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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

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

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