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 [Page 4] 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.

[Page 5] 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 save their tythes, have rashly closed with them.

Ans. As for a spirit of giddinesse hanging loose to the truth, that thou shalt never find in us, for we are staid and established in the Lord, and in his truth, and shall be faithfull in the truth of God which we have received, untill we see the Land clean­sed of all Hirelings, and Deceivers, which make a Prey upon the people for dishonest gaine; for from you who pretend to be Teachers of others, is prophanesse gone forth into all the Earth; and your wayes and Doctrines have corrupted it, so that not a pure heart, nor an undefiled mind and conscience can be found in your Congregations, not one that is unreproveable in the sight of God; and Gods witnesse in you all, shall seale to the truth of my testimony. And as for those three sorts of people which thou saith turn Quakers. First, ancient Professors, [Page 6] these knew as much (and practised more) of things which were just and righteous (then thou dost) before they knew the life and power of truth, which now they live in, and are both learned and established in the things of God. And why doth thou accuse them for being unlearned and unstable before they turned to us, while they followed thee, and such like? Here thou proves thy own Doctrine that which doth not learn, not establish people, (and not ours:) For if they were anciest Pro­fessors under that Ministery, and not learned nor established; consider where the cause was! How could they be established, where they found neither life nor power of God amongst you? But now they have found him of whom Moses and the Pro­phets did Write that should come, and they doe not look for another: And now are they both learned and established in the wayes of God; And therefore doe not thou upbraid them with what they were before they received the truth in the love of it, and obedience to it. And as for the young men and wo­men of which thou saith is come to terrous, and shakings, and convictions, then they are come further then ever thou came; for they that are sensible of convictions, terrours, and shakings, wrought by the Spirit of God, they may be thy Teachers, which hath but the words of them, and art ignorant of the power by which they were wrought, and therefore thou brings forth such words of darknesse as thou hast expressed, as that thoso that follow the light of an awakened Conscience, and sit downe under that, and are under terrours, and shakings; that these are [...]nllod a sleep by Satan. Is not this blindnesse, and ignorance? is this according to the forme of sound words? were they nor a sleep before their Consciences were awakened? But now, when they follow the light which wakens their Consciences, (which is the light of Christ,) and when they, through the obedience to his light, doe the works of righteousnesse, is this a ground of delusion? or when they are thus led, dost thou say, they are then lulled a sleep by Satan? this is a putting darknesse for light, and light for darknesse; and in stead of shewing us to be in the ground of delusion, thou shews thy [Page 7] own ignorance and blindnesse to all that are able to discerne any thing of truth.

And for the third sort, which thou saith, for covetous ends to save their Tythes, hath joyned with us; In this will all so­ber people, and men of understanding beare witnesse against thee, and by the effects, (even their sufferings) thou will be condemned, as hundreds of this Nation hath suffered the spoy­ling of their Goods, and Imprisonment for a testimony against you, and them, which covetous men could not doe; as some, for the value of five shillings Tythes, have goods taken worth five pounds: and for three pounds worth of Tythe, goods taken worth ten pounds and for Tythes of the value of two shillings, taken ten shillings. And many I could instance which have had taken from them seven times the value, and ten times the value, and some forty times the value. And then, how is this for covetousnesse? And others here in this County of Bishopriok the Priests send their men to take peoples Lamb [...] out of the field, and off the Common, and their Corne off the field (which they have laboured for) without any Law, or pretence of Law, which according to Law might be proceeded against; as Sheep-stealers, and Corne-stealers: which if there be Law to give them Tythes, then according to the order of Law they are to receive it, and not to take mens goods by violence; and thus we suffer the spoyling of our goods with joy, which if we for covetousnesse denyed Tythes, as Hammond accuseth us, we could not suffer men to act so contrary to both Law and Gospel, and spoyle our Goods, and beare it patiently; and ma­ny thousands in this Nation, can in faithfulnesse, beare wit­nesse against him in this thing, that it is not for covetousnesse, but in obedience to the Lord, and bearing a faithfull witnesse against the Ministery, that make merchandize of soules (and of their goods also) which the Lord is bringing downe by the arme of his power, and making their folly manifest unto all men; And, according to his promise, he will bring a shame, and a perpetuall reproach upon them, which by their iniquity, and their heavy burthens have kept in captivity the Seed of [Page 8] God, which now by his mighty power he is bringing forth, to prayse and glorifie him, and to rejoyce over all the false Pro­phets and Teachers which hath caused them to suffer in the time of darknesse and ignorance.

The second ground of our delusion, as Samuel Hammond saith, is this.

Priest. Our not being able to distinguish betwixt the rights­ousnesse imputed upon the account of the blood of Christ; and the righteousnesse, or holinesse wrought in us by the Spirit, &c.

Ans. If this were true, this were not a ground of delusion, for God will not give any up to a reprobate sense; nor con­demne them for their not being able to distinguish; for then he should condemne them for not doing that which they are nor able to doe. Here thou art ignorant of the Scriptures, and of the ground of delusion; and it being my Duty and Calling to instruct the ignorant, and him that is out of the way: I shall shew thee the grounds of delusion, according as it is writ­ten in the Scriptures, as Rom. 1. 21. Because that when they know God, they glorified him not as God, neither were thankefull, but became vaine in their imaginations, and their foolish heart was darkned. Ver. 22. Professing themselves to be wise, they became fooles; (as thou hast done:) And wer. 28. And even as they did not like to retaine God in their Knowledge, God gave them over to a reprohato minde, to doe those things which are not convenient. And this was not, because they were not able to distinguish; but because they did not like to retaine God in their Knowledge: And because, that when they knew God, they glorified him not as God; and by 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 [Page 9] 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 [Page 10] 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 [Page 11] 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 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 [Page 12] 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, [Page 13] 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.

[Page 14] 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 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.

[Page 15] 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 [Page 16] 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 [Page 17] 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 sained 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 rightee usnesse in the World, shall never be ju­stified by it before the Father; therefore as yea look by, is to [Page 18] 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 [Page 19] 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 casie for him to set down a forme of unsound words, and then consute 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 [Page 20] 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 [Page 21] 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; 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 h [...]th 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 [Page 22] 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 [Page 23] 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, [...] [Page 24] 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 [...]; 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 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, tis 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 sayst, we [...] so; and so thou makes thy [Page 31] 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 [...] [...] [Page 32] no example from Paul, to be so many yeares at New-easi le, and have yearely Wages above 100 li. 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 [Page 33] 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 [Page 34] 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 am thy part, and thine Inheri [...]ance among the Children of Israel? Ver. 21. And behold I have g [...]ven of Levy all the tenth in Israel, for an Inheritance, for their service which they serve, even the service of the Tabernacle of the Congregation. And hast thou not read, Deut. 10. 9. Wherefore Levy hath no part nor Inheritance among their brethren; the Lord is his Inheritance, as the Lord God promised him? &c. And hast thou not read, Deut. 18. 1. 2. The Priests, the Levites, and all the Tribe of Leui, shall have no p [...]rt nor Inheritance with Israel: they shall eat the Offerings of the Lord made by fire, and his Inheritance. Therefore shall they have no Inheritance among their Brethren, the Lord is their Inheritance, as the Lord hath said? &c. And hast thou not read, Joshua 13. 14. Onely unto the Tribe of Levy he gave none Inheritance, the sacrifice of the Lord God of Israel made by fire, was their Inheritance as the Lord hath said? And hast thou not read, Ezek. 44 28. I am their Inheritance (saith the Lord) and ye shall give them no possession in Israel, I am their possession?

Now this was their Inheritance, and Possession; and that which they had for their service, was the Tythe; and out of that, all the Widowes, Strangers, and Fatherlesse, was to come to the Priests Gate, and be satisfied, that there should not be a begger in Israel. But though the Priests in England have the Tythes; yet there are Widowes, Strangers, and Fa­therlesse, that wants, and many beggers in England; and by their covetousnesse is many oppressed, and their goods taken from them, (whereby they are brought to suffer want) but the Lord hath opened the bowels of compassion in some, to pitty and supply those, which the Priests ( [...]er their cov [...]tous [Page 35] ends) make merchandise of. Now this I have declared, that all such may see themselves, if so be that God at any time will give them repentance, that they may be saved.

Another snare hath Sam: Hammond runne himselfe into, by perverting the Apostles words, when he bids them, Prove all things, and hold fast that which is good; these words Sam. Hammond limits to this; that they must try what is according to the mind of Christ, and hold that. Ans. That is not all things, but one thing; but they were to try all things what was according to the mind of Christ, and what was not; and try the spirits, whether they be of God: and when they had tryed what was according to the mind of Christ, and what was not: and what spirit was of God, and what was not: then they were to hold fast that which was good. But S. H saith, must they try sinne? and must they goe heare the Papists to try their Doctrine? Ans. Thou art very blind and dark in thy understanding; Is there no trying of sinne, but by entering into the experimentall practice of it? Ans. Yes, The Lord ha [...]h given us of his spirit, by which we are able to try your Ministery, your Wages, your Covetousnesse, and your cruelty and slandering of the Innocent, and yet not enter into any of your practises: and as we try you, so we doe the Papists likewise, not from the Orthodox writers (as thou calls them) but by the spirit of the living God. And Paul did not bid the Thessalonians goe to some Orthodox Writers, to try either Spirit, or Doctrines by their Books. But thy end in speaking these words, is. That people should not heare us declare the Truth, lest they should be converted to God, and brought off all false wayes and worships, which they have long been kept under, by thy perverting of the Scripture to thy own end: And if they must goe to thy Books, (as Orthodox to try us by) there they may find thee speaking evill of us without a cause, and laying open thy own nakednesse and ignorance of the things of God: But if people once come to know the measure of Gods spirit, and with that try, and prove, they will see tha [...] they have been alwayes learning, but was never able to know [Page 36] the truth from any of your Teachings.

Againe, thou goes to excuse the Magistrates of New-castle in their cruelty, and hayling of the peaceable people of the Lord out of d [...]res; and saith, that it is their Zeale and Glory: (but Persecution was ever blind, and that Zeale which sto [...]d in it.) And further thou saith that they know no Law that tolerates their Meetings. Answer. What! wilt thou shame the Magistrates of New-castle before all people? What! ar [...] they ignorant of the Law of the Nation, and of the Instru [...] of Goverment? and by this account thou would ren [...]er [...]hem uncapable of doing justice in New-castle; or of executing their place of trust wherein they are put to doe justice, and performe the righteousnesse of the Law; But when they true­ly come to see thee, and thy words; they will have no great incouragement to give thee so great Wages for upbraiding them (with their ignorance) of the Laws of the Nation.

Pr. Againe, thou empties the Venome of thy heart, by false accusing (not onely the living, but the dead) in say­ing, that William Cotesworth of Shields, hyred a House in New-castle; but before that he could enjoy it, the Lord stroke him with madnesse.

Ans. This is false, for he did enjoy the House he hyred, and others, with him, did meet peaceably in it, and enjoy the Lords presence, and teaching, before the Lords stroke (as thou calls it;) but doe not thou accuse the Lords stroke, neither doe thou charge God with any indignation against him: For when the Lord makes inquisition for the blood of his Saints, thou wilt not be cleare in this, in saying, the Lord did witnesse against him, or us, in that par­ticular.

Pr. Againe, thou mentions a Shoomaker in New castle, which, thou saith, was one of us, and came, and rayled against thee, and was presently struke mad.

Ans. Here thou would make people beleeve wonders: was he not mad before he rayled against thee? And that Shoo­maker was never any of us, (nor owned of us ever to be in [Page 37] the truth;) and he was mad and distracted before ever be saw us, or we him: But he that is in the gall of bitternesse, must vent it out: But the Lord doth keep us clear from the blood of all men, and that truth which we are witnesses of, shall stand for ever over all our Accusers, who are filling up the measure of their iniquities, by speaking all manner of evill against us: as Christ said they should doe: But in this we re­joyce, When men speake all manner of evill against us falsly for his name sake, for great is our reward in Heaven, for even so persecuted they the prophets that went before us: and this is that reproach which for his sake we must beare, as he hath left us an example; for the servant is not greater then his Lord.

Pr. The last thing in this Book, is a story which thou tells to thy own shame, Of thy hyring a man (the Keeper of the Mute­hall) 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 [Page 38] 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 [Page 39] 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, [Page 40] 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 tho 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 [Page 41] 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; [Page 42] 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.

[Page 43] 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 th [...] 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 [Page 44] 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 spi it 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 from man, many would have beleeved you; for they know it is so; but when you charge your own guilt upon the Apostle, and say, that he did not receive the Gospel from God, but from man; herein many wi [...]l beare witnesse against you; for they know, and beleeve to the contrary.

Priests eighth Principle.

That Gr [...]ce cannot be conveyed to any man from the Lord, [...] it [...] the ordinary outward means of Preaching.

Ans. This is to limit God from his spirit and power within, and Word in the heart, (as Rom. 10.) to outward Preaching, and to ordinary outward means; this is blasphe­my [...] as to say, that God cannot convey Grace to any man, but [...]y outward Preaching. And if you meane by your outward Preaching; the Grace of God hath appeared to all men, where your outward Preaching never came: But in this, all people may see your darknesse, and that your offence is not onely against us; but against the Apostles, and against God himselfe, for giving his Grace freely to people, who will not be limited by you: And by such Doctrines as these, the Lord God hath made you to appeare (as you are) an ill sa­vour in the Nation, who goes not about onely to keep peo­ple from the gift of God in them; but also to limit God from giving good gifts to his children, who by the free Grace of God received from him (without your outward Preaching) shall witnesse against you, and your outward [Page 45] Teaching, by which he never conveyed [...] [...] [...].

Priests ninth Principle.

That the light spoken of in John 1. which enlightens every man, &c. is not sufficient to leade up to Christ.

Ans. In him was life, and the life was the light of men, (Iohn 1. 4.) And this was the true light which lightene [...] every man that commeth into the World, (ver. 9.) Now let all people consider, whether the life of Christ, (which is the light of men,) be not able to leade to Christ, or to the Father. For he was the light of men, that all men through him might beleeve, (ver. 7.) And here is Christ, and his light [...]ccused; (yea, his life accused not to be sufficient;) so it is no great matter, if by those men we be accused, when nei­ther the Father, nor the Sonne, nor the holy Apostles of our Lord Iesus Christ, can escape their accusation; but we are not greater then they, and so with patience we shall beare it; for it is enough for the servant to be be as his Lord.

Priests tenth Principle.

That they know no such thing as Prophesie by immediate In­spiration, or Revelation in these dayes.

Ans. No. How should you know any Prophesie by In­spiration, that knows not, how God can give any Grace, but by outward Preaching? so you are farre from the gift of Prophesie, who are yet ignorant of the spirit of Grace, by which God gives Grace unto his children. But though you know no such thing; yet there is such a thing, and the Lord is faithfull who hath promised, Ieel 2. that he will powre out his Spirit upon Sonnes and Daughters, Servants and Hand maids, and they shall Prophesie. And there is both Sonnes and Daughters, Servants and Hand-maids, that now doe Prophesie. And there is no Prophesie, but by immedi­ate Inspiration. And because that Sonnes and Daughters doe now Prophesie, being Inspired by the holy Ghost, and from the gift of God received; therefore is your envy and [Page 46] rag [...] so great against them, because you know no Prophe­sie, nor no Gospel from God, but from man; and so you are contrary to the Apostles; For he would have had Pro­phesying in the Church; and bid them, covet to Prophesie. But these Priests forbid to Prophesie, contrary to the Apostles Doctrine and Writing, (1 Cor. 14. 39.) Now when people [...]ath tryed you, What can they expect from you, that knowe no Prophesie by Inspiration, nor knows no Gospel from G [...]d, nor knowes not the flesh of Christ, nor no sufficien­cy in his light, nor his spirituall Body which is in Heaven, nor the Gospel, which is the power of God, nor no Know­ledge of God, by the Revelation of his Sonne: and these being your maine Fundamentall Principles, in which you so blasphemously are erred from the Truth; it is now high [...]nto to turne away from such, for many people have been deceived by you; for they had thought that you had had the Knowledge of those things, which now (it is manifest) you are ignorant of.

And now, blessed be the God of the spirits of all flesh, who hath discovered your ignorance, and blindnesse, which for a time was hid, under a pretence of words; but now he hath rent the Vayle of the Covering, and he is drying up the Fountaine of your Imaginations, from whence your empty Words have proceeded, that his life may have place in the Earth, which is now breaking forth amongst his Children, which are come to the Fathers Teachings, which you have laboured to keep them from: But now hath the Lord loo­sed their bands, and brought them to his owne Teachings, and into his owne Fould, where they need no more your false meanings, nor cousenings of those words which the Spirit of the Lord inspired in them, which gave them forth.

And the Everlasting Day of God is broken forth upon us, though Night be come upon you, that you have no Visi­on; and the secrets and Councels of the Lord is shut up [Page 47] from you, that you have not a Word from his Mouth: But true­ly, the Lord is good to Israel, even to them that be of an up­right heart. And the Lord is with us, as a mighty terrible one; therefore our persecutors shall stumble, and they shall not prevaile, they shall be greatly ashamed, they shall not prosper; their everlasting confusion shall never be forgotten, (Ieremiah 20. 21.) For now is the Lord establishing his E­verlasting Covenant with his seed, even his Covenant of life and peace with those in whom the Law of truth is in their Hearts, and iniquity not found in their l [...]pps; who walk with God in peace and equity, and doe turne many away from their ini­quities, (Mal. 2. 5. 6.) And this shall all they witnesse that feare the Lord, and that walke in the way of his Righte­ousnesse.


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