Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	know_v	word_n	2,143	5	3.8658	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

THE QUAKERS HOUSE Built upon the Rock CHRIST Wherein neither their Doctrines Principles nor Practises can be confounded nor 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 if they were as they are not true against us And his five Arguments is proved to be his own false Positions not according to our Doctrine and Principles 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 here Discovered This is given forth that all those that have wilfully and from pride and presumpt on of spirit opposed the living truth and the breaking-forth of light from the pure everlasting Fountain of life may put their mouthes in the dust and keep silence if so be for them there may be hope For the lying Tongue will God confound but the lipp of Truth will he establish for ever By a Servant to the Church of Christ which is built of tryed and living stones Richard Hubberthorne In the Lord shall all the seed of Israel be justified and shall glory Isay 45. 25. over all the false Prophets which haue deceived the nations among whom is found the blood of the Saints The Quakers House Built upon the Rocke CHRIST c. THe holy Seed which the living Father doth manifest his Life Spirit and Power unto in all Ages hath been and is the reproach of the World and of all them that be strangers to the life of God and to Christs life manifest in the mortall bodies And though this seed be that which the Father hath blessed and hath received the truth and by the truth is set free according to Christs words John 8. 31. yet in the world from slanderous Tongues and false accusations we expect not to be free but to beare his reproaches and in the patience and power of the Lambe to overcome them for God will bring forth our Righteousnesse Truth and Innocency to shine as the light before all people whereby all hard speeches and false reproaches will be wiped away out of the Nations And that shall fulfill and accomplish that which in words we declare and in that are we known to God and shall be known to the world And now seeing that it hath pleased the Father to reveale his Sonne in us and to open the hidden treasures of his life and hath given us of his holy Spirit and the Tongue of the Learned we shall not cease to improve his gift in speaking what we know and testifie what we have seen both by holding forth the truth in the World and by testifying against that in the World which is contrary to it For now hath the living God opened the Fountain of Life abundantly and is drying up the Fountain of words where the life is wanting And the Lord by his eternall Spirit is giving an understanding to many whereby they are able to discern of things that differ and to know every Tree by its Fruit and to try all things by that measure of his light and holy spirit which he hath given them And to that which is of God in all people doe I commit my Testimony to be read and understood Now this from the meek spirit of Christ in Answer to that which from the pride presumption and arrogancy of Hammonds spirit is come forth against the living truth it selfe and the servants of it but every Tongue that riseth up in judgement against us will God confound First S. H. saith That the Quakers House is built upon the Sand c. Answer How is it then that the Sea hath so long roared and listed up its Waves and the Winds hath blown and it is not yet falne Have not you of all Professions joyned together and have not your Voyces been as the Voyce of many Waters against us And have you not been as blustring Winds which if we had regarded we should not have sowne the seed of the Kingdom As the Prophet hath said He that regards the Winde shall not sow Eccl. 11. 4. So if we had regarded your noyses uproars swelling words of Vanity lyes acensations or persecutions we had not been obedient to the Lord nor done his worke But the Lord hath made our persecutors to stumble according to his promise and his enemies are even weary with smiting of his children Ier. 9. 5. And he is giving his power and dominion to his anoynted ones of the whole Earth And hath ordained his arrowes against the persecutors Psal. 7. 13. And in the Lord shall all the Seed of Israel be justified and shall glory Isay 45. 25. in this the day of the Lords power when the life of the holy Child Jesus is appearing in the dark places of the Earth who is the Rock of Ages and the Foundation of many Generations upon which we are built and stand a witnesse against all the unrighteousnesse of men the proofe of which is not because we say so but the appearing and breaking forth of his life and the fruits of his holy spirit shall make it manifest And to all these that desire the knowledge of Gods wayes it will be known perfectly that God is amongst us and that his spirit power and presence is with us Again Sam. Hammond saith That his Book is a discovery of the pernitious and damnable Doctrines of the Quakers And for securing the Saints c. Answer A refuge of lyes will not secure the saints as I shall prove his Book to be neither can he which is in the Doctrine which is pernitious and damnable discover them in others nor to others as I shall prove in that which followeth in reply to his Book And first to begin with his Method which is as he saith First to shew the grounds of the Quakers Delusions Secondly to demonstrate the impossibility of salvation in and by their Principles Thirdly to answer George Whitheads cavills in his Pamphlet as S. H. falsely calls it First cause of Delusion S. H. A spirit of giddinesse hanging loose to the truth and the love of it c. and to prove it he saith That there is three sorts of people that turne Quakers The first are unlearned and unstable and these are they which have been ancient Professors The second sort young men and women which have been under convictions and awakenings of the Law and are come to terrors and shakings and brought into a Covenant of Works c. The third sort such who for covetous ends to

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

〈◊〉 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

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

That a Star man enlighten in the night but its the Sunn that makes day Ans. A Starre is not pure darknesse for there is some light and according to the measure of its brightnesse t is pure light so thou must have another proofe then that and 〈◊〉 is more properly called darkenesse when there is not so much as the light of a Starre Another proofe is thou sayst Godly Magistrates have two-lights and so two eyes that is the light of Conscience which is as thou saith pure darkenesse and the light of Faith which I say is pure light Ans. These two Eyes are one contrary to the other For light hath no fellowship with darknesse And how can any Magistrate in this state manage justice one of his Eyes the evill eye must be put out if ever he manage justice well for the one Eye will offend the other And if thine Eye offend thee plucke it out as Christ said it is better to doe justice and enter into the Kingdome with one Eye then having two to be cast into Hest fire And this I am sure that neither Magistrate nor any other can enter into the Kingdome while darknesse is his Eye For if the Eye be evill the whole body is full of darknesse as Christ said Mat. 6. 23. But if any judge for God or doe justice for him his Eye must be single that his whole body may be full of light and fulfill Christs words Mat. 6. 22. But we have learned better Doctrine then to take Hammonds two Eyes for a perfect sight And it was this Eye in him which is grosse darknesse with which he hath Read over our Writings and so could not see to speak our own words again because darknesse had blinded his Eye And so all people may now see what light this man hath to Preach and Print withall or to prove damnable Doctrines by But good is the Word of the Lord which said That their folly should be made manifest unto all men as it now is in measure and will be fulfilled Pr. Againe thy spirit is up against the light and in page 18. thou sayst what ever a man may call the light within him if he call it the life of Christ in him yet if he live upon it as his righteousnesse for justification it is a plaine Covenant of Works Ans. Here thou sets thy selfe against the light and truth it selfe in open and wilfull rebellion but it is good for others who have formerly looked upon thee to be a man indewed with Wisedome and Knowledge of the Scriptures and now see thee so manifestly to declare against what they speake for the Scriptures testifie of Christ and saith that in him is life and the life is the light of men and his life is manifest in the mortall bodies and his life they live upon and eat his flesh and drinke his blood or else they had no life in them and living in his life we are the righteousnesse of God in him and in him are all the seed of Israel justified and shall glory And thou that saith to live upon the life of Christ is but a plaine Covenant of Works that 's blasphemy and error and the Lord hath made thee manifest Pr. Another false Doctrine hath Hammond affirmed That there are thousands in their state of darknesse that cannot follow Christ for want of light pag. 13. Ans. Then for what are they condemned Whether are they condemned because they cannot beleeve or because they doe not beleeve on him whom the Father hath sent And whether are they condemned because they cannot follow Christ or because they doe not follow him Or whether is it for want of light or for want of obedience to the light that men is condemned And is it not because they love the darkenesse rather then light when the light is come into the world Is this the condemnation that the light is not come into the world nor given to men or rather is not this the condemnation that light is come into the World and given unto men that every man in him might beleeve Their loving the darknesse rather then the light when come and given Is not this the cause of condemnation If so then Hammonds Doctrine to thousands is false Againe thou objects against G. Whitheads words because he saith that the light is greater then the conscience which is true Then thou sayst How is it that those Saints in New-England never soe the least breaking forth of it in the Indians and in Old-England hundreds manifest no other light but that of a naturall conscience and not much of that neither Ans. The Indians in New-England doe manifest more of the true light of Christ in their Words and Actions and Righteous Dealings then many of those thou calls saints there and it doth break forth to the sight of these that are among them and these hundreds i●Old-England that doe not manifest much of any light Is there ●●ne because they they doe not manifest it Doth not the true light of Christ enlighten people because they doe not manifest it to others that is thy ignorance of the light For they that manifest to others the true light by their obedience to it they shew that they have received Christ the true light and they that doe not manifest it to others they shew that they reject Christ who is the true light and is disobedient to the light wherewith he hath enlightned them and so by that which ap 〈…〉 it is manifest whether they love or hate obey or 〈◊〉 the light which Christ hath enlightened them with 〈…〉 and so the truth of what we have declared concer 〈…〉 the light will stand for a true testimony to the Lord thro 〈…〉 ●ut all generations Now is the day of Gods power where●● his light is broken forth and ●an understanding is begotten in people whereby they can see when the scorner 〈◊〉 his ignorance Thou challenges to shew Scripture that bids you look to ●●e light within you I have shewed thee many Scriptures 〈◊〉 speaks of the light within and Christ within and it is the light of Christ that thou so much hates and us for his sake 〈◊〉 if we had still continued in darknesse and ignorance 〈◊〉 thee then we should have been loved by thee for the World loves its own but because we walk in the light and bears testimony against the darknesse and works of unrighteousnesse therefore dost thou hate us and speak all manner of evill against us Now whereas in many places of thy Book thy scorne and envy and false accusations of G. W. is ●o manifest I shall let that passe and the truth of his words stand over thee for ever and when thou art manifestly declared to have spoken false things against us which thou canst not prove as that in page 18. A man improving 〈◊〉 naturall conscience is his growing up into perfection Now when thou art found false in that and that we never said so then thou

man the Keeper of the Mute-hall to betray the truth and to breake his promise as the Chiefe Priests ●yred Judas to betray Christ they gave him thirty pieces of silver to betray the just and thou gave this man thirty pence to break his Word and promise which he had made to the servants of the Lord and in love to the truth And thou saith thou gave it him to prevent the Quakers temptings Ans. Oh! foolish man thou makes it worse and worse Is money a means to keep men from temptation Didst thou not rather with the thirty pence tempt him to be unfathfull to the Lord and to break his promise And as without money Judas would hardly have been tempted to have betrayed Christ neither as thou supposeth would this man to have broke his promise and to resist the truth For thou saith thou considering that he might murmurre at your hindering of his gaine therefore you gave it him so then it seems it was not any convincement from your Doctrine nor any faith that he had in you that you were of God and we not but by tempting him with words and getting him into a ●●avish feare and then giving him money which if once the witnesse of God arise in him and he see the guilt of his treachery by your tempting words and money he may come to give you your money againe and tell you that the cu●se of God was in it and that by that thirty p●●c● he did sell the truth and bought it not But glory and everlasting prayses be to the Lord for ever that dayly brings your hidden things of darknesse to light and makes manifest the counsells of your hearts whereby all your temptings with money and words is discovered and that is but carnall weapons to defend your selves withall and with that you cannot keep the truth ●ut of New-castle but God hath a seed which he wild gather from amongst you which cannot be tempted neither with your words nor your money for you want the sword of the Spirit which is the Word of God so you must make use of carnall weapons money and flattering words to keep people in the wayes of sinne and death telling them that the Lord is amongst you and that no evill will come upon them speaking peace to them that live in iniquiry as the false Prophets did Mal. 3 15. and ye have wearied the Lord with your words which have been without spirit and life Mal. 2. 17. This is given forth to stop the ignorance of foolish men and that none may glory in their shame as Samuel H●mmond hath done of his Book in his Letter to A. P. wherein he desires him not to be offended with the seeming harshnesse of the Assertions and saith that he hath written nothing but truth and the mind of Christ c. but what is here declared it is manifest to all that desire to know truth from deceipt that he hath travelled in iniquity and brought forth lyes and wearied himselfe for very vanity Hab. 2. 13. and though his Aspersions is come forth in harshnesse against us yet we shall render him truth for lyes and love for harshnesse as Christ hath taught us and so heap coales of fire upon his Head NOw there remaines some-thing that people may take notice of which is the Fundamentall Principles or Doctrine of that Priest-hood there being severall of their Brethren of that Priest hood met together in a dispute with some of us in Branspith-castle upon the 21. day of the seventh Moneth affirmed as followeth Josias Dockerey affirmed and the rest assented 1. That they have the Scriptures and their Gospel not from God but from Men 2. That there is no knowledge of the Spirit without the Scriptures 3. That immediate Revelation or Inspiration is not to be expected nor looked for in these dayes and that to expect it is Diabolicall or Devilish 4. And that that which is contained or Written in this very Volume laying his Hand upon the Bible and that which appears visibly to h●s externall sences is the Gospel 5. That the flesh of Christ is not in them 6. 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 7. That Timothy received not this Gospel from God but from man viz. from Paul Rich. Frankling affirmed 8. That Grace could not be conveyed to any man from the Lord without the ordinary outward means of Preaching 9. That the light spoken of in John 1. which enlightens every man c. is not sufficient to leade up to Christ Hen. Leaver 10 That they knew no such thing as Prophesie by immediate I●spiration or Revelation in these dayes These things are their Principles and Doctrines which they Preach to people to beleeve and is but their own Tradition contrary to the Principles of the Doctrine of Ch 〈…〉 and the Testimony of Scriptures Ans. Now as to the first if not from God but from man they have received their Gospel then it is not that which the Apostle Preached but another And saith the Apostle though we or an Angell from Heaven Preach any other Gospel unto you then that which we have Preached unto you let him be accursed Gal. 1. 8. For saith he in the 12. verse I neither receiued it of man neither was I taught it but by the Revelation of Jesus Christ so no other Gospel received in any other way is to be received or beleeved for the Gospel is the power of God as Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God to salvation to every one that beleeveth c. Now to say tha● they receive the power of God from man not from God is ignorance and error and to say that the Letter is the Gospel is as great ignorance and error and that Gospel 〈◊〉 accursed and he that Preaches it which is not received from God Now as to the second Pr. That there is no knowledge of the Spirit without the Scriptures Ans. If they had said that there had been no knowledge of Scriptures without the Spirit then they had spoken the truth whereas now they have spoken the plaine contrary for the Spirit gives the Knowledge of the Scriptures but the Scriptures gives not the Knowledge of the Spirit and the Apostle was of another judgement and Principle for saith he the letter killeth but the spirit giveth life and it is the spirit that quickneth John 6. 63. And John said they knew that they dwelt in God and he in them because he had given them of his spirit 1 John 4. 13. And Paul was an able Minister of the Testament not of the letter but of the spirit for the letter killeth but the spirit giveth life 2 Cor. 3. 6. now those before mentioned hath manifested that they are Ministers of the letter not of the spirit and so Preaches

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

but by him who having made peace through the blood of hi● Crosse by him to reconcile all things unto himselfe by hi● I say whether they be things in Earth or things in Heaven And we that were sometimes enemies in our minds by 〈◊〉 works yet now hath he reconciled In the body of his flesh through death to present us holy and unblama●le in his sight 〈◊〉 1. 20 21. 22. and this is our test●mony concerning our reconc●li●●ion by Christ alone not by any thing else whereby all our accuse●s may be put to silence from their boasting against us without a ground Hammonds fourth Argument to prove ou● Doctrine damnable is Pr. That we take men off from going to the fulnesse of Christ as the right hand of God for teaching and send them to looke to the light within them Ans. Our turning people to the light within them doth not take them off from the fulnesse of Christ nor his teachings for the light within is a measure of his fulnesse by it he teaches and people must be brought to his light 〈◊〉 in before ever they witnesse his teachings or fulnesse and by his light within they see him at the right hand of God and never till they he turned to the light within doe they perceive his fulnesse nor his glory and so that this is a weak Argument against us to prove our Doctrine damnable but rather that Doctrine is damnable which keeps people from the light within and so from the teachings of Christ and from his fulnesse and from seeing him at the right hand of the Majesty on high and all that know Christ in any measure of his light or have received of his fulnesse will be a witnesse against thee in this thy Argument to say that turning people to the light within is to take them off from Christs fulnesse which is just the contrary to bring men to it Hammonds last Argument to prove our Doctrine damnable is Pr. The casting off of all the known Ordinances of Christ A●s This was thy seventh ground of delusion against us and now it thy last Argument of our damnable Doctrine and if thou will but set thy seven grounds and five Arguments over again they will be foure and twenty and so thou may inlarge thy Volume by mentioning one thing often over But in answer to thee in stead of casting off all we own all the known Ordinances of Jesus Christ And again thou sayst there are other dangerous Principles that thou might mention as that of Perfection by improving the light within Ans. We never held perfection neither by nor for improving the light within and if there were any other things thou had against us we doe not question but thou would bring them forth But if that was a dangerous Principle to Preach Perfection then Christ was a dangerous man to be either beleeved or followed For he said Be ye perfect as your Father which is in Heaven is perfect And be ye holy as I am holy And some said that he was a good man but there was some that was of Hammonds spirit in those dayes and said that he deceived the people and said that those that followed him then was accursed and they had as good grounds to prove them accursed that followed him then as Hammond hath to prove us in delusion that follows him now For in those dayes they might have said against them that followed Christ that they Preached the light within and turned people to the light within and Christ within Col. 1. 27. and told of having the righteousnesse of the Law fulfilled in them and of the word of Faith in their hearts to obey it and doe ●it Rom. 10 and as Christ suffered the contradiction of sinners then so must we doe now And the Apostle Paul he Preached Wisedom among those that was perfect and let as many as be perfect be thus minded and John said He that is borne of God doth not commit sin neither can he sin because the seed of God remaines in him 1 John 3. 9. and he that commits sin is of the Devill and hath not seen God neither known him and in this the children of God is manifest and the children of the Devill whosoever doth not righteousnesse is not of God neither he that loveth not his brother but he that doth righteousnesse is righteous even as he is righteous Now by Hammonds spirit the Apostles Doctrine and Writings is dangerous Principles and if they were in their righteous lives and conversations upon the Earth they would be scorned and reproached as they were then and their Writings would be called Pamphlets but in that life which they were in doe we reigne over all our Enemies shewing love to them that shew cruelty to us and doing good to them that despighfully use us and Pray that God may forgive them that have falsly accused us for they know not what they doe Pr. Againe Samuel Hammond in the 11. page of thy Book thou takes the Lord to witnesse that thou hast not any desire to passe sentence upon us Ans. Dost thou think that all people is blind or that God will be a witnesse to thy lyes God is righteous and true and so is all that he bears witnesse unto Hast thou not in these twelve particulars before mentioned given sentence upon us to be in thē grounds of delusion and damnable Principles and Doctrines And hast thou not given sentence upon us to be one with the Soc●●ian and with the Papist pag. 4. and pag. 〈◊〉 Oh! what a confusion is here what hast thou been doing in thy Book to prove our House Built upon the Sand and saith 〈◊〉 there is no possibility of salvation for 〈◊〉 living and dying in these Principles And yet takes God to witnesse that thou hast not any desire to passe senience against us Hast thou done all this against thy desire or dost thou find God a witnesse against thy passing sentence upon us Thou sayes that it hath been upon thy thoughts severall years in the same page that a man living and dying in our Principles cannot be saved and this is passing sentence upon us Was it so long upon thy thoughts and never in thy desires Here thou would seem to speak Mysteries to people but the ground of thy Mystery is easily seen to be thy lying imaginations whereby when thou hast done evill would excuse thy selfe by pleading ignorance but in this God will witnesse against thee not for thee Now having cleared our Principles and Doctrines from the guilt of all thy grounds of delusion and Arguments of 〈◊〉 Doctrines against us and thy grounds in themselves to be 〈◊〉 I shall speak something as to thy words in 〈◊〉 to G. W. of those things of which thou hast accused him falsly art thou guilty viz. of rayling words and passionate 〈◊〉 calling his words of truth to thee a Dung hill and full of ●itter rayling and that his Pen and Spirit is dipt in the gall of