THE QUAKERS HOUSE Built upon the Sand. OR, A Discovery of the damnableness of their pernicious Doctrines.  
With a Warning to the People of God, and all others that tender the salvation of their immortal souls, to build upon the rock Christ Jesus, and his righteousness, to confirm the Faith once delivered to the Saints.  
In Answer to a railing 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 Lord's Vineyard, and Teacher to a Church of Christ, Samuel Hammond.  
Now the Spirit speaketh expressly, that in the latter times some shall depart, [or apostatise] 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 damnableness of many of their pernicious Doctrines, &c.  
SInce the great Shepherd and Bishop of our souls hath called so unworthy a worm into the work of the Ministry, for the gathering in, and building up of the body of Christ; the Lord can witness 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 faithful to the name and interest of Christ; And this I profess, 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 design by his instruments, to seduce souls 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 souls, with whom I have to do in the Ministration of the Gospel, to warn them of the damnableness of those Doctrines which wholly lead from Jesus Christ, and the true spirit of the Gospel; and lead into the first Adam, first Covenant, and false righteousness. I say, I am the rather drawn out to go this way, because I find the Apostles, when-they had to do with false teachers, that led them back from Christ to the Law, and the Covenant of Works; they showed the damnableness of those Doctrines, and the impossibility of Salvation that way. The Church of Galatia was wonderfully infected with this design of bringing people back from Christ, to the Covenant of Works (which hath been Satan's design from the Apostles times, to this very day; it hath been a great part of the spirit of Antichrist; it runs through the Doctrine of Socinians; it constitutes the Principles of the Quakers.) And when Paul discovered it, he bestirs himself exceedingly, and speaks home to the impossibility of salvation in that way. Read Galatians 2.16.17.18. Gal. 4.9.10 11. Gal. 5.2. Behold, I say unto you, that if ye be circumcised, Christ shall profit you nothing. Ver. 3. For I testify again to every man that is circumcised, that he is a debtor to do 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 Paul's zeal 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 gross and damnable Opinions. Now this example of Paul in Writing to the Church of Galatia, to secure them from such Doctrines, under pain of Damnation, is my pattern for doing the like: This he carried 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 plainness and faithfulness in warning of the damnableness of many of the Quakers Doctrines. About December last, many of them were here gathered together, and were endeavouring to make it their great work 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 soul, that I could not be free from the blood of the people, unless I gave them warning against those damnable Doctrines. And thus having given the Reader an account of my so public appearing that time against them: I shall now apply myself to a Pamplet set forth by George Whithead, full of sinful Doctrines, and vile reproaches, pretending to Answer what I then Delivered. In my Reply to it, I do first profess what I once told two of the Quakers, I should bless the Lord when he should open a door of Providence to me, to hold forth my testimony to the World of the impossibility of salvation by their Principles, which I then only declared to a Congregation.  
In the answering of this Paper, I shall propound this Method.  
First, To show 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 material cavils in this Pamphlet of Whitheads; and than 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 giddiness hanging loose to the Truth, and the love of it, and thereupon God's 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 turn Quakers. The first sort of them are unlearned, and unstable, wresting Scripture to their own destruction, and these are generally those that formerly were ancient professors; but having unstable minds, run from form to form, from Principle to Principle, till Satan hath caught them in the Quakers snare.  
Another sort there are of young 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 terrors and shakings are fittest for their condition, quiet themselves with some legal 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 tithes, have rashly closed with them, who count gain godliness, but what will it profit them to gain the whole world, and lose their souls?  
A second Ground of their Delusion, is this:  
Their not being able to distinguish (through the hoodwinkings of Satan) betwixt the righteousness imputed upon the account of the Blood of Christ; and the righteousness, or holiness wrought in us by the Spirit: And this inherent righteousness 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 righteousness; it is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 justify; and being disobeyed, will damn; and so confound imputed, and inherent righteousness, making imputation nothing but God's reckoning the giving, or improvement of light, to be our righteousness, as Whithead, pag. 10. line 18. and the truth is, as the Papists, so they, are wholly ignorant of the true nature of imputed righteousness; and this is the gross error of the Socinian too.  
Thirdly. Their not being able to distinguish betwixt being justified freely by Grace, which is the favour of God, upon the account of Christ's satisfaction; and the Grace wrought by the spirit in the soul; or rather, that natural light, which being improved, they call Grace: just as the Pelagian of old, (as you may see at large in a Book called Jansenii 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 soul, 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, read pag. 8. of Whitheads Book.  
Fourthly. Their not distinguishing betwixt the Covenant of Grace, and the covenant of works, sometimes mingling and confounding them; sometimes 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 righteousness its plain, they understand the righteousness fulfilled in them; for so they often express it. And this is the direct Popish Doctrine, who say, That Christ is the end of the Law for righteousness, but express it of inherent righteousness, and so call it, because Christ works 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 rational creature. And though this Whithead would seem to distinguish, yet besides, what the Perfect Pharisee out of several of their speeches and writing discovers, to confirm their not distinguishing. Let us a little examine their assertions; 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 affirm, That the Jews, Indians have it, which nothing but ignorance will affirm; If they say, it is not saving light, than it is no more than the light of natural conscience, and so they run into damnable errors, by not distinguishing. Could they but see a difference betwixt the light given by Christ, as the Word (John 1.) the second Person in the Trinity in the first Creation; and the light given by Christ as the mediator (in whom all treasures of wisdom are hid) upon the account of the covenant of Grace, it might help them out of some pits the● are in.  
Sixthly. Their being scandalised at some loose Professors, their not finding what they would have been at under the means of Grace; their desire to live by sense, more than by Faith; their taking up a company of Phrases against the Priests of old, and applying them to the Ministers of the Gospel now, how truly (against many of them) the Lord will one day reveal the natural tendency of men's hearts to spiritual pride: These, with several other things, have turned many aside from the good ways of God, who have joined 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 shadows, 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 error, and heresy are as successful Engines in the hands of Satan, for the destroying of some, as profaneness for the ruining of others, they are as real works of the flesh, Gal. 5.20. they bring swift destruction, 2 Pet. 2.1.  
Thus have I discovered some of those ways that lead to Death; the Lord make you to see the Rocks and Sands, where others have suffered shipwreck, that in your sailing Heaven-ward, you may avoid them, and come safe to your desired Haven.  
Thus having shown 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 four things.  
1. That the Scriptures plainly tell us, That there are damnable heresies; and therefore called damnable, because that lived and died in, they exclude from salvation, they bring swift destruction; as drunkenness is a damnable practice, because lived and died in, it will damn.  
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 Socinianism, Judaism, &c.  
3. That Men are as their main Principles are; A Socinian will not rely on the righteousness of Christ for justification, because it is his main Principle, that there is no such thing. A Papist gives up himself to believe what the Pope believes, because it is his main Principle, that the Pope cannot err. A Jew will not believe in Christ, because it is his main Principle, he is not the Messiah.  
4. God will deal with men for Eternity, according to their living and dying in their main 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 righteousness, is a Damnable Doctrine; but this is one of their main Principles. That this is their Principle, is plain, both from their Words, and Writings; see Perfect Pharisee, pag. 10. and the reply to their Answer to it, pag. 43. And this Book of Whitheads affirms it plainly, pag. 5. there he would prove, That a man's acting of justice, justifies him before God; I shall answer his arguing, when I come to speak to the cavils in the Book; only now I quote it, to show that they affirm justification by Inherent righteousness; 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 righteousness within, which, says he, is imputed to us. Now to show the destructiveness of this Doctrine; justification is God's absolving of a sinner, upon the account of a perfect satisfaction to justice imputed to the sinner, through believing. For the proof of this Scripture is abundant, Rom 3.24.25.26. Rom. 4.5. Rom. 9.30. Rom. 10.3. now inherent righteousness cannot be a perfect satisfaction to justice, it comes from a sinful creature, and so cannot be perfect, Job 14.5. every action hath sinful circumstances, and so cannot be perfect; it sets up a righteousness of the Law, which God hath excluded, as to justification; it brings in creature boasting; it establishes a covenant of works; it makes Christ's satisfactory righteousness of no effect; this broke the neck of many of the Jews, and will all that live and die in that way: Rom. 9.3. But Israel which followed after the Law of righteousness, have not attained to the Law of righteousness. Ver. 32. Wherefore? because they sought in not by Faith, but as it were by the works of the Law: for they stumbled at that stumbling stone.  
Second Argument.  
The not owning the imputed righteousness of Christ, as the matter, and formal cause of our justification, is a damnable Doctrine; but this is one of the main Principles of the Quakers: and that this is their Principle, is proved by what is said in the former Argument: and for further proof of it, they usually deride a righteousness without us, which the imputed righteousness of Christ is. See George Fox, in his Errand to Damascus, He that is borne of God, is justified by Christ alone, without imputation. And of A. Hodgson, I believe to be saved, not by the righteousness of Christ imputed to me; but by the righteousness of Christ inherent in me; but that the imputed righteousness 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 righteousness) 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 righteousness 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 righteousness inherent in another, and made ours by imputation, Rom. 4.6.  
4. The nature of Faith carrying out to Christ for righteousness, speaks the righteousness inherent in Christ, and not in us, Phil. 3.9.  
And that this imputed righteousness is the matter, and formal cause of our justification, appears several ways, as it is the righteousness of God, Rom. 10.3. as it is the righteousness of Faith, Phil, 3.9. as it is the righteousness without the Law, Rom. 3.21. as it is the only ground of pardon, Rom. 3.25.  
And truly to speak my settled thoughts, that the believing in the imputed righteousness of Christ for justification, it such a Foundation Principle, that it is impossible to be saved with denying, or total 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 main Doctrine of the Quakers. That this is their Principle; look Perfect Pharisee, pag. 10.11. and indeed, it is the strain 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 believing in the blood of Christ. Now for the demonstrating the exceeding sinfulness of that Doctrine, take these following considerations.  
1. If the Scripture place it only in the Blood of Christ, than it is destructive to place it anywhere 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 cross.  
2. The Types of the Old Testament all referred to blood, in point 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?  
Fourth Argument.  
To take men off from going to the fullness 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 main Doctrine of the Quakers, read Perfect Pharisee, pag. 17.18. and indeed, there is nothing more common in their Writings, and Speakings then this; read it plain in this Pamphlet of Whitheads, pag. 6. line 13.16.17.18. Now that this is a damnable Doctrine, I shall give many reasons.  
1. This is to forsake the fountain 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 do I know any word of Scripture, that bids us go 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 hath; That an Indian hath, it is their own expression. Now to send to this to lead to perfection, and also to neglect to go to the fountain of wisdom at the right hand of God, is a very soul-destroying Principle; but of this, more in the Answer to Whitheads cavils.  
Fifthly. Join 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 died in with salvation. For, as it is sound Doctrine, That a drunkard cannot be saved; because drunkenness is a damning sin: so, if these be damning Principles (as I am satisfied they are) than he that lives and dies in them, cannot be saved.  
These things I have thus freely declared, not out of any desire to pass sentence upon the Quakers (the Lord is witness) but to warn saints and others, who are not yet in their snares, from having to do with their Principles; and also (if possible) to save some of them with fear, pulling them out of the fire, Jude 23.  
Now the last thing I have to do, is to reply to the cavils of George Whithead; where first, I might gather up an heap of vile reproaches, as blind 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 railing; all I shall say to it, is that of James 3.6.8. The tongue is a fire, an unruly evil, full of deadly poison.  
The second Page speaks his Pen and Spirit dipped in the gall of Asps: there is one cavil I would speak a word to, and that is, because I said. It hath been upon my thoughts many years, that a man living and dying in the Principles of the Quakers. cannot be saved. What I so long thought, I then gave demonstrative grounds for, and now more largely. But Whithead says, 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 precious truths kept upon the thoughts of saints many years? 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 says, 2 Cor. 9.5. I thought it necessary to exhort the Brethren? therefore Paul's 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 myself, 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 railing. I am not to render evil for evil.  
He carps at an expression of mine from Ezek. 33.6. where alluding from the temporal, to the eternal death, you will see, it was a very proper expression.  
The sixth verse runs thus, But if the watchman 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 watchman's hand. Now, I said, if it be matter of eternal life, I will call for damnation at their hands, says Gods, the watchman's hands for damnation, answers to the Phrase Blood, when it is taken for eternal death. Was there any cause of cavil here? but the Leopard cannot change his spots, nor the Quaker his railing. And for the Phrase, calling for damnation; is it not equivalent to that of requiring their blood? upon this he falls into bitter railing.  
Page the fourth. First, after a passionate fit of railing, he affirms, That so much of light is in every man, as will reveal Christ in them, and save them that believe in it. To which I answer, That that light which is in every man, is the relics of the light of the first Creation, first Covenant, the covenant of works, which can no way reveal Christ as the Mediator; much less, reveal Christ to be in them, who have only that natural lights, 1 Cor. 2.14. the Heathen, who have the relics 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 affirms, that they that believe in the light they have, it will save them, pag. 4. line 22. If he mean by the light in them, Christ personal, that's horrid ignorance to say, that Christ personal is in Heathens; if of a created work of light, that's blasphemy, that believing in a creature will save; but whether soever they mean, his ignorance in this point is gross, and is the root of many other Delusions.  
3. As to that of John 8.12. It is plainly meant of Christ's Person, as the fountain of Light; I am the Light of the World; that is, I give the Knowledge of the Gospel to those in the world that believe in me; as it is expounded, John 12.46. I am come a light into the world, that whosoever believeth in me, should not abide in darkness. It cannot be meant of the Created Light, for then a man were to believe in his own light, which is sinful ignorance of the Gospel, and nature of believing. And for his query, How can they follow Christ, if there be not a light to enlighten their darkness? 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 darkness, that cannot follow Christ for want of light. John 1.5. the darkness comprehended it not.  
Page the fifth, He falls to horrid railing, and then speaks to that assertion of mine, That the Quakers mean by their light, the light of natural conscience; and answers it, by denying it. But I shall demonstrate that that is their plain 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, only the natural ability God had given them, and the Scriptures; and thereupon were condemned by several great counsels, the Diospolitan, and two Carthaginian counsels; the Fathers of those times would not be put off with words. And so they did in the Arian business, though Arrius pretended he was of the same mind with the Nicen council; vide Hottings Hist. Sacr. cap. 4. pag. 174. I quote these things, to show, that the vilest heretics when they are discovered, shelter themselves under some common Phrases, to bear off the odium of their Opinios. But now I shall clear it to you what they mean 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 natural conscience, and that a blurred one too.  
2. Whithead says, It is a light in the conscience, but greater than conscience; if so, how comes it to pass that those saints in New England that converse with the Indians, never see the least breaking forth of it, but they worship the devil? Nay, how comes it to pass, that even in Old England we see hundreds, that manifest no other light, but that of a natural conscience, and not much of that neither?  
3. If it be light beside the light of a natural conscience, than it is the light of saving faith; but the spirit speaks expressly, that all men have not Faith, 2 Thes. 3.2. so then, however he shuffle, it must be meant of a natural conscience Nay, observe but what they drive at, when they 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 terrors.  
In the same page he replies to another expression of mine, saying, That there is a principle of natural light, as to managing of justice, but not in reference to justification. In answer to this, he betrays himself 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 shown; but to clear up what I said, I affirm again, that there is a principle of natural light for the managing of justice, meaning by justice, moral righteousness: justice as it is neminem laedere, suum cuique tribuere. Some of the ancient Romans and Grecians excelled in this, that yet were far from Gospel justification: they made excellent laws, and did many imitable acts of justice, but knew nothing of Christ's righteousness. He boldly affirms, 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 righteousness, have attained to righteousness, even the righteousness 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 bar 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 plain in Rom. 2.15. Their conscience bearing witness, and their thoughts the mean while accusing, or else excusing one another; excusing is justifying in that place.  
Then he cries out Page the sixth, of a great absurdity, that I said, the light of conscience was pure darkness, and now I say, it can manage justice: ignorance creates cavils. I say again, that it is pure darkness, as to the righteousness of Christ, and going to it, 1 Cor. 2.8. but as to moral justice it can help to manage it; that a Star may enlighten in the Night, but its the Sun that makes Day; it's the light of Faith only that reveals Christ. For that of the Judges of Israel, most of them had saving light; but what doth hinder, but justice may be administered 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 civil justice. Then he shuts up all with railing.  
In page 6. he quarrels at my saying, that the Scriptures bid us go 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 plain 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 clear 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 gross ignorance and blasphemy. When Stephen saw Jesus standing at the right hand of God, Acts 7.55. did he mean, he saw Christ in every man? But the Quakers ignorance is intolerable. And here I challege the whole generation of Quakers, to show one Scripture, that bids us look to the light within us. A little after, he shussles, and turns 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 error. And then he tells us, the righteousness 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 souls go 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 show, that the gospel-righteousness of which he had been speaking, ver. 3. is not got by our own working and toiling; but by receiving the promises of the Gospel in the heart by Faith. And as to his next cavil; I answer plainly, That to send a man to live upon a light within, is not to live upon Christ, whether it be meant of natural, or spiritual light; For we must not live, no not upon oar Graces; much less, 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 self-emptyings, or convincings of the need to go out to Christ; but a living full of the light and power they have, a most dangerous rock.  
Page the seventh. He challenges me for saying, that Christ that sitteth in glory, is the righteousness of God fulfilled in you; and yet denies that he is the light in people; and then rails. But for the clearing of it, consider, That I never denied that Christ is the light of all saints, as the mediator, and the light of all men as the Creator; but that he is in all in a saving manner, that I deny again; For Christ to be the righteousness 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 justified before God.  
He goes on, and quarrels at my saying, Christ is the righteousness of a sinner. I am apt to think, that this Whithead is not well read in the literal 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 chief;) who if not malicious, would understand me otherwise, then of sinners believing in Christ, that either know my Principles, or Preaching: And to speak properly, the righteousness of Christ refers to sin, as the satisfaction for it, though made ours by believing. After this he falls into a pang of railing.  
In the same page, he says, that I asserted, that this one Principle of looking to the light within, will lead to Hell. Friend, I said, Looking to, and living upon the light within, will lead 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 natural light and power. The Apostles told their Brethren, of the anointing in Saints, not in all men; but never bade 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 soul is by Christ without. Upon this, he denies created Grace. For the clearing of which, see Ephes. 2.10. chap. 4.24. And here another error 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 soul: and because I distinguish betwixt Christ's righteousness without, and the work of the Spirit within, he calls me deceiving fellow.  
He than rails at me, for saying, that the Quakers hold, that a man's improving his natural conscience, is his growing up into perfection, and his righteousness with God. I have proved it several times, That the light which they say is in every man, must be meant of the light of natural conscience; unless they will say, all men have saving Faith. I desire to know what other light there is betwixt Faith and natural conscience; but that by this light they attain perfection, this Whithead affirms in this place, though it be a gross error. And then he goes to justify, that this perfection is our righteousness, confounding some Scripture Phrases.  
Page the ninth, He flies 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 myself 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 do,) yet if he live upon it, as his righteousness for justification, it is a plain covenant of works. Paul would not be found in his own righteousness for justification, Phil. 3. nay, though he were exceedingly more holy than any Quaker is; (and indeed, I do not count any attainment a real Quaker hath by his Principles true holiness, it neither coming from the death, nor spirit of Christ) yet, I say, Paul would not be found in that, but in the righteousness 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 says, It's false: any but a caviller would understand me, as speaking of those that live and die in that covenant. As when Paul says, 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the kingdom of God; he means of those that live and die so; there is nothing more usual in Scripture then thus to express it; He that believeth not shall be damned; that is, if he live and die so: if the scales of ignorance had not been upon his Eyes, he would never have stumbled upon this cavil.  
Page the tenth, He raises a great storm against me, for saying, there is a twofold righteousness; one without us, but in Christ which is made ours by imputation: the other within us wrought by the Spirit. And he calls me, blind guide for doing so. I can bless God that the Quakers are thus evidently discovered in this mystery. He says, Christ's righteousness is but one, which a holiness. And for his asking me, What it was that was imputed to Abraham for righteousness? I answer. It was the promised Seed, it was Christ held out in the promise, not any holiness of Abraham, For if Abraham were justified by works, he hath whereof to glory, but not before God, Rom. 4.2.  
Page the eleventh. For his mere cavil, that a godly man could not be saved by his tears; as if a godly man could not be saved. I answer, Either the Writer did not take the whole Sentence; or Whithead curtailed 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 plead for him, but suppose such a case) he must go to Hell; the reason is, because nothing else will satisfy Divine Justice, but the righteousness of Christ: Would any man who had the spirit of wisdom, or meekness, have understood me otherwise? G. Whitheat, know not thy person; but this Book of thine tells me, thou art a mere caviller, and railer, the Lord reprove thee for it.  
In the same page, He quotes my saying, The Quakers cast off all the known Ordinances of Christ, as baptism; the Lord's Supper, &c. and then tells us, that Water baptism is not the baptism of all sorts, for there is baptism 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 referred to the giving forth of Fiery cloven Tongues, which is not now a standing Ordinance. But for the baptism of Water for the remission of sins, that is a standing Ordinance: And when I said, baptism of all sorts; I meant, both that which the Paedobaptists and Anabaptiss use; which it is sufficently known the Quakers cast off.  
Page the twelfth. And for the Lord's Supper, he cannot deny the casting off of that, and calls the Lord's Supper with Bread and Wine, carnal Bread and Wine received amongst carnal people at the hands of a blind Priest. Will our blessed Christ bear this at the hands of a scornful man! He says, they drink of the true Vine sprung up in them: How sinful is this, to cast off Christ's plain Institutions, pretending to Celebrate the Lord's 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 baptised with Water, as is plain in the Acts; and they Celebrated the Lord's Supper with Bread and Wine, 1 Cor. 11.23.24.25. 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 that, 2. Cor. 11.8. where Paul calls his not taking Wages for Preaching the Gospel to them, abasing himself; and adds, that he robbed other Churches, taking Wages of them, to do the Corinthians service: Here he either wantonly, or impudently charges Paul with robbery; What will not Quakers say to serve their turn; he is the first that ever I read, or heard charge Paul with it as a sin, and corrupts the Scripture grossly, quoting that Scripture with 2 Cor. 12.13. where Paul desires them to forgive him the wrong of not being burdensome to them, in a way of surcasme, not mentioning there at all his robbing of other Churches to serve them. Is not this very sinful thus to adulterate Scriptures? And for the greatness of Paul's Wages, think but of the Primitive Saints laying down their Estates at the Apostles Feet, and then judge of it. But the Scriptures are so wonderful plain in the Ministers maintenance, and the institution of Christ for their wages, that all I will add is this, That it is not railing will obliterate the standing Ordinances of the the Lord Jesus the labourer is worthy of his hire; 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 tithes of their own, by God's appointment And then asks me, where I can prove they had houses, and lands, and tithes for their service? Did not I tell you before, That I was persuaded, that this Whithead had little skill in the literal 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 perpetual possession. Is it not here plain, 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 tithes, the Old Testament is full of the proofs of it, besides the Sacrifices, and many other things the Priests had, which doth far surmount our usual maintenance; yet than I declared▪ how I did bless God for what we had. For tithes, though its fully known, that the Ministers of Newcastle do not live upon them, yet they are a lawful maintenance, and their lawfulness 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 showed the genuine meaning of it; first, negatively, That it did not bind us to try sin, id est, by an experimental practice to find out what is in it; as to try drunkenness by being drunk, or coming into drunken company; or any other sinful lusts in our personal experiment. And I instanced in Solomon, how this trial of sinful courses cost him a sad apostasy; where he childishly cavils at the Phrase, cost him an apostasy; when any sober understanding, would take it to signify, that he fell into a sad apostasy by it. And dare any Quaker bid his companion try all pleasures, as Solomon did? But (Says he) he found wisdom afterwards; thanks be to free grace that healed his backslidings, but no thanks to his trying sinful pleasures; neither was that the fruit of his trying. I instanced also in Adam and Eve's eating the forbidden fruit, who lost Paradise by trying what it would do; here he trifles ridiculously, and cries out, false Doctrine, to call it an Apple. I ask him what Fruit it was, and when he can tell me a better name for it, I'll learn 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 shall add, that the Apostles bidding try all things, does not bid them hear deceivers, or false teachers; show we where ever Paul bids them hear the false Apostles, he plainly bids them turn away from them. John 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 evil deeds: He calls their false Doctrine, evil deeds. And must the Magistrates of Newcastle be railed at for not bidding God speed to the Quakers, such great deceivers? Now what warrant to go hear Quakers? Shall a man go to hear the Jews Service, or Popish mass, because Paul says, try all things? No, no, Paul never bid them do evil? Would Christ have us hear seducers, who Rev. 2.20. threatens the Church of Thyatyra so severely, for suffering the Woman Jezebel, which calleth herself a prophetess, to teach and to seduce his servants? And for positive trying, do with the Doctrine of Quakers, as you do with the Doctrine of Papists; you do not go to hear the Papists to try their Doctrines, but you take some sound Orthodox Writers against them, who confute them by plain Scripture; and so you try them: do so with the Quakers, read 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 railing bitterly; the Objection was, do not the Quakers speak against sin? My answer was, I appeal to your consciences, whether in our Preaching the Gospel, we do not speak against sin, and that loudly too? He cavils 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 Christ's 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 heap of railing against the Ministers of the Gospel: Oh that I could entreat this Wbithead to read the third of James, to learn to bridle his Tongue. I hope we are a sweet savour to many in Newcastle; it is not the breathing out such noisome words that will make us otherwise.  
Page the nineteenth. He tells the story of the Magistrates of Newcastle's dissolving the Meeting of the Quakers, and charging them not to Meet there any more. As for the Magistrates of Newcastle their activeness to punish sin, their tenderness 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 zeal and Glory; they know no Law that tolerates their Meetings; And for their Halberds, who knows not, that the chief Magistrates use to be so attended; let them say if there were an hair 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 wonderful 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 Lord's Day they pasted up a Paper upon the door of the public 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 obtain 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 struck him with madness; who at that time rid to Durham on the Lord's Day; and being apprehended, and asked the cause of Travelling on the Lord's Day, he said, He was going to the Protector for a Pardon for those that had slain the Mayor of Newcastle; but the Justice perceiving him mad, sent him to the goal, and he died stark mad within a few days in Prison. Another of them at that time (a shoe maker in Newcastle) and railed at me in the public Meeting-place; who presently was struck mad, and in the height of his madness, I was with him, and heard, and saw him raving; who hath since thanked me for visiting him. Thus hath the wrath of the Lord broke out against them, and their way.  
Page the twentieth. There is one story remains, and that is about two shillings and six pence, which Whithead says, I gave the Keeper of the Mute-hall; he says, 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 Jeremy's enemies, that were enemies to the Truth, Jer. 20.10. Should I Print all that goes abroad of Quakers, I might busy the Printer. But the truth of the story is this; There was a gracious man, a Friend of mine, came and told that the Quakers were hiring the Mute-hall to Meet in: I presently took my Friend with me, and we went and s●oke with the man, and showed him the sinfulness 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 murmur at our hindering of his gain, and be tempted again 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 lie? 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 railing, it is their way, the Lord forgive them, they know not what they do. These things ought not so to be. Who so is a wise man, and exdued with wisdom amongst you? let him show out of a good conversation his works with meekness of wisdom, James 3.10.13.  
FINIS.