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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	attain_v	law_n	righteousness_n	5,866	5	9.1807	5	false

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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

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 Writings see Perfect Pharisee pag. 10. and the reply to their Answer to it pag. 43. And this Book of Whitheads affirmes it plainly pag. 5. there he would prove That a mans acting of justice justifies him before God I shall answer his arguing when I come to speake to the Cavills in the Book onely now I quote it to shew that they affirme justification by Inherent Righteousnesse and so pag. 10. he slights the distinction of two righteousnesses one by the blood of Christ and the other by the spririt of Christ and brings all to the Righteousnesse within which sayes he is imputed to us Now to shew the destructivenesse of this Doctrine Iustification is Gods absolving of a sinner upon the account of a perfect satisfaction to justice imputed to the sinner through Beleeving For the proofe of this Scripture is abundant Rom 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 Errand to Damascus He that is borne of God is justified by Christ alone without imputation And of A. Hodgson I beleeve to be saved not by the righteousnesse of Christ imputed to me but by the righteousnesse of Christ inherent in me but that the imputed righteousnesse is without us I shall demonstrate in these following Propositions 1. That which is inherent in the Person of Christ at the right hand of God is without us but the obedience and satisfaction of Christ which is his righteousnesse is inherent in the Person of Christ at the right hand of God Rom. 8.33.34 2. As our sins are inherent in us and imputed to Christ so his righteousnesse is inherent in him and imputed to us 2 Cor. 5.21 3. The very Notion of Imputation which the Scripture is so full of speaks the righteousnes inherent in another and made ours by imputation Rom. 4.6 4. The nature of Faith carrying out to Christ for righteousnes speaks the righteousnes inherent in Christ and not in us Phil. 3.9 And that this imputed righteousnes is the matter and formall cause of our justification appears severall wayes as it is the righteousnes of God Rom. 10.3 as it is the righteousnes of Faith Phil 3.9 as it is the righteousnes without the Law Rom. 3.21 as it is the onely ground of pardon Rom. 3.25 And truely to speak my setled thoughts that the beleeving in the imputed righteousnes of Christ for justification it such a Foundation Principle that it is impossible to be saved with denying or totall neglecting of this which makes me have the same thoughts of the Socinian that I have of the Quaker Third Argument To make our reconciliation to God to be wrought by our improving the light within and the renewing of the Image of God in us is a damnable Doctrine but this is a maine Doctrine of the Quakers That this is their Principle look Perfect Pharisee pag. 10.11 and indeed it is the straine of all their Books hence it is that they never send men to the blood of Christ for reconciliation but to the light within Never tell them of pardon of sin through beleeving in the blood of Christ Now for the demonstrating the exceeding sinfulnes of that Doctrine take these following considerations 1. If the Scripture place it onely in the Blood of Christ then it is destructive to place it 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 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 hath That an Indian hath it is their own expression Now to send to this to leade to perfection and also to neglect to goe to the Fountaine of Wisedome at the right hand of God is a very soule-destroying Principle but of this more in the Answer to Whitheads Cavills Fifthly Joyne with these a fifth The casting off all the known Ordinances of Christ is very destructive but this is a

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 {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 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 the account of Christs satisfaction and the Grace wrought by the spirit in the soule or rather that naturall light which being improved they call Grace just as the Pelagian of old as you may see at large in a Book called Iansenii Angustinus where it appears they held that there was a power in every man to keep the Law but being pressed That the Scripture spoke of salvation by Grace Then they affirmed the abilities of Nature were Grace as they were given by God and the revealed will of God in the Scriptures was Grace and thus being forced they owned the name Grace The not distinguishing betwixt Grace as it speaks the favour of God and the work of God upon the soule leads them into a Covenant of Works which is no other then treading in the old steps of the Papists who thus confound the Notion of Grace That this is the Quakers Delusion Reade pag. 8. of Whitheads Book Fourthly Their not distinguishing betwixt the Covenant of Grace and the covenant of works sometimes mingling and confounding them somtimes setting up the covenant of works as a way that would save if kept hence is their dream of perfection in a way of obedience to the light within them See this proved at large in the Perfect Pharisee And if they sometime take up that Phrase That Christ is the end of the Law for righteousnesse its plain they understand the righteousnesse fulfilled in them for so they often expresse it And this is the direct Popish Doctrine who say That Christ is the end of the Law for righteousnesse but expresse it of inherent Righteousnesse and so call it because Christ workes it in them The fifth Ground of their Delusion is Their not distinguishing betwixt saving light given forth by Christ in conversion and the light of conscience which every man hath as a rationall creature And though this Whithead would seem to distinguish yet besides what the Perfect Pharisee out of severall of their speeches and writing discovers to confirme their not distinguishing Let us a little examine their assertions they say Every man hath a light within him but sure every man hath not the saving light in conversion If they say that light beside nature which every man hath is the Knowledge of Christ then they must affirme That the Jewes Indians have it which nothing but ignorance will affirme If they say it is not saving light then it is no more then the light of naturall conscience and so they run into damnable errours by not distinguishing Could they but see a difference betwixt the light given by Christ as the Word Iohn 1. the second Person in the Trinity in the first Creation and the light given by Christ as the Mediatour in whom all treasures of wisedome are hid upon the account of the covenant of Grace it might help them out of some pits the● are in Sixthly Their being scandalized at some loose Professors their not finding what they would have bin at under the meanes of Grace their desire to live by sence more then by Faith their taking up a company of Phrases againsts the Priests of old and applying them to the Ministers of the Gospel now how truely against many of them the Lord will one day reveale the naturall tendency of mens hearts to spirituall pride These with severall other things have turned many aside from the good wayes of God who have joyned themselves with those that draw back unto perdition Lastly Their shaking off all the outward Ordinances of Christ under pretence of receiving the inward ministrations a delusion that the old Serpent hath of late eminently used to feed the wanton fancies and corrupt the minds of many from the simplicity that is in Christ as if the Ordinances of the Gospel were but shadowes to vanish when Christ comes These are some of those mists which Satan blinds the minds of many with lest the light of the glorious Gospel of Christ who is the Image of God should shine into them and it concerns us much to consider That Errour and Haresie are as successefull Engines in the hands of Satan for the destroying of some as Prophanesse for the ruining of others they are as reall works of the flesh Gal. 5.20 they bring swift destruction 2 Pet. 2.1 Thus have I discovered some of those wayes that leade to Death the Lord make you to see the Rocks and Sands where others have suffered Shipwrack that in your Sayling Heaven-ward 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

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