The Quakers House Built Upon Sand, Text

The Quakers House Built Upon Sand · Text

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 p. 2falſe 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 2.16.17.18. 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 p. 3make 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 onelyonly 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 p. 4ancient 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 foreign 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 p. 5the 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; p. 6they 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, p. 7they 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 p. 8Writings; 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; onelyonly 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 3.24.25.26. 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 p. 9Errand 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 onelyonly 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 p. 10their 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 onelyonly 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 13.16.17.18. 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 p. 11hath; 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. p. 12cannot 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 p. 13Chriſt 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 onelyonly 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.

p. 14Page 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, onelyonly 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 p. 15call 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 p. 16Faith onelyonly 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 p. 17of 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.

p. 18In 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 p. 19covenant 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 p. 20will 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. 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 p. 21that, 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 p. 22is 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 p. 23Doctrine, 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 p. 24them 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.

p. 25Page 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.

FINIS.

End of the text · Samuel Hammond, The Quakers House Built Upon Sand (1658)