A collection of the several books and writings of that faithful servant of God, Richard Hubberthorn who finished his testimony (being a prisoner in Newgate for the truths sake) the 17th of the 6th month, 1662.

MY Kingdom is not of this World, neither do I receive ho∣nor from men, saith the Son of God (John 18.36.) who treadeth the Wine-press alone without the City, (Isa. 9.6.) and of the people there is none to help him; and the Government is upon his shoulders, who is the Prince of the children of Light; and none of the Rulers of the darkness of this World, is any Officer in his Kingdom, which stands in righteousness; nei∣ther have they who be not guided with his Light, any power from him eit••er to bind or loose in his Kingdom; but they who be in his Light, and in it walk, who be the Saints of the most high God, this honor have all they, to bind their Kings in chains, and their Nobles in fetters of Iron; and they be in the power, which is over the power of the Rulers of this World; and such do witness Christ to be their Mediator between God and man, even the man Christ Jesus, 1 Tim. 2.5. who thought it no robbery to be equal with God, Phil. 2.6, 7. yet took up∣on him the form of a servant, who said, I and my Father are one; and of him the Father gave record, and the record that God gave of his Son, is eternal life, and this life is in his Son, and this life is the Light of men with which all men are en∣lightened, John 1.4. and he hath enlightened every man that cometh into the World. He preached to the World with Au∣thority, that every man in him might believe; and they that believe might not perish, but have everlasting life in them∣selves; and they that believed not in him who had enlighten∣ed them, was condemned already; and here was authority in his doctrine, which the Pharisees had not in their doctrine, Joh. 3.18. for they knew not the Light which Christ had enlighten∣ed every one withal, which they that believed not in it, were already condemned with it; and so their doctrine stood not in that which did save and condemn, and so it was not in the au∣thority of the Spirit, as the doctrine of the Teachers of the World is now, out of the authority, not turning people from darkness to light, which if they do not believe, is condemned already. And a doctrine is crept into the World, which is per∣nicious and damnable, being against the Light, and is with the

Light condemned. Of which sort is one Jonathan Clapham of Wramplingham in Norfolk, whose violence and rage is such a∣gain••t the Truth, that he hath not spared even the foundation of it, having charged both the Father, Son and Holy Ghost falsly, as I shall make it appear. And he hath also falsly accu∣sed the Apostle Peter, and the Church of Corinth, in his Book called A full discovery and confutation of the wicked and damnable doctrine of the Quakers. But he ha••h more discovered hims••lf than us, and more confuted himself than us, as will appear in that which followeth.

As first, in his Epistle directed to the Protector, the honor which God will not give to another than Christ, hath he given to another from Christ, and so denied the Power and Work of the Son of God as Mediator, saying; That the Magistrate is an Officer of Jesus Christ as Mediator, in his Political Kingdom. And he saith also in the same Epistle, That the Magistrate must not be an Officer in the spiritual Kingdom of his Church.

To which I answer, Christ hath not a Political and a Spiritu∣al Kingdom; for the Kingdom of Christ the Heir of God, is but one, which stands in righteousness; My Kingdom is not of this World, saith Christ, John 18 36. Now Clapham confesseth, That the Magistrate is no Officer of Christ's spiritual Kingdom, of his Church. Now to say that Christ hath a spiritual Kingdom, and a Kingdom of Policy, or Political Kingdom, is blasphemy against the Son of God, and wil be taken notice of by the high∣er Powers. And to say, That the Magistrate is an Officer of Je∣sus Christ as Mediator, is blasphemy also; for what Magistrate in this Nation, or what Priest or people (besides thee) dare own any to be joined with Christ as Mediator? Was there ever any such a thing heard from any that professe to know the Scripture, to tell of Christ having a Political Kingdom, in which the Magistrate must be an Officer, but not in the spiritu∣al Kingdom of his Church? Then why dost thou so often in thy Book press the Magistrate to exercise his Power to defend the Church, as thou callest it? This thy confusion I lay open for the peoples sake, that they may be wiser than their Teachers.

Again, the Priest saith, That Christ is the eternal Son of God, di∣stinct from the Father eternally, &c. And, that the Spirit was distin∣guished from the Father and Son from eternity; as in page 17. of his Book; and that there is three Substances, and but one Divine Be∣ing.

Ans. Here thou hast shewed thy self to be brutish in thy knowledge, and to have no more understanding than a Beast which perisheth. Therefore let all People take notice, that Priest Clapham hath exhorted to try mens doctrines by the Scri∣pture; therefore by the Scriptures he is charged to prove any such thing, as that the Son of God is distinct from the Father eternally, or that the Spirit was distinguished eternally from both the Father and the Son. Now this I also affirm, that the Devil which did not abide in the Truth, he is separated and distinguished from the Father eternally; but so is not the eter∣nal Son of God, for he is in him, John 17.11. John 17.21, 22. And again I say, False Prophets and Hirelings are from the begin∣ning, and from Eternity distinguished from the Father and the Son; but so is not the Spirit of Truth: So I leave it to that of God in all people, that with it they may see and know which to believe; for Christ saith, I and my Father are one; and he is not Christ without God. Therefore that damnable doctrine is de∣nied, which saith, That Christ the Eternal Son of God is di∣stinguished from the Father eternally. For few in this Nation are so blind (besides Priest Clapham) as either to affirm or believe such a thing; or that there is three Subsistences, and but one being: Is not a Subsistence a Being? Therefore if any other of the Priesthood in Norfolk have joined with Clapham in his Book, or do own him in these things, cover your faces toge∣ther, and be ashamed that your impudency and blindnesse do not lead you any more to blaspheme.

Again, Clapham saith concerning the soul, in pag. 21▪ That the soul came indeed from God, but was not of the Being of God; and that the soul is humane: And when I asked him, Whether the soul was not immortal? He said, Yea, Humane and Immortal were both one. To this I answer.

Ans. Wo is unto that people whose Leader is a fool, blind and ignorant of God, of the Son of God, and of the soul of man, & of the Scriptures what they speak concerning these things

Now if humane and immortal be both one, then every man that is come into the World, hath a humane body, then the bodies of all men that are come into the World, are im∣mortal as well as the soul. But for your sakes who are led by such, I say, The first Adam was made a living soul, the second Adam was made a quickening spirit, 1 Cor 15.45. And you all have a Light from the second Adam, with it to see what the soul is, which was made living, and how again by Christ the quick∣ening Spirit, it comes to be restored into the same Life; and with the Light of Christ you will see the soul, and see the Life which from Christ is manifest to quicken it up to the living God; and so then you will know the Scriptures, and the power of God, and that the Scriptures speak not of a humane soul.

Now the Ministers of Christ which are sent to turn people from darkness to l••ght, and from the power of a Satan unto God, they are to watch over the souls of those who are turn∣ed to the Light; therefore you all in the Light wait to knovv the soul, and know the power of God which raiseth it up out of the death, and then you will be wiser than your Teachers, as David was; and then you wil not come short of the promises which the Father hath promised, even the sure mercies of Da∣vid. So in the Light all who wait upon God, come to the know∣ledge of the Son of God, and of the Soul, which is to be watch∣ed over, and then you come to that which is sure, even to the knowledge as David did, over all your Teachers; and so you wil come to know the key of David, which will open unto you that which is sealed up from your Teachers, and so come to know the one shepherd, and the one sheepfold, and the green pastures as David fed in; and then you wil not need the Priests meanings, being wiser then they, you having the key of knowledg, which they and the Lawyers have lost, as Christ hath said, Matth. 23 13. shutting up the Kingdom of Heaven against men, and from men now, as the Pharisees did then; so that you need not say, there were such then; but where are there now any such? I shall shew you one; as John Clapham in the 37. page of his Book saith, That Heaven is not to be enjoyed vvhile vve be in the flesh here. Novv see vvhether he hath not shut it up from all men vvhile they are here: But Christ vvho vvas annointed of the Father to preach the Gospel to the poor, said not so; for

he said unto his Disciples, Blessed are ye poor in spirit, for yours is the Kingdom of Heaven, Luke 6.20 Mat. 5 3. it was theirs, and they did enjoy it; neither did Christ shut it from the Pharises, but said unto them, The Kingdom of Heaven is within you, Luke 17.21. And if they had believed his words, they might have enjoyed and been Heirs of it, as the believers were. And the Ministers of Christ were to preach as they went, saying, The Kingdom of Heaven is at hand; and so they were not to shut it up from men, as the Hypocrites did and false Teachers, which say, It cannot be enjoyed while men are here. And here it ap∣pears that they shut up the Kingdom against men, and neither enter in themselves, nor suffer others, Matth. 23.13. for if they entered in themselves, then they could not deny but that it might be enjoyed. And here is the Scripture fulfilled, Matt. 13.19. they shut up the Kingdom of Heaven against men, say∣ing, None can enjoy it here; but Heaven is God's Throne, and the Kingdom of Heaven is within you; and so here as God hath said, I will dwell in them, and walk in them, and they shall be my peo∣ple, and I will be their God. And the Seed of the Kingdom was sown, and was reaped amongst the Churches, and it was in them (that would not enter in it themselves, nor suffer others) as a grain of Mustard-seed, and in others it was as Leaven hid in three measures of Meal. And so the Kingdom was preach∣ed, and the Gospel in every creature, and there were parables of the Kingdom, and the World had it in the Parables in them; but they that did believe, had it in them, in the power, in the power, out of the parable: He that hath an ear, let him hear what the power speaks, then shall be witnessed that vvhich is written both of the Povver and of the Kingdom.

Again, the said Clapham hath charged God and Christ falsly in his Book, as that Christ dwells in his people tvvo vvays; first by his special spiritual presence. Secondly, By mystical union, and that is more than the former; bringing this comparison, That one may dwell in a House, and have no union with it; and saith, That God dvvells in the Heavens, but hath no union vvith them; and that the union betvven God and believers cannot be comprehended by the Saints here as in the 24••h. page of his Book.

Ans. Now let all take notice, and with the measure that God hath given you, to judge whether Christ can dwell in his peo∣ple by his special presence, and have no unity with them, as he hath affirmed. And again, judge whe••her a mystical union be more then his special presence, as he hath affi••med. And again, consider that Heaven is God's Throne and the place of his rest. And whether God can dwell in the Heavens, and have no uni∣ty with them, with his own Throne, and with the place of his rest. And consider whether there was ever such a doctrine preached or believed among the sons of men from Abel unto this day; there is no record of such a Doctrine, neither in the Scriptures, Histories, Heathens, Pagans, nor others; therefore it is now fit to be recorded or put in Chronicle, that all may see what a doctrine is crept into the World, and that all may see that Night is come upon all such Prophets, that they have no vision nor knowledge of God nor his wayes. And this is the man that hath set himself to oppose and gainsay the truth, and is a daily reproacher of those that walk in it, yet professeth himself to be a Minister of Christ; and those whose hearts are upright towards God, is he reviling, comparing them to Pa∣pists, Hereticks, Scribes and Pharises, Indians, and such like; but to none of those in these things before-mentioned, neither to Scribe, Pharisee, Pope, Turk, Indian, or Alcaron, can he be compared; for they have been all restrained by something of God in them, from writing so blasphemously against God, and Christ, and the Holy Ghost, the Soul, Heaven and Union, and the Saints, as he hath done: And so this is another Gospel than that which was preached by Christ and his Apostles, and so by the Spirit of God to be accursed for ever.

And whereas he saith, That the union between God and be∣lievers, cannot be comprehended by the Saints here, he char∣ges a lye upon the Saints, and speaks contrary to the Scrip∣tures, 1 Joh. 1.7. 1 Joh. 4.15. 1 Joh. 5.20. for the Saints did wit∣nesse union with God here; for he that sanctified, and they that are sanctified, were one; they said they were of God, and the whole World lyeth in wickedness; & as he is, so are we in this pre∣sent World; & they comprehend with all Saints the heighth, and

length and the breadth of the love of God, while they are in the world. Now whoever would have believed it, that the teachers in England had been so blind, or durst have spoken so contrary to the Scriptures? they professing them so much to be their rule, and learning so long, and studying so much to get the Letter of them, but now is found both out of the Letter and Life; but now the day of God is risen in his peoples hearts, and they are seen to be such before their books come forth: and now that which they were judged to be before they published them∣selves in print, comes forth; that all the world may see that the judgment of God is true from his servants, upon them, and that all the Rulers of the Nation may see that such are not fit to be held up, but be cried against; and if any should by a Law give such the tenth parts of mens estates, they may expect that by the righteous Law of God ten parts of theirs may be taken away and given to strangers; so if any people maintain this doctrine, they maintain that which the curse of God comes upon, and if they come not out from it, will be partakers of the plague.

And again, as concerning Hell, Clapham saith, that men are not in Hell while they are upon earth. And here is another lye.

Answ. The Prophet said while he was upon earth, thou hast redeemed my soul out of hell; and Jonah said, Out of the belly of hell cryed I unto thee, and so the believers doctrine was contrary to Claphams; for they knew both heaven and hell while they were upon earth, and a redeeming out of the one into the other by Jesus Christ.

Again, he accuseth Peter, saying, that he speaks of the divine Nature being communicated to the Saints, but understands divine graces.

Answ. The Apostle doth not speak one thing and understand another as the Priests do, for he speaks with the Spirit, and with understanding, and knows how to divide the word of God aright, who spoke unto them that had escaped the corruption, which is in the world through lust, and knew what it was to be partakers of the divine nature; but herein the wickedness of this Priest is manifest, who would keep people from being made partakers of the divine Nature, and would shut up the kingdom of heaven from men while they are upon earth.

Again, he accuseth the Corinthians in the 33. page of his book, to be the ancient Hereticks who were baptized for the dead.

Ans. Those who were baptized for the dead was no Hereticks, neither did they deny the resurrection of the dead, though Paul said, How say some among you, that there is no Resurrection of the dead? yet he did not call those that were baptised for the dead, Hereticks; for those that were baptised for the dead and stood in jeopardy every hour, did believe the resurrection of the dead, and did wait for it, and did not deny it as Clapham saith, who hath proceeded on in his book, with many of the like false accusations against us also: but it is a small matter for us to be judged by such a one, for herein is but Christs words fulfilled, As they have done unto me, so shall they do unto you: for neither Christ nor the Apostles, nor the Church of God hath escaped his accusation; for (Luk. 6.26.) Wo unto you, saith Christ, when all men speak well of you, for so did they of the false Prophets; but blessed are you when men shall speak all manner of evil against you, falsly for my names sake, for great shall your reward be in heaven: now though against us all manner of evil be spoken falsly in the Book before mentioned, yet in truth do we stand out of it all, and over it all, and our accuser is found in the evil, and vve clear.

And as for the 13. Sect. wherein he hath wearied himself for very vanity, hath he proved nothing against us, but against him∣self; in which he hath said that we are enemies to the holy Scri∣ptures, and deny Christ come in the flesh, also his death and re∣surrection, and that we have said that Christs flesh perished, and that we own not the man Christ in the Heavens, as pag. 11. and chargeth us to say, that he did not ascend into heaven, is not at the right hand of God, shall not come to judge the world. pag. 12.

Again, Whereas Clapham saith we deny prayer, the Lords Supper, and Water-baptism, and giving of thanks at meals, and singing of Psalms.

Ans. This is false, as his own writing and confession will witness against him, which in a former Letter said, that I prayed three times at one Meeting, and now in this book saith we deny prayer. Here confusion is grown into impudency, and lyes are made his proofs. Again, he saith we deny the ••ords Supper, yet confesseth we own eding on Christs flesh: Now Christ saith, Except ye eat

my flesh, and drink my blood, ye have no life in you. And this is his Supper, in eating of which the creature hath life in himself. Therefore fly from idolatry; I speak unto wise men, judge what I say; the cup of blessing which we bless, is the Communion of the blood of Christ; and the bread which we break, is the Com∣munion of the body of Christ: For we being many are one bread and one body, for we are all partakers of that one bread, 1 Cor. 10.14, 15, 16, 17. For the bread of God is he that came down from Heaven, and giveth life unto the World, John 6.33. Then said they unto him, Lord, evermore give us this bread; and Jesus said unto them, I am the bread of life, he that cometh to me shall ne∣ver hunger, and he that believeth on me shall never thirst, John 6.34, 35. I am the living bread which came down from heaven, if any man eat of this bread he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world v. 51. But the Jews could not belive this, neither can this Priest, but saith we own fe••d∣ing on Christs flesh, but deny his Supper, and so as blind as they: But by the life which we receive in eating of his flesh, and drinking of his bloud, are we manifest to be of those that feed at his Table, and cannot have communion at the Table of Devils, as the Church of God could not, 1 Cor. 10.21.

Again, He saith that we own baptism with the spirit, but deny baptism with water: I answer, Who come to the baptism with the spirit into one body, they are come to the one baptism which the Saints witnessed, not laying again the doctrine of baptism, which wa•• several, but witnessing the one the substance of the other, which was necessary to salvation; & so all those things in which the sub∣stance was signified, whether circumcision or water, is not denied in their time and place; when the obedience in them was from the command of the spirit, and not from tradition; but people now in the ignorance of God and his ways take up things by tradition, be∣ing both out of the command, and out of the substance; and such deny the substance where it is witnessed: & as for this Priest Clap∣ham, he hath never ministred water baptism as it was ministred when it was a doctrine from heaven; for there is not one in all his Congregation that had first received the holy Ghost, nor belie∣ved in Christ before he baptised them with water, and so both the substance and the figure is denied in him: so that in that

in which he would accuse another without ground, is he upon good ground found guilty.

And as for denying to give thanks, that is false, for we are bound in spirit to give thanks always, to the Father who hath made us meet to be partakers of the inheritance of the Saints in light; and whether we eat or eat not, we give God thanks; and this we are come to witness, to pray without ceasing, and in all things give thanks, for so is the will of God concerning us, and in us is it fulfilled; and we sing with the Spirit and with un∣derstanding also; but such take Davids conditions which wa•• made manifest unto him in the sure mercies of the Lord to him; and sing his deliverances whose soul is yet in the pit; and sing his prophesies, who never knew the spirit of prophesie in themselves; and say they have roared all the day long by reason of their sins, when as they have roared all the day long in fulfilling their sins and iniquities; and for the scorners to say, they have no scorn∣ful eye; and for the proud to say, they are not puft in mind; such singing we deny, which is without the Spirit, and without un∣derstanding also; For light is sown for the righteous, and joy for the upright in heart: so to the light with which Christ hath enlight∣ned every one that cometh into the world; I speak, which tends to uprightness of heart, and unto holiness, without which no man can see the Lord; those things which are reprovable, are made manifest in the Li••ht; and that which doth make manif••st is light, which all who be out of it is in darkness and know not whether they go, nor what they profit; as many now in these days, being kept from the light and gate of truth by the do∣ctrines of men, and so never come to read in the Lambs book of life; which first all must come to know the vials poured forth upon the earth, upon the Beast and his works, and his sear which is found standing in all them who be from the light they be en∣lightned withal. But the hour is coming, and now is, when all they that be upon the face of the earth may see the appearance of the Son of God, and may receive his power in the measure which his Father hath given them to receive him in; therefore every one who comes to see with the light of the Son of God, en∣ter into tha•• which you see to be of him, and out of that which you see to be of the World, that so the everlasting righteousness

and peace you may possess in your obedience to what is made manifest, that you may come to see and favour the things of God, from those things that be of the World; and as every one walks in the light, you will be as a sweet smelling sacr••fice unto the Lord; and knowing and feeling the power of ••he Lord, with it the everlasting door vvill be opened, and the vvell-springs of life, to the feeding of the plants of God with the uncorruptible food, which is every word which proceedeth out of the mouth of the Lord, vvhich vvill be received as that of God, in every particu∣lar is kept single.

Again, The Priest in his 3, 4, 5. Section saith, That we deny the doctrine of the Trinity, and that we hold equality with God, and the soul be ••ne being with God, and corrupt the doctrine of justification.

Answ. For a Trinity of persons, there is no such doc••••••ne in the Scriptures, neither the vvord three Persons, nor Trinity▪ and so three distinct one from another eternally, as he hath held forth, saying Christ is the eternal Son of God, distinct from the Father eternally, and the Spirit is distinguished from the Father and the Son eternally. This is a Tradition of men taught for a doctrine, but no doctrine; and in denying of that, vve do but deny Claphams tradition; but as for the Father, Word, and Spirit, which bear record in heaven, these three are one, and vvas never separated eternally; for Christ in the days of his flesh, vvhen he vvas in the vvorld, said, I and my Father are one; and said, I in them, and they in me, that they may be one, as we are one. John 17.11. & 22. and so this doctrine of the unity of the Father, Word, and Spirit, vve ovvn and vvitness; and as for our equality or unity vvith God, vve that believe in him are one vvith him, as the Scripture saith; and as Christ prayed for us that believe, John 17.21. that we might be one in him, and in the Father; and unity vve must con∣fess, for that is a doctrine ••ffirmed by the Apostles of Christ, that as he is, so are vve in the vvorld; and he that sanctifieth, and they that are sanctified are both one; and so vve deny no do∣ctrine, but vvhatsoever is a doctrine, vve vvitness it: And to say that vve corrupt the doctrine of justification, that is false, for vve are freely justified by his grace, and so do vvitness the do∣ctrine of justification; and vvho are true vvitnesses of it, do not corrupt it; but if vvhile vve seek to be justified by Christ, vve our

selves be found sinners, is Christ therefore the Minister of sin? God forbid, Gal. 2.17. but herein doth the Priests of the World corrupt the doctrine of Justification, professing to be justified by Christ, while they themselves are found sinners, and say that God doth account them righteous in Christ, but unrighteous in themselves, and so would make Christ the minister of sin; and to justifie or save his people in their sins, and not from them, and so by them the doctrine of justification is corrupted, and the Scripture perverted, and the grace of God by which the Saints are freely justified, is turned into wantonness, and so by their faigned words in hypocrisie, they cast thick clouds and vails of darkness over the peoples mindes to keep them in igno∣rance of the redemption of their immortal souls, which is to be redee••••d by the blood of the Lamb: they saying that the soul came indeed from God, but is not of the being of God; and yet in the 51. page tels of turning the whole frame of the soul to center in him again: if it must centre in him again, then it was in him before, and so let thy confusion stop thy mouth. Now let all consider in the light which comes from the im∣mortal God, whether Gods being is not in life and immorta∣lity; and whether there is an immortal life, but from the same being. For God breathed into man the breath of life, and through the breath of life he became a living soul; Now the breath of life came from the life in which the being is: and so to the people I say, you have a light which comes from the same life, in which the soul lived unto God in the beginning, before death passed over, which light is made manifest to lead out of death, into the life from whence it came, and to wit∣ness again a living soul, and the breath of life, and so to be wi∣ser then all your teachers, and to know him who hath all souls in his hand, who breathed into man the breath of life and he so became a living soul, and when he doth the evil, the an∣guish is upon it; and to feed atop those mountains which you have wandred after in the forgetfulness of God, having forgotten God days without number, Rom. 2.9. But now the light is come and knowledge begins to increase and shine in the hearts of the children of light, to give them the light of the knowledge of the glory of God, in the face of Jesus

Christ, and these things live in us. Therefore we are his wit∣nesses, who is the light and life of men, and did only for the seed sake let forth our knowledge of the mystery of God, that they may be gathered into the fold among the Lambs of Christ; for the day of scattering hath been long, but now is the day of ga∣thering begun, wherein all they shall rejoyce that fear the Lord. 2 Cor. 4.6.

And whereas many other accusations are charged upon us falsly, for the name of Christ, by the Priest; yet seeing Christ the true Prophet hath said it should be so, because they know not the Father nor him who hath enlightned every one that commeth into the World; therefore can we bear all things, being manifest unto God, and to all men to be witnesses of those things, which he saith we deny. His accusations are these, That we deny the Resurrection of the body, the last Judgment, Heaven and Hell, Are enemies to all the Ordinances of Christ, are not true mor∣tified persons, and our doctrine tendeth not to destroy sin; That we are the common sink of all Heresies, and enemies to civility and good manners.

Ans. Our doctrine is the same as is testified of in the Scripture of truth; and where it is received, remission of sins is received, it being the same that our Example the first-born amongst many brethren, the first begotten from the dead preached, vvhich Go∣spel vve preach to every creature, vvhich Gospel is the povver of God; and where it is received doth both destroy sin, and sancti∣fie them throughout in body, soul, and spirit, and by it is the members vvhich are upon the earth mortified: for this is the povver that raised up Jesus from the dead, and doth also quicken out mortal bodies by his Spirit that dvvelleth in us, in vvhich the Scripture is vvitnessed, which was a Treatise of those things which was knovvn and surely believed amongst the Saints, and vvhich saith, they that are asleep in the dust of the earth, shall rise, some to everlasting life, and some to everlasting shame and contempt: and from ••he true foundation, vvitnessing these doctrines vvhich the Apostles did not lay again the foundation of: Repentance from dead vvorks, and faith tovvards God, of the doctrine of baptisms and laying on of hands, and of the Resurrection from the dead, and of eternal ••udgment, Heb. 6.12, for vve having learned vvhat it is to be baptised for the dead, deny such as say

there is no ••esurrection of the dead; the first frui••s of this Resur∣rection is Christ, 1 Cor. 15.22. of which ••hey t••at are of Christ are witnesses of these things, and they come to know each seed in the light, through the figures and through the parables. Now in the parables I say to you, that seed which you sow in the earth, whether it be Wheat or other grain, you sow not that body which shall be, but God giveth it a body as pleaseth him. If it be so in the earthly parable, then learn to know the seeds, and the nature of them, which God giveth to each of them, its own body; there is heavenly bodies, and earthly bodies; ••he glory of the heavenly is one, and the glory of the earthly is another: and so all being turned to the light, which you are enlightned withal, you in it will know the things that differ both the seeds, the bodies and the glories: and so let every one be a witness of what they pro∣fess of the things of God; for by the Spirit of the Lord have we received the knowledge, and so are made witnesses of these thing•• which our brethren the Prophets and Apostles of Jesus Christ hath testified in the Scriptures; and though our way be called the sink of all heresie, as the Apostle was called the ringleader of the Sect of the Nazerens, and his way Heresie: yet in it do we worship the God of our Fathers; though the chief Priests do call it so, yet that doth not m••ke it so, no more then it did in the A∣postles days; for we are manifest to God in all our ways, and unto that of God in every mans conscience. Again, Priest Clapham ac∣cuseth us for working of miracles, naming several places in which they vvere vvrought, in the eighth Section of his Book; so that all may take notice, that in vvhomsoever the Lord is manifest to make his povver knovvn in doing good, that is the object of ••is envy; so that it is manifest that he doth not despise us, but God and his povver, so as if the povver of God vvere not manifest in us, to convert, turn unto God, and seal, vve should not be de∣spised by him. And also take notice that the grounds of his know∣ledge of these things is reports that came to him, as himself de∣clares in his eighth Section, and yet in the beginning of his book he saith he vvill lay nothing to our charge, but vvhat he hath suf∣cient personal knovvledge of himself. Novv he hath not been personally present in seeing or hearing any of those things vvhich he chargeth against u••, as pretended M••racles, and so the begin∣ning and end of his vvork is a lye; and in page 51. of his book

he charges us with some in Yorkshire poisoning of themselves in prison, which is false, and he hath it but from a false report, and so hath no personal knowledge of it himself. And likewise he sai••h, That the light that all be enlightned withal, is the light of reason and understanding; and that this light is natural, and th••t it is the light of nature, and that the natural light is the remainder of Gods image, as in pag. 57.

Answ. Here hath he fully manifested his ignorance of the light, and of Gods image; as first, Of the Light, calling it the light of reason: Now some are unreasonable men, and so all have not reason; and some are Idiots, and so have not under∣standing. So then all are not enlightned with reason and under∣standing; but Christ calls it not reason nor understanding, but calls it the light which is the condemnation of all th••m that do not believe in it, and with it those works which are wrought in God are justified, and that which is after the flesh is condemned, and that which is able to justifie and condemn the creature in the sight of God, according to their obedience or disobedience to God, is not natural; for there is no other condemnation bu•• the light, which whosoever believes in it, are the children of it; and who are children of it, are children of God, and heirs of the everlasting inheritance; and they that walked in it was the light of the World, and their light shined before men; and upon whom doth not his light arise, Mat. 5.14? Job. 25 3. The wicked and deceitful man doth the Lord enlighten, they whose deeds are evil; though they that rebel against the light knows not the ways of it, nor abide in the path•• of it, Job 24.13. And many such are in this generation; and are as Job did see that such have light though they walk not in the paths of it; nor known at the ways of it, because they hate it, but to the light in such are we made manifest, and it shall witness us be∣fore the Lord, And such as were fools, and scorners, and vvithout understanding, the Lord bids them return at his re∣proof, them vvho did hate knovvledge, and said, I vvill pour out my spirit upon you, and make knovvn my vvords unto you; but they hated knovvledge, and did not chuse the fear of the Lord, they vvould none of Gods counsels, but despised all his reproof, therefore saith God, they shall eat of the fruit of their

own way, and be filled with their own devices; for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them, Prov. 1.23, 29, 30, 32. Mark this is one with your case who hate the light which doth reprove you; by you the simplicity of Christ is turned away and despised, and your folly remains, who hate the light and calls it natural reason or understanding; but Christ calls it the light which is the condem∣nation of all them that do not believe in it. And again, to say that is the remainder of Gods image, which is natural, is blas∣phemy; for the image of God is spiritual, Christ the express image of the Fathers person; and if there be a remainder of Gods image in all men since the fall, as Clapham affirmeth, then there remains that which is spiritual in all men; but to him I say, let all flesh be silent from saying that the light, or any thing of Gods image is natural, for such things will not the Lord suffer unpu∣nished.

Pr. Again, Clapham in the 12. Section of his Book, saith, That God is said to be a respecter of persons, and brings Gen. 4.4, 5. to prove it, The Lord had respect unto Abel, but unto Cain he had no respect.

Answ. Abel was righteous, and Cain was wicked, and God had respect unto the righteous and unto the seed; and so it is now in all Nations, Kindreds, Tongues, and People; every one that fears God and works righteousness is accepted of him as Abel was: And God is no respecter of persons; for unto Cain God saith, If thou dost well, shalt thou not be accepted? so if Cain had done well, he should have been accepted as Abel was. So let God be true, and every man a lyar that saith God is a respecter of persons, when as the Scripture saith, God is no respecter of persons; nei∣ther did the Apostles respect any mans person, but declare against such as do, calling such filthy dreamers, which had mens persons in admiration because of advantage, and those were they which spoke great swelling words and separated themselves, sensual, having not the spirit, against whom Jude is a witness, Jude 8, 16, 17. and against such are we witnesses; and the Apostle James in his Epistle to the twelve Tribes, he is a witness against such that respect persons, and told them that the Law, which is light, would convince them that it was sin, and such was tra••sgressors, and did not abide in the doctrine of Christ, hath not the Father

nor the Son, as John witnesseth 2 John 1.9. and all such as do respect persons; now the Law of Christ which is written in the heart, whose Law is light, will convince them to be transgres∣sors, and so the light which convinceth is one with the Apostles doctrine, but contrary to Jo. Clapham.

Pr. Which again saith, That grace is a created thing, and that the Scriptures calls it the new creature, and brings Eph. 2.10. 2 Cor. 5.17. to prove it.

Answ. Here is no such thing in these Scriptures as that grace is a created thing, nor that it is called the new creature: but the Apostle saith, By grace are we saved through faith, and that not of our selves, it is the gift of God: Now was that grace by which they were saved a created thing? if it was, prove it by plain Scripture, else stop thy mouth; for we have searched the Scriptures and we find no such thing; but we find that by grace they were saved, and that they who are new creatures in Jesus Christ, the grace of God was their teacher, as it is our teacher to deny all ungodli∣ness and worldly lusts, and to live soberly, godly, and righteously in this present evil world, which grace is able to keep the hearts and minds in the knowledge and love of God, of all those who are taught by it, but is not a created thing.

Pr. That the principles of Christian faith is established upon the Scriptures, pag. 74.

Answ. Faith hath but one foundation; and all who are belie∣vers, their foundation is established upon Christ, who is the Au∣thor of Faith, before any Scripture was written; Jacob, Enoch, A∣braham, Isaac, had no Scriptures written to establish their faith upon; and when Moses and the Prophets had known, seen and believed, and from that wrote of him who was the true light, enlightning every one, that in him very one might believe; so every one, whether they have the writings of the Prophets and Apostles or not, yet they have that in which they are to believe, which if they believe not is condemned, and believing in the light, they come to be the children of the light; and here the first prin∣ciple comes to be known of faith; and so the first principle of the doctrine of Christ must be known, before the doctrine be profest, and so all who know not the first principle of faith,

are far from the saith; and who knows not the first principle of the doctrine, is far from a doctrine; and so the principle of a thing must be known before the thing; but the Scripture speaks of nothing that the Christian faith is to be established upon, but upon Christ who was glorified with the Father be∣fore the world was; by whom all things which now are, were made, who hath given us of his spirit: and to us it is given to believe and suffer for his names sake, as it was given those who were his true witnesses before us, and they did believe be∣cause it was given them to believe by the spirit; so faith is the gift of God, and many have the Scriptures which have not faith, which is the gi••t of God; and they which are turned from the faith, are pierced through with many hurtful lusts, have the Scriptures, and say they believe what the Scripture speaks: but this I say, that faith is the ground of the Scriptures, and not the Scriptures the ground of faith, and none can believe in Christ but they who believe in the ••ight which Christ hath enlightned every one withal that cometh into the World; and all who own Christs Doctrine, who sai••h, believe in the light, that ye may be the children of light; which who believe in, shall not abide in darkness, but shall have the light of life, and shall not enter into condemnation; but who believe in any thing else, their faith is vain, they are yet in their sins; and he that lays another founda∣tion for faith then Christ, let him be accurst.

Thus having laid before the people some of those things with which his book is filled, and for this end do I lay them open, that those for whom Christ died, and unto whom his love is reached forth to bring them to the Father, should not be corrupted with the unsound form of doctrine delivered unto them by their Priest: And again as followeth, I shall lay down some particulars which he hath held forth as affirmed principles in his book, which if you receive his testimony, you must believe as your principles also; but if you come to try them with the measure of the light that Christ hath enlightned them withal, then you will deny both him and them: therefore mark them as followeth,

1 That the Magistrate is an Officer of Jesus Christ as Me∣diator.

2 That Jesus Christ hath a political and spiritual Kingdom.

3 That Christ the eternal Son of God is distinct from the Father eternally.

4 That the Spirit was distinguished from the Father and Son from eternity.

5 That the Father, Son, and Spirit, are three substances.

6 That the soul of man is humane, and that humane and immortal is both one.

7 That Christ may dwell in his people by his special spiritual presence and have no union with them.

8 That God dwells in the heavens, but hath no union with them.

9 That the union between God and believers cannot be comprehend∣ed by the Saints here.

10 That heaven is not to be enjoyed wh••le men are here.

11 That the Corinthians who were baptized from the dead, were anc••ent Hereticks.

12 That the light which hath enlightned every man that cometh into the World, is the light of reason and understanding, and is natural.

13 That natural light is the remainders of Gods image in man.

14 That God is a respecter of persons.

15 That the grace of God is a created thing, and that it is called the new creature.

16 That the principles of Christia•• faith is established upon the Scriptures.

I having here answered and laid open those things which is a mist of darkness over the peoples minds and understandings, whereas they are either received or believed, to the end that all who read it may come to that understanding which is a well-spring of life, and to the knowledge of that truth by which ini∣quity is purged out, and to the counsel of God in the heart, which is like deep waters; whereby judgment in righteousness comes to be set up, by which the simple and tender-hearted comes to be preserved out of the snares of subtilty and craftiness, to walk in the light of the Lord, which is the path of the iust and the way of life, and all they are blessed with spiritual blessings that walk in it, for they shall be able to tread upon Scorpions; and the deadly poyson that is under the tongues and in the

hearts of the generation of Vipers and Serpents shall not hurt them; and this power shall all those be indued with which be∣lieve in the light of the Lord, answering that of God in all their consciences, which leads into a chast conversation before the Lord, ordering their conversations aright in his sight; and all such who be turned to the light with which they are enlight∣ned by Christ, shall discern who serves God and who serves him not, in this day when many profess him, but few serve him in spirit and in truth, as he will be worshipped by them whom he hath chosen.