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faith_n	church_n	doctrine_n	scripture_n	18,289	5	6.1473	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45480	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.	Hammond, Samuel, d. 1665.	1658 (1658)	Wing H623A; ESTC R215874	18,572	28

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 false righteosnesse I say I am the rather drawne out to goe this way because I find the Apostles when-they had to doe with false teachers that led them back from Christ to the Law and the Covenant of Works they shewed the damnablenesse of those Doctrines and the impossibility of Salvation that way The Church of Galatia was wonderfully infected with this designe of bringing people back from Christ to the Covenant of Works which hath been Satans designe from the Apostles times to this very day it hath been a great part of the spirit of Anti-Christ it runs through the Doctrine of Socinians it constitutes the Principles of the Quakers And when Paul discovered it he bestirs himselfe exceedingly and speaks home to the impossibility of salvation in that way Reade Galatians 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 make it their great Worke to seduce the People And then first that of I say came upon my heart chap. 59.19 When the Enemy shall come in like a Flood the Spirit of the Lord shall lift up a Standard against them And then that of Ezekiel 33. where it was much upon my soule that I could not be free from the blood of the people unlesse I gave them warning against those damnable Doctrines And thus having given the Reader an account of my so publike appearing that time against them I shall now apply my selfe to a Pamplet set forth by George Whithead full of sinfull Doctrines and vile reproaches pretending to Answer what I then Delivered In my Reply to it I doe first professe what I once told two of the Quakers I should blesse the Lord when he should open a Doore of Providence to me to hold forth my testimony to the World of the impossibility of salvation by their Principles which I then onely declared to a Congregation In the answering of this Paper I shall propound this Method First To shew the Grounds of the Quakers delusions and what it is leads them into and keeps them in these pernicious Principles that others may discover their snares and beware of them Secondly To demonstrate the impossibility of salvation in and by their Principles Thirdly To Answer the most materiall Cavills in this Pamphlet of Whitheads and then leave my Name and Work and all in the hands of a Faithful God As to the Causes of their Delusions 1. A spirit of giddinesse hanging loose to the Truth and the love of it and thereupon Gods just giving them up to strong delusions to be led captive by Satan at his will Now for the better understanding of this we must know that there are three sorts of people turne Quakers The first sort of them are unlearned and unstable wresting Scripture to their own destruction and these are generally those that formerly were ancient Professours but having unstable minds runne from Forme to Forme from Principle to Principle till Satan hath caught them in the Quakers snare Another sort there are of yong Men and Women amongst them and these having been under some convictions and awakenings of the Law have followed the light of an awakened conscience and sit down under that before they closed with Christ and think that terrours and shakings are fittest

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 call upon men to look to the light within them it is to leave sin and obey their light never send them to the blood of Christ for justification but nourish them up with quakings and terrours In the same page he replyes to another expression of mine saying That there is a principle of naturall light as to managing of justice but not in reference to justification In answer to this he betrayes himselfe in his colours and endeavours to prove that doing justice or our fulfilling of the Law is our justification which how damnable Opinion it is I have already shewne but to cleare up what I said I affirme againe that there is a principle of naturall light for the managing of justice meaning by justice morall righteousnesse justice as it is neminem laedere suum cuique 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 it s the light of Faith onely that reveales Christ For that of the Judges of Israel most of them had saving light but what doth hinder but justice may be administred by the light of conscience Godly Magistrates have two lights that of Conscience and that of Faith they have two Eyes and yet he that hath but one may see to administer civill justice Then he shuts up all with Rayling In page 6. he quarrels at my saying that the Scriptures bid us goe to Christ and not to the light within and tells us That the Scripture doth not send us to Christ above and at the right hand of God as a far off To which I answer That this is to contradict plaine Scripture Col. 3.1 If ye be risen with Christ seek those things which are above where Christ sitteth on the right hand of God Nay it is very full and cleare to me out of Scripture that the right hand of God where Christ now sits personally in Glory is above the highest Heavens Ephes. 1.20.21 above all Principality and Powers to make the exaltation of Christ whose Person is now in the highest glories nothing but his being in every man is grosse ignorance and blasphemy When Stephen saw Jesus standing at the right hand of God Acts 7.55 did he meane he saw Christ in every man But the Quakers ignorance is intollerable And here I challege the whole generation of Quakers to shew one Scripture that bids us look to the light within us A little after he shuffles and turnes from bidding us look to the light within us as if he were ashamed of that and bids us look up in the light but this is the old trick of errour And then he tells us the righteousnesse of Faith doth not direct people to look for a Christ without I stand amazed at their ignorance When the Scripture bids weary and heavy laden soules goe to Christ is it to the light in them or to the Lord Jesus at the right hand of God And if the distance trouble him let him know that Faith can act upon a Christ though in the highest heavens 1 Pet. 1.8 can close with promises a far off Heb. 11.13 That of Romans 10. as you may see evidently in the context is to shew that the Gospel-righteousnesse of which he had been speaking ver. 3. is not got by our own working and toyling but by receiving the promises of the Gospel in the heart by Faith And as to his next Cavill I answer plainely That to send a man to live upon a light within is not to live upon Christ whether it be meant of naturall or spirituall light For we must not live no not upon oar Graces much lesse upon the light of Conscience And here I shall acquaint you with an old Observation upon a view of their Books and Spirits that I can discover nothing of Gospel selfe-emptyings or convincings of the need to goe out to Christ but a living full of the light and power they have a most dangerous Rocke Page the seventh He challenges me for saying that Christ that sitteth in glory is the righteousnesse of God fulfilled in you and yet denyes that he is the light in people and then rayles But for the clearing of it consider That I never denyed that Christ is the light of all saints as the Mediatour and the light of all men as the Creator but that he is in all in a saving manner that I deny againe For Christ to be the righteousnesse of a man in justification differs exceedingly from his being in all men yea from being a light in saints he is the one by

his blood the other by his spirit The Lord give them once to see that it is not the light in us that made satisfaction to the justice of God or by which we are justifyed before God He goes on and quarrels at my saying Christ is the righteousnesse of a sinner I am apt to think that this Whithead is not well read in the literall knowledge of the Scriptures if he were he would not wrangle thus Rom. 4.5 is it not plainly said that God justifies the ungodly 1 Tim. 1.15 Christ came to save sinners of whom I am chiefe who if not malitious would understand me otherwise then of sinners beleeving in Christ that either know my Principles or Preaching And to speak properly the righteousnesse of Christ refers to sin as the satisfaction for it though made ours by beleeving After this he falls into a pang of rayling In the same page he sayes that I asserted that this one Principle of looking to the light within will leade to Hell Friend I said Looking to and living upon the light within will leade to Hell I say so again For it is the leaving the Fountain of living Waters and going to and living upon the muddy puddles of naturall light and power The Apostles told their Brethren of the anoynting in Saints not in all men but never bad them look to it and live upon it Page the eighth He quotes my affirming that Christ creates Grace in the heart but the justification of a Soule is by Christ without Upon this he denyes created Grace For the clearing of which see Ephes. 2.10 chap. 4.24 And here another errour appears the not distinguishing betwixt the working of Grace in the heart and the favour of God in the Gospel And hence is it that the Quakers infer as he does here that the Grace within justifies a Soule and because I distinguish betwixt Christs righteousnesse without and the work of the Spirit within he calls me deceiving fellow He then rayles at me for saying that the Quakers hold that a mans improving his naturall conscience is his growing up into perfection and his righteousnesse with God I have proved it severall times That the light which they say is in every man must be meant of the light of naturall conscience unlesse they will say all men have saving Faith I desire to know what other light there is betwixt Faith and naturall conscience but that by this light they attain perfection this Whithead affirmes in this place though it be a grosse errour And then he goes to justifie that this perfection is our righteousnesse confounding some Scripture Phrases Page the ninth He flyes out bitterly against me for saying that the Quakers are in a covenant of Works I have proved so plainly above I need not trouble the Reader nor my selfe further about it And indeed what ever a man may call the light within him if he call it the life of Christ in us as some contemplative Papists doe yet if he live upon it as his righteousnesse for justification it is a plaine covenant of works Paul would not be found in his own righteousnesse for justification Phil. 3. nay though he were exceedingly more holy then any Quaker is and indeed I doe not count any attainment a reall Quaker hath by his Principles true holinesse it neither comming from the death nor spirit of Christ yet I say Paul would not be found in that but in the righteousnesse which is of God by Faith Then he reproaches me for saying that there is no hopes of salvation for them that be in the covenant of works and sayes It s 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 will satisfie Divine Justice but the righteousnesse of Christ Would any man who had the spirit of wisedome or meeknesse have understood me otherwise G. Whitheat know not thy person but this Book of thine tells me thou art a meer caviller and rayler the Lord reproove thee for it In the same page He quotes my saying The Quakers cast off all the known Ordinances of Christ as Baptisme the Lords Supper c. and then tells us that Water Baptisme is not the Baptisme of all sorts for there is Baptisme of Fire I Answer That I meant all the standing Ordinances which Christ hath left us for practice For that of Fire and Spirit it referd to the giving forth of Fiery cloven Tongues which is not now a standing Ordinance But for the Baptisme of Water for the remission of sins that is a standing Ordinance And when I said Baptisme of all sorts I meant both that which the Paedobaptists and Anabaptists use which it is sufficently known the Quakers cast off Page the twelfth And for the Lords Supper he cannot deny the casting off of that and calls the Lords Supper with Bread and Wine carnall Bread and Wine received amongst carnall people at the hands of a blinde Priest Will our blessed Christ beare this at the hands of a scornfull man He sayes they drink of the true Vine sprung up in them How sinfull is this to cast off Christs plain Institutions pretending to Celebrate the Lords Supper by living upon that which is in them Is not this the ready way to cast off every Ordinance Peter and Paul did not thus they

Baptized with Water as is plaine in the Acts and they Celebrated the Lords Supper with Bread and Wine 1 Cor. 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 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 is full of the proofes of it besides the Sacrifices and many other things the Priests had which doth far surmount our usuall maintenance yet then I declared how I did blesse God for what we had For Tythes though its fully known that the Ministers of Newcastle doe not live upon them yet they are a lawfull maintenance and their lawfulnesse hath been formerly proved by some of us when providence called a loud for it Page the fifteenth He quarrels at my opening of that Scripture try all things where I shewed the genuine meaning of it first negatively That it did not bind us to try sin id est by an experimentall practice to find out what is in it as to try drunkennesse by being drunke or comming into drunken company or any other sinfull lusts in our personall experiment And I instanced in Solomon how this tryall of sinfull courses cost him a sad Apostacy where he childishly cavills at the Phrase cost him an Apostacy when any sober understanding would take it to signifie that he fell into a sad Apostacy by it And dare any Quaker bid his companion try all pleasures as Solomon did But sayes he he found wisedome afterwards thanks be to free grace that heal'd his backslidings but no thanks to his trying sinfull pleasures neither was that the fruit of his trying I instanced also in Adam and Eves eating the forbidden fruit who lost Paradise by trying what it would doe here he trifles ridiculously and cryes out false Doctrine to call it an Apple I aske him what Fruit it was and when he can tell me a better name for it I le 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 Doctrine evill deeds And must the Magistrates of Newcastle be rayled at for not bidding God speed to the Quakers such great deceivers Now what warrant to goe heare Quakers Shall a man goe to heare the Jewes Service or Popish Masse because Paul sayes try all things No no Paul never bid them doe evill Would Christ have us heare seducers who Rev. 2.20 threatens the Church of Thyatyra so severely for suffering the Woman Jezebel which calleth her selfe a Prophetesse to teach and to seduce his servants And for positive trying doe with the Doctrine of Quakers as you doe with the Doctrine of Papists you doe not goe to heare the Papists to try their Doctrines but you take some sound Orthodox Writers against them who confute them by plaine Scripture and so you try them Doe so with the Quakers reade those Writers that are sound in the Faith that plainly confute them by Scriptures and so try them Page the sixteenth In stead of answering what I said to the second Objection he falls a rayling bitterly the Objection was Doe not the Quakers speake against sin My answer was I appeale to your consciences whether in our Preaching the Gospel we doe not speake against sin and that loudly too He cavills at my calling Preaching against sin a part of the Ministration of the Gospel I say it is when Gospel is taken into a large sense for all Christs revealed will though in a stricter sense it is the word of reconciliation As to that of denying the Deity of Christ look into the Perfect Pharisee and you shall see what blasphemy about the God head and Trinity and Christ they vent Page the eighteenth He turns his Discourse to the people with a most loathsome heape of rayling against the Ministers of the Gospel Oh that I could entreat this Wbithead to reade the third of James to learne to bridle his Tongue I hope we are