Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

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

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

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