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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54126	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 dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an 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.	Penn, William, 1644-1718.	1674 (1674)	Wing P1271; ESTC R220484	73,223	125

him for this great Scandal to their Profession But suppose I meant the whole Law of God in that place I see no worse Consequence from my words then this That so far as man's Obedience to God's Law is requisite to his Acceptance so far only Christ became our Example For as he was not our Pattern in things that more peculiarly related to him to perform and finish so was he no more then our Pattern in that which is our constant Duty to do Now let T. H. snap and catch what he can with all his Leg●rdemains pag. 69. only take this along with him That by his Reflection upon that Argument viz. That Christ hath not SO fulfilled the Law for us as to exclude our Obedience from being requisite to our Acceptance he implies a Denyal of the N●cessity of Obeying the Law of God to Acceptance with God A Doctrine suited to his Practice contrived and continued to the Ease of Hypocrites no wonder he struggles so hard for it for without it nothing but Horror would surround him though at this rate he must not alwayes expect to escape the Blow I mean not assassinating of him a Trick that lives nearer his Complexion then mine but that Vengeance Which is the Recompence of every Soul that loveth and maketh a Lye With you the People called Anabaptists I leave this Section Right us Right your selves Right our Profession of such an Unfair Adversary and your selves of so Scandalous an Advocate § II. That T. Hicks has grosly Perverted our Writings TO Forge is bad but to Pervert may in a Sen●e be worse since it is to mis-use true words and by Disguise twist them to a Sense never intended when many times that which is false it undiscernably swallowed for the sake of something that 's true This was another Charge I exhibited again●t T. Hicks and an Argument by which I proved him no Christian I frequently in my Book took Occasion to detect him of this Unworthy Practice and more especially by 26 instances under a distinct Head containing ten page● our Principles in one Column and his Perversions in another but he seems dumb to the Charge Shall I enter him mute that may alter but not excuse the Punishment Ass●ssinating always excepted I shall Reader for thy sake and the Truth 's produce some of them that those to whom this may come may have some Account of his Carriage in his former Dialogues I. From our Belief of the Light 's Sufficiency to save he infers That all other Means are needless Dial. 1. p. 36 37. not considering it was not the Light 's Insufficiency but man's Weakness that occasion'd them He might object Insufficiency as well against God Christ Spirit Grace c. II. From our making the Illumination in man to be a natural Emanation or Product of the divine Word which made all things he wickedly turns it to An Effect of God's Power and so sayes we would make Beasts and Trees c. also divine Ibid. p. 4. III. From our asserting that the Light of Christ shineth within the Hearts of Wicked as well as Good Men He tells People in our Name that he is in the Heart of every Wicked Man as he is in his Saints Cont. p. 45 46. Though through Rebellion they partake not of his Life Power c. IV. From our affirming that God is the Teacher of his ●eople He infers That we deny all Ministry and Visible Worship though they stand in God's Power and Spirit 1 Dial. p. 42 43. V. From our believing Christ to be in his People according to express Scripture and that as such he is crucified by Wicked Men He infers That we deny Christ to be as well without as within or that he was ever crucified in the Flesh 1 Dial. p. 44. Contin pag. 37 40 42. VI. From our denying of their rigid Satisfaction that is that Christ was punished by his Father for our Sin and that Sins past present and to come are answered for And that men may be Holy by Virtue thereof though not new but old Creatures and so unholy in themselves He unworthily concludes That We disown Christ's Death and Sufferings as a Propitiation that it carried away Sins past and sealed Remission in his Blood to as many as believe And that we expect to be both forgiven and accepted not for Christ's sake nor in his Sacrifice Righteoussness but our own Works 1 Dial. p. 9 10. Contin 48 49 50 51 52 53. VII From our pleading for a Perfection from Sin and the Duty of growing to the Fulness of the Measure c. He infers Our Denyal of Perfection in Degrees and our Belief of as high a Degree of Perfection in this World as hereafter Dial. 1 pag. 48 49 50 51. VIII Because we say that such Works as are wrought by the Holy Spirit in us are necessary to Eternal Life and may in a sense be said to obtain it since the Lord hath ●o freely offered it upon the Condition of believing and ●being which are the Fruits of the Spirit of God in man T. Hicks suggests in our Name That we exp●ct to merit ●ternal Life by our good Works and those of our own Working as the Spider weaves his Webb out of his own Bowels Dial. pag. 38. Contin pag. 51 52. IX Because we say All Spiritual Liberty stands in God's Power that redeems from Sathan's Snares He inferreth That who are not of our Way should have no Liberty Cont. pag. 85. X. Because we say The Scriptures are not the great Gospel Rule but the Spirit The Dispensation of the Spirit being that of the Gospel more peculiarly and that without it we cannot understand or savingly believe any thing declared of in the Scripture and therefore that it is our Rule for believing the Scriptures them selves He basely suggests That the Quakers cast off al● Precepts in the Scriptures and so will not bring their Cheats and Impostures to the Test thereof counting them of no more Authority then Esop's Fables Dial. 1. p. 20 21 22 23 24 30 31 32 33 34 35 36. Contin Epist to the Reader Behold your Anabaptist-Preacher XI From our preaching men to a lost God and Christ that is to God and Christ whom they have lost Fellowship with He perverts it to our believing That God and Christ were in a lost or undone Condition Cont. p. 49. XII From our asserting that what was a Command to any Servant of God in old time is not so to us because so to them that is such as Moses's going to Pharoah the Performance of Types Shadows and Figur●s appointed for a Season and to pass off unless requir'd by the same Spirit anew He falsly infers That those Moral and Eternal Precepts Thou shalt have no other God but me Thou shalt not Murder Commit Adultery Steal Bare False Witness c. are not binding upon us but that we give our selves the Liberty of such horrid Principles as the contrary to those Principl●s and

Q. R●g●t but who is the Man Not W. P. for opposing a Doctrine which leaves men as wicked as it found them yea encourages them in it I appeal to the sober Reader if it be all one to say that Justification by the Righteousness of Christ wholely without which leaves the Conscience as polluted as ever is to speak Peace to the Wicked whilest Wicked and to affirm that what Christ hath done and suffered without us is to speak Peace to the Wicked whilest wicked Thy indirect Consequences T. H. are to obvious and numerous to deceive any ordinary Reader But what sayst thou to my Distinction about Justification Christ's VVork was two-fold 1st to remit forgive or justifie from the imputation of sins past such as truly repent and believe 2dly By his Power and Spirit working in the hearts of such to destroy and remove the very Nature of Sin to make an end of it to finish Transgression present and to come The first removes the Guilt the second tne Cause of it Me thinks this should a little allay thy Clamours C. This Distinction of the Work of Christ proves not what thou hast asserted viz. That Justification is not by imputation of anothers Righteousness much less that such a Justification is a Doctrine of Devils p. 72. Q. This shews thee weary of the VVork or else ●hou wouldst not so soon after my Distinction continue in thy mis-construction of my VVords for the clearing of which my Distinction was made I grant that such as Repent and Believe receive Remission or a justifying from former Sins through the Righteousness of God declared in and by Jesus Christ But is this Compleat Justification it is a making Inwardly Just through a Purging out of Iniquity and Mortifying of Corruption and bringing in Christ's Everlasting Righteousness If not then to exclude this and yet conclude men compleatly justified by what Christ hath done wholely without is a Doctrine of Devils for it leaves men in an impure state and allows the Devils Kingdom to continue in being In short it is as much as to say that W. Pen calls what Christ hath done for Men without a Doctrine of Devils because W. P. asserts that to be a Doctrine of Devils which maketh all that is necessary for Mans compleat Justification before God to have been wrought by Christ wholely without thereby excluding the necessity of the Just-working or Just-making Power of Christ from Man to that VVork Well but I also told thee of the necessity of Faith and Repentance even to the first part of Justification consequently that men cannot be justified in any sense without regard had to any inward VVork viz. Of Sanctification without which there can be no true Believing C. Though this be more close to the point then any thing thou hast spoken yet it is not close as to prove thy Position For if Repentance be but a Condition then it is not the sole Righteousness for which we are justified p 73. Q. Produce me but one Passage of ours that ever spoke that Langu●ge and I will yet say thou hast not wronged us Besides this Answer is wide from thy purpose though it comes very close to mine For from contending for Justification by a Righteousness wholely without the Question thou art come now to contend against a Justification by a Righteousness wholely within which was not the Question C. But thou sayst Abraham 's personal Obedience was the Ground of his being accounted Righteous If so Then we are not made Just by a Righteousness perform'd without us but by a Righteousness perform'd by our selves But then What wilt thou say to this Text If Abraham were justified by works he hath whereof to glory but not before God Rom. 4.2 p. 77 78. Q. The Apostle James beares me out in what I said for if Abraham were justified by works as said James then his Obedience to God's Spirit which makes up those VVorks gave him acceptance in God's sight and let T. H. say if he dare that Abraham was not justified in God's sight in his resigning up Isaac for a Sacrifice and if he were how do I err But that I might not be thought to oppose one Apostle to another know Reader that the Apostle James speaks of such Works as were not performed in Abraham's own strength but through Faith and his Obedience to God's Spirit and therefore Evangelical And the Justification they lead to was a daily Acceptance with God The Works the Apostle Paul speaks of were meerly Abraham 's in his own power as those of the Jews from the Law therefore not justifying before God in any sense least of all could they merit Remission or purchase Abraham those great Blessings and peculiar Favours that it pleased Almighty God to bestow upon him above others Works and Justification thus distinguish'd and allow'd prevent Mens setting one in opp●sition to the other and here Paul may come in without contradiction to James If Abraham were justified by Works he hath whereof to glory but not before God The whole Chapter concerns a justifying by the Remission of Sins that are past as the following Verses evid●n●e Even as David also describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works saying Blessed are they whose Vnrighteousness are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin Rom. 4.6 7 8. So that the Righteousness not obtainable by the Works of the Law ver 16. and the Justification which Abraham's own works could not procure which is obtain'd by Faith in the Love of God is here explain'd to be the Forgiving of Iniquity and the covering of Sin But this is far from maintaining th● Compleatness of Justification from a Righteousness wholely without Testimonies concerning Justification Erasmus We grant to be justified by Faith that is Hearts to be purged See Fascul rerum expetend p. 129. De amabili Eccles concord The Fathers were just by the Righteousness of the Law in them Iren. l. 4. c. 30. Noah Abraham c. were just by the Law natural that is eternal Tertullian Adv. Jud. p. 184. Clem. Alex. saith That Abraham was justified by Faith but that Faith he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a per●ect purgation lib. 1. praed Justin Martyr Defens ad Anton. saith Socrates ●ved with the Word and that he knew Christ in part Defens ad Senat. That was by the Light within How could he know him otherwise Scultetus p. 38. of his Medulla saith There are some at this day of his Opinion and that do reckon Melchizedek Abimelech Ruth Rachab the Queen of Saba Hiram Naaman c. among Christians H. Bullinger D●cad 1. serm 6. de Justif To justifie signifieth to ●●m●t offences to clense to sanctifie and to give utterance of Life Everlasting Again Justification is taken for Remission of Sins for Sanctification and Adoption into the number of the Sons of God §. VIII Of Personal Reflections T. H's Scurrulous Language The