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A44832 A collection of the several books and writings of that faithful servant of God, Richard Hubberthorn who finished his testimony (being a prisoner in Newgate for the truths sake) the 17th of the 6th month, 1662. Hubberthorn, Richard, 1628-1662. 1663 (1663) Wing H3216; ESTC R16018 292,545 354

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set up a light of scriptures as he calleth it And he speaks in p. 82. of having our minds darkned with the light of Scriptures Mark doth that light which he hath in all his Book been exalting above the God head-light above that Light which Christ hath enlightned every man withal darken mens minds What is it then that must enlighten them Here is his testimony of the Light brought up to the ful that all who can receiv it may believ it for he saith to us if our minds were not darkned with the light of the Scriptures the two texts in Rom. 10.18 and Col. 1.23 might resolve us how the Gospel is preached to every creature not to the principle of Light in the Conscience how can the Scripture resolve us of the Light if it darken our minds But by these things this is made manifest that darkness hath blinded his eyes that he neither knows the Light nor the Scriptures which were given forth from it Again Another of his contradictions concerning the Light in pag. 23 24. compared with pag. 75. is this saying the Light that shined in Pauls heart and the Light that shineth in the Scripture is the same Light and God who shineth in the heart by Gospel-light according to the Apostles words 2 Cor. 4.4 contratrary unto which in his 75. page he saith That the Gospel-light about matters of salvation of which the Apostle speaks never entered never shined into mens hearts Ans. To this let all take notice and consider whether of these two Contraries they are to believe The one saying God shineth in their hearts by Gospel-light and the other saith It never entered nor shined into mens hearts But if the Scriptures or the Apostle is to believed he saith For God who-commanded the Light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but we have this Treasure in Earthen Vessels that the excellency of the power may be of God and not of us 2 Cor. 4.6 7. Here was the light of the Gospel shining in their hearts in matters of salvation giving them the knowledge of the glory of God in the face of Jesus Christ and they were the Vessels in which the light did shine and from which they spoke the hidden Wisdom of God in a mystery and so that which they spoke of the Light and of the Gospel is yet a mysterie unto such whose eye is blinded with the god of this world and the wayes of unrighteousness knowing neither the light nor the Gospel of salvation but filling up their iine of confusion as hath been already manifest and may further be made manifest Again John Stelham in his sixth Head of Scripture-contradiction speaks concerning the Law and goes about to distinguish between the two Covenants which the Scriptures speak of but knows not what he speaketh nor of what he affirmeth but contrary to the Scriptures speaking of a Moral and Ceremonial law which the Scriptures speak of no such words nor no such distinctions as of a Moral law to be the Covenant of Works and th●t the Ceremonial law is not a Covenant of Works but of Grace And whereas he tells of a Covenant of Nature which is one with the Covenant of Works and so here is several Covenants which J. S. hath made and several Names here given to the Covenants which God never gave nor they which spoke of the Covenants never gave such names to the law in the words of Scripture as Moral Legal Natural Ceremonial so that is all without and contrary to the Scripture language And whereas he goeth about to prove Adam to be under a moral law wdich he calls a law of Works but hath no Scripture to prove it from but from his suppositions as thus If it was not of Grace it was a Covenant of works And again if the Covenant of works was not made with Adam in innocency God could not in justice require satisfaction of his posterity under the fall c. A third supposition to prove Adam under a Covenant of Works is this Either he stood under a Covenant of Works or was under the Covenant of Grace or he was under no Covenant c. Unto which I answer All such Priests and Teachers who be out of innocency themselves cannot tell what Covenant those are in with God who are innocent and in the Image of God in holiness and righteousness and therefore from such have we so much perverting of the Scriptures and violating of the law of God to make it according to their imaginations But unto such God saith What hast thou to do to declare my Statutes or that thou shouldest take my Covenant into thy mouth seeing thou hatest instruction and castest my words behind thee Psal. 50.16 Thou givest thy mouth to evil and thy tongue frameth deceit But I say That Covenant in which Adam was with God in his innocency and in his image he stood in that and by that by which he was made a living soul and in that was in unity and covenant with God for the disobedience of which he was driven out from God into the earth and none were under the Law of Works neither was that Law added uhtil there was transgression which it was added because of it but that which is innocent and without sin unreproveable in God's sight is under no Law but that which endureth for ever which doth free from sin and death those that be in it which is made manifest unto some since the fallihg from it and which the Isles are to wait for till it be made manifest where it is not al●eady revealed and all who come to have right to speak of God's precepts and to take his covenant into their mouths they see and comprehend all such darkness which doth not speak according to words of Scripture but speaks of three Covenants contrary to Scripture saying that the first Covenant promiseth nothing of salvation nor mentioneth nothing of a Saviour and yet saith that that Covenant is a part of God's Word and his Will and pure Law and yet mentioneth nothing of a Saviour and again saith that the Moral Law he calls of Works which promiseth no salvation mentioneth nothing of a Saviour that this which mentioneth nothing of a Saviour is to be a directory and rule to true believers for the ordering of their sanctification as it is also in Christ's hand guiding them by his Spirit so this cannot build nor join together and so time to cease building any more in confusion but in denial of that false doctrine I say That there is but two Covenants spoken of in the Scriptures which is a plain testimony of them without any such confusion or contradiction as the Apostle to the Hebrews saying In that he saith a new Covenant he hath made the first old c. And in the first Covenant as you may read Heb. 9. In all