THE QUAKERS HOUSE Built upon the Sand. OR, A Discovery of the Damnablenesse of their pernicious Doctrines.

With a Warning to the People of God, and all others that tender the salvation of their immor­tall soules, to build upon the Rocke Christ Jesus, and his Righteousnesse, to confirm the Faith once delivered to the Saints.

In Answer to a Rayling Pamphlet, lately put forth by GEORGE WHITHEAD.

This is Published for the securing the Saints, keeping others out of the snare, and (if possible) the reducing some of those that have been seduced by their Destructive Principles.

By the unworthyest of the Labourers in the Lords Vineyard, and Teacher to a Church of Christ, Samuel Hammond.

Now the Spirit speaketh expresly, that in the latter times some shall depart, [or Apostatize] from the Faith, giving heed to seducing spirits,

1 Tim. 4.1.

Gateshead, Printed by Stephen Bulkley, 1658.

The Quakers House Built upon the Sand: OR, A Discovery of the Damnablenesse of many of their pernicious Doctrines, &c.

SInce the great Shepherd and Bishop of our Soules hath cal­led so unworthy a worme into the work of the Ministry, for the gathering in, and building up of the body of Christ; the Lord can witnesse with me, that there are some things that I have mainly designed; First, To study the Gospel in the great Mystery of Justification, and the Power of the Death of Christ. Secondly, To be much with God about the reality of the Gospel, and the Teachings of his Spirit. Thirdly, To be zealous for, and Faithfull to the name and interest of Christ; And this I profes, Not as though I had already attained, either were already perfect; but I follow after, if that I may appre­hend that for which I am apprehended of Christ Jesus. And hence is it, That when I perceive Satan is under any eminent designe by his instruments, to seduce soules from the Truth as it is in Jesus, from the Foundation Principles of the Gospel, my heart is moved within me to appear for the Lord, and his Christ; and thence comes it, that I have been made a man of contention long with almost all different Judgements. And I am the rather drawn out at such alaruming times, for securing soules, with whom I have to doe in the Ministration of the Gospel, to warn them of the damnablenesse of those Doctrines which wholly lead from Jesus Christ, and the true spirit of the Gospel; and leade into the first Adam, first Covenant, and [Page 2] false righteosnesse. I say, I am the rather drawne out to goe this way, because I find the Apostles, when-they had to doe with false teachers, that led them back from Christ to the Law, and the Covenant of Works; they shewed the damnablenesse of those Doctrines, and the impossibility of Salvation that way. The Church of Galatia was wonderfully infected with this designe of bringing people back from Christ, to the Co­venant of Works (which hath been Satans designe from the Apostles times, to this very day; it hath been a great part of the spirit of Anti-Christ; it runs through the Doctrine of Socinians; it constitutes the Principles of the Quakers.) And when Paul discovered it, he bestirs himselfe exceedingly, and speaks home to the impossibility of salvation in that way. Reade Galatians Gal. 4.9.10 11. Gal. 5.2. Behold, I say unto you, that if yee be circumcised, Christ shall profit you nothing. Ver. 3. For I testifie againe to every man that is circumcised, that he is a debtour to doe the whole Law. Ver. 4. Christ is become of none effect unto you, whosoever of you are justified by the Law; ye are fallen from Grace. Here you see Pauls zeale against such Doctrines, and his way of declaring it; It is, That they cannot be saved if they leave Christ, and fly to the works of the Law for justification, or mingle the works of the Law with Christ for justification; and I shall afterwards make it plainly appear, That the Quakers in their Doctrines are notoriously guilty of both these, with ma­ny other grosse and damnable Opinions. Now this example of Paul in Writing to the Church of Galatia, to secure them from such Doctrines, under paine of Damnation, is my Pat­terne for doing the like: This he carryed to other Churches where these false Apostles were seducing of them. Hence the Apostles usually called them Damnable Doctrines, Doctrines that Destroy the Faith of some, wrest Scriptures to their own Destruction. There were other things moved me to that plain­nesse and faithfulnesse in warning of the damnablenesse of ma­ny of the Quakers Doctrines. About December last, many of them were here gathered together, and were endeavouring to [Page 3] make it their great Worke to seduce the People. And then first, that of I say came upon my heart, chap. 59.19. When the Enemy shall come in like a Flood, the Spirit of the Lord shall lift up a Standard against them. And then that of Eze­kiel. 33. where it was much upon my soule, that I could not be free from the blood of the people, unlesse I gave them warning against those damnable Doctrines. And thus having given the Reader an account of my so publike ap­pearing that time against them: I shall now apply my selfe to a Pamplet set forth by George Whithead, full of sinfull Doctrines, and vile reproaches, pretending to Answer what I then Delivered. In my Reply to it, I doe first professe what I once told two of the Quakers, I should blesse the Lord when he should open a Doore of Providence to me, to hold forth my testimony to the World of the impossibility of salva­tion by their Principles, which I then onely declared to a Congregation.

In the answering of this Paper, I shall propound this Method.

First, To shew the Grounds of the Quakers delusions, and what it is leads them into, and keeps them in these perni­cious Principles, that others may discover their snares, and beware of them.

Secondly, To demonstrate the impossibility of salvation, in, and by their Principles.

Thirdly, To Answer the most materiall Cavills in this Pamphlet of Whitheads; and then leave my Name, and Work, and all, in the hands of a Faithful God.

As to the Causes of their Delusions.

1. A spirit of giddinesse hanging loose to the Truth, and the love of it, and thereupon Gods just giving them up to strong delusions to be led captive by Satan at his will. Now for the better understanding of this, we must know, that there are three sorts of people turne Quakers. The first sort of them are unlearned, and unstable, wresting Scripture to their own destruction, and these are generally those that formerly were [Page 4] ancient Professours; but having unstable minds, runne from Forme to Forme, from Principle to Principle, till Satan hath caught them in the Quakers snare.

Another sort there are of yong Men and Women amongst them, and these having been under some convictions and awakenings of the Law, have followed the light of an awake­ned conscience, and sit down under that, before they closed with Christ, and think that terrours and shakings are fittest for their condition, quiet themselves with some Legall obser­vances, and so are brought into a Covenant of Works, and there lulled a sleep by Satan.

There are a third sort, who for covetous ends to save their Tythes, have rashly closed with them, who count gain god­linesse, but what will it profit them to gain the whole world, and lose their soules?

A second Ground of their Delusion, is this:

Their not being able to distinguish (through the hood­winkings of Satan) betwixt the righteousnesse imputed upon the account of the Blood of Christ; and the righteousnesse, or holinesse wrought in us by the Spirit: And this inherent righteousnesse they confound with these attainments, brought forth by the light that is in every man. And that you may visibly observe in this Pamphlet of Whitheads, how ignorant­ly he confounds inherent and imputed Righteousnesse; it is a [...] in their Doctrine, the reason of this delu­sion may be this, They sending people to the light within them, which, they say, every man hath; telling them, that this light being obeyed, will justifie; and being disobeyed, will damne; and so confound imputed, and inherent righteousnesse, making imputation nothing but Gods reckoning the giving, or im­provement of light, to be our Righteousnesse, as Whithead, pag. 10. line 18. and the truth is, as the Papists, so they, are wholly ignorant of the true nature of imputed Righteousnes; and this is the grosse errour of the Socinian too.

Thirdly. Their not being able to distinguish betwixt being justified freely by Grace, which is the favour of God, upon [Page 5] the account of Christs satisfaction; and the Grace wrought by the spirit in the soule; or rather, that naturall light, which being improved, they call Grace: just as the Pelagian of old, (as you may see at large in a Book called Iansenii Angustinus) where it appears, they held that there was a power in every man to keep the Law; but being pressed, That the Scripture spoke of salvation by Grace; Then they affirmed, the abilities of Nature were Grace, as they were given by God; and the revealed will of God in the Scriptures, was Grace; and thus being forced, they owned the name Grace. The not distin­guishing betwixt Grace, as it speaks the favour of God, and the work of God upon the soule, leads them into a Covenant of Works, which is no other, then treading in the old steps of the Papists, who thus confound the Notion of Grace: That this is the Quakers Delusion, Reade pag. 8. of Whitheads Book.

Fourthly. Their not distinguishing betwixt the Covenant of Grace, and the covenant of works, sometimes mingling and con­founding them; somtimes setting up the covenant of works as a way that would save, if kept; hence is their dream of perfection in a way of obedience to the light within them: See this pro­ved at large in the Perfect Pharisee: And if they sometime take up that Phrase, That Christ is the end of the Law for righteousnesse its plain, they understand the righteousnesse fulfilled in them; for so they often expresse it. And this is the direct Popish Doctrine, who say, That Christ is the end of the Law for righteousnesse, but expresse it of inherent Righteousnesse, and so call it, because Christ workes it in them.

The fifth Ground of their Delusion is, Their 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 though this Whithead would seem to distinguish, yet besides, what the Perfect Pharisee out of severall of their speeches and writing discovers, to confirme their not distinguishing. Let us a little examine their asser­tions; [Page 6] they say, Every man hath a light within him; but sure every man hath not the saving light in conversion; If they say, that light, beside nature, which every man hath, is the Knowledge of Christ; then they must affirme, That the Jewes, Indians have it, which nothing but ignorance will affirme; If they say, it is not saving light, then it is no more then the light of naturall conscience, and so they run into damnable errours, by not distinguishing. Could they but see a diffe­rence betwixt the light given by Christ, as the Word (Iohn 1.) the second Person in the Trinity in the first Creation; and the light given by Christ as the Mediatour (in whom all treasures of wisedome are hid) upon the account of the co­venant of Grace, it might help them out of some pits the [...] are in.

Sixthly. Their being scandalized at some loose Professors, their not finding what they would have bin at under the meanes of Grace; their desire to live by sence, more then by Faith; their taking up a company of Phrases againsts the Priests of old, and applying them to the Ministers of the Gospel now, how truely (against many of them) the Lord will one day reveale the naturall tendency of mens hearts to spiritu­all pride: These, with severall other things, have turned ma­ny aside from the good wayes of God, who have joyned them­selves with those that draw back unto perdition.

Lastly. Their shaking off all the outward Ordinances of Christ, under pretence of receiving the inward ministrations, a delusion that the old Serpent hath of late eminently used to feed the wanton fancies, and corrupt the minds of many from the simplicity that is in Christ; as if the Ordinances of the Gospel were but shadowes, to vanish when Christ comes. These are some of those mists which Satan blinds the minds of many with, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine into them: and it concerns us much to consider, That Errour, and Haresie are as successefull Engines in the hands of Satan, for the de­stroying of some, as Prophanesse for the ruining of others, [Page 7] they are as reall works of the flesh, Gal. 5.20. they bring swift destruction, 2 Pet. 2.1.

Thus have I discovered some of those wayes that leade to Death; the Lord make you to see the Rocks and Sands, where others have suffered Shipwrack, that in your Sayling Heaven­ward, you may avoyd them, and come safe to your desired Haven.

Thus having shewn you what leads them into, and keeps them in their delusions. I shall now in the second place de­monstrate the impossibility of salvation, in, and by the Prin­ciples of the Quakers. But before I fully open it, I shall pre­mise three or foure things.

1. That the Scriptures plainly tell us, That there are dam­nable Haeresies; and therefore called damnable, because that lived and dyed in, they exclude from salvation, they bring swift destruction; as Drunkennesse is a damnable practice, be­cause lived and dyed in, it will damne.

2. That the Speakings, Writings, Printings of a Sect of Men, are an ordinary way for us to know their Doctrines by. Thus we know the Doctrines of Popery, of Socinianisme, Judaisme, &c.

3. That Men are as their maine Principles are; A Soci­nian will not rely on the righteousnesse of Christ for justi­fication, because it is his maine Principle, that there is no such thing. A Papist gives up himselfe to beleeve what the Pope beleeves, because it is his maine Principle, that the Pope cannot erre. A Iew will not beleeve in Christ, because it is his maine Principle, he is not the Messias.

4. God will deale with men for Eternity, according to their living and dying in their maine Principles.

Now for the the demonstrating of it, That many of the Quakers Principles are Damnable; I shall propound these Arguments.

First, Justification by Inherent Righteousnesse, is a Damnable Doctrine; but this is one of their maine Principles. That this is their Principle, is plain, both from their Words, and [Page 8] Writings; see Perfect Pharisee, pag. 10. and the reply to their Answer to it, pag. 43. And this Book of Whitheads affirmes it plainly, pag. 5. there he would prove, That a mans acting of justice, justifies him before God; I shall answer his arguing, when I come to speake to the Cavills in the Book; onely now I quote it, to shew that they affirme justification by Inherent Righteousnesse; and so, pag. 10. he slights the di­stinction of two righteousnesses; one by the blood of Christ, and the other by the spririt of Christ, and brings all to the Righteousnesse within, which, sayes he, is imputed to us. Now to shew the destructivenesse of this Doctrine; Iustification is Gods absolving of a sinner, upon the account of a perfect sa­tisfaction to justice imputed to the sinner, through Beleeving. For the proofe of this Scripture is abundant, Rom Rom. 4.5. Rom. 9.30. Rom. 10.3. now inherent righteousnesse cannot be a perfect satisfaction to justice, it comes from a sinfull creature, and so cannot be perfect, Iob 14.5. every action hath sinfull circumstances, and so cannot be perfect; it sets up a righteousnesse of the Law, which God hath excluded, as to justification; it brings in creature boast­ing; it establishes a covenant of works; it makes Christs satisfactory righteousnesse of no effect; this broke the neck of many of the Iewes, and will all that live and dye in that way: Rom. 9.3. But Israel which followed after the Law of righteousnesse, have not attained to the Law of righ­teousnesse. Ver. 32. Wherefore? because they sought in not by Faith, but as it were by the workes of the Law: for they stumbled at that stumbling stone.

Second Argument.

The not owning the imputed righteousnesse of Christ, as the matter, and formall cause of our justification, is a dam­nable Doctrine; but this is one of the maine Principles of the Quakers: and that this is their Principle, is proved by what is said in the former Argument: and for further proofe of it, they usually deride a righteousnesse without us, which the imputed righteousnesse of Christ is. See George Fox, in his [Page 9] Errand to Damascus, He that is borne of God, is justified by Christ alone, without imputation. And of A. Hodgson, I be­leeve to be saved, not by the righteousnesse of Christ imputed to me; but by the righteousnesse of Christ inherent in me; but that the imputed righteousnesse is without us, I shall demon­strate in these following Propositions.

1. That which is inherent in the Person of Christ at the right hand of God, is without us: but the obedience and satisfaction of Christ (which is his righteousnesse) is inhe­rent in the Person of Christ at the right hand of God, Rom. 8.33.34.

2. As our sins are inherent in us, and imputed to Christ; so his righteousnesse is inherent in him, and imputed to us, 2 Cor. 5.21.

3. The very Notion of Imputation (which the Scripture is so full of) speaks the righteousnes inherent in another, and made ours by imputation, Rom. 4.6.

4. The nature of Faith carrying out to Christ for righ­teousnes, speaks the righteousnes inherent in Christ, and not in us, Phil. 3.9.

And that this imputed righteousnes is the matter, and formall cause of our justification, appears severall wayes, as it is the righteousnes of God, Rom. 10.3. as it is the righ­teousnes of Faith, Phil, 3.9. as it is the righteousnes with­out the Law, Rom. 3.21. as it is the onely ground of par­don, Rom. 3.25.

And truely to speak my setled thoughts, that the beleeving in the imputed righteousnes of Christ for justification, it such a Foundation Principle, that it is impossible to be saved with denying, or totall neglecting of this, which makes me have the same thoughts of the Socinian, that I have of the Quaker.

Third Argument. 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, is a damnable Doctrine; but this is a maine Doctrine of the Quakers. That this is [Page 10] their Principle; look Perfect Pharisee, pag. 10.11. and in­deed, it is the straine of all their Books; hence it is, that they never send men to the blood of Christ for reconcilia­tion; but to the light within: Never tell them of pardon of sin through beleeving in the blood of Christ. Now for the demonstrating the exceeding sinfulnes of that Doctrine, take these following considerations.

1. If the Scripture place it onely in the Blood of Christ, then it is destructive to place it any where else, 2 Cor. 5.19.21. Col. 1.21.22. Yet now hath he reconciled, in the body of his flesh through death, Rom. 3.25. Eph. 2.16. that he might reconcile both unto God in one body by his crosse.

2. The Types of the Old Testament all referred to blood, in poynt of atonement, Levit. 8.15. 2 Chron. 29.24.

3. Is not this plainly to make the creature the satisfier of divine justice by his obedience, that which the Scripture never owns?

Fourt Argument.

To take men off from going to the fullnes of Christ at the right hand of God for teaching, and send them to look to the light within thou (which, they say, is in every man) is a damnable Doctrine; but this is a maine Doctrine of the Quakers, reade Perfect Pharisee, pag. 17.18. and indeed, there is nothing more common in their Writings, and Speakings then this; reade it plaine in this Pamphlet of Whitheads, pag. 6. line Now that this is a damnable Doctrine, I shall give many reasons.

1. This is to forsake the fountaine of living waters, and dig to themselves broken eisternes that can hold no water, Jer. 2.13.

2. The Scriptures sends us to the right hand of God to Christ, not to Christ in us. Col. 3.1. Heb. 12.2. neither doe I know 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.

3. That which they send to, is the light that every man [Page 11] hath; That an Indian hath, it is their own expression. Now to send to this to leade to perfection, and also to neglect to goe to the Fountaine of Wisedome at the right hand of God, is a very soule-destroying Principle; but of this, more in the Answer to Whitheads Cavills.

Fifthly. Joyne with these a fifth, The casting off all the known Ordinances of Christ, is very destructive; but this is a Principle and Practice of the Quakers: It is casting off the yoke of Christ; but this I shall fully speak to in the lat­ter part of Whitheads Pamphlet.

There are other dangerous Principles I might instance in, as that of perfection, by improving the light in us, &c. But I hope, to every understanding sound heart, these will demon­strate the inconsistency of these Principles lived and dyed in with salvation. For, as it is sound Doctrine, That a drun­kard cannot be saved; because drunkennesse is a damning sin: so, if these be damning Principles (as I am satisfied they are) then he that lives and dyes in them, cannot be saved.

These things I have thus freely declared, not out of any desire to passe sentence upon the Quakers (the Lord is wit­nesse) but to warne saints and others, who are not yet in their snares, from having to doe with their Principles; and also (if possible) to save some of them with feare, pulling them out of the fire, Jude 23.

Now the last thing I have to doe, is to reply to the Cavills of George Whithead; where first, I might gather up an heap of vile reproaches, as Blinde Watchman, deceiving fellow, &c. but I will not rake in such a dunghill, it is their spirit, and I leave him to the Lord to rebuke.

The first Page is full of bitter rayling; all I shall say to it, is that of James 3.6.8. The tongue is a fire, an unruly evill, full of deadly poyson.

The second Page speaks his Pen and Spirit dipt in the gall of Asps: there is one cavill I would speake a word to, and that is, because I said. It hath been upon my thoughts many yeares, that a man living and dying in the Principles of the Quakers. [Page 12] cannot be saved. What I so long thought, I then gave de­monstrative grounds for, and now more largely. But Whit­head sayes, that because I said it had been upon my thoughts, therefore it could not be of the Lord: What an ignorant in­ference is this! Are there not many pretious truths kept up­on the thoughts of saints many yeares? When David Prayed to God, 1 Chron. 29.18. O Lord God, keep this for ever in the imaginations of the thoughts of the heart of thy people: Was it therefore not of God, because it was upon their thoughts so long? Or, when Paul sayes, 2 Cor. 9.5. I thought it necessary to exhort the Brethren? therefore Pauls thoughts were not of the Lord: but whether will not a cavilling spi­rit carry a man?

His Discourse of quaking is so fully answered in our re­ply to them formerly, that I will not trouble the Reader, nor my selfe, further about it.

Page third, to my saying, That the Lord called to warn the people of the rage, and infusion of Satan; there is not a word of Answer, but rayling. I am not to render evill for evill.

He carps at an expression of mine from Ezek. 33.6. where alluding from the temporall, to the eternall death, you will see, it was a very proper expression.

The sixth verse runs thus, But if the Watch-man see the Sword come, and blow not the Trumpet, and the people be not warned; if the Sword come, and take any person from among them, he is taken away in his iniquity, but his blood will I re­quire at the Watch-mans hand. Now, I said, if it be matter of eternall life, I will call for damnation at their hands, sayes Gods, the Watch-mans hands for damnation, answers to the Phrase Blood, when it is taken for eternall death. Was there any cause of cavill here? but the Leopard cannot change his spots, nor the Quaker his rayling. And for the Phrase, cal­ling for damnation; is it not equivalent to that of requiring their blood? upon this he falls into bitter rayling.

Page the fourth. First, after a passionate fit of rayling, he affirmes, That so much of light is in every man, as will reveale [Page 13] Christ in them, and save them that beleeve in it. To which I answer, That that light which is in every man, is the re­liques of the light of the first Creation, first Covenant, the covenant of works, which can no way reveale Christ as the Mediator; much lesse, reveale Christ to be in them, who have onely that naturall lights, 1 Cor. 2.14. the Heathen, who have the reliques of the Creation light, have no Knowledge of Christ as Mediator, so far is it from them, to have Christ in them; to some it is given, to some it is not given, Mat. 13.11 And for that saying, that he is a light to enlighten the Heathen, or Gentiles; it is meant of a new Gospel light given forth in conversion, not of their creation, or first covenant light, notwithstanding which, the Apostle plainly af­firms of them, Eph. 2.11.12. that they were without Christ, &c.

2. He affirmes, that they that beleeve in the light they have, it will save them, pag. 4. line 22. If he meane by the light in them, Christ personall, that's horrid ignorance to say, that Christ personall is in Heathens; if of a created work of light, that's blasphemy, that beleeving in a creature will save; but whether soever they meane, his ignorance in this point is grosse, and is the root of many other Delusions.

3. As to that of John 8.12. It is plainly meant of Christs Person, as the Fountaine of Light; I am the Light of the World; that is, I give the Knowledge of the Gospel to those in the world that beleeve in me; as it is expounded, John 12.46. I am come a light into the world, that whosoever be­leeveth in me, should not abide in darkenesse. It cannot be meant of the Created Light, for then a man were to beleeve in his own light, which is sinfull ignorance of the Gospel, and nature of beleeving. And for his quaery, How can they follow Christ, if there be not a light to enlighten their darke­nesse? I Answer. Till Christ create a second Covenant-light, the light of Faith, upon the account of the covenant of grace, they cannot follow Christ; there are thousands in their state of darknes, that cannot follow Christ for want of light. Iohn 1.5. the darknes comprehended it not.

[Page 14] Page the fifth, He falls to horrid rayling, and then speaks to that assertion of mine, That the Quakers meane by their light, the light of natural conscience; and answers it, by de­nying it. But I shall demonstrate that that is their plaine meaning, though they would delude themselves, and others, with words, just as the Paelagians, who boldly affirmed, they were as much for Grace as any; who when it came to be sifted by Augustine, it appeared they meant by grace, onely the naturall ability God had given them, and the Scriptures; and thereupon were condemned by severall great Councells, the Diospolitan, and two Carthaginian Councells; the Fathers of those times would not be put off with words. And so they did in the Arrian businesse, though Arrius pretended he was of the same mind with the Nicen Councell; vide Hottings Hist. Sacr. cap. 4. pag. 174. I quote these things, to shew, that the vilest Haereticks when they are discovered, shelter themselves under some common Phrases, to beare off the odium of their Opinios. But now I shall cleare it to you what they meane by their light.

1. They say, It is a light that is in every man; now, whoever is sound in the Faith, will acknowledge, that there are thousands of Heathens, and others, that all the light they have, is but the light of naturall conscience, and that a blurred one too.

2. Whithead sayes, It is a light in the conscience, but greater then conscience; if so, how comes it to passe that those saints in New England that converse with the Indians, never see the least breaking forth of it, but they worship the Devill? Nay, how comes it to passe, that even in Old England we see hun­dreds, that manifest no other light, but that of a naturall con­science, and not much of that neither?

3. If it be light beside the light of a naturall consci­ence, then it is the light of saving faith; but the spirit speaks expresly, that all men have not Faith, 2 Thes. 3.2. so then, however he shuffle, it must be meant of a naturall conscience Nay, observe but what they drive at, when they [Page 15] call upon men to look to the light within them, it is to leave sin, and obey their light; never send them to the blood of Christ for justification, but nourish them up with quak­ings, and terrours.

In the same page he replyes to another expression of mine, saying, That there is a principle of naturall light, as to ma­naging of justice, but not in reference to justification. In an­swer to this, he betrayes himselfe in his colours, and endea­vours to prove, that doing justice, or our fulfilling of the Law, is our justification; which how damnable Opinion it is I have already shewne; but to cleare up what I said, I affirme againe, that there is a principle of naturall light for the mana­ging of justice, meaning by justice, morall righteousnesse: justice as it is neminem laedere, suum cui (que) tribuere. Some of the Antient Romans and Graecians excell'd in this, that yet were farre from Gospel justification: they made excellent Lawes, and did many imitable acts of justice, but knew no­thing of Christs righteousnesse. He boldly affirmes, that Gentiles were justified by doing of the Law; quite contrary to that of Romans 9.30. What shall we say then? That the Gentiles which followed not after righteousnesse, have attained to righteousnesse, even the righteosnesse which is of Faith: so not of the Law, but of Faith. That of Romans 2.13. is not spoken of absolving a sinner at the barre of justice, for that's contrary to the whole tenure of the Gospel; but as witnessing some degree of testimony in the conscience: as you may see plaine in Rom. 2.15. Their conscience bearing witnesse, and their thoughts the meane while accusing, or else excusing one another; excusing is justifying in that place.

Then he cryes out Page the sixth, of a great absurdity, thar I said, the light of conscience was pure darknesse, and now I say, it can manage justice: ignorance creates cavills. I say againe, that it is pure darknesse, as to the righteousnesse of Christ, and going to it, 1 Cor. 2.8. but as to morall ju­stice it can help to manage it; that a Star may enlighten in the Night, but its the Sun that makes Day; its the light of [Page 16] Faith onely that reveales Christ. For that of the Judges of Israel, most of them had saving light; but what doth hin­der, but justice may be administred by the light of con­science? Godly Magistrates have two lights, that of Con­science, and that of Faith; they have two Eyes, and yet he that hath but one may see to administer civill justice. Then he shuts up all with Rayling.

In page 6. he quarrels at my saying, that the Scriptures bid us goe to Christ, and not to the light within; and tells us, That the Scripture doth not send us to Christ above, and at the right hand of God as a far off. To which I answer, That this is to contradict plaine Scripture, Col. 3.1. If ye be ri­sen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: Nay, it is very full and cleare to me out of Scripture, that the right hand of God where Christ now sits personally in Glory, is above the high­est Heavens, Ephes. 1.20.21. above all Principality, and Powers, to make the exaltation of Christ, whose Person is now in the highest glories, nothing, but his being in every man, is grosse ignorance and blasphemy. When Stephen saw Jesus standing at the right hand of God, Acts 7.55. did he meane, he saw Christ in every man? But the Quakers ignorance is intol­lerable. And here I challege the whole generation of Quakers, to shew one Scripture, that bids us look to the light within us. A little after, he shuffles, and turnes from bidding us look to the light within us, (as if he were ashamed of that) and bids us look up in the light; but this is the old trick of errour. And then he tells us, the righteousnesse of Faith doth not direct people to look for a Christ without. I stand amazed at their ignorance; When the Scripture bids weary and heavy laden soules goe to Christ; is it to the light in them? or to the Lord Jesus, at the right hand of God? And if the distance trouble him, let him know, that Faith can act upon a Christ, though in the highest heavens, 1 Pet. 1.8. can close with promises a far off, Heb. 11.13. That of Romans 10. (as you may see evidently in the context) is to shew, that the Gospel-righte­ousnesse [Page 17] of which he had been speaking, ver. 3. is not got by our own working and toyling; but by receiving the promi­ses of the Gospel in the heart by Faith. And as to his next Cavill; I answer plainely, That to send a man to live upon a light within, is not to live upon Christ, whether it be meant of naturall, or spirituall light; For we must not live, no not upon oar Graces; much lesse, upon the light of Conscience. And here I shall acquaint you with an old Observation upon a view of their Books and Spirits, that I can discover nothing of Gospel selfe-emptyings, or convincings of the need to goe out to Christ; but a living full of the light and power they have, a most dangerous Rocke.

Page the seventh. He challenges me for saying, that Christ that sitteth in glory, is the righteousnesse of God fulfilled in you; and yet denyes that he is the light in people; and then rayles. But for the clearing of it, consider, That I never denyed that Christ is the light of all saints, as the Mediatour, and the light of all men as the Creator; but that he is in all in a saving manner, that I deny againe; For Christ to be the righteousnesse of a man in justification, differs exceedingly from his being in all men; yea, from being a light in saints: he is the one by his blood, the other by his spirit. The Lord give them once to see that it is not the light in us that made satisfaction to the justice of God, or by which we are ju­stifyed before God.

He goes on, and quarrels at my saying, Christ is the righ­teousnesse of a sinner. I am apt to think, that this Whithead is not well read in the literall knowledge of the Scriptures; if he were, he would not wrangle thus, (Rom. 4.5. is it not plainly said, that God justifies the ungodly. 1 Tim. 1.15. Christ came to save sinners, of whom I am chiefe;) who if not malitious, would understand me otherwise, then of sin­ners beleeving in Christ, that either know my Principles, or Preaching: And to speak properly, the righteousnesse of Christ refers to sin, as the satisfaction for it, though made ours by beleeving. After this he falls into a pang of rayling.

[Page 18]In the same page, he sayes, that I asserted, that this one Principle of looking to the light within, will leade to Hell. Friend, I said, Looking to, and living upon the light within, will leade to Hell. I say so again, For it is the leaving the Foun­tain of living Waters, and going to, and living upon the muddy puddles of naturall light and power. The Apostles told their Brethren, of the anoynting in Saints, not in all men; but never bad them look to it, and live upon it.

Page the eighth, He quotes my affirming, that Christ cre­ates Grace in the heart; but the justification of a Soule is by Christ without. Upon this, he denyes created Grace. For the clearing of which, see Ephes. 2.10. chap. 4.24. And here another errour appears, the not distinguishing betwixt the working of Grace in the heart, and the favour of God in the Gospel. And hence is it, that the Quakers infer, as he does here, that the Grace within justifies a Soule: and because I distinguish betwixt Christs righteousnesse without, and the work of the Spirit within, he calls me deceiving fellow.

He then rayles at me, for saying, that the Quakers hold, that a mans improving his naturall conscience, is his growing up into perfection, and his righteousnesse with God. I have proved it severall times, That the light which they say is in every man, must be meant of the light of naturall consci­ence; unlesse they will say, all men have saving Faith. I de­sire to know what other light there is betwixt Faith and na­turall conscience; but that by this light they attain perfection, this Whithead affirmes in this place, though it be a grosse er­rour. And then he goes to justifie, that this perfection is our righteousnesse, confounding some Scripture Phrases.

Page the ninth, He flyes out bitterly against me for say­ing, that the Quakers are in a covenant of Works. I have proved so plainly above; I need not trouble the Reader, nor my selfe further about it. And indeed, what ever a man may call the light within him (if he call it, the life of Christ in us, as some contemplative Papists doe,) yet if he live up­on it, as his righteousnesse for justification, it is a plaine [Page 19] covenant of works. Paul would not be found in his own righ­teousnesse for justification, Phil. 3. nay, though he were ex­ceedingly more holy then any Quaker is; (and indeed, I doe not count any attainment a reall Quaker hath by his Princi­ples true holinesse, it neither comming from the death, nor spirit of Christ) yet, I say, Paul would not be found in that, but in the righteousnesse which is of God by Faith. Then he reproaches me for saying, that there is no hopes of salvation for them that be in the covenant of works; and sayes, Its false: any but a caviller would understand me, as speaking of those that live and dye in that covenant. As when Paul sayes, 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdome of God; he means of those that live and dye so; there is nothing more usuall in Scripture then thus to expresse it; He that beleeveth not shall be damned; that is, if he live and dye so: if the scales of ignorance had not been upon his Eyes, he would never have stumbled upon this cavill.

Page the tenth, He rayses a great storme against me, for say­ing, there is a two-fold righteousnesse; one without us, but in Christ which is made ours by imputation: the other within us wrought by the Spirit. And he calls me, blinde guide for doing so. I can blesse God that the Quakers are thus evidently discovered in this mystery. He sayes, Christs righteousnesse is but one, which a holines. And for his asking me, What it was that was imputed to Abraham for righteousnesse? I answer. It was the promised Seed, it was Christ held out in the promise, not any holinesse of Abraham, For if Abraham were justifyed by works, he hath whereof to glory, but not before God, Rom. 4.2.

Page the eleventh. For his meer cavill, that a godly man could not be saved by his teares; as if a godly man could not be saved. I answer, Either the Writer did not take the whole Sentence; or Whithead curtaild it; for my way of speaking in that case, is this, Were a man never so godly, and hath nothing but his tears to plead for him, (if he can be counted godly that hath nothing but his tears to pleade for him, but suppose such a case) he must goe to Hell; the reason is, because nothing else [Page 20] will satisfie Divine Justice, but the righteousnesse of Christ: Would any man who had the spirit of wisedome, or meeknesse, have understood me otherwise? G. Whitheat, know not thy person; but this Book of thine tells me, thou art a meer cavil­ler, and rayler, the Lord reproove thee for it.

In the same page, He quotes my saying, The Quakers cast off all the known Ordinances of Christ, as Baptisme; the Lords Supper, &c. and then tells us, that Water Baptisme is not the Baptisme of all sorts, for there is Baptisme of Fire. I Answer, That I meant all the standing Ordinances which Christ hath left us for practice; For that of Fire, and Spirit, it referd to the giving forth of Fiery cloven Tongues, which is not now a standing Ordinance. But for the Baptisme of Water for the remission of sins, that is a standing Ordinance: And when I said, Baptisme of all sorts; I meant, both that which the Paedobaptists and Anabaptists use; which it is sufficently known the Quakers cast off.

Page the twelfth. And for the Lords Supper, he cannot deny the casting off of that, and calls the Lords Supper with Bread and Wine, carnall Bread and Wine received amongst carnall people at the hands of a blinde Priest. Will our blessed Christ beare this at the hands of a scornfull man! He sayes, they drink of the true Vine sprung up in them: How sinfull is this, to cast off Christs plain Institutions, pretending to Celebrate the Lords Supper by living upon that which is in them? Is not this the ready way to cast off every Ordinance? Peter and Paul did not thus, they Baptized with Water, as is plaine in the Acts; and they Celebrated the Lords Supper with Bread and Wine, 1 Cor. but pride and fancy will throw off every yoke.

Page the thirteenth. Then he goes on to rage against the Ministers of Christ, and their maintenance. And whereas I had said, We had the warrant and example of the Apostles for receiving Wages; and amongst other Scriptures that I quoted, as 1 Cor. 9.14. So hath the Lord ordained, that they which Preach the Gospel, should live of the Gospel, &c. he repl [...]s to [Page 21] that, 2. Cor. 11.8. where Paul calls his not taking Wages for Preaching the Gospel to them, abasing himselfe; and addes, that he robbed other Churches, taking Wages of them, to doe the Corinthians service: Here he either wantonly, or impu­dently charges Paul with robbery; What will not Quakers say to serve their turne; he is the first that ever I read, or heard charge Paul with it as a sin, and corrupts the Scripture grosly, quoting that Scripture with 2 Cor. 12.13. where Paul desires them to forgive him the wrong of not being burthen­some to them, in a way of surcasme, not mentioning there at all his robbing of other Churches to serve them. Is not this very sinfull thus to adulterate Scriptures? And for the greatnesse of Pauls Wages, thinke but of the Primitive Saints laying down their Estates at the Apostles Feet, and then judge of it. But the Scriptures are so wonderfull plain in the Mini­sters maintenance, and the institution of Christ for their wa­ges, that all I will add is this, That it is not rayling will ob­literate the standing Ordinances of the the Lord Jesus the labourer is worthy of his hyre; and take heed of the curse of hindering the Labourer of his Hire.

Pape the fourteenth. He goes on, and quarrels with my say­ing, That the Priests under the Law had house, and lands, and tythes of their own, by Gods appointment And then asks me, where I can prove they had houses, and lands, and tythes for their service? Did not I tell you before, That I was perswa­ded, that this Whithead had little skill in the litterall Know­ledge of the Scripture. Would you see where they had houses, and lands, see Levit. 25.32. Notwithstanding, the Cities of the Levites, and the houses of the Cities of their possession, may the Levites redeem at any time. Ver 24. But the fields of the suburbs of their Cities may not be sold: for it is their perpetuall possessi­on. Is it not here plaine, they had whole Cities, Houses, and Lands? If you look into the 35. of Numb. 2.3. &c. there God commands, that they shall have five and forty cities, with their suburbs. 1 Sam. 22.19. there Nob is called the city of the Priests. Deut. 27.21. And for Tythes, the Old Testament [Page 22] is full of the proofes of it, besides the Sacrifices, and many other things the Priests had, which doth far surmount our usu­all maintenance; yet then I declared▪ how I did blesse God for what we had. For Tythes, though its fully known, that the Ministers of Newcastle doe not live upon them, yet they are a lawfull maintenance, and their lawfulnesse hath been former­ly proved by some of us, when providence called a loud for it.

Page the fifteenth. He quarrels at my opening of that Scri­pture, try all things, where I shewed the genuine meaning of it; first, negatively, That it did not bind us to try sin, id est, by an experimentall practice to find out what is in it; as to try drunkennesse by being drunke, or comming into drunken company; or any other sinfull lusts in our personall experi­ment. And I instanced in Solomon, how this tryall of sinfull courses cost him a sad Apostacy; where he childishly cavills at the Phrase, cost him an Apostacy; when any sober understand­ing, would take it to signifie, that he fell into a sad Apostacy by it. And dare any Quaker bid his companion try all plea­sures, as Solomon did? But (sayes he) he found wisedome after­wards; thanks be to free grace that heal'd his backslidings, but no thanks to his trying sinfull pleasures; neither was that the fruit of his trying. I instanced also in Adam and Eves eating the forbidden fruit, who lost Paradise by trying what it would doe; here he trifles ridiculously, and cryes out, false Doctrine, to call it an Apple. I aske him what Fruit it was, and when he can tell me a better name for it, Ile learne of him? But the question is, whether the trying the forbidden Fruit, was not a great sin? I say, it was, notwithstanding this rule; but I shal adde, that the Apostles bidding try all things, does not bid them heare deceivers, or false teachers; Shew we where ever Paul bids them heare the false Apostles, he plainly bids them turne away from them. Iohn in his 2 Epist. 7.8. bids them look to them­selves when deceivers were abroad. Ver. 10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed. Ver. 11. For he that biddeth him God speed, is partaker of his evill deeds: He calls their false [Page 23] Doctrine, evill deeds. And must the Magistrates of Newcastle be rayled at for not bidding God speed to the Quakers, such great deceivers? Now what warrant to goe heare Quakers? Shall a man goe to heare the Jewes Service, or Popish Masse, because Paul sayes, try all things? No, no, Paul never bid them doe evill? Would Christ have us heare seducers, who Rev. 2.20. threatens the Church of Thyatyra so severely, for suffering the Woman Jezebel, which calleth her selfe a Prophetesse, to teach and to seduce his servants? And for positive trying, doe with the Doctrine of Quakers, as you doe with the Doctrine of Pa­pists; you doe not goe to heare the Papists to try their Do­ctrines, but you take some sound Orthodox Writers against them, who confute them by plaine Scripture; and so you try them: Doe so with the Quakers, reade those Writers that are sound in the Faith that plainly confute them by Scriptures, and so try them.

Page the sixteenth. In stead of answering what I said to the second Objection, he falls a rayling bitterly; the Objection was, Doe not the Quakers speake against sin? My answer was, I appeale to your consciences, whether in our Preaching the Gospel, we doe not speake against sin, and that loudly too? He cavills at my calling Preaching against sin, a part of the Ministration of the Gospel. I say it is when Gospel is taken into a large sense; for all Christs revealed will, though in a stricter sense, it is the word of reconciliation. As to that of denying the Deity of Christ, look into the Perfect Pharisee, and you shall see what blasphemy about the God head, and Trinity, and Christ they vent.

Page the eighteenth. He turns his Discourse to the people with a most loathsome heape of rayling against the Ministers of the Gospel: Oh that I could entreat this Wbithead to reade the third of James, to learne to bridle his Tongue. I hope we are a sweet savour to many in Newcastle; it is not the breathing out such noysome words that will make us otherwise.

Page the nineteenth. He tells the story of the Magistrates of Newcastles dissolving the Meeting of the Quakers, and charg­ing [Page 24] them not to Meet there any more. As for the Magistrates of Newcastle their activenesse to punish sin, their tendernesse to the godly of different judgements, hath made Newcastle famous in the Eyes of the Nation: The blessing of God upon their Government is eminent; And for their not suffering Quakers to have their Meetings here, to seduce the people, it is their Zeale and Glory; they know no Law that tolerates their Meet­ings; And for their Halberds, who knows not, that the Chiefe Magistrates use to be so attended; let them say if there were an haire of any of their heads hurt; the Magistrates themselves were there on purpose to prevent violence. But this will force me to give the Reader an account of the wonderfull out go­ings of God against the Quakers at that time.

In December last, there came many of the Quakers and met at Newcastle to spread their pernicious Principles; and on a Lords Day they pasted up a Paper upon the Doore of the pub­lique Meeting place, to tell of their Meeting that day, and where it was; but the Magistrates hearing of it, went and dis­solved them. Then they went to hire the Mute-hall, but could not obtaine that. Then one William Cotesworth of Shields, (a great Ringleader amongst the Quakers) went, and under colour of Maulting, hired a very great House in Newcastle; but before he could enjoy it, the Lord signally witnessed against him, and stroke him with madnesse; who at that time rid to Durham on the Lords Day; and being apprehended, and asked the cause of Travelling on the Lords Day, he said, He was going to the Protector for a Pardon for those that had slaine the Mayor of Newcastle; but the Justice perceiving him mad, sent him to the Goale, and he dyed starke mad within a few dayes in Prison. Another of them at that time (a Shoo maker in Newcastle) and rayled at me in the Publique Meeting-place; who presently was strucke mad, and in the height of his madnesse, I was with him, and heard, and saw him rave­ing; who hath since thanked me for visiting him. Thus hath the wrath of the Lord broke out against them, and their way.

[Page 25] Page the twentieth. There is one story remains, and that is about two shillings and six pence, which Whithead sayes, I gave the Keeper of the Mute-hall; he sayes, it went abroad so: is that the way of a Lover of Truth (as he pretends to be) to Print every thing that goes abroad. Thus Jeremies ene­mies, that were enemies to the Truth, Jer. 20.10. Should I Print all that goes abroad of Quakers, I might busie the Prin­ter. But the truth of the story is this; There was a grati­ous man, a Friend of mine, came and told that the Quakers were hyring the Mute-hall to Meet in: I presently took my Friend with me, and we went and s [...]oke with the man, and shewd him the sinfulnesse of suffering them to Meet there; who being convinced, told us, they should not meet there; but before we parted, I desired him to send for Turner the Quaker, that had been with him about it: And the man be­fore us, told him, they should not Meet there: And when the Quaker was gone, I considering, that the man being very poor might murmure at our hindring of his gain, and be tempted againe by them; I adviced with my Friend, that two shil­lings and six pence should be given him, to answer what he expected from them. Now, where was the lye? We first con­vinced him of the sin of letting it to them; he discharged the Quaker before us; We gave it purely (as the searcher of hearts knows) to prevent the Quakers temptings.

He shuts up all with loud rayling, it is their way, the Lord forgive them, they know not what they doe. These things ought not so to be. Who so is a wise man, and exdued with wisedome amongst you? let him shew out of a good conversation his works with meeknesse of wisedome, James 3.10.13.


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