which hath been the Cause why so many have been bewildred about the things there declared Spiritual and heavenly Things are not diâ—cernable by carnal Men they are hid from their Eyes till the Light shine out of Darkness to give them the Knowledge of the Scriptures they are as a sealed Book and they labour in a Labyrinth of Uncertainties I do say again The Light in all Ages hath made known Doctrines fit to be obeyed though not the Histories and Narratives of other Mens Actions which is thy silly Objection against the Light 's Sufficiency But one thing I must not forget on which thou didst not depend a little as an Instance to prove thy Conceit viz. How could we have known that Swearing in any Case were unlawful if it had not been written in the 5th of Matthew Swear not at all Dial. 1. p. 22. But this I proved to thee to have been revealed above 400. Years before that was written but what is the Reason thou over-lookest that Answer Clinias was taught by it rather to suffer a great Fine then swear the Essaeaens had rather dye then swear which was long before Christ came in the Flesh Was not the Light then a sufficient Rule for their practising of an Evangelical Doctrine by thy own Argument But T. H. art thou not greatly ashamed that because I supposed upon thy Principle thy Light and Rule to be two Reas against Rail p. 39. That therefore I contradict my self and overthrow mine own Opinion saying If Light be given to understand the Rule then it self is not the Rule much less greater then the Rule and as if thou hadst come rightly by this Consequence falling into thy customary Insults telling me Tâ—is is so far from being Truth against Fiction that it discovers me to be a rash heady confident and ignorant Man one that neither cares what he sayes or affirms Hadst thou any Regard to God thy own Conscience thy Neighbour or thy own Reputation thou wouldst never commit much less continue to practise these horrid Wrongs against me However as I said before so again I affirm that supposing the Scriptures were the Rule that which informs me of the Rule and teaches me how to use it must be greater then the Rule in that it teaches me to know and do what the Rule cannot do of it self I query then if tâ—is Light be not the Rule how and which way I come to understand and use the Scriptures c. therefore eminently the Rule the Terms of my Argument for the Question lay not upon particular Rules C. The Primitive Christians took not their Measures from the Light within but from the Will of God revealed to them p. 46. Q. This is Confusion it self Are the Light within and the Will of God revealed inconsistent things Who was it revealed to them Paul turned from Darkness to Light the Will of God but the Light And what was it taught them the Truth when John said They had received an Anointing which abode in them and taught them all things unto which he directed and with which he left them John 1. 2 27. And doth not the same Apostle tell us If we walk in the Light we have Fellowship one with another c Was not the Light then the Rule of their Obedience and the Way in which they were to walk for the Accomplishment of that Prophetick Speech Isa 2.5 Oh ye House of Jacob come ye and let us walk in the Light of the Lord. And is there any thing plainer then that the Apostle Paul describes the Children of God to be such as are led by the Spirit of God Rom. 8.14 and that he exhorts the Galatians to walk in the Spirit chap. 5.16 and the Ephesians to walk circumspectly which was according to the Manifestations of the Light chap. 5.14 15 16. Finally does not the same Apostle pronounce Peace on as many as walk according to the Rule of the Nâ—w Creature Gal. 6.16 I further told thee that the Waldonses Lutherans Protâ—stâ—â—ts â—alvinists c. made the Testimony of God in their Consciences the chief Ground of their Belief of the Scriptures Reas against Rail pag. 48. C. That the Waldenâ—es c. made the Testimony of their Consciences the chief Ground of the Belief of thâ— Scriptures is confidently said but more then ever W. Penn is able to prove Q. But if W. Penn is able to prove that the Waldenses Lutherans Protâ—stants Calvinists yea and Independents and Anabaptists too have made the Testimony of God in their Consciences the Ground of their Belief of the Scriptures wilt not thou then appear to have told a confident Untruth Let us hear what they say That the Waldenses held so thou mayst inform thy self if thou pleasest out of their History penn'd by John Paul Perin of Lyons lib. 1. cap. 1 cap. 11 cap. 13. Luther taught That the Spirit is required to the Vnderstanding of the whole Scripture and of every part thereof Again The Scriptures are not to be understood but by that very Spirit by which they were wrot Tom. 3. fol. 169. John Bradford a worthy Martyr thus answered the Arch Bishop of York who catechised him how he came to know the Scriptures We do believe and know said he the Scriptures as Christ's Sheep not because the Church saith they are the Scriptures but because they be so being thereof assured by the same Spirit that wrote and spake them Book Mart. vol. 3. p. 298. William Tindal another faithful Martyr in Hen. 8 his time writes thus It is impossible to understand the Scriptures more then a Turk for him that hath not the Law of God written in his Heart to fulfil it Again Without the Spirit it is impossible to understand them W. Tind Work p. 319. p. 80. B. Jewel against the Papists hath this Passages Fâ—esh and Blood is not able to understand the holy Will of God without special Revelation therefore Christ gave Thanks unto his Father and likewise opened the Hearts of his Disciples that they might understand the Scriptures Without this special Help and Prompting of God's holy Spirit the Scriptures are unto the Reader be he never so wise or well learned as the Vision of a sealed Book Calvin saith It is necessary that the same Spirit that spake by the Mouth of the Prophets should pierce into our Hearts to perswade us of the Truth of what they delivered Instit lib. 1. cap 8 Beza saith That the understanding of the Scriptures should be fetcht from the same Spirit that dictated them Bez in Nov. Test 2 Pet. 1.19 Pet. Martyr taught That it is the Spirit of God that reveals the Truth in the holy Scriptures Com. loc p. 2 cap. 18. H. Bullinger asserted in his 4 Decad. 8 Serm. dedicated to K. Edw. 6. That men fetch the Vnderâ—â—anding of heavenly things and Knowledge of the Holy Ghost from no where else then from the same Spirit What sayest thou to this T. H Can the Holy
Ghost be this Discoverer and Instructor and yet not eminently the Rule But in asmuch as thou chargest me with denying the Scriptures Authority and then railest p. 61. because I place it upon the Teâ—â—timony of the Light and Spirit of God In the Conscience Hear what D. John Owen sayes The only Publick Authentick and Infallible Interpreter of the holy Scripture is He who is the Author of them from the Breathing of whose Spirit it derives all its VERITY PERSPICUITY and AUTHORITY Exerc. 2.7 9. VVhat would have become of me T. H. if I had spoken so broad as this This makes the Spirit Interpreter Judge and Rule of our Knowledge therefore eminently the Rule T. Collier an ancient and considerable Baptist shall be my last instance here There is the Law and Testimony in the Spirit saith he as well as in the Letter The Law of God is in the Heart there it is written and there it testifies the Truth of God And if any man speak not according to this Rule it is because there is no Light or Morning risen in him See his Works pag. 249. Again Others know no other Touch-Stone nor Tryal no other Light by which they judge of Truth then Scripture thus putting it in the room of the Spirit which is Light and the Greater Light For they say they cannot know Truth till they bring it to the Letter for Tryal thus making an Idol of the Letter setting it up in the room of God Ibid. pag. 248. I could produce a great Cloud of more Witnesses both of Fathers and other Authors But I hope I have discharged my self of my Engagement and made appears That what I asserted was not too hard for me to prove and therefore thou T. H. wert too confident in saying so but thy notorious Ignorance in these things may a little excuse thee But thou chargest us with undervaluing the Scriptures a Fault I abhor to be guilty of Let me hear in what C. You contemptibly call the Scriptures the Letter whilst you entitle some of your own Pamphlets The Voice of Wisdom A Message c wherein you manifestly prefer your own Writings before the Holy Scriptures pag 55. Q. This Cavil has been answered again and again I told thee before and thou hast cited me thus If at any time we call the Scriptures Letter it is not that we mean our Books are the Spirit or that we irreverently set them the Scriptures below our own Writings but upon a Comparison only between the Scriptures and the Spirit that gave them forth What Return dost thou give to this C. It is aggravate not to excuse your Error Q. It is an Error to call the Scriptures the Letter in a Comparison with the Spirit And an Aggravation of that Error to prefere the Spirit before the Letter But as this all thou hast to say to the Matter C. Why have you not respect to this Comparison when you entitle your own Books But that you would have us to believe that your Writings are more eminently from the Spirit then the Sciptures p. 56. Q. How do we prefer our Writings above the Scriptures which we prove by the Scriptures I perceive it is become almost impossible with thee to make any other Constructions then what rather shew thine own Envy then our Sense Was there ever the same Reason for a Comparison between our Writings and the Spirit Did we ever set them up for the only Rule of Faith and Obedience and that in Opposition to the Spirit as the New Covenant Rule and those that maintain that Plea If there were the same Occasion thou shouldst quickly hear of the same Distinction and Comparison But go on C. Hence it is That when both stand in Competition you thus distinguish them Letter yea Dead Letter as the proper Term for the Scriptures but The Voice of Wisdom to your Books Art thou not ashamed of this Basâ—ness and Prophaneness pag. 56 Q. Whatever I am I perceive thou art not ashamed of making me base and prophane too and printing a most horrid Untruth to render me so There is not a Sentence in thy Book gives a clearer Testimony of the Injustice of thy Carriage then this in hand For nothing is more frequent with thee throughout thy Dialogues then first to invent something odious in our Name and then as if none so Modest and Righteous as thy self cry out Who would not be astonished at this Blasphemouâ— Absurdity p. 30. Art thou not ashamed of this Prophaneness and Baseness p. 59. O Impious Man c. p. 13. But let this determine this Point between us Produce but one of our Friends that ever brought his VVritings in Competition with the Scriptures calling the Scriptures the Dead Letter his own Books the Voice of Wisdom c. and I will yield thee to have written Truth If thou canst not thou hast but fastened Baseness Prophaneness and Lying upon thy self with thee I leave them for there thou ought est to rest till thou canst better clear thy self of them I charged thee with having wronged Geo. Fox and Rich. Hubberthorn in making them to say It is Dangerous for ignorant People to read the Scriptures and then fixing the Name of Jesuit and Romanish upon us producing their words at large which thou hast basely contracted to thy own Ends leaving out what might most make for their Innocency and the evincenâ—â—ent of thy own Forgery Thou givest the words thus The Letter killeth is Dangerous In my Quotation and in their own Book thus The Letter which killeth 2 Cor. 3.6 is Dâ—ngerous for thou Priest takest in hâ—re to war withâ—l against the Saints with thy carnal Mind giving out thy carnal Expositions upon it All this T. H. thou hast unworthily left out that thou mightest the better fasten thy Fiction upon G. F. and R. H. I ask Is it not Dangerous to read the Scriptures to these Ends And the Ministers of the Letter are the Ministers of Death here thou leavest out again which is to Condemnation and you take it to make a Trade with it and with what the Prophets Christ and the Apostles said so that some have 60 and some 100 l. a year but Christ cryed Wo unto such Whited Walls having left out this part that concerned the Hireling thou puttest in again And here you read with Danger who speak of them and speak a Lye because you speak of your selves Here again thou lettest drop and you wrâ—st the Scriptures to your own Destruction as the Unlearned and Unstable do and is not this Dangerous in them Then thou bringest in this And to you it is Dangerous to read or speak of them omitting all that here follows by me cited to clear them of thy Charge viz. who know not the Life of them as the Pharisees who were learned in the Letter but knew not Christ But I say Blessed is he that readeth doth understand All this so necessary to give the Undertstanding of their true Meaning thou
THE Counterfeit Christian DETECTED And the REAL QUAKER JUSTIFIED Of God and Scripture Reason Antiquity against The Vile Forgeries Gross Perversions Black Slanders Plain Contradictions Scurrilous Language of T. HICKS an Anabaptist Preacher in his Third DIALOGVE between a Christian and a Quaker call'd The Quaker Condemned c. By way of Appeal to all sober People especially those called Anabaptists in and about the City of London By a Lover of Truth and Peace W. P. The Vile Person will speak Villany and his Heart will work Iniquity to practise Hypocrisie and to utter Error against the Lord Isa 32.6 But ye are Forgers of Lyes ye are all Physitians of no value Job 13.4 Printed in the Year 1674. Reader IT was about a Monâ—th after the Publication of T. Hicks's last Dialogue ere I knew there wâ—s such a Pamphlet in the World I took grâ—at Care to geâ— it and then us'd no less Diligence to perâ—se it which having done I shall briâ—fly and faithfully give thee my Sense both of the Man and his Work and I hope sufficient Proof to justifie that Account Some were of the mind our full and soâ—er Answer to his other disingenâ—ous Dialogues with that Remembrance we gave him of his own former Dislike and Reprehension of that unfair way of writing Controversie to some of his own Profession in Wiltshire would have had some place with him and influence upon him towards a more just Proceed with us for the fâ—ture That instead of a Man of Straw and a Fool and a Knave of his own creating and therefore call'd by him a Quaker that he might the better entitle us to his invented Error Blasphemy and Immoralities and bring us under the Odium that follows we should have seen if not a real Contrition for the Wrong done us at least if in the Wrong our selves some Arguments more fairly given and tenderly prest in order to reclaim us But in lieu of a solid edifying Confutation were we in the Wrong the Man is become resolv'd and desperate without all regard to God Reason Scripture his own Credit and the Reputâ— of his Party not a little weakned by his Carriage for it seems no matter with him how black the Stratagem be provided it râ—nders but the Quakers and their Faith detestablâ— And so remote is he from the least Acknowledgment of his former Miscarriages to wit Forgeries Perversions Evasions Lyes Slanders and Railings that with regret I speak it he has presumtuously continued advanced in that Ungodly Practice as if he would maintain onâ— Iniquity by the doubled Confidence of another increasing with the number of his Dialogues the number of those Impieties for which his other two were so frequently rejected of sober and well-disposed People Now if the man be so bad and that in his Book too how his Book can be good is beyond the Skill of any man to tell us That he deserves no better Character at any good man's â—and and that I write but the very Truth of the Matter I shall proceed to manifest by such Instances and Evidences as I think cannot be justly questioned of either Reason or Sense Reader be but intent and impartial in thy perusal and I desire no more at thy hands to our Vindication and our Adversary's utter Shame Farewel THE Counterfeit Christian DETECTED NOt long after Tho. Hicks had brought forth his first piece of Fiction being charged by several as well those that were not of our Way as our own Friends with having made a Quaker of his own and no wonder then that he should confute him he as one concern'd to buoy up his Credit above those Assaults writes the Continuation or Second Part endeavouring to make appear that he had not wrong'd us in his first I undertook to consider them and that in a Spirit of Moderation to the people of his Profession and to him at most but in a Way of grave Rebuke of his Unchristian Practice In this I represented his Forgery with many other of his Unrighteous Dealings towards our Persons and Profession At this he fumed and raged and where he might safely do it in City and Country I was a Knave and I know not how many more Hard Names that both suit his Envy predâ—minanâ— Passions and sordid Practice to tâ—e Disgrace of his Religious Pretences But it has so happened that about â— Year 's time after he has thought it requisit to give us six Sheets which are to advocate his Cause and prove to the World that I am an â—rrogant Abusive Prophanâ— Impertiâ—ent Man with abundance of the like Dirt out of his foul Pit which he loads almost every Page withal The Intent of this last Undertaking is to condemn us out of our owâ— Mouth and shew to the World that we verifie what before he had charged upon us and we so confidently denyed But if upon Examination it shall appear that my Charges against him remain firm and that by the Assistance of this last Dialogue it self I hope notwithstanding his high Rants mighty Confidence most positive and dogmatical Say-so's and hard and scornful Names with which he endeavours to over-bear us he shâ—ll be reputed the man we have describ'd him and therefore unworthy of the Name of Christian which he untruly gives himself in his Dialogues §. 1. Tho. Hicks proved guilty of Forgery I Shall begin with an Account of his Title-Page and what he promises his Reader there The Quaker Condemned out of his own Mouth or an Answer to W. Penn's Book entituled Reason against Railing and Truth against Fiction whâ—rein W. P. hath confessed That if those things objected against the Quakâ—rs in two former Dialogues be true that then a Quakâ—r is quite another thing then a Christian That those Mattâ—rs heretofore objected wâ—re and are real Tâ—uths and no Fictions is fully cleared and evinced in this Third Dialogue between a Christian and a Qâ—aker by THOMAS HICKS Tit. Pag. That a Quakâ—r is Condemnâ—d out of Tho. Hicks's Mouth is no Wonder to me but that he should be Condemned out of his own would be strange â—nd is we hope a Task too difficult for him to surmount However he tells us that what things he objected against us in his former Dialogues called Fictions by us are cleared and evinced to be no Fictions but real Trâ—ths by him This is either true or false if true we are wrong if false T. Hicks is still to be reputed a Forger He that would clear himself from any Charge must be sure to take into his Answer the Matter of that Charge or he shuffles with his Adversary and maketh no allowable Defence for himself That this is T. Hick's Case instead of Condemning the Quaker out of his own Mouth and consequently that he is worthy to be condemned himself for his Enterprise I shall briefly shew I charged him at the Entrance into my former Book with having answer'd his own knottiest Questions in our Name with the most weak and
is spoken by you against us Anab. Will you be so liberal of your Revilings whether your Adversariâ—s give occasion or no ibid. Quak. It concerns us to render them as ridiculous as we can and to make our Friâ—nds believe they do nothing but contradict themselves And if this fail we will insinuate something by way of Quâ—stion that may be Reproachful to them Anab. But doth not this signifie a very Dishonest and Malicious Mind ibid. Quak. We â—are not what you think provided our Friends think not so We will give it out that we have both answer'd and confuted our Adversaries and our Friends will believe uâ— which is enough to us What a Wicked and False Quaker this counterfeit Christian hath made to abuse true ones If this be not Forgery palpable Forgery and that not only against some one Person but the People in general personated by his own madâ— Quakâ—r there is no such thing as Forgery in the World Oh you that seriously profess Religion can you away with this But hath he vindicated himself from these base Courses or honestly confessed them Nâ—ither How then can he justly call himself a Christian or be thought to have answered my Book that hath thus basely deâ—lined that part of it which stood him most upon to disprove But how grosly soever he hath represented us and how silently overlookt our Charges he wants not Confidence to write after this Strain I do affirm in seriousness that the Account I have now and heretofore given of the Quakers is no other then the very Truth Epist p. 5. How serious is this Man in his Lying Forge first and then Lye to prop it Impudence in Grain For what he hath said heretofore relating to this particular I have here briefly considered it Let us see if he be any better now In order to it I have already shown you the Shuffle of his Title-page I will now proceed to give you an Account of his Progress in this Black Art of Forgery and base Abuse Anabapt I am not conscious of having objected any thing against you in my former Dialogues but what I am certainly perswaded to be true p. 1. But is not T. Hicks conscious of first making us say that we never said then calling it A Dialogue between a Christian and a Quaker That T. Hicks was a Forger I have evidenced That he is one still his own words shew for instead of retracting he pleads Innocenâ—y in being so No wonder this man can write against the Light within whose Conscience if we will believe him is so seared that it feels no Risings against the foulest Forgeries But let 's hear him a little further Anabapt I am so confidâ—nt of the Truth of those Allegations that I doubt not to avouch them to all impartial men Ibid. We never doubted his Confidence but Honesty His Allegations must either respect those Passages which he book'd pag'd or else all that he alledges under the Name of Quaker If the former he is a Forger still for more then Three Hundred in his first Dialogue were neither book'd nor pag'd If the latter he tells a plain Untruth for he has not so much as attempted to avouch them unless it is to be understood of his Coâ—fidence Seven Instances I shall give of his Continuance in FORGERY I. T. Hicks's first Fâ—rgery begins with his Title-Pagâ— and in that very Passage where he promiseth an Evincâ—ment of his own Objections to be no Fictions but real Truths to wit that he doth not only content himself in making the Evincement of his own Objections against us unfairly over-looking ours to be all he is concern'd in but in so many words tells the World That I confess if those things objected against the Quakers in thâ— two former Dialogues be true that then a Quaker is quitâ— another thing then a Christian who never said or coâ—fessed any such thing in all my Life For I well knew that the Controversie rise higher and went further then his meer Objections I mean â—o all he gave under our Name as both the Question stated and my Pursuit of it do evidently prove So that he to make the clearing of his own Objections enough yet more then he can eâ—er do brings me in with a Confession of a thing I never thought on much less ever writ what shall I call this but Forgery upon Forgery II. His Second Forgery brings me in thus Qu. If thy Quotations be true I do freely acknowlâ—dge that a Quaker is quite another thing then a Christian Reas against Rail p. 2. There is no Passage so laid down by me my words are these T. Hicks hath given us a Second Part wherein he hopes to make good what he charged upon us in his first by Quotations out of our own Books If faithfully done I shall freely acknowledge that a Quaker is quite another thing then a Christian Where it is observable that I do not lay the Hazard of a Quaker's being a Christian meerly upon the Truth of his Quotations but the Use of and Application of them if they be faithfully done that is if he can make those Quotations and his Charges meet against us I shall concede for a Quotation implies an Agreement He hoped to creep out at a few right Citings and to be over look'd all false Applying and Perverting by unnatural Consequences to his Crooked Purpose Though had I said as he sets me down I should have no Cause to fear the Issue since if Naming us may go for quoting he has done it an Hundred times where he has directed to no particular Way of knowing the Truth thereof consequently a Forger and where he has been more punctual I dare abide by every such one he ever made well knowing he cannot get one Letter to speak for him but by his meer Sophistry and customary Wrests III. His Third Forgery in this 3d Dialogue is thus laid down by him He begins with an Answer to the last Passage he quoted for mine Anabapt Art thou well advised in what thou sayest p. 1 2. Quak. Were we as thou representest us the severest Plagues and Judgments of the Eternal God we might justly expect to be our Portion Reas against Rail pag. 4. The Stress lies here Whether this Answer were ever given by me to the Question 't is now made an Answer to I say No Therefore a Forger Next let us see if it was ever given to a Question of the like Tendency No therefore the greater Forger I will set down the two Passages unto which this hath been given twice for Answer that my Reader may be helpt to a clearer Sight of the Man In this third Dialogue he queries of me Anab. Art thou well advisâ—d in what thou sayest in saying If my Quotations be â—rue thou doest freely acknowledge that a Quaker is quite anothâ—r thing thâ—n a Christian Dial. 3. p. 1. Quak. Were we as thou representest us the severest Plagues and Judgments of the eternal
God we might justly expect to be our Portion R. against R. p. 4. Thus T. H. layes it down But let us see how it is in my Book T. â— queries Will you be so liberal of your Revilings whether your Adversary give occasion or not He answereth for us Quak. It concerns uâ— to render them as ridiculous as we can and to make our Friends bâ—liâ—ve They do nothing but contradict themselves which is enough to us Upon which Reader I made this Reflection Certainly these things shew such premeditated and willfull Obstinacy to be Wicked that wâ—re we what he represents us to be IN THIS VERY MATTER the severest Plagues and Judgments of the eternal God we might justly expect to be our Portion c. p. 4. If any said IN THIS VERY MATTER then not in every Matter T. Hicks pleaseth to wrest or twist it to Oh gross Abuse Shall this Man go for a Christian But his Evil is greatly hightned when we consider that these Words were spoken of such a Passage as to this Minute he never so much aâ— attempted to clear from the Imputation of Forgery though so charged upon him pag. 67. of my Answer because there was no Quotation for it nor in sense can be expected for so plain a Fiction And yet he makes iâ— a formal Answer to â— Question about right and wrong Quotations which were not there in Question as if it were one and the same thing to say the Plagues and Judgments of God we might expect c. if so morally Evil as hâ— brought us in speâ—king our selves to be for which he directed us to no particular Proof neither could And to say We might justly expect the Plagues aâ—d Judgmeâ—ts of God c. if he represented us right as to Quotations about Doctrines out of our own Books which was never thâ— Question He that can thus invent add diminish and transpose both Words and Sentenceâ— may write Dialogues at Pleasure and as easily abuse the Prophets and Apostles yea Christ Jesus himself as the People called Quakers IIII. His fourth Forgery he makes and that I think â—t â—o reâ—â—â—k is this Anab. But doest thou indeed believe that those Quotations in the former Dialogues are Forgeries Quak. I do so Dial. 3. p. 2. This is all false I never thought so much less writ so nor was that the Question taking Quotations for places cited as to Book and Page And if generally accepted by him he brings me in denying all which was as much beside my Thoughts Thus he shuffles with me and endeavours to delude simple People by the word Quotation which taken strictly does not reach the one half of those Answers he made us to give by getting a few Passages acknowledged which he has punctually made though miserably perverted to make them believe all given under our Name not so cited are also allowed under the same Term Quotations Besides he has not referred us for any such Answer in any Book I ever wrot This Reader is so far from proving and evincing former Charges against us that it is to multiply more Fictions and add to his other Score V. His Fifth Forgery is in page 59. and consists of two Parts The first is The foisting in of the Word only The second of mis-placing and applying my Answer that he may the better have his Ends upon me which is but one of his many unruly reigning Sins Observe because I told him that E. B. in saying That was not a Command to him which was a Command to another respected not those universal and eternal Precepts of fearing God and working Righteousness as T. H. untruly inferr'd But more extraordinary and particular Injunctions such as the Going of Moses to Pharaoh with many more And because I explain an other Passage out of E. B. by him cited and wrested viz. You are not dead with Christ who are yet subject to Ordinances after this manner E. B. pleads ONLY against such Ordinaâ—ces as were but Shadowy and to pass off He puts the Adverb Only by me mentioned in what I said to this last Citation out of E. B. in my Explanation of the first Citation where I never mentioned it And that he might fasten a Contradiction upon me he omits this last Citation out of E. B. mentioned in his second Dialogue and makes the Answer I gave to his Use of it to belong to that which I gave to the former about Commands as if they had been but one entire Answer to one and the same Passage which were really two The Advantage he hoped to gain was this that I should say E. B. intended by Commands only extraordinary Ones as Mosâ—s's going to Pharoah c. and yet say That E. B. only meant such Ordinances as are Shadowy if only such extraordinary then not only such Shadowy if only such shadowy then not only such extraordinary as if they had been said of the same Passage and on the same Occasion whereas the first was in page 47. of E. B's Works and the other in page 105. as T. Hicks himself quotes them in his second Dialogue p. 59 61. But that which yet adds Blackness to this Forgery is first that at what time he foisted into my Explanation of the first Passage he basâ—ly left out these three Words with many more which were on Purpose to shew I did not stint E. B's Use of the Word Command to the extraordinâ—ry Caâ—es instanced in my Answer And next that after all that premeditated Injustice he flings these stinking Interrogatories at me Dost thou consult thy Credit in multiplying such Instances of thy Inadvertency and Folly What Reason hath any Man to bâ—lieve thee either in what thou affirmest or denyest that dost so apparently contradict thy sâ—lf This is not only to be bad but brazen withall To contradict a Man's self is reproveable but to make Contradictions in another Man's Name is detestable To commit Injuries against any is ill done but to brave the wronged with insolent Reflections must needs be a great Aggravation What think the more sober among the Bapâ—â—sts of theâ—e Things VI. The Sixth Forgery I shall now mention is the Answer T. H. makes G. W. to give in his second Dialogue pag. 1. The Question and Answer I will recite Anab. I have formâ—rly detected you of seâ—eral perniciouâ— Errorâ— concerning the Scriptures Light within Person of Christ and Resurrection c. What say you thereunto Quak. I say The Plagues and Judgments of God will follow thee G. W. denies that this was ever his Answer to that Question Appendix p. 13. Though he at the same time tells T. H. he no wayes doubts the Thing T. H. that he may not lye under the Charge of Forgâ—ry so fixt upon him by G. W. has by his Legerdemain p. 69. trapt in Joh. Gladman to cloak his Fiction thus Whereas G. W. denies that he said The Plagues and Judgments of God would follow T. Hicks thâ—se may certifie that G. W. and my self being
bear VVitness for Murder Was all this left out to evince that the Fictions I charged upon thee were real Truths no Fictions that a Quaker is quite another thing then a Christian because it is his Honour to be quite another Thing then such a Christian as thou art that is a very Counterfeit Reader Does not thy Soul rise against these abominable Practices Falseness was ever hateful to Truth and Baseness to an honest Mind which T. H. being proved thus guilty of I must conclude him quite another Thing then a Christian Thus have I finished my Observations on his Perversions leaving them also with the People called Anabaptists upon whom I cannot chuse but frequently call for Justice against this their unjust Member concluding my Complaint in this Section in honest John Husse's against the like Adversaries on the same Occasion Some of these Propositions I did write and publish other some mine Enemy did feign now adding then diminishing and taking away now falsly ascribing and imputing the whole Proposition unto me § III. T. H. proved guilty of Lyes and Slanders REader In my Answer to his former Dialogues I charg'd him with Eighten Lyes and Slanders under a distinct Head pag. 154 155 156. of which I find not that he hath taken any notice saving two by way of further Affirmation but no Proof A few I shall mention to his utter Shame with all men loving Religion 1st That the Quakers owning of Christ Jesus and the Christ they own are a meer mystical Romance Dial. p. 10. Cont. pag. 9. A prophane Untruth 2. That the Light in the Quakers seeâ— no Necessity of a Mediator 1 Dial. p. 35. when God knows we feel the daily Benefit of him 3. That the Quakers account the Blood of Christ no more then they do the Blood of a common Thief Ibid. p. 38. An ungodly Aspersion 4. That we deny his Visible Coming and Appearance in the World Cont. p. 37. This he contradicts else-where 5. That the Quakers dissemble when they tell People they own the Scriptures and that they render them of no more Authority then Esop's Fables Cont. Epist Both abominable Untruths 6. That a Quaker should say The Thing that troubles tâ—ee is thy Puzling thy self in that Book the Bible Thou wilt never be setled till thou throw that Book away Cont. pag. 76. An arrant Slander 7. That a Quaker should say to one J Nobbs What dâ—est thou tell me of the Scriptures They are no more to me tâ—en an OLD AIMANAK whereas J. Nobbs if he be alive and have but a little more Honesty then T. H can't but confess that he was no Quaker nor that there was one so call'd in that Country when any thing like those words were spoken As T. Holbrow the Person charg'd by J. N. related it to me the last Summer Dial. 8. That the Quakers appoint their Ministers to speak in such a Place and at such a Time And they go to Meetings only to DECOY TRAPAN INVIEGLE Cont. pag. 66. 9. That a Woman-Quaker should bid her Husband take another Woman Ibid. pag. 63. 10. That the Motions of God's Spirit are pretended by Quakers at least one of them to REFUSE just Debts Cont. pag. 69. What Man that makes Conscience of Lying would have told so many gross Vntruths and that cared for his own Reputation would have pass'd over their Proof in such Silence Either he thinks it no Sin to render men Hereticks Knaves at Pleasure or that there is no Obligation upon him to maintain â—is foul Imputations But let see how much better he is grown since his second Dialogue 1. The first Great Lye he tells in his New Book is the very first Sentence that is writ in it viz. The Quaker Condemned out of his own Mouth For it is His foul Mouth that hath both Accused and Condemn'd him as we have already prov'd and shall yet have further occasion to do 2. His second Vntruth is in the fourth Page of his Epistle viz. That there was a Person esteem'd by the Quakers a Friend of whom W. Penn gave this Character That he might be trustâ—d with one's Life not withstandâ—ng W. Penn 's Infallible Judâ—ment coâ—nâ—erfeited like an Vngrateful and Vnworthy Wretch W. Penn 's Hand took up a considerable Sum of Money in his Name pretending for his use which W. Penn in a little time found though to his Cost to be a meer Cheat. Reader He hath put the Quaker in this man's Livery that he might have the fairer Plea for abusing him Vngrateful and Vnworthy Wretch are Words not so much flung at the Fact or the Man as the Quaker For were it the Temper of Thomas Hicks to be grateful and worthy to them that obliege him he would never be Injurious to them that never hurt him But be that as it will I have three things to say to T. Hicks 1st That this Man was never a Quaker unless such as sometimes come to T. Hicks's Meeting are to be reputed Anabaptists having never come under any of those external Significations by which they are differ'd from other People and I think I ought to be believ'd before T. H. that knew him and perhaps he never saw him 2dly If he were an Vnworthy Wretch for counterfeiting my Hand in Money matters how much more Vnworthy a Wretch is T. Hicks who hath counterfeited the Faith Doctrine and Practice of a great Body of People to the rendering them Infamous with all men were that Work as Really Believed as it was Enviously Contrived 3dly But for all my Infallible Judgment I was cheated sayes T. H. How plentiful Reader are the Instances T. H. gives us to detect him For besides the Baseness of his Taunt he inferreth from our Asserting an Infallibility in the Principle our arrogating an Infallibility to all our Persons as well in Civil as Religious Concerns whether we obey it or no. But to turn it back upon himself Have no Anabaptists been cheated notwithstanding they pretend the Scriptures to be their Infallible Rule If they have shall I make one of T. H's Conclusions viz. That they are Infallible because they have an Infallible Rule Or that the Rule is Fallâ—ble because they are Fallible themselves Or in Case of being cheated should we tauntingly say Where is your Infallble Judgment because you say You have an infallible Rule 3. I charge him with slandering our Friends in saying That when it hath been demonstrated â—o them wherein he thinks I have erred What dost thou tell us of W. Penn He is an Heady Rash Youngman we take no notice what he saith Yet acquaint them with the like Extravagancies in the Writings of the former G. F. c. They will either peremptorily deny them so written or else tell us We understand not their Meaning Epist pag. 5. This let him prove if he can 4. That the Quakers excuse some of of their Villanies by Pretences to the Innocent Life This we esteem an abominable Falshood
he loâ—â— Suffering thou froward he was good to his Enemiâ—â— thou base to thy Neighbours Surely thou hast forgâ—â— that if thou walkest as he walked thou must have do with that dangerous Doctrine of Perfection as thou else where reputest it But at thy Rate of quoting this Scripture and following of Christ thou mayst as well bring in Circumcision and the Passover as Baptism and the Supper Christ told his Disciples The Spirit should lead them into all Truth after his Ascension and his beloved Disciple John referred the Churches to the Anointing C. You tell us these Ordinances were used as Figures and Shadows no longer to endure then till the Substance comes viz. The Baptism of the holy Ghost The Reason can be no other then the vain Conceit of a deluded mind for they are no Figures of the Baptism of the Spirit therefore this can be no Reason for the abolishing of them Christ commands his Apostles to teach and baptize promising to be with them to the End of the World Q. Who ever said that Breaking of Bread was a Figure of the Spirit 's Baptism It 's a meer Fiction of thy making as p. 107. of Reas against Rail will shew But if Water-Baptism and Breaking of Bread are no Figures nor Shadows they must be Substances and what Difference then there is between thee and Popery in this Point let the Reader judge And for Christ's bidding his Disciples Go teach baptizing Matth. 28. I told thee That no Water was mentioned and that Luke in the first of the Acts sayes before the Commission mentioned by Matthew could be given at least executed John baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence And then comes the Commission in Force Go teach baptizing how with the holy Ghost turning People from Darkness tâ— Light from the Power of Satan unto God C. If the Baptism of the holy Ghost do put this Commission in Force as thou saist then the Obligation to those Duties signified in the Commssion cannot be taken off If so thy Argument falls Q. A poor Shuffle indeed Does my Argument fall because thou beggest the Question which is Whether their Baptism be with Water or the holy Ghost C. If Baptism of Water be not intended then none not the Baptism of Afflictions for the Apostles were not to persecute Not the Baptism of the holy Ghost for that was a Promise not a Commission p. 63. Q. Thou dost but triffle with us still Though to be baptized was a Promise yet to baptize was a Commission To be baptized not many Dayes hence was the Promise of Christ but go and baptize all Nations which followeth was a Commission and that it was with no other Baptism Christ's Distinction sufficiently proves viz. John indeed baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence stay till then and go and teach baptizing all Nations c. C. To baptize with the holy Ghost was none of their Duty it being properly Christ's Work p. 63. Q. It was both their Work and Duty witness that Simon Magus would have bought that Gift of Peter And that Paul baptized with the holy Ghost Acts 19. Did he not therein do his Duty C. Is it proper to say I baptize you with the Spirit into the Name of the Spirit Q. Yes if thou hast the Spirit unless thou wouldst make a counterfeit Christiaen of him whom thou without the Spirit baptizest into the Name of the Spirit wouldst thou have a Man baptized into the Name and not into the Nature of the Spirit Can a Man baptize into Spirit and into Life without Spirit and Life God did convert reconcile baptize beget and build up Thousands to himself by them unto whom the VVord of Reconciliation was committed and who were Embassadors in Christ's stead Now as for Water-Baptism what Paul sayes of himself I may say of his Commission It was not behind any of the rest yet he denies Water-Baptism to be any Part of it and is as plainly rejected of him in Point of Institution as any Thing in Scripture So that either Water-Baptism is none of Christ's Institutions or else Paul had no Commission to perform Christ's Institutions which were strange T. Collier determines this The Baptism of Christ is the Baptism of the Spirit But if any of you can shew a larger Commission then Paul had let him produce it if not I must conclude they Run and are not Sent. §. VII Of the Doctrine of Justification I Perceive â—y what thou hast writ of Justification thou intenâ—st to end at the rate thou hast manag'd the Controversie all along I mean with the same shuffles and injustice I will set down thy Charge the Answer thou makest me give and thy Reply C. Thou hast holdly affirm'd that Justification by that Righteousness Christ fulfilled for us wholely without us to be a Doctrine of Devils Apol. pag. 148. What sayst thou is this Q. This Apology cited was written against a malitious Priest in Ireland Reas ag Rail p. 68. If thy Position cannot be prov'd it will be no Excuse to say It was given to a malitious Priest yea thy Folly and Rashness is the more aggravated c. p. 96. Q. As if I had given that Answer not to inform Persons against whom the Book was writ and the Occasion of the Passage but as one unable to say any thing in my Defence to extenuate the Fact and Excuse my writing it I perceive rather then want Occasions to Abuse me thou wilt make them But what sayst thou concerning Justification C. Thou supposest the Doctrine of Justification by that Righteousness which Christ fulfilled wholely without us to be a Sin-pleasing and dangerous Notion What Reason hast thou so to esteem it p. 67. Q. I do so taking my Words in my Sense and my Reasons are 1st Because wholely witâ—out us is an unscriptural phrase 2 dly It takes away the necessity of all Inward Work 3 dly No man is justified without Faith No man hath Faith without Sanctification and Works therefore the Works of Righteousness by the Spirit are necessary to compleat Justification C. Whether a sincere Faith is necessary to our Justification is one thing But whether such a Faith be our sole Righteousness by which we are Justified is another p. 67. Q. And whether T. H. be not aâ— idle Shifter is another thing Was it the Question Whether our Faith were the sole Righteousness to Justification or whether Justification were by a Righteousness wholy without us and our Faith too If a sncere Faith be necessary then because Faith is not Faith without Work Justification is not wrought wholely without I told thee before that this Doctrine of thine speaks Peace to the Wicked whilst wicked But there is no Peace to the Wicked saith my God C. It is horrible wicked to conclude that what Christ hath done and suffered without us is to speak Peace to the Wicked whilest such
Auditory to prove thee guilty of Forgeries Self-contradictions and gross Errours from thy own Dialogues Instead of yielding to the Test even about matter of Fact where thou hast grossely abus'd us thou didst in plain termes shuffle by a fresh proposal of Question as if thou wert to teach us where and what to charge our Enemies with and then prescribe Rules with many taunting Expressions omitted in thy 3d Dial how to behave our selves on purpose to evade the Meeting I would have thee know it was our Right to make the Complaint and hadst thou been a man of any Honesty thou wouldst readily have considered it and joyn'd issue upon our Charge This in Reputation to thy self as well as Justice to us thou oughtst not to have declin'd And yet to aggravate these shuffles G. W. proffer'd in his 4th paper to thee a note of the particulars charg'd as Forgeries c. if thou desiredst it so willing was he and others to have seen thee in a publick Auditory Bâ—t seeing this would not do he and I went to John Gladman's desiring him to offer thee from us we wouâ—d meet thee and who else to defend thee in a publick Auditory with thy Dialogue in one band and the Bible in the other the fairest of tenders to make thy own Book the Subject and the Scriptures thou sayst we reprobate A Rule But this thou canst not but know was also rejected So that to conceal these Shifts nay to say thou art Shuffler and which is worse to charge G. W. with both Shuffling and Lying at what time thou art so manifestly guilty of both is to highten thy Vnworthiness to a monstrous pitch But as the Matter of thy Book is injurious so thy Languague insolent and scurrulous intitling us Cheats Impostors a mad arrogant abusive prophane Mâ—n Knave in discourse Coxcomb impious Cursers Lyars Blasphemers most implacable Enemies to the Christian Religion as vile Impostors as ever were influenced and inspired by the grand Impostor the Devil calling our Religion malignant Errors a mystical Romance Satan's Snarâ—s Blasphemy blasphemous Absurdâ—ties I proclaim to the World that your Religion is a meer Cheat calculated only to the Service of the Devil and your own Lusts and abusing our religious Language with such like Expressions as these Impertinent Canting your idle non-sensical and blasphemous Prating Termes that as much unbecome thy Pretences as they resemble the rest of thy Practices Canst thou with good Conscience upbraid E. B. with rebuking a Priest in Scripture Language whilst thou hast taken the Liberty throughout thy Dialogues when and where thou weâ—t never provok'd of such foul and frothy Expressions as becomes not any Man writing of Religion Is this to make the Scripture thy Rule or to act the Christian against the Quaker and to prove the Quaker none No such matter T. H. but much the contrary and that in the minds of not a few and those too of thy own Way though of a better Spirit who have disown'd them Root and Branch I would not after thy Example reprobate all with thee God forbid That God has turned these ill design'd Attempts to our Advantage remember what sort of Salute was lately given thee by a Religious and Ingenious Person in Bristol once a Preacher among the Independents at thy reflecting upon his adhering to the Way we profess viz That he read thy Dialogues before he ever read the Quakers Books or Answers and that the disingenuity of that Dealing apprehending it to be no real Dialogue was a FURTHERANCE of his INQUIRIES and so of his CONVICTIONS grounded upon thy ABUSES an Argument never to be answer'd by thee T. H. if thou shouldst write Three Dialogues more unless they were as remote from these as thou wert from Honesty when thou writ'st them who doest first Forge and then Lye and Rail to maintain it Think not with these Comical Courses to obtain thy Ends upon us nor raze the Foundation of our Religion by thy abusive Interludes in which thou hast not imitated Christ but Ap'd the prophane Stager writing a sort of Mock Religion instead of solid Controversie therein playing the Humourist with the Vulgar like Aristophanes of old though with worse Malice and less Wit who sacrific'd the Vertue and Gravity of Socrates and his Friends to please their Enemies and profit himself the Hinges on which thy Dialogues turn The First is manifest and so is the Last to the value of 300 Books at an Impression if some of thy Assistants do not wrong thee as we suppose not ask the Bookseller else besides â—erquisites hereby proving thy self one of those unruly Vain-Talkers who writest things thou oughtest not for filthy Lucre sake applyed to us in thy Title-page but due to thy Self And however sweet these Courses may relish to thy worldly Palate thou wilt find them deadly Poysonous in the End at what time thy own Dialogues and not I nor any influenced by me will prove so many ASSASSINATORS in thy own Bowels God if it please him give thee Repentance that thou mayst escape his fierce VVrath to come Amen Now sober Reader I shall address my self to thee and God's righteous VVitness in thy Conscience whether I have acquitted my Self in this Controversie as becomes a Christian-man against the Violent Uâ—fair Aâ—â—â—ults of my Adversary and if I may not with very good Reason conclude that he has all this while but counterfeited the Christian and abused the Quaker and consequently that he and not the real Quaker is quite another thing then a Christian Let Righteous Judgment take place 23d 6th Mon. 1674. A true Lover and hearty Wisher of thy Souls Felicity W. P. Not every one that sayth unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Mat. 7.21 For he is not a Jew which is one outward neither is that Circumcision which is outward in the Flesh But he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God Rom. 2.28 29. But us then he that was born after the Flesh persecuted him that was born after the Spirit even so it is now Gal. 4.29 But be of good chear I have overcome the World Jo. 16. last Pag. 13. line 7. read two first Dialogues p. 34. l. 32. r. Dial. 3. p. 41. p. 35. l. 28. r. spoak l. 31. r. was p. 41. l. 26. r. 76. p. 46. l. 14. r. of â—his A Postscript by another Hand WE expect to hear what the Baptists in and about London will say as being appeal'd to concerning their Brother Thomas Hick's Proceeding in his Three Dialogues and whether they approve thereof or of such Play-Books or Romances about Religion yea or nay for they are highly concerned to give Judgment and to be plain to the World herein as they tender the Glory of God and Reputation of Religion c. NOw if you the Teachers and Elders c. among the Baptized People do not publickly clear your selves of Thomas Hicks and these his unjust Proceedings against us and hereafter he further persists therein VVe may take it for granted that you own his VVork and may justly deal with him and pursue him not only as Tho. Hicks but as the Baptists great Champion peculiar Agent or Representative But if you ingenuously clear your selves of him and his Corrupt Perverse VVork then his future Miscarriages will be chargeable only upon T. Hicks himself and you will appear to the VVorld so far clear thereof and approve your selves the more honest and sincere towards God Truth and Religion THE END * Not that I allow him to have rightly châ—rgd us in every thing in that Sense neither * Which was only admitted with respect to its Illumination or Measure of its Appearance in man It was never G. W's Principle or Words tâ—aâ— the Life which is the Light of men Joh. 14. is but in it seâ—f a meâ—r Effect for he owns it in its oâ—n Being to be no other then God himseâ—f and values not the Counterfeit's Quarrel * T. H. takes that literally which is metaphorically spoken both in Scripture and our Books and makes liâ—eral Consequences upon metaphorical Premises as if â—od had Hands Eyes Head Arms could be imbondaged broken c. after a Worldly Manner or in â— strict and proper Sense and â—ot rather in a more hiddeâ—â— c Metaphorical Signification He is herein eâ—ther very blind or very maliâ—ious I would ask him how he knows the Scriptures extanâ— are perfect both as to Number and Copy and Translations Several Books are â—oft that is certain does the Scripture tell us what they contâ—ined if not the Rule is impeâ—fect by T. H s Consequence The Copies are above Thirty in Number at least in which there are Thousands of different Readings the Translators greatly differ and have greatly câ—rrupted Aâ—so T. H is to look to prove the present Collection Canonical If he pleads the Testimony of â—od within his Cause is gone if Tradiâ—ion I ask how Is he assured the first Canon was rightly made The Council as either Faâ—â—ible or Infallible If the First what Assurance haâ— he If the last it grants Infallibiâ—ity since the Apostles 360. Years but begets the Quâ—stion How does T. H. know they were in the right And if in one Thing why not in alâ— But those â—ouncils conâ—radicted and none ever gave the Cataâ—ogue as now it is nor can T. H. give a Canon for it And if he cannot assure us that it is eâ—â—ct with the Origâ—nal free from Variation Corruption Mâ—s-translation c. as it is not he can never prove it the Rule as he eâ—â—eavour in Opposition to the Spirit for thaâ— iâ— alwayes pâ—in and peâ—fect But more of thiâ— in the Christâ—an Qâ—aker not to lessen Scrâ—pture but to conâ—ound such Caviâ—â—ers