 3. 1. Heb. 12. 2. Ans. As I said before it is my work and calling to instruct the ignorant and him that is out of the way Seeing that he saith that he knows not any word of Scripture that bids us goe to the light in us though it should meane Christ in us that is the worke of grace in us If he stand upon these very words Goe to the light in us neither doth the Scripture say Goe to the right hand of God to Christ but as it saith that Christ is at the right hand of God and sitteth at the right hand of God and that they must seek those things which are above where Christ sitteth Col. 3. 1. so the Scripture saith likewise that Christ is within Col. 1. 27. And this was the Mystery the Apostle Preached and the Apostle saith Know you not that Christ is in you except ye be reprobates 2 Cor 13. 5. and likewise he declares of the light in them 2 Cor. 4. 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the Knowledge of the glory of God in the face of Jesus Christ so the light which shined in their hearts did give them the light of the Knowledge of the glory of God in the face of Jesus Christ And David said that he had hid the Word in his heart And that the Word was a lampe to his feet and a light unto his paths Psal 119. 11. and ver. 105. so here was light within and by this light within he was guided and by this light within they did not confound inherent and imputed righteousnesse as he calls it as he falsly accuseth us to doe And the Apostle Peter directs them to the light within and saith We have a more sure word of Prophesie unto which ye doe well to take heed as unto a light that shines in a darke place untill the day dawne and the day starre arise in your hearts 2 Pet. 1. 19 so the day was to dawne and the day-starre to arise in their hearts Obj. But saith the Priests that sure Word of Prophesie was the Scriptures of the Prophets and not a light within because ver. 20. 21. it saith Knowing this first that no Prophesie of the Scriptures is of any private interpretation For the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost c. Ans. The Scriptures of the Prophets is not more sure nor more true then the Scriptures of the Apostles neither is the Visions of the Prophets more sure that the Visions of the Apostles Now that which the Apostle aludes to Was the voyce which came from the excellent glory which Voyce they heard when they were with him in the holy Mount so to them to whom he Wrote the light which shined in their hearts which brought them to waite for the day-daw●ing and the day fear a●ssing was more neer and more sure to them though not to the Apostle then the declaration in words or writing of that which others have seen or heard though that which they have seen and heard be true as any thing that is Written as thus For me to be obedient to the measure of light and life that appears and is manifest to me is to me more a seale or a more sure word to take heed unto then the words or writings that proceed from a greater manifestation in another though by this the truth of the greater or surenesse of it is not denyed by the lesser light but wayted for that the greatest manifestation or discovery of the Father may be as sure and as true to me as to those that have declared it He that hath an eare to heare the truth let him heare and he that can receive it let him Now because Priest Hammond saith that he knows not any word of Scripture that bids us goe to the light in us though it should mean Christ in us that is the worke of grace in us Now whereas he falsly accuseth George Whithead that he is not well read in the literall Knowledge of the Scriptures he justly condemns himselfe For if he were well read in the literall Knowledge of the Scriptures he would know that the Scripture speaks of the light within of Christ within and of the worke of gracs within which he hath declared his ignorance of but his end of so speaking is to

Doctrine nor ground of delusion but both the Apostles and we must beare the reproaches of the World and the conrradiction of sinners if we beare witnesse for Christ against the World Hammonds fifth Ground of Delusion is Pr. Our not distinguishing betwixt saving light given forth by Christ in conversion and the light of conscience which every man hath as a rationall Creature and for proofe brings the Perfect Pharisee and saith that will confirme it as if his first lye would confirme his second Ans. Sam. Hammond thou hast been too hasty in thy discourse to prove the grounds of our delusion and I cannot say in these things that thou hast gone about in cunning devised Fables but in such as is manifest to the least measure of understanding in all Hast thou known such a thing from any example before thee to prove a thing against us from thy own words without any ground from us in thy so often mentioning the Perfect Pharisee which is thy former reproach to prove this latter And truely in those things which are in plaine and evident I should not answer thee But least that then should be wise in thy own conceit And againe then saith If we could but see a difference betwixt the light given by Christ as the Word John 1. and the light given by Christ as Mediator it might help us out of some pits Before thou told of distinguishing between the light of Christ in conversion and the light of conscience and now betwixt the light of Christ as the word and as Mediator Now all they which know Christ and his light wherewith he hath enlightened them as he is the Word and as he is the Mediator they will clearely and perfectly see that thou art in the pit with thy distinctions when as we are not in it for want of them Where did the Apostles distinguish Christs light as he is the Word and his light as Mediator or how many lights did they declare that Christ had that those that know but one light of Christ in its severall measures and appearances of it may know more lights Was there other and severall distinct lights of Christ to every severall distinct name which was put upon him and so as many severall lights as severall names And where doth the Scripture speak of a naturall light or of the light of a naturall Conscience if it doth declare it or else learne to speake in the Forme of sound words according to the Scriptures For we knew that as Christ is one so is his light and so is his life and so is his power and the way to the Father but in the world among the Hirelings as there is gods many and lords many so they make many lights but to us there is but one God even the Father of our Lord Jesus Christ and one Lord Jesus by whom are all things and we by him and one light of our Lord Jesus Christ by which all that come unto the Father are led and guided and by which all that deny him to have enlightned every man that commeth into the world and that set up any other light besides Christ to enlighten them or leade to the Father is condemned And by this light are we able to see all mens foolishnesse and ignorance and doe see all these pits and snares into which through their blindnesse they are led Hammonds sixth Ground of our Delusion is this Pr. Our being scandalized at some loose Professors and our not finding what we would have been at under the meanes of Grace c. and our desiring to live by sence and not by faith Ans. This is darknesse without mixture of any light in it And as in his Book he tells of pure darknesse sure he meanes grosse darknesse without any mixture of light then his sixth ground against us is it For let all soberly consider whether this can be a ground of our delusion Our being scandalized at some loose Professors If he had said our being scandalized by some loose Professors the words would have had some sence in them to prove us as we are but herein should we be justified and he that scandalizes us rather to be in the ground of delusion For our being scandalized by loose Professors as ●dammond and his Church this doth not prove us to be in delusion but rather himselfe And for his saying That we not finding what we would have been at under the means of grace that therefore we are deluded or given up to be damned this is to ground neither of delusion these thy dark soolish expresssions cannot deceive many Therefore I shall aske thee this oneffion that when thou Writes againe thou may speak thy meaning and leave those darke words which have no sence in them What would we have been under the means of Grace which we could nor finde for which God hath given us up to delusion Or Whether doth God give any up to delusion for not attaining that which they cannot finde under the means of grace when they wait for it And as for thy saying that we desire to live by sence and not by faith that is false for it was never in our hearts to desire it since we knew the Truth and means of Grace but by that Faith of the Sonne of God we live which overcomes the World Hammonds seventh and last ground of delusion against us is Pr. Our shaking off all the outward Ordinances of Christ under pretence of receiving the inward Ministrations Ans. As thou begins so thou ends with thy Grounds against us being all false for by that pretence we never cast off any Ordinance of Christ but by the inward Ministration of the Spirit doe we bring sorth and fulfill the outward Ordinances and from the inward Ministration of the Spirit doe we Pray and Preach which is outward Ordinances and alwayes give thanks for all things and beare our Testimonies against all false wayes and worships and by the reall not pretended Ministration of the Spirit doe we continue in all things whatsoever he hath commanded us and by which we know his outward Ordinances and his inward worship which stands in the spirit and in the truth and so continue we in the Apostles Doctrine in Fasting in breaking Bread and Prayer being by the word of his power redeemed and set free from all the grounds of delusion and doe witnesse the life of righteousnesse whereby God will condemn every Tongue that riseth up in judgement against us And now is the Lord making manifest who it is that is in the pretences and who is in the things it selfe for though such through fained words boasts of Christs righteousnesse but deny it and them that walke in it this I say unto all such they that deny to 〈◊〉 in his righteousnesse in the World shall never be justified by it before the Father therefore as yea look by is to be justified so also look to walk in it and bring it forth in the World as your Fruits

unto God Againe Samuel Hammond brings five Arguments to demonstrate our Principles and Doctrines to be damnable and its impossible for us to be saved living and dying in them First Justification by Inherent Righteousnesse a damnable Doctrine Second The not owning the Imputed Righteousnesse of Christ as the matter and formall cause of our justification Third To make our reconciliation to God to be wrought by our improving the light within and the renewing of the Image of God in us Fourth To take men off from going to the fulnes of Christ at the right hand of God for teaching and send them to look to the light within them Fifth The casting off all the known Ordinances of Christ Ans. As to all those above mentioned we have not holden any particular of them forth as our Doctrine or Principles in these words in which he hath charged them against us But as to the first this we hold that Christ is our Righteousnesse and that we are justified freely by his Grace through Faith that is in him and by it is made Heires according to the hope of Eternall life Pit 3. 7 and that Christ in us is the hope of Glory which hath been hid from Ages and Generations but now is made manifest and from that manifestation of him in us doe we witnesse him to be our Righteousnesse Justification and Life from the Dead And this is our Principle and Doctrine which to us is saving and not damnable and we living and dying in this shall never be condemned Pr. And as to the second where he charges us not to own the imputed Righteousnesse of Christ as the matter and formall cause of our justification Ans. It is a false charge against us for we never denyed any righteousnesse of Christ imputed unto us neither did we ever hold forth any matter or cause of our justification but Christ and his Righteousnesse But if Sam Hammond might in the devised words of his own wisedome set downe Doctrines and Principles for us then our Doctrines and Principles would be damnable and there were no possibility of salvation living and dying in them and so it is easie for him to set down a forme of unsound words and then confute them and falsly charge them upon us and say we hold damnable Doctrine but as we abide in him in whom we have beleeved we shall not enter into condemnation but every Tongue that riseth up against us will God condemn Pr. As to the Priests third Argument which is To make our reconciliation to God to be wrought by our improving the light within and the renewing of the Image of God in us which saith he is a damnable Doctrine and for proofe instances the Perfect Pharisee pag. 10. 11. where A. P. hath said Christ reconciles God and Man by the renewing of the Image of God in Man Ans. Now as to the first we never said that our reconciliation to God was wrought by our improving or for our improving the light within And as for Christ to renew the Image of God in us that is the work that the Father hath given him to doe and so far as the Image of God by Christ is renewed in any so far are they reconciled to God and this reconciliation of the Creature to God we never held to be by nor for our improving the light neither was it by nor for our works of righteousnesse but by Christ according to the Scriptures and the Apostles testimony 2 Cor. 5 17. therefore if any man be in Christ he is a new creature old things are past away behold all things are become new And all things are of God who hath reconciled us to himselfe by Jesus Christ and hath given to us the ministery of reconciliation To wit that God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them and hath committed unto us the Word of reconciliation c. now here the Apostle doth not exclude the renewing of the Image of God nor the new creature a● 〈◊〉 ●nd th●se 〈◊〉 in England 〈◊〉 For by their Do●●rin● they would have such a 〈…〉 ciliation that they 〈◊〉 never be changed nor renewed to God but the old man wi●h his deeds reconciled to God and would have Christs righteousnesse to be theirs and themselves reck●ed to be Saints while they are the servants of sin But the Apostle saith While they were the servants of sin they were fr●e from righteousnesse Rom. 6 20. but saith he being mad free from sin and become servants to God you have your fruits unto hol●nesse and the end everlasting l●fe But this Doct●ine and Scripture of the Apostle by the Priests is denyed that any can be free from sin But the Apostle twice in that Chapter tells them that they are made free from sin as ver. 18. and ver. 22. and as the reconciliation to God was wrought by the death on the Crosse the Image of God was renewed in them For saith the Apostle Having abolish●d in his fl●sh the enmity even the law of commandements tou●●ined is ordinances for to make in himselfe of twaine one new man so maki●g peace And that he might reconcile both unto God in one body by the cr●sse having slaine the enmity thereby Ephes. 3 15 16. here the renewing of the Image of God was ●till mentioned in the work of reconciliation but of this the Priests of this generation cannot endure to heare that the Image of God should be renewed or that being servants to God they are made free from sin For where thi● Image is renewed all their Pride and Covetousnesse false wa●es and worships whereby they keep people in their sins and from knowing the new Creature or from expecting the renewing of the Image of God in them is testified against For the end of their Preaching and Printing is to keep people from the Knowledge of Christ within the light within the word with●n the renewing of the Image of God within 〈◊〉 〈◊〉 righteousnesse of Christ within And it is manifest 〈◊〉 〈◊〉 know little of this within because there is so little 〈◊〉 i● 〈◊〉 ●●●th in the world as F●uits unto God And 〈◊〉 God 〈◊〉 revealed th●se things to any whereby they bring forth the Fruits of righteousnesse 〈◊〉 〈◊〉 〈◊〉 in the sight of men for a witnesse against them then they Preach and Print against such and charges lyes against them as Hammond hath done against us in telling us of the works of the Law and our own righteousnesse and of reconciliacion by improving the light within which we did never make the cause of our justification nor remission of sins but say that without blood there is no remission and likewise that without Christs life and light and the renewing of the Ima●e of God there is no salvation Now therefore that all people may be satisfied that we doe not hold that by any thing that we doe nor for any thing that we have done are we saved or rec●nciled to God

〈◊〉 and such like words and yet saith that it was never 〈◊〉 thy desires to passe sentence upon us but thy Tongue has proved that the thought of thy heart hath deceived thee as it is made manifest And as to thy words That it hath been upon thy thought many years that the Quakers living and dying in 〈…〉 e Principles cannot be saved G. W. A●s is That it ap 〈…〉 rs then that thou hast spoken from thy thoughts and not from the Lord Then thou replyes That many pretious truths hath been on the thoughts of the Saints and instances David 1 Chr. ●9 18. and 2 Cor. 9. 5. whereas David desired that the Mercies and Deliverances Judgements Testimonies and Sta●●res might be kept upon the thoughts of his Heart for ever and this was his Prayer And Paul thought it necessary to exhort the Brothren But what is these proofes to thee which hath had ●al●e a 〈…〉 ions upon thy thought severall years and now speaks them forth so that his words are true to the● that it appears thou speaks from thy thoughts and not from the Lord But he doth not say That never any truth was in the Saints thoughts as thou would make people beleeve and many may witnesse to the truth of his words that it appears thou speaks not from the Lord but from thy thoughts and imaginations And it is manifest further that thou knows not thy own thoughts nor the councell of thy own heart for if thou did thou would not have said that it hath been so many years in thy thoughts and now speak it forth And yet say It was not in thy desire to passe sentence upon us But we see that the deepest of thy thoughts and thy knowledge is covered with darknesse And as for thy saying That God said that he would call for damnation at the Watch-mans hand Ezek. 33. 6 this is a charging of God foolishly for he never said it neither called for it and all thy meanings to it hath but led thee into snares and pits which thou cannot get out of as all that walk in the light sees Againe in thy 13. and 14. pages Thou speaks against the light which Christ hath enlightned every man withall that comes into the world and calls it the reliques of the light of the first Creation and no other but the light of a naturall conscience and that a blurred one too Oh! what scornfull and despightfull words is here against Christ and his light as reliques of the old creation naturall and blurred Is not these names more proper to be given to darknesse then to light Where didst thou learne those names not in the Scripture nor from any Minister of Christ How is the Scripture thy Rule which thou hast so long prated upon For here it is manifest to all that are not wilfully blind that thou hast lost the forme of sound words and ar● devising evill names to give to the light whereby to keep people in their sins from Christ But I pray God to convince thee by the light of his Sonne of all the hard speeches that thou ungodly sinner hast spoken against him Pr. Againe thou sayest for that saying that Christ is a light 〈◊〉 enlighten the Gentiles Isay 49. 6. Acts 13. 47. it is mean● of a new Gospel light given forth in conversi●● Page 13. Ans. Where had thou this expression Is there a New and an Old Gospel and to either of them a severall light The Apostle Preached that Christ which did enlighten the Gentiles Acts 13. 47. and I know no other Gospel but that which he Preached but if any Preach another either New or Old let him be accursed And againe in the same 13. page thou sayst that beleeving in a ●r●ated light that 's blasphemy And yet in the same page saith that till Christ creat● a second Covenant-light the light of Faith upon the account of the Covenant of Grace they cannot follow Christ Here is manifest confusion and blindnesse heaped up together manifest to all men Is the second Covenant-light the light of Faith a created light Is not Christ the second Covenant And is his light created as thou hast affirmed And is it blasphemy to beleeve in a created light then it is blasphemy to beleeve in the light of Christ Now this of thin● will appear and be manifest unto all that have any understanding to be damnable Doctrine and for thee it is impossible to be saved living and dying in it so that which thou hast prepared for another Esther 5. 14. chap. 〈◊〉 10. comes upon thy selfe Againe as to the Scripture Iohn 12. 46. where Christ saith I am come a light into the World c. thou sayes that cannot be meant a created light for then a man were to follow his own light c. and thy words following saith Christ must create a second Covenant-light the light of Faith and here thou hast so ensuared thy selfe in the pi● of ignorance and darknesse that untill Gods righteous judgements come upon thee and 〈◊〉 that which hath spoken it thou will never be free 〈◊〉 〈◊〉 for great is thy s●ares and bonds of iniquity and they are dayly made stronger by thy devising of cor 〈…〉 pt and evill words to speake against the light but this 〈◊〉 which thou hast so d●spightfully spoke● against must thou love and obey before ever thou come out of the snares of Satan and before thou profit the people by thy Teaching and these things are now layd plain before thee that thou mayest see thy owne wayes and words and that thou art guilty of that thy selfe whereof thou hast accused another and this is written that thou ma 〈…〉 ●om● to repentance and the acknowledgement of the Truth that thou mayest be saved Againe thou hast charged a false thing against G. W. which he never spoke nor wrote which is this That doing justice or our fulfilling of the Law is 〈◊〉 justification and then call● 〈◊〉 a damnable opinion If it be a damnable opinion it is thy own not his For his words are these For it is the d●ers of the Law for justice that God justifies pag. 〈◊〉 according to Rom 2. 13 but in this Sam. Hemmond th●n hast shamed thy selfe for there is many in Newcastle that had not thought that thou had been so impudently wicked as wilfully and knowingly for thy own wicked ends to charge those words upon others which they never spoke but i● thy own and then call it a damnable Principle But the Lord hath made thee manifest that thou may no more deceive the Nations Pr. Againe thou saith That pure darkenesse 〈◊〉 manage justice Ans. Thou sure means grosse darknesse without any mig 〈…〉 of light And thou may from such Doctrines as these 〈◊〉 of a New Gospel as thou said before and new expressions for there is no such words mentioned in the Scriptures of the Prophets and Apostles but to prove this thy expression of pure darkenesse to manage justice thou saith

that the letter must give the Knowledge of the spirit when as the true Ministers said That it was the spirit that gave the Knowledge of God and of the Scriptures as all that know God will confesse Priests third Principle That immediate Revelation or Inspiration is not to be expected nor looked for in these dayes and ●hat to expect it is Diabolicall or Divelish Ans. Then there is no Knowledge of the Father to be expected nor looked for in these dayes and to expect the Knowledge of God to be revealed is Diabolicall but this is contrary to Christs words for saith Christ Mat. 11. ●7 No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him and they that would not have us to expect to have the Father revealed unto us by the Sonne this i● a damnable Doctrine and we cannot beleeve them For revealed things belong to us as the Apostle said and it pleaseth the Father to reveale his Sonne in us and it pleaseth the Sonne to reveale the Father to us and by the Sonne we know the Father and the Scripture testifies of those things but doth not reveale those things unto any And they are they which testifies of me saith Christ Iohn 5. 39. Priests fourth Principle That that which is contained or Written in the Bible which appears visibly to the externall sences is the Gospel Ans. Nay For Christ the power of God who is the riches of the glory of this Mistery which was hid from Ages and Generations which was Christ in them the hope of glory is the Gospel which the Apostles Preached Col. 1. 26. 27. 28. And the Apostle said If our Gospel be hid it is hid to those that are lost whom the god of the world hath blinded their minds lest the light of the glorious Gospel of Christ which is the Image of God should shine in their hearts 2 Cor. 4. 3. 4. Now the Gospel which was the Mistery was hid to the unbeleevers but the unb●l●●v●rs can see the Bible with their exter●all Eye and heare it with their exte●nall Ea●e and yet the Gospel hid unto them so that is not the Gospel which the naturall man with his naturall carnall externall sences 〈◊〉 s●e or heare and so these Principles is false and contrary to the Scriptures which hold such things Priests fifth Principle That the Flesh of Christ is not in them Ans. Then wh●● is that flesh which Christ saith Except ye eate my flesh and drinke my blood ye have no lefe in you John 6. 53. And whosoever eateth my flesh and drinketh my blood hath eternall life and I will rayse him up at the last day For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me John 6. 54. 45. 56. 57. Here you have made it manifest that the flesh of Christ you know not you are not flesh of his flesh and bone of his bone as the Saints was neither doe you dwell in him nor he in you neither have ye eternall life in you by eating of his flesh and drinking of his blood But we that are in Christ and he in us as he liveth by the Father so we live by him and his flesh to us is meat indeed and his blood is drinke indeed and we doe witnesse his flesh to be spirituall and not carnall as you say and it feeds the spirituall man and so have eternall life abiding in us But you that know nothing but carnall flesh which the carnall man feeds upon as Christ said to the Pharisees so say I unto you that you have not his Word abiding in you John 5. 38 and ye have neither heard his voyce nor seen his shape ver. 37. nor known his flesh Priests sixth Principle That Christ had and hath a naturall carnall Body and is in Heaven with a naturall carnall Body and hath an humane carnall fleshly Body joyned to his Divinity and is in Heaven with it Ans. This Principle is contrary to the Testimony of Scripture for there is no such thing said of Christ in the Scriptures that he is in Heaven with such a Body For the Scripture saith there is a naturall body and there is a spirituall Body 1 Cor. 15. 44. And that there are celestiall bodies and bodies terrestriall and the glory of the celestiall is one and the glory of the terrestria● is another And that it is sowne a naturall body but is raysed a spirituall body The 〈◊〉 Adam was of the Earth ●a●thy the second was the ●ord from Heaven Howbeit that was not first which is sp●ritu●ll but that which is naturall and afterward that which is spirituall Now we say that Christ was raysed with a spirituall body and is at the right hand of his Majesty on high in a spirituall glorified body and not in a carnall fleshly naturall body For the terrestriall body of the first Adam in the transgression was naturall carnall and fleshly and this was the vile body which was to be changed And we doe beleeve that the bodies shall be changed from naturall carnall and fleshly and made lik● unto his glorious body in which he is in Heaven And this which you have held in this particular is concrary to the Scriptures and the Apostles Doctrine and also contrary to the judgement of many of your own Priests and Brethren For they hold that the bodies shall be made spirituall and that the Saints must enter into Heaven with glorified Bodies And if the Saints must be in Heaven with spirituall glorified bodies and Christ with a naturall carnall fleshly Body this is not proportionable nor according to truth Priests seventh Principle That Timothy received not the Gospel from God but from ●an viz. from Paul Ans. Then it would but have been of little effect to them that heard it from him but I shall bring in Paul as a witnesse against you in this For Paul saith to Timothy Neglect not the gift that is in thee which was given thee by Prophosie 〈◊〉 Tim. 4. 14. so that his gift came by Prophesie from the spirit of the Lord and not from Paul though Paul was a Father unto him And againe Paul said Stirre up the gift of God which is in thee For God hath not given us the spirit of feare but of power of love and a sound mind 2 Tim. 1. 6. 7. so that Timothy received his Gospel from God by the spirit of his power and of love and from the gift of God in him he Preached and not from man her by man And cursed be the deceivers which would draw people from the Gospel of God unto mans Traditions as such Priests seek to doe Now if you had onely said that you have not received any Gospel from God