that his Obedience unto Death was in order to make Men Righteous because it was in the Nature of a Sacrifice by which God testified unto the World his Desire of Reconciliation through the Remission of the Sins that are past which was held forth and came and was confirmed by that Obedience even to the Death of the Cross In which Sence the Just sufferd for the Vnjust and whilst we were Sinners Christ dyed He was made Sin that is to take away Sin for us an Hebraism and he justifieth the Vngodly that is remitteth the Vngodly upon Repentance and bore our Iniquities or bore away our Iniquities that is by this Offering for Sin was Remission for Sins past declared and confirmed unto all as an Vniversal Propitiation For God was in all these Sufferings shewing forth his Love and reconciling the World unto himself not imputing their Trespasses unto them But still Repentance was that which brought home the general Pardon promulgated in and by that holy Offering up of his Body once for all unto every particular Soul Thus by the Obedience of that one Man even to the Death of the Cross many come to be made Righteous that is justified from many Offences see Rom. 5.6 7 9 10 11 12 13 14 15 16 17. But if this first part of Justification which is Remission of Sin be not obtainable by any however general it be in Christ without Repentance from dead Works which implyes Faith Contrition and Amendment of Life How miserably is T. Hicks out who brings this very Scripture we are upon to prove that we are compleatly justified which takes in both Forgiveness of Sin past and a being Inwardly made Just through the casting out of Sin by the just and holy Power and Spirit of God operating in the Heart and Conscience by Christ's Righteousness WHOLELY WITHOUT US I grant it that Forgiveness of Sin is God's free Love meer Grace and rich Mercy declared in and by Christ Jesus to the World and that this Grace abounded unto all for He was a Propitiation not only for the Sins of those that believe but of the Whole World yet the whole Benefit thereof should never redound unto any whilst alienated from God by wicked Works Peter preached another Doctrine For though Christ dyed for the Vngodly yet they were not thereby Justified that is pardon'd for Sin past while Unrepentant Peter sayes Repent and then they should receive Remission of Sins Now I would fain know how this Repentance is wrought by which as a Condition any come to have an Interest in that great Pardon held out to the whole World Is the Spirit of Christ unconcern'd in it Can we think one Good Thought of our selveâ— Are we not altogether degenerated Plants of a Strange Vine by Nature Children of Wrath c. Is not this frequently confest by the Professors of Religion in our times and the most affected piece of their Righteousness too Well then If we cannot repent of our selves and that Repentance is a Condition that it is in the Soul and that it cannot be there without the Spirit of Christ work it tell me plainly if something is not to be done within and therefore of the Nature of Inward Righteousness before any Benefit be procured deriv'd or receiv'd from Christ's Death and Sufferings to any particular Person This is close to our Point for therefore is it that we affirm that such as go on to transgress against the Law of the Spirit of Life and so disobey the Light and grieve the Holy Spirit by wicked Works are not in that State Justified I mean now that they are not so much as forgiven and least of all that they should be look'd upon as compleatly justified that is by Qualification and Participation of the Divine Nature truly and inwardly made Just since it would be to say that by the Obedience of one many shall be made Righteous who notwithstanding remain Disobedient and Rebellious to God's Grace which has appeared unto them We do say again that such a Doctrine so speaking Peace to a State of Sin and Death and shutting out an Inward Work many wayes necessary to the Forgiveness of Sin past or dayly Acceptante with God IS NO LESS THEN THE DOCTRINE OF DEVILS and the worst they have to propagate to the Dishonour of God and the Eternal State of People Souls In short here lyes the gross Mistake of our Adversaries They make the Sufferings of Christ which peculiarly relate to the first part of Justification Remission of Sins past to be that which has answered not only for Sins past but present and to come so as to acquit them from all Inward Work as necessary to Justification compleatly taken contrary to express Scripture Rom. 5.25 and the great End of Christ's Spiritual Manifestation in his People There might be much more said in this matter but because he thinks I have not made a little for him in my Book truly entituled The Sandy Foundation Shaken and that I am to be short I shall proceed to dispatch what remaines as God shall enable me To that Answer he gave out of the Romans by the Obedience of one c. already with other Scriptures explained and vindicated from his Abuse of them he makes me thus to answer him Quak. It is a great Abomination to say God shall condemn and punish his Innocent Son that he having satisfied for our sins we might be justified by the Imputation of his perfect Righteousness O why should this horrible thing be contented for by Christians Penn. ibid. p. 25.30 To which he returns Chr. How now Mr. Penn Is this the Doctrine of Christ's Sufferings for Sinners to make Satisfaction to Divine Justice an horrible thing and an Abomination to you Do you consider what you say And thus brings me in answering him Qu. This I do say that the Consequences of such a Doctrine are both Irreligious Irrational Penn. ibid. P. 16. Now that he has dealt Blasphem ously with God and Injuriously with me as well as that he has given me no account of his thoughts upon the Errour he makes me guilty of in case I held it besides that impertinent Question plainly appears First he has dealt Blasphemously with God in calling Christ's Suffering God's condemning and punishing his Innocent Son c. which his Censure of my so Phrasing their Opinion manifestly implyes Now I appeal to all Impartial People which of us two is most to be blamed I that confess to Christ's Sufferings as the Effect of Gods's Love thereby not to satisfie himself as a Revenger or as he could not forgive for none of that is in the Verse at all which yet is in their Sordid Opinion but as a God full of Mercy Forgiveness and Pardon to all true Penitents to declare to the World his free Remission of Sins and that he would not impute their Iniquities unto them if they would repent believe obey or T. Hicks who holds
cited in Defence of his gross Conceit of the Râ—surrection are either relative of another Matter or directly opposite to and inconsistent with his Assertion 1. And this Mortal shall put on Immortality this Corruptible shall put on Incorruption 1 Cor 15.53 I grant that this implies a Change but I deny that it so much as intimates that Men shall rise with those very Carnal Bodies that were buried No the Apostle not only tells us that the Body sown is not the Body that shall be but that Flesh and Blood cannot inherit the Kingdom of God vers 50. If the Flesh and Blood be transmuted or changed into no Flesh and Blood I query and I think I may do it safely too Whether It be the same Flesh and Blood that is changed into no Flesh and Blood that is the Body raised O Absurd Dark and Carnal Man Nor am I afraid to tell him that the Scripture cannot rationally be taken strictly as translated neither ought many more for there are certain Figures Modes and Wayes proper to that Language in which this Epistle was written which are to be understood with Allowances for how can the Mortal taken for Mortality and not him who in part is Mortal put on Immortality It is Impossible Can Mortality be cloathed with Immortality then it seems that Mortality is the Person and Immortality the Garment If Thomas Hicks should tell me No it is meant that the Mortal Body should be changed into an Immortal Body it follows that he is gone from the Letter of the Text into an Interpretation as well as that it contradicts his absurd Identity or Sameness of Body If so it is as Lawful for me and more if in the Right to construe It thus That we who are Mortals respecting our Bodies put off the Mortal Part and put on instead thereof Immortality suitable to that weighty Passage of the Apostle Paul For We know that if our Earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands Eternal in Heavens which as directly concludes the Charge not of Accidents but Bodies from an Earthly House or Tabernacle to an Heavenly House or Building as ever any thing can be spoken by Men or Angels To conclude Since Mortality can not properly put on Immortality but Man that is cloathed with Mortality may put off or exchange Mortality for Immortality because otherwise Mortality would have Immortality for its Garment a thing impossible and absurd I do infer that this place yields no Strength at all to Thomas Hicks's gross Apprehension of the Resurrection 2. His next Scripture is that in the Romans But if the Spirit of him that raised up Jesus from the Dead dwell in you he that rais'd up Christ from the Dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you But this is nothing to T. H's Purpose in the least For the Apostle treats not here of the Resurrection of Dead Carnal Bodies in our Adversary's Sence as the whole Chapter seriously read proves but of the Inward Work of the Spirit in order to the making Man's Body a fit Temple for the holy Ghost to dwell in as he writ to the Corrinthians 3. The third place he brings is out of the Epistle Paul writ to the Philippians He shall change our Vile Bodies Upon which he sayâ—s This cannot be meant of a New-created Bodâ— because such a Body cannot be said to be either Vile or Changed But what makes this for his Conceit Surely nothing For if the Vile Body he changed then it is not that Vile Body therefore not the same Body Again to say that Scripture can't be meant of a New-Created Body because such one can't be said to be either Vile or Changed makes much against him For 1. It is to say that the Body that shall be is Vile else what means his Saying Because such a Body cannot be said TO BE not to have been either Vile or Changed 2. Though the Body That shall be may not be said to be either Vile or Changed yet it may be given of God in lieu of a Vile Body and so the Vile Body Changed for one that is Glorious It was either Ignorantly or Sophistically done in Thomas Hicks to imply That Body that shall be could not be said to be Changed since the Change lies on the side of the Vile Body that is exchanged for a more Glorious Body Therefore all along we must conclude it is not the same but another Body But how Disingenuous is Tho Hicks to repute G. W's Answer in the Apostle's Words a pressing the Metaphor too far and yet by so doing runs himself into this Dark Imagination of a Fleshly Resurrection But Tho. Hicks thinks The Joyes of Heaven Imperfect else I Answer Is the Joy of the Ancients now in Glory Imperfect or are they in Heaven but by halfes If it be so Unequitable that the Body which hath suffered should not partake of the Joyes Celestial Is it not in measure Unequal that the Soul should be rewarded so long before the Body This Principle brings to the Mortality of the Soul held by many Baptists or I am mistaken But why must the Felicity of the Soul depend upon that of the Body Is it not to make the Soul a kind of Widdow and so in a State of Mourning and Disconsolateness to be without its Beloved Body which State is but a better sort of Purgatory See T.V. and T.D. What made the Apostle willing to be absent from the Body that he might be present with the Lord if such a Dissolution brought Sadness instead of Joy as our Adversaries in the Point of the Resurrection suggest if not boldly affirm In short If the compleat Happiness of the Soul rests in a Re-union to a Carnal Body for such it is sown then never cry out upon the Turks Alcoran for such a Heaven and the Joyes of it suite admirably well with such a Resurrection The Reasons I have to give against this Barbarous Conceit I thus Contract 1. Because that the Scripture speaks of a Dissolution and no Resurrection of that which is dissolved being Earthly and Unfit for a Celestial Paradice and therefore holds forth a Building of God and House Eternal in the Heavens 2. If the Body be the same it must have the same Nature otherwise not the same Body But if it have the same Nature it will be Corruptible still Mortal Seeds bring forth Mortal Natures not Immortal Neither can Mortal be Immortal and yet the same Nature as before for that Change made tell me What remains of the Old Earthly Body 3. It makes the Soul Uncapable of Compleat Happiness without a Fleshly Body as if Heaven were an Earthly Place to see walk in and all our Outward Senses to be enjoyed and exercised as in this World though in an higher Degree which I call Mahometism For what Spiritual Happiness the Body now can have
respecting God is derived through the Soul to the Body and not through the Body to the Soul Besides if so great a Change or Alteration pass upon the Body how is it that Carnal and Sensible Body that suffered And how can that same Body be equally sensible of Celestial Delights for the Flesh Blood that suffered is not to enter God's Kingdom and if that very same Carnal Body enter not which sustained any part of the Tribulations the great Knot is broken and our Adversary's strongest if not only Plea is rendred Invalid For if the same Natural Body Parts and Senses consisting of Living Flesh Blood and Bones that suffered and dyed rise not another is given in which the Children of the Resurrection who have suffered in the Flesh have their Recompence and if they do so strictly rise as they dyed then every Man is to rise Married Low High Fat Lean Young Old Homely Handsom and according to former Complexion and Sex And which is yet more Unreasonable This Body is to be Vncorruptible Immortal Spiritual Fashioned like Christ's Glorious Body and as the Angels of God May our Adversary blush at these Dark Imaginations but here toucht upon because more largely handled else-where Only I cannot but signifie that this Sort of Resurrection pleaded for is renowned by some Baptists and several other more Clear-sighted Professors For our Parts A Resurrection we believe and of Bodies to unto Eternal Life What they shall not be I have briefly said and proved What they shall be we leave with God who will give every one a Body as pleaseth him and THOU FOOL belongs to the Unnecessary Medler CHAP. XIII A Collection of some of T. Hicks's many CONTRADICTIONS PERVERSIONS LYES FORGERIEâ— RAILINGS and SCOFFS at WITNESSING from all which he is proved to be neither a True Christian nor a True Man His CONTRADICTIONS Argument I. HE that Contradicts Himself is not led by Gods Spirit consequently no Child of God nor certain of their own Faith but so doth T. Hicks therefore No Christian Man He tells us That the true Light hath enlightned every Man from John 1. and that it ought to be attended upon making the Light to be distinct from the Soul and not the Soul Dial. 7 22. In Contradiction to which he makes this Light to be but a part of the Soul by which he falls into the same Confusion he falsly would fasten upon us namely That if the Soul ought to obey the Light it would obey It self which is absurd and cannot be Dial. p. 14 32. 2. He acknowledges That the Light checketh within for many Evils and exciteth to many Good Things and that he ought to shun those Evils and do that Good p 8. In short That Christ is the Light and Life of Men p. 22. Yet he dares to tell us that this Light in directing to its best Actions swelleth Men but with Proud Conceits that it doth deceive misguide such as follow it p. 3 37. 3. But I do and must bear witness against thy Erroneous Opinion if true to the Light in me p. 8. I am to do what the Light in my self directs me and herein is my Comfort p. 91. Again Where a Rule is there must be Light in the Subject yielding Obedience otherwise no Reasonable and Acceptable Service p. 14. I grant it ought to be obeyed p. 7. To Vnsay which he assures us as his Judgment at least That the Light is Uncertain In one Man it teaches one thing in another the directly contrary so that saâ—es he there can be no certainty of Truth or Error SIN or DUTY BY THIS Again He sayes that 't is no Disparagement to the Lightin with to say that God doth make any thing more known of his Will then is or can be known by it for 't is but to say that each DEGREE OF LIGHT is serviceable to its End p. 36. In direct Vndervalue of and Opposition to which he tells us within 2 Pages after that the Improvement of the Light within subverts the Covenant of Grace the only Way God hath revealed for Salvation And that it directly opposeth it self to the Ends of the Covenant and ought to be Rejected p. 38. From all which it is very observable 1. First That the Light is Christ's Light 2. That it ought to be Obeyed 3. that it is not a Distinct Light from a Gospel Light but in DEGREE only and Consequently One and the same Light therefore Saving in its Nature But in Contradiction to all this he sayes 1. That it is part of the Soul 2. That it will Misguide and Deceive 3. That it is Repugnant to the Ends of the Covenant of Grace and ought to be Rejected These are a few of his very many Self Oppositions Now if this be to argue safely prudently and like a Disputant I am greatly mistaken sure I am there is nothing of Truth or Christianity in such Confusion For that Man should be oblieged to obey a Light that does misguide or that Tho. Hicks should talk of Aâ—â—ing according to the Light in him making his Appeal thereto in others and yet suggest that it may deceive and oppose the very Ends of the Covenant of Grace is with me the Top of all Impudence and Self Contradiction Of the Quakers PRINCIPLES And Tho. Hick 's PERVERSIONS Arg. II. Who Perverts and Misrepresents another Man's Principles acts not like a True Christian-Man but such is T. Hicks therefore no Christian-Man 1. Because we hold Christ is God God the Light and that all Men are enlightned by him He concludes that every Man comprehends whole God and whole Christ Dial. p. 2 3 4 5. 2. Because we assert it to be sufficient to save all from Sin who are led by it and walk in it He concludes from the Ignorance and Wickedness of those that have it tendered to them but obey it not that the Light is Ignorant Weak and Deceivable Ibid. p 10 32 33 34 3. From our Belief in the Light 's Sufficiency to Save as that which was and is given of God for Salvation to as many as bring their Deeds to it and are translated by it He infers That all other Means are needless not considering it was not the Light 's Insufficiency but Man's Weakness that has necessitated the great Light to make use of External Means to bring mens Minds from wandring abroad to the Inward Light which is the Just Man's Path Ibid. 12.36 37. 4. 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 would by that Argument make the Trees c. also Divine Ibid. p. 3 4. 5. From our asserting that Christ shineth by his Light in the Heart of every Wicked Man as well as every Good Man He tells People that we hold Christ to be in every Wicked Man as he is in his Saints Cont. p. 45 46.
that God condemn'd and punish'd his Innocent Son for other Folkes Sins that he might be satisfied for pardon he neither could nor would And which is most absurd Christ being this same God he at once makes him the Party satisfying the Party satisfied which is absurd and impossible besides 't is such a Satisfaction as hath paid all Debts past present to come whereby all Inward Righteousness though of Christ's Working is not necessary to Justification in any Kind Secondly He has dealt Injuriously with me and that in two Respects 1. In not stating the Doctrine truly which I opposed and my Words at length that they might speak for themselves But in that case perhaps he thought he should have been oblieged to answer them a thing he every where seems afraid of his Trade â—s Caviâ—â—â—g And 2lâ— In that he brings this Passage which opposâ—d sucâ— a Satisfaction as is said to have paid for Sins pâ—st present and to come to answer a Scripture which concerns Justification and that part of it too which relates to Remission of Sins Insinuating that I make Men's own Works sufficient to Justification in the first sense I mean Remission in the second sense I mean daily Acceptance upon being made Just and lastly that I overturn all the Righteousness Death and Sufferings of Christ whilst in Truth and Sincerity of Soul 1. by Justification not by another's Righteousness WHOLELY WITHOUT I only meant That it was Christ's Righteousness wrought in us and not our own which made Inwardly Just and which gave daily Acceptance and brought into the heavenly Fellowship with the Father and with the Son the Justification then intended by me 2 ly Since God has made his Truth known to me I have ever understood Christ's being offered up to signifie the carrying away of Sin the bearing away of Iniquity that by which God declared Remission and Forgiveness of Sins past to all that repented And this Justification called Rom. 4. ver 5 6 7 8 God 's not Imputing Sin I have ever owned to be the Free Unmerited Love of God to the World And was not that Justification by me spoken of in the Passage cited 3 ly That which I opposed was so rigid a Satisfaction as made it absolutely unavoidable or necessary in God to require a Satisfaction thereby robbing him of the Power of his free Mercy and Loving-kindness to remit and pass by and that Christ did not answer or pay by the Act of his Suffering for Sins past present and to come but as he declared Remission by his Blood for the Sins past of the whole World the beginning of his Work so that he doth by his Power and Spirit subdue destroy and cast out Sin out of the Hearts of all who believe in him whereby their Consciences come to be made pure they sanctified throughout in Body Soul and Spirit which necessitates to Good Life and speaks no Peace to the Wicked in their Wickedness nor yet to the sloathful formal and carnal Professor of Religion Therefore such rage and imagine a vain thing against us That the Consequences of the common Notion of both Satisfaction and Justification are Irreligious and Irrational though what has been said might suffice with Sober and Impartial Readers yet I may anon have further Occasion to prove it In the mean time He tells the World that William Penn in Answer to this Question How did Christ fulfil the Law for Sinners says That Christ fulfilled the Law ONLY as our Pattern or Example S.F. p. 26. In which he has done exactly like himself For if he can find the Word ONLY there or such an Answer to such a Question or the Matter strictly contained in that Question he has not wronged me but sure I am there is no such Question and as sure that the Fulfilling of the Law was not the Subject treated on and very certain that the Word Only was not there therefore a Forger That which I said with the Scripture on which it was grounded follows If ye keep my Commandments ye shall abide in my Love even as I have kept my Father's Commandments and abide in his Love From whence this Argument doth naturally arise If none are truly Justified that abide not in Christ's Love and that none abide in his Love that keep not his Commandments then consequently none are justified but such as keep his Commandments Besides here is the most palpable Opposition to an Imputative Righteousness that may be For Christ is so far from telling them of such a Way of being Justified as that he infoâ—mâ—th them the Reason why he abode in his Father's Love was his Obedience and is so far from telling them of their being Justified whilst not abiding in his Love by Virtue of his Obedience imputed unto them that unless they keep his Commands and obey for themselves they shall be so remote from an Acceptance as wholely to be cast out in all which Christ is but our Example Now that this concerned not the Whole Law Christ came to fulfil The whole Law he fulfilled the place of Scripture quoted the Nature and Matter of the Argument clearly proves Next If Christ had been other then our Example in that case then he should have fulfilled his own Commandments in our stead who from Obeying his Father's taught us our Duty was to obey His. And supposing that he could have kept his own Commandments and obey'd himself for us or in our stead it would have followed 1. That we needed not to have kept them unless they were to be observed twice over And that 2ly in not keeping of them we had been notwithstanding justified from his alone Fulfilling of them unless his Answering them had been Insufficient The first of which if I understand any thing opens a Door to all Licentiousness however Upright some may be in their Intentions to the contrary And the last strikes dead their own Opinion of the Sufficiency of Christ's Personal Obedience to perfoâ—m all needful on our Account From hence he undertakes to charge me with the Merit of Works My words at length are these which he thought good to conceal Was not Abraham justified by Works when he offered Isaac and by Works was Faith made perfect and the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for Righteousness By which we must not concâ—ive as do the dark Imputarians of this Age that Abraham ' s Offering Personally was not a Justifying Righteousness but that God was pleased to account it so since God never accounts a thing that which it is not nor was there any Imputation of another's Righteousness to Abraham but on the contrary his Personal Obedience was the Ground of that just Imputation therefore that any should be justified from the Imputation of another's Righteousness not inherent or actually possessed by them is both Ridiculous and Dangerous Ridiculous since it is to say A Man is Rich to
Talking the other a Doing Christian I in short argue thus If none can enter into the Kingdom of Heaven but they that do the Father's Will then none are justified but they who do the Father's Will because none can enter into the Kingdom but such as are justified Since therefore there can be no Admittance had without Performing that Righteous Will and Doing those Holy and perfect Sayings Alas to what Value will an imputative Righteousness amount when a poor Soul shall awake polluted in his Sin by the hasty Calls of Death to make its Appearance before the Judgment Seat where 't is impossible to justifie the Wicked or that any should escape uncondemned but such as do the Will of God 2. For not the Hearers of the Law are just before God but the Doers of the Law shall be justified From whence how unanswerably may I observe Unless we become Doers of that Law which Christ came not to destroy but as our Example to fulfil we can never be justified before God wherefore Obedience is so absolutely necessary that short of it there can be no Acceptance Nor let any fancy that Christ hath so fulfill'd it for them as to exclude their Obedience from being requisite to their Acceptance but only as their Pattern For unless ye follow me saith Christ ye cannot be my Disciples And it is not only repugnant to Reason but in this place particularly refuted for if Christ had fulfill'd it on our behalf and we not enabled to follow his Example there would not be Doers but One Doer only of the Law justified before God In short if without Obedience to the Righteous Law none can be justified then all the Hearing of the Law with but the meer Imputation of anothers Righteousness whilst actually a Breaker of it is excluded as not justifying before God If you fulfill the Royal Law ye do well so speak ye and so DO as they that shall be judg'd thereby 3. If ye live after the Flesh ye shall dye but if ye through the Spirit do mortifie the Deeds of the Body ye shall live No Man can be dead and justified before God for so He may be justified that lives after the Flesh therefore they only can be justified that are alive from whence this follows If the Living are justified and not the Dead and that none can live to God but such as have mortified the Deeds of the Body through the Spirit then none can be justified but they who have mortified the Deeds of the Body through the Spirit so that justification does not go before but is subsequential to the Mortification of Lusts and Sanctification of the Soul through the Spirit 's operation 4. Was not Abraham our Father justified by Works when he had offered Isaak his Son upon the Altar Ye see then how that by Works a Man is justified and not by Faith only He that will seriously peruse this Chapter shall doubtless find some to whom this Epistle was writen of the same Spirit with the Satisfactionists and Imputarians of our tâ—me they fain would have found out a Justification from Faith in and the Imputation of anothers Righteousness but James an Apostle of the most high God who experimentally knew what true Faith and Justification meant gave them to understand from Abraham's self-denying Example that unless their Faith in the Purity and Power of God's Grace had that effectual Operation to subdue every beloved Lust wean from every Dallila and intirely to resign and sacrifice Isaak himself their Faith was a Fable or as a Body without a Spirit and as Righteousness therefore in one Person cannot justify another from Unrighteousness so whoever now pretends to be justified by Faith whilst not led and guided by the Spirit into all the Wayes of Truth and Works of Righteousness their Faith they will find at last Fiction Consequences Irreligious and Irrational 1. It makes God guilty of what the Scriptures say is an Abomination to wit that he justifieth the Wicked 2. It makes him look upon Persons as they are not or with respect which is unworthy of his most Equal Nature 3. He is hereby at Peace with the Wicked if justified whilst Sinners who said There is no Peace to the Wicked 4. It does only imply Communion with them here in an Imperfect State but so to all Eternity for whom he justifieth them he also glorifieth Therefore whom he justify'd whilst Sinners them he also glorify'd whilst Sinners 5. It only secures from the Wages not the Dominion of Sin whereby something that is sinful becomes justify'd and that which defileth to enter God's Kingdom 6. It renders a Man justify'd and condemn'd dead and alive redeemed and not redeemed at the same time the one by an Imputative Righteousness the last by a Personal Unrighteousness 7. It flatters Men whilst subject to the World's Lusts with a State of Justification and thereby invalids the very End of Christ's Appearance which was to destroy the Works of the Devil and take away the Sins of the World CHAP. X. Of the Doctrine of Sanctification and Perfection The Ignorance or Malice of T. Hicks Detected OF the Doctrine of Sanctification he has several Vnsanctified Passages though he bestows not much time upon that Important Subject some of which I shall take a little notice of Christ Let us understand your Opinion of Sanctification what it is Out of Ed. Burroughs he answereth himself thus Quak. 'T is Christ Hence we conclude to say Sanctification is Imperfect in this Life is as much as to say Christ is Imperfect To which he replies Christ 'T is true 't is Jesus Christ by his Spirit is the Author and Worker of Sanctification but will it therefore follow that the Work of Sanctification in us is Christ or that this Work is perfect in all its Degrees Now let any tell me wherein T. Hicks could have more grosly mistaken E. Burroughs who frequently insults over the Grave and Labours of that Faithful Servant of the Lord then he has done on purpose I doubt not to insinuate his Belief of the contrary to what he opposed But hear Edw. Burrough's Words at large in Answer to Priest Eaton Thou sayest Sanctification is not Perfect in this Life And the New Man the Spirit or Law of the Mind is that Grace or Imperfect Sanctification Then Christ is not Perfect in this Life for He is made of God unto us Sanctification 1 Cor. 1.30 In this it is evident First That the Priest did not so much strike at the Work done in the Creature as at the Perfection of the Principle by which the Work should be perfected in the Creature 2dly E. Burroughs did not in that place meerly intend the Work of Sanctification but the Author and Worker of it who is oftentimes called by the Name of the Work it self the Cause by the Effect as is plain from the Scripture quoted in which he used but Paul's Words How basely done was it
then in Tho. Hicks not only to leave out what the Priest asserted but to misconstrue E. B's Answer and that such Perversion might go the more Unquestionable omit the Insertion of that Scripture in which Christ is by the Aâ—stle said to be made Sanctification to the Saints the mention of which would have given a clear Understanding of E. Burroughs's Answer and broke the Neck of his Ungodly Purpose to misrepresent him We say and it was the Faith and Tendency of the Writings of that Just Man 1. To assert a Perfect Principle of Righteousness and Sanctification which is Sanctification and Perfection in the abstract 2. The Possibility of being Perfectly Sanctified by it 3. That such Sanctification when taken for the Author of it who is the Fountain of all Holiness and Purity is Compleat and Perfect 4. When taken for the Work of the Spirit in the Creature it is first Perfect in Degree only but as the Creature comes into perfect Subjection unto the Spirit and Power of him that raised up Jesus from the Dead which hath wrought that Perfection in Degree he comes to experience that Sanctification throughout in Body Soul and Spirit which the Apostle otherwise minded then T. Hicks prayed the Churches might witness which is that blessed State wherein he that 's born of God SINS NOT Old things are done away ALL IS BECOME NEW No more I but Christ that liveth in me I write unto you Young Men because ye have OVERCOME the Wicked One Be ye Perfect as your Heavenly Father is Perfect unto a PERFECT MAN That the Man of God may be PERFECT The God of Peace make you PERFECT IN EVERY GOOD WORK The God of all Peace make you PERFECT Let us cleanse our selves from ALL FILTHINESS OF FLESH AND SPIRIT Perfecting Holiness in the Fear of the Lord. With many more Places of like Importance But he objects Why doth the Apostle exhort Sanctified Persons to put off the Old Man from Coloss 3.5 If where the Old Man the Body of Sin remains none are Sanctified as saith E.B. This indeed is the Drift of the Man he would be Sanctified whilst Unsanctified as Dangerous as it is Absurd For what thing can be and not be the same thing at one and the same time But I deny they were then Sanctified who stood in need of that Reproof and Exhortation to wit that they should mortifie such Lusts as Fornication Vncleanness Inordinate Affection and Covetousness which is Idolatry Sanctifying such are who are Mortifying but when Sin is not Mortifying none are Sanctifying and where Sin is not Mortified no Man is Sanctified We may easily see what a Church-Fellowship T.H. can allow of and what a Gospel-Sanctification it is he pleads for Can Men be Sanctified and yet so Corrupt If they can tell me in what sense and from what they are cleansed Is this the End of pleading for Perfection in Degree to allow these Abominable Enormities as Church-Infirmities Away for Shame But that a perfect Sanctification is no Heresie suppose they had been Sanctify'd Persons to whom the Apostle wrote which could not be Sanctifying was the most yet since he exhorted them to put off the Old Man which Old Man is the Body of Sin and that when he is off he is not on and that the Apostle exhorted them Not to an Impossible thing I conclude from his Question that a State of Perfect Sanctification is attainable He pretended to correct E. B's Extravagancy but whatever Face he puts upon it this is the Mark he aims at To conclude and sum up his Ungodly Method E.B. speaks of a Perfect Sanctification in Christ T.H. infers that same perfect Sanctification immediately to the Creature not only confounding the Worker and Work the Cause and the Effect about which one piece of Baseness he bestows not a little Pains but suggesting thereby that we deny all Sanctification or Perfection in Degree and that we are as compleatly Perfect as Christ himself Next He leaves out those words that would best explain his Mind And Lastly All his Opposition is because the Quakers are for having Men Sanctify'd before they are Accounted so and New Creatures before they ought to be reputed Good Christians which so directly Vn-churches and Vn-christians T. Hicks that we may well believe it a main Reason for his Implacableness against them CHAP. XI Of COMMANDS MOTIONS and MINISTRY T. Hicks proved Vnjust to us and an Enemy to God's Law Gospel the Quakers and himself HE has not less abused and belyed us in these three Particulars then any thing he has written against us which I shall briefly shew To this Passage in E. Burroughs's Works That is no Command to me which is a Command to another neither did any of the Saints act by a Command that was given to another he thus answers Then that Law which forbids Idolatry Adultery Murder Theft and Bearing false Witness is no Law to you And after having made this indirect Consequence he breaketh forth Impiously Horrid Vngodly Irreverent Patronizers of Blasphemy Countenancers of such Novices Prophane Scribler and abundance more Now though I have said something to this before and have largely vindicated that Passage against J. Faldo yet I cannot well omit touching here upon it the Matter being so aggravated by this disingenuous Person These Commands must either relate to Ordinary or Extraordinary Duty I mean they must either be such Commands as that of Moses 's going to Pharaoh Isaiah's going Naked Jeremiah 's making Yoaks Amos 's going to the Kings's Chappel with many more And here I do affirm with that Faithful Young Man of God that the Command which came to them not coming to another that other Person is not only not warranted but condemnable in an Imitation of any of them If then such Extraordinary Commands as these before mentioned must not be intended then those that are Ordinary and Common to Mankind as Fearing God and working Righteousness towards God towards their Relations both Natural and Civil Now I would ask T.H. if he believes that Idolatry Murder Adultery Theft and Bearing false Witness be not reproved by the Common Light in all Men if not T.H. gives the Lye to all Mankind and his own Books too Nay what is it good for But if they be query If any can confess to one God love his Neighbour be Chaste be Just and speak Truth in his own and Neighbour's Cause without being thereto oblieged by that Light they have Did the Gentiles of old the things contained in the Law without a Word Commandment Law or Light within inducing them thereto I perceive T. Hicks owns no Command in himself against Idolatry Adultery Murder Theft and Bearing false Witness which is to say if the Scripture did not restrain him he should be guilty of all Farewell Grace Spirit Light and all Inward Rule or Judge by which to see taste relish and determine of things But in this Condition
and in which his Holy Spirit leads not by the which only Self is abas'd kept under and in perfect Obedience to and watchfull Observance of God's Holy Will But Tho. Hicks makes this a Strange and Dangerous Doctrine insinuating that we perform nothing but upon a kind of Spiritual Compulsion as if that God required Man to do all his Commandements without his holy Spirit alwayes ready to incline and help them either to begin or perform any such Duty or that there were no Difference between waiting for the natural Springs of Divine Power to assist and being compell'd to worship But this shews his great Ignorance of God's Spirit its dayly Movings upon the Heart of Men either as a Reprover or Comforter for Good for were he better acquainted with its Dealings it would not be so uncouth to him to hear of our Waiting to feel the holy Stirrings of it in order to every Religious Performance wherefore let not his Ignorance be any Argument against our holy Gospel Practice The Saints of old had a Warrant in themselves for what they did They were not wont to run into the Imitation of former Generations as to any External Appointments because then commanded and practised as proper but consulted the Anointing they had receiv'd about the Continuation or Dis-use of such Figures or outward Services and as they receiv'd Wisdom and Counsel therefrom either to use or decline the Practice of them they acted and no otherwise making good the Apostles Saying that as many as are led by the Spirit of God are the Sons of God Are we led by It in ALL things then in and about God's things Had it not been for this how could the Apostles have preach'd down the whole Ceremonial Worship of the Jews The meer Letter of Scriptures could never have been their Rule in the Case If any say they were extraordinarily Inspired I answer how did such as then believ'd know that if not from an Inward Testimony Nay what Rule had the many Thousands then to worship God by The Hebrew Bible was little or not at all known to the Gentiles The Scripture tells us that whole Churches were setled in the Faith before the Epistles were writ And it is hard to think when they were writ that they could be suddenly collected and when collected that every Individual could get a Coppy that to be sure ought to have a Rule for Printing was not so early in the World and Transscribing must needs have been to Irksome for every Person to obtain a Coppy for his or her peculiar Benefit But because we are taught to believe that they wanted not True Rule of Faith and Practice and that the Scriptures especially of the new Testament could not be all that to them our present Adversaries conclude to make the great Rule let them not be displeas'd if I infer from hence that a Measure of that Holy Spirit which was given to every one to profit with was their Rule and therefore ought to be our great Rule and Guide in all things relating to Faith and Worship And let it be remembred that Christ promised to send the Spirit of Truth to lead into all Truth as much as to say none are led into the Truth nor in the Truth but by the holy Spirit of Truth or that their Practice is a Ly or they are led into a Ly who are not led by the Spirit of Truth that alone leads into all the Wayes of Truth where by Truth is not to be understood the meer Letter of the Scripture which notwithstanding is True but the Living Powerful Truth Christ the Way the Truth and the Life of which the Scripture is but a Record or Declaration Many may run into a Practice of several Outward Things mentioned in the Scriptures to have been the Practices of the Saints of former Ages and yet not be led into the Truth for all that is but Will-Worship Imitation and Unwarrantable To be led into the Truth is to be led into God's Living Power Wisdom and Righteousness whose Fruits are Peace and Assurance for ever This is the Truth the Spirit leads and is all-sufficient to Certainly Christ intended This for the Great Evangelical Leader Rule Judge Law-giver and Guide through the whole course of Regeneration the only Way into the Everlasting Kingdom And all those who are not by this Holy Spirit prepared moved and assisted to perform Divine Worship unto God but run into that weighty Duty or any other supposed Ordinance without its pure Leadings which makes it a Spiritual and Living Worship they are but those anciently fore-told of LORD LORD-CRYERS whose Portion shall be that dismal Depart from me I know you not who has requir'd these things at your hands Let this therefore be a Warning unto all Professors in the Name of the Lord that they run no longer Vnsent nor think to be accepted for their many Words God regards the Heart that he has broken and is made contrite before him and which trembles at his Word 'T is not meer Worship but that which is Spiritual which he expects and accepts and to perform that Man must Cease from his own Spirit Strength Strivings and Imitations and become Dumb before the Lord and as a Man dead to Self-Performance and then will he breath into him the Spirit of Supplication and raise him up in the Newness of his own Divine Life whereby though but in Sighs and Groans a Spiritual and most Acceptable Worship shall be offered unto God in which his Soul will be well pleased and every such one come to be refresht and establisht in Righteousness For all Offerers and Vpholders of strange Fire of what sort of People soever they may be in the Great and Notable Day of the Lord God will he cause to lie down in Sorrow And because he thinks his Advantage is not small that he hath against us by basely inferring and aggravating such Consequences as this What of Duty we neglect we are to charge upon the Spirit 's not moving us to it or because we must not obey without a Motion we are acquitted from all Fault till then c. Let me tell him that he striketh himself and not the Quakers For they hold that God's Spirit ought to be daily waited for And that it is alwayes ready to inform and instruct Man's Soul and to move it to those Thoughts Words and Deeds with respect to God and Man as are Well-pleasing to the Almighty For we do not only teach that the Spirit of God is alwayes present to convince of Sin but to lead out of it and in that Way of holy Living which is well-pleasing unto God In short God's Worship stands in the Spirit and I testifie from the Eternal God all other Worship then what springs from a Mind touch'd sanctify'd and mov'd of his holy quickning Spirit is abominable to him His Righteous Soul loathes it And what else were their Sacrifices as theirs were who in my hearing said Pray
little his Endeavour Vnrighteously to infer that those Moral Perpetual and Eternal Holy Precepts thou shalt have no other God but me thou shalt not Murder thou shalt not commit Adultery thou shalt not Steal thou shalt not bear False Witness c. are not binding upon us But that we give our selves the loose of such horrid Principles as the contrary and are therefore inconsistent with Civil Government Cont. pag. 59 60. As if that Eternal Holy Omnipresent Light with which we are enlightned did not continually declare and require these Just and Righteous Things at our hands God rebuke him 22. From our Use of the Scripture and a Ministry with such like Means though by the Assistance and Leadings of the Eternal Spirit for this End that all may come by them as Helps to the Life and Power it self the great End of all External Means He would insinuate the Insufficiency of the Light and does prefer the very Beggarly Elements of the Jewish Religion before it which holds as well against God Christ and his Power Grace and holy Spirit because the like Means are used notwithstanding to reclaim and restore Men to a State of Happiness but if that were Wicked what can his Reflection be upon the Light Dial. p. 37 41 42 49 23. Because we say that no Man can rightly worship God without the Preparation Motion of his holy Spirit which we daily wait to feel and accordingly are prepared drawn forth to worship the Lord whether in publick or private for we never sought his Face in vain This Envious Man suggests that we never wait to be so prepared or moved But if the Spirit of God compels us not God must go without his Worship and not blame them with such like making as if the Spirit were as far off as he would have Christ and that to stay till Men were mov'd were never to worship which sufficiently shews his Ignorance of that Spirit whose alone Leadings make a Child of God as well as the Wicked Vse he makes of that Holy and Christian Practice Cont. p. 60 61. 24. From our asserting that every Man ought to be convinc'd of what he does and that by the Light in him as his Rule of Faith Duty before he sets about to do or perform it He insinuates the Impossibility of our Renouncing and Rejecting any tenacious Disputer about unprofitable Questions that may go out from us as a Religious Society because such Person or Persons may plead the Light within for it Cont. p. 64 65. As if they might not as well plead the Scripture too upon his Belief of a Rule and give him the same Difficulty Must every one use the Scripture right that pretends to it as their Rule If not then why may not several pretend to the Guidance of the Light for that which the Light really condemns 25. From our denying the Resurrection of the Natural and Corruptible Body and leaving it with the Lord to give us a Body as pleaseth him This Caviller and Foolish Intruder into Sacred Mysteries endeavours to possess People with our being Shufflers about Denyers of the Resurrection of any Body to Life Eternal however Spiritual or Glorified Dial. p. 56 57 58 59 60 61 62. 26. And from our asserting the Unity of God and the Soul and our Denyal of their Carnal Resurrection He blindly concludes that the Soul is part of God and so no future Rewards or Punishments at all to be expected by any Dial. p. 16 17. Thus much to give the World a Taste of the Man's Spirit He that can thus far believe him to be an Honest Man ought to be condemned for great Ignorance and Inhonesty God that made Heaven and Earth will Recompense it into his Bosom with a Vengeance if he Repent not A Collection of a Few of his Many GREAT LYES Arg. III. He that Lyes is not of God but Thomas Hicks is a Lyar therefore not of God then no Christian 1. First That our owning of Christ Jesus is indeed no other then A MEER MYSTICAL ROMANCE and that the Christ we own is no other then a MYSTICAL ROMANCE Dial. p. 10. Contin p. 9. A Prophane Untruth Vntruth in speaking so of us and Prophane with a witness to call the Light a Mystical Romance which he just now said ought to be obeyed Is this your Champion 2. That according to the Quakers Conceits Scripture and Reason must not be made use of Ibid. p. 26. A Lye our Books and Practice plentifully prove 3. That the Light in us sees no Necessity of a Mediator Ibid. p. 35. When God knows we feel the daily Benefit of one 4. That the Quakers account the Blood of Jesus Christ no more then they do the Blood of a COMMON THIEF Ibid. p. 38. An Ungodly Aspersion 5. That we deny his Visible Coming and Appearance in the World Cont. p. 37 45. Though a Contradiction to himself 6. That the Quakers hold they can work a Compleat Righteousness OUT OF THEIR OWN BOWELS Ibid. Epist p. 53. Dial. p. 38. and yet a while since all was to be done by the Motion and Operation of God's Spirit alone O Confusion it self 7. They own Christ in all he did ONLY as an Example Contin p. 54. yet just now he made us deny his Coming at all What strange Lying and Self-Contradicting is here 8. That the Quakers Dissemble when they tell People they own the Scriptures and that they render them of no more Authority then ESOPS FABLES Cont. Epist That a Quaker should say That which troubles thee is thy PUZLING thy self so much in that BOOK THE BIBLE thou wilt never be setled till thou throw that Book AWAY Cont. p. 76. A Wicked Lye Also That a Quaker should saâ— to one T. Hollbrow What dost thou tell me of the Scriptures they are no more to me then an old Almanack Which we renounce both as being a Lye and an Irreverent Expression For J. Nobbs on whom it is charged was a Ranter and if I mistake not it was spoken before the People Quakers were known in the Southern Parts if not before God's Breaking forth by them 9. That any thing against our Ministry though never so true must be looked upon as the greatest Lye Ibid. Epist But this is one to be sure God will clear their Innocency and confound their bitter Enemies 10. That Nicholas Lucas said to one of T. Hicks 's Acquaintance that he might burn the Bible and serve God as well without and that he might write as good Scripture himself if he would have any Ibid. pag. 5. A Lye he disowns and in the Appendix may be seen 11. That they appoint their Ministers afore-hand to speak in such a Place and at such a Time and that they go to Meetings only to encourage that is to decoy trapan and inveagle others Ibid. p. 66. Very Lyes I testifie in God's Fear 12. That the Quakers bid People follow the Light within and if they do so
Question Anab. Did the Primitive Christians use to answer thus Quak. We deny Imitation We are to speak as we are moved O Ungodly Mocker and Forger Here 's your Anabaptist a Preacher a Perverter a Forger and a Prophaner of wholesom Words Who moved him to this Romance but the Father of Lyes What Quaker can this be besides his I mean that Vnchristian Tho. Hicks God will avenge the Quakers Cause upon his Head as sure as he is God if he for these things repent not But yet a little more upon Perfection Anab. Will this convince me or any other of your Perfection Ibid. p. 72 73. Quak. Though it do not yet thereby we shall render you so Odious to our Friends that they will believe nothing that is spoken by you against us Anab. Then may I not conclude that the Reason why you so freely Rail against and Reproach your Opposers is only to secure your Credit with your own Proselytes Quak. I cannot deny but that there may be something of that in it O Unreasonable Man Anab. Will you be so liberal of your Revilings whether your Adversaries give Occasion or no Quak. It concerns us to render them as Ridiculous as we can and to make our Friends believe they do nothing but contradict themselves And if this fail we will insinuate something by way of Question that may be Reproachful to them O Horrible Impiety God our God vindicate our Innocency from these Hellish Slanders Anab. But doth not this signifie a very Dishonest and Malitious Mind in you Quak. We care not what you think provided our Friends think not so Again We will give it out that we have both Answered and Confuted our Adversaries and our Friends will believe us which is enough to us Observe Reader what a very Villain this Anabaptist has made of a Quaker But where will it light when the Anabaptist shall be known to be the Maker both of the Quaker and the Villain too If this be not Forgery there is no such thing in the World O my Heart trembles within me to think of this detestable Piece of Cheat. He writes as if he were hardened against God desperate against us and resolved to the Abuse of the poor People to make them believe his Fictions to be Truths But the Devil always spoils his own Business For who not quite distracted can think it to be more our Interest to please our Friends that we are already sure of then those who are not yet such with Design to make them ours I charge these things with abundance more relating to both our Doctrine and Practice upon him as abominable Forgery And the Weight hereof shallly upon his Soul in the day of his Death And the Righteous God of Heaven and Earth will terribly plead our Cause in his Conscience to his great Amazement and perpetual Anguish if he repent him not of these Undertakings But he objects what Fierce and Impertinent Language he has given in Answer to several Questions E.B. furnisheth him with in his Answer to one Philiâ— Bennet â— Priest As these Thou art a wicked Creature Blackneâ—s of Darkness is reserv'â— for thee Thou art a Serpent and the Curse of God is eternally upon thee Tâ—oâ— Beast to â—hom the Plagues of God are due with which he makes â— great Bâ—ast in his Continuation of the Dialogue written in part to prove the first no Fiâ—â—ion But till it be better done he will remain a Forger in the Minds of all Impartial People For that iâ— not the â—wentieth part of what he haâ— given under the Quaker's Name Should that be admitted for a Proof so â—ar as it extends We have little Reason to believe that to be a sufficient Proof of the Reality of the fâ—rst whose very first Question â—nd Answer is a downright Forgery in G. Whitehead's Name and that with no Quotation though he promis'd it at once proving himself Lyar and Foâ—ger too But in Defence of that worthy Sufferer and dâ—ceased Prophet of the Lord I have this to say 1. First God having raised him with others by his Eternal Power which was very dreadful lived as a flaming Fire in the bosome of them against the Formality Hypocrisy Covetousness Persecution and other Wickedness of that Generation of Covenant-Breaking Professors both with God and Men from whom they under-went bitter Mockings and cruel Sufferings He and they have been drawn forth of the Lord to check rebuke and strike dumb that Vnclean Vnregenerate and Serpentine Spirit and Nature which was predominant and that under the shew of Worship and Forms of Religion acted in a Mystery against the Life and Power of Godliness Wherefore when this Priest in his Subtilty and unclean Wisdom of the Tribe and Trade of the Ungodly Pharisee proposed these Deâ—p and Weighty Queries not so much to be inform'd as to ensnare that 's God's Word of Truth whose State was to come to Judgment for Sin and into the deep Fear Aw and Dâ—eaâ— of Allmighty God because of Iniquity that through God's Righteous Terrors and Judgments he might learn the true and experimental Knowledge of what was convenient for him to know For they that do the Will of God can only know the Life and Truth of his Doctrine I warrant it from God and by the Sence of his Eternal Spirit do declare that it was the Portion and only fit Answer to be given to those trapanning Questions And had E.B. gone into a familiar Opening to his Vulturous Unclean Serpentine Eye all the deep Things of the Spirit of God and Mysteries of his holy Kingdom who was in that Nature that crucified the Lord of them E.B. had brought the Wrath of the Eternal Allwise God upon himself instead of the Priest whose righteous Judgments were come and at that time abroad in the Earth And I do believe they struck him home or we had heard of him ere this For Hypocrites and Disobâ—dient Men sometimes are sooner struck with Judgment then Argument 2. Nor did the Priest enquire so harmlessly as Th. Hicks would falsly insinuate It is the Language of a white Devil onset to Carp Cavil Catch and Ensnare the Innocent for the Promotion of the outside and formal Religion then cryed up and secretly to smite at and withstand the Lord's Spiritual Appearance then breaking forth in the Nation But the Priest queries smoothly And what then Is it ever the farther from being Serpentine for that Was it not Then the Jews sought to entrap Christ by their Questions when they came with a seeming Veneration and Acknowledgment calling him Master and the like Are sharp Words a greater Provocation then a subtil Twining and Decâ—itful Spirit If Tho. Hicks can no better discern Spirits than to believe every thing fairly spoken to be true his Judgment is like to be little minded he is dead to all right Feeling Every Spirit and Question is not to be answered And can he so basely misconstrue our planest and most upright Assertions and
and Railing wherewith he was charged at Bristol upon the Holy Spirit and that neither he had nor I have Words enough to signifie our Venom and Malignity because I said of James Nailors Book writ long before his being so charged That if he had treated that accursed Stock of Hirelings ten thousand times more sharply it had been but enough is like the rest of his Vngodly Perversions already noted For first I speak against Hirâ—lings and I have said nothing of them that the Holy Prophets have not exceeded who called them Dumb Dâ—gs Greedy Dogs Wolves and such like But T. Hicks's Concern for Hirelings shews both that he is one himself and indeed has been so a long time and next that he is fallen with many more from the fiâ—st Love and Principle of that People called Anabaptists 2. From my Justifying James Nailor's Sharpness in a particular Contrâ—vâ—â—sie â—gainst a Deceitful Lâ—ing Prâ—eâ—â— he infeâ—s thâ—t I dâ—fend him as to his pâ—blick Miscâ—riâ—gâ—s at Bristol Iâ— this thy Conscience hath all thy pretended Scâ—iptural Doctrines Knowledge â—tudy Preachmâ—nts c. brought thee no further God will bâ—â—â—t it all and bring thee to Judgmâ—nt for â— clerâ—â—â—gs Well may I return the third particular against thy self and Warn all People how they adhere to a Man fâ—â—'d with so much Vnâ—ruth Slander Perversion and Forgery who art alienâ—ted from Gâ—d's Light as near as it is to thee and that Heavenly Life that is felt therein of all those who believe and obey the Light Reader Let us not be esteemed Railers because we rebuke Railing Nor our Relâ—gious â—ensure of their Perversions Forgeries and Prophâ—ness be accounted Reviling 'T is Trouble enough to us to be thus conceâ—ned in Controversie We would find other Employment if such Envious Spirits found not this for us 'T is not our Choice but theirs They began and which is worse when the Powers left off Their Restlesâ— Spirit shows it must have its Vent some way Policy and Enmity together have turn'd it upon us so that our Peace from the Powers proves a Persecution from some of the Professors as the Experience of the base Cowardize of many among them gives us to remember that the Powers Peâ—secution was the time of their Peace who like Insects lay dead during those Winter Seasons We were then their made Walls to flat the Shot and Bulworks to resist the Assaults and the more Moderate prayed that we might be enabled to stand But no sooner were we come out of that Fiery Furnace then we were saluted with an Imposture from Lincoln and a Lâ—e from Dover both subscribed by Anabaptist â—reâ—chers with several Clamorâ—us Books since An Ill Recâ—mpencâ— indeed for our Love and Sufferings But frâ—m God is our Reward therefore we are not moved with whom we leave our Innocency and â—e will Effectually plead our Cause with our Adversaries His SCOFFS or slight ESTEEM of WITNESSING With a Word to Professors With a Conclusive Supplication to the Lord. Arg. VI. He that Slights and Scoffs at Witnessing is no True Christian but that doth Tho. Hicks therefore no true Christian It was the Way of the True Prophets Apostles and Churches of Christ to declare of what they had known Experimentally of God and his Work otherwise they must have been uncertain of the Truth of those Things they have recommended to us And since the Times of Reformation from the Thickness of Popery Experiences have been very Excellent Things I remember though very young to Thousands what a great Stir and Flockings there has been in my time after such Preachers who could by any Experiences approach the Consciences and tell People upon Tryal what God was and what Christ was and the Holy Spirit with respect to the Soul of Man as to Manifestation Operation Conviction Faith Temptation Victory over Sin Regeneration and the like Indeed it was the Want of this Preaching that gave such a Dis-relish to People of the National Priests and they suffered not a little for their Change Sure I am some Forms reputed less Phanatical then that in which T. Hicks is prest closely after such a Ministry and utterly decryed all other to be Beneficial in the Church of Christ But the Lord God having appeared in a more Immediate and Spiritual Manner some having taken up their Rest by the way therby losing their first Desire and Love and so the more Insensible of these further Breakin gs forth of God's Power amongst them under the more refined Form they have sat down in and where the Lord in some Measure might have appeared to them do they in this Day set themselves to War against the Light and Life of Christ within For indeed it is a State too Inward Self-less and Spiritual for their Carnal Minds that can only perform an Outward and Formal Worship to arrive at Now such being closely beset in their Fading and Dying Forms and many on all hands in whom there are any tender Desires after God's Invisible Presence falling from them like Men that seek themselves and not the Lord they are belabouring hard to prevent such a Separation from them and indeed they are grown so Dry Barren of all Good by their Opposition to the Lord's Truth as now revealed among us that they come to lose with their former good Desires their very Doctrine And that which above all things was once most desirable to the better Sort of them and applauded by all is become a Theam for Scorn and Derision I mean WITNESSING Thomas Hicks though an Anabaptist-Preacher cannot abide to hear of Witnessing He had as lieu meet with the Lye as Witnessing for an Answer He commonly bestows Ignorance Folly or such like upon It for a Companion And though another Return might be as easily found out by him yet because it may not so well suite the Scoffer and Prophane WE WITNESS IT is to go in its room To which kind of Answer he usually replies What is Thy Witnessing to Me Do not put us off with your Witnessings which signifie nothing to us Thy Commands and Witnessing are much alike to me with more of this kind My Friends In the Love of God that would have you redeemed and saved I beseech you turn away from such Blind Guides their Paths are Darkness and the End thereof Death If ever you will know and worship God aright you must come to the measure of his Spirit in you that is given to convince the World of Sin and you must know the Work thereof Experimentally in you or your Souls perish for ever My Friends I have a great Stress upon me concerning you would I could reach into every Soul of you that you might be toucht with this true Testimony for I know not more truly that God is then that I feel him to be a Rewarder of every Man according to his Works and such as Men sow they must reap And truly my Friends Time passeth away apace and the Day
Conscience to appeal to God as one not guilty of such vile Injustâ—ce as that of charging us with false things and refer the Reader to Examine the Quotations when here â—s not one Quotation nor the colour of one that the Quakers did ever thus speak of or render the Holy Scriptures to be of no more Authority then the Fables of Aesop What will not Envy and Wickedness had this Man to say against us Doth this agree with â—is Pretence That all he intended was only our Conviction and Recovery Dial. p. 10. Is it not rather to do us what Injury and Mischief he can by Slanders and Forgeries Tho. Hicks's Charge against Nicolas Lucas viz. That N.L. a Real Quaker was moved to declare his Mind thus to one I know very well Thou mayst burn thy Bible and when that is done thou mayst serve God as well without it and if thou hast a mind to have a Scripture thou mayst write as good a one thy self N. L's Answer follows These words whereof T. Hicks hath thus publickly and positively accused me and that divers times over in his Pamphlet were never spoken by me nor was it ever my Principle Way or Motion to Dis-esteem Undervalue or speak evil of the Holy Scriptures for I really believe that Holy Men of God spake them forth as moved by the Holy Spirit Therefore this Charge against me is an Abominable Lye and Wicked Slander And with a clear Consience I speak it I do neither know nor remember that ever any words past from me whereby Tho. Hicks could so much as colour this Lye and Slander against me And I cannot but look upon my self to be greatly Injur'd and Abus'd by T.H. until he oâ— his Brethren do me Right in this thing in as publick a Manner to the World as he hath done me Wrong Which iâ— they do not I commit my Cause to God to judge between us and clear my Innocency herein London the 29 th of the 3 d Moneth 1673. Nicolas Lucas Whereas Nicolas Lucas was referr'd to Owen Horton and his Wife for Proof of Tho. Hicks's Charge before to whom Nicolas spoke about it and she referr'd her self to Hen. Stout to witness the Charge to which Hen. Stout answers thus viz I Hen. Stout of Hertford never in all my dayes heard Nicolas Lucas speak the Words nor any of the like Import or Tendency as charged on him before nor any Man else before Tho. Hicks that I can call to mind But am satisfied in my Conscience that he hath most grosly Wronged Nicolas Lucas To which I subscribe H. Stout Another Accusation is viz. That S. Eccles discoursing with a Friend of his in London told him The Scriptures were a Lye But that this may appear a very likely Lye against S.E. he adds 'T was replyed Why then dost thou mention them that The Quaker answer'd To silence thee That he should say the Scriptures were a Lye or that he made use of a Lye to silence his Opposer appears a most absurd Slander and where is his Quotation the Reader must examine for Proof Hath he not here Abused his Reader But let S. Eccles's own Words clear him of this Lye and Slander In his Book Mus Lect. he often cites the Scriptures calls them The Holy Scriptures pag. 13. Thou that sayst the Quakers deny the Scriptures belyest the Innocent pag. 20. Do not belye the Scriptures nor the Spirit that gave it forth for Holy Men wrote as they were moved by the Holy Ghost pag. 22 Whereas Tho. Hicks begins his Continuation thus Chr. I have formerly detected you of several Pernicious Opinions concerning the Scriptures the Light Within the Person of Christ and the Resurrection c. I presume by this time you have considered what say you thereunto To this he feigns the Answer thus viz. Quak. I say the Plagues and Judgments of God will follow thee G. Whitehead Rep. I testifie against this as a Fiction for this was not my Answer neither has he referred us to any Quotations of mine though upon this he is pleased to accuse me with Passion Furious Replies and Sarcasms for his own Fiction to which he hath counterfeited my Name I question not but the Judgments of God will follow him and such Forgers and Spreaders of Lyes But that was not my Answer to the said Objection This Dialogue-Man's Liberty in these Forgeries and silly Botcheries is neither Christian nor Civil As to what he sayes pag. 3. I answer 1. That the Life which is the Light of Men John 1. is not a Creature but Divine and of the very Being of God I still affirm and have else-where proved though the whole Essence or Being of God is not contained in Man yet enlightens all Men. And 2. That the Inward Speaking or Living Ministration of the Spirit of Truth is of greater Authority then the Scriptures or Writings in the Abstract 3. S. Crisp doth own the True and Real Christ the Son of the Living God in his Spiritual Divine Being to be without either Beginning Date or End This he hath fully answered else-where 4. That the Soul or Spirit of Man as it relates to the Creaturely Being is a distinct Being from the Infinite Being of God and is not properly a Part of God For he is not divided into Parts or Particles but with respect to its Original Life whereby it immortally subsists we are God's Off-spring and the Breath of Life or Immediate Inspiration of God by which Man became a Living Soul or the Original Life of Man's Soul Of this G.F. spoke when he said Is not that of God which cometh out from God viz. the Breath of Life His words are perverted and mis-cited by T.H. For in another Consideration and State he owns the Infinite Being of God and the Soul or Spirit of Man to be distinct Beings where he speaks of the Soul being in Death in Transgression Man's Spirit Vnsanctified the Soul being in Death Transgressing the Law see Great Myst p. 91. This he could never intend or speak of the Infinite Incorruptible Being of God for that never sinned 5. That G.W. denies the Resurrection of the Body that is of the Dead or any Body at all is false nor is this prov'd against G.W. from his Saying Thou sowest not the Body that shall be it 's raised a Spiritual Body and Flesh Blood shall not inherit the Kingdom of God 1. Cor. 15. And T.H. may as well charge it upon the Apostle and upon his Brother Tho. Collier who in his Marrow of Christianity p. 40 94 95. plainly saith The Form in which they shall be raised that is in a Spiritual Form not in a Fleshly c. All Flesh shall be swallowed up in Spirit and our Body shall be changed and made like his glorious Body But Tho. Hicks plainly contradicts him saying That the Apostles and all true Christians say This Body of Flesh and Bones shall rise again Dial. p. 59 60. which he could never yet
we affirm viz. 1st That Jesus Christ in the Flesh was more thâ—â— a meet Exemple of Holiness 2dly And his Blood was of peculiar Value and Estimation with God Thomas Hicks Proceeds in his Envy and Falshood stiâ—â—â—â— bring our Sufferings into Dis-esteem viz. 〈…〉 People that ever boasted so vainly of their Sufferings 〈◊〉 you do that scarce a Pamphlet can come out from yo◠〈◊〉 but the World must hear of your Brags of this kind Contin p. 6. A manifest and two-fold Falshood for 1st We do not vainly boast of our Sufferings but have rejâ—yced in Christ Jesus that we have been counted worthy to suffer for his Name when you who now enjoy our Prosperity durst not shew your Heads in publick for your Profession or Worship but fled into Corners and Obscurities and your publick Meetings were deserted and put by For thy part T.H. I do not think thou hast much Suffering for Conscience or any for Christ to boast of 2. Scarce a Pamphlet Is also false for many of our Bookes and Papers relate not our Sufferings but other Subjects much less vainly boast or brag thereof But it seems that it both judges and vexes thee and such Creeping Envious Spirits to hear of our deep Sufferings since they have had such a blessed Effect in the Nation as the inclining the Hearts of many to the Living Truth and the Increase of our Number in it Thou T.H. and such Envious Spirits are most quiet towards us when you see us under Persecution and appear most outragious against us when we have Liberty as if you were discontented and perplexed at our Liberties and as desirous of Persecution and Ruin upon us 3. I am not sorry that I was made Instrumental in obtaining the Liberty of some of thy Brethren the Baptists out of Prison the last Somâ—er who among a great Number of our Friends were released though I am but sorrily and badly requited by thee but thou art one of them who art more ready to persecute and scandalize our Sufferings then to suffer or sympathize with them that suffer for Conscience sake but have not some of thy Brethren both commended of our Sufferings and the Service thereof both to themselves and other Dissenters why then dost thou insinuate as if Carnal Interest Wills and Lusts were our chief Motive to suffer God and his Witness in many Consciences will judge thee for this gross Abuse Again T.H. did most falsly insinuate though by way of Query That our Sufferings were only to satisfie our Wills and Lusts and for Carnal Advantage which to excuse he now saith In this I only queried what it should be that doth influence you to suffer forasmuch as you deny that this Body shall rise And G.F. maintains that the Soul is part of God's Being Contin p. 6. 1. To the first I answer that every Seed shall have its own Body as it pleaseth God and every Man shall be reserved spiritually in his own proper Being though not in the gross fleshly Form Is this either to deny the Resurrection or an Eternal Advantage 2. To the second G.F. doth not so speak of the Soul or Spirit of Man nor are his Words directly and truly cited but of the Immediate Inspiration of God or original Life or Soul of Man's Soul by which Man became Living a Living Soul in this he queries Is not that of God which came out from God 3. It s an absurd and most abusive Insinuation that our Sufferings either were or could be for any carnal Advantage or Interest seeing we freely have often offered up our Lives and our All in this World therein 4. It s still a manifest Slander that we deny any Eternal Advantage to Persons after Death neither is it any much less direct Consequence of our saying Not that Body which thou sowest shall be and Flesh and Blood shall not inherit the Kingdom of God or That the Body which God giveth shall not be in a Fleshly but in a Spiritual Form as Tho. Collier confesseth dare he say this is to deny any Eternal Advantage But with T.H. This is no more then the Genuine and a direct Consequence of denying the Resurrection of this Body Is it not then the reaping Eternal Advantage must be placed upon this Earthly Tabernacle or Carnal Body though it must be dissolved and no New one to be created according to his former Doctrine Dial. p. 58. O wonderful Philosophy Eternal Advantage placed upon these same Earthly Bodies yet they not to be renewed by Creation after dissolved and turned to Dust and how contrary to the Apostles Testimony is his so much placing Eternal Advantage upon this Earthly disolvable Body see the 2. Cor. 5 1 2 8. Phil. 1.21.23 Our experiencing Christ's second Appearance without Sin unto Salvation in Answer to our Hope and testifying to Eternal Life and Felicity as Inwardly and Spiritually receiv'd by those that now suffer for Christ can be no Denyal of any Future or Eternal Advantage according to his Instance against me p. 7. seeing we know that to live is Christ and to dy is Gain unto us they that walk up to his Light in them here cannot miss of an Eternal Advantage hereafter Our light Affliction which is but for a moment worketh for is a far more exceeding weight of Glory see 2 Cor. 4 10 11. to the end of the Chapter Concerning Justification Imputation and Sanctification p. 50 51 52 53 54 55 56 57 58 wherein we differ he is fully answered in our Books viz. Divin Chr. Serious Apol. But where he saith viz. I know of none that hold Justification of Persons in their Vngodliness p. 55. Are there not those that hold Justification before Sanctification or in a sinful Estate by a meer Imputatation And those that thus argue for it by the Rule of Contraries As Christ was made to be Sin for us who knew no Sin i.e. by an inherent Guilt or Operations of Sin in him so we are made the Righteousness of God in him they adding as and so as he so we i.e. we are not actually made Righteous by any inherent Righteousness or Holiness of Christ wrought in us any more then Christ was made Sin but reckened Righteous only from his active and passive Obedience without us This Doctrine we have not only opposed but refuted Divin Christ Ser. Apol. The wicked Slander he calls upon us in this is his own T.H. we plead not for a Righteousness Imputed to overthrow a Righteousness Inherent or the Exercise of Christian Virtue p. 55. But do you not oppose a Righteousness inherent as to Justification or deny that those Christian Virtues within are reckoned or esteemed of God unto Justification T.H. 'T is you would separate and divide them not we p. 55. False we make no such Separation between Christ's Righteousness Inherent in us and Justification on the Imputation as ours we experiencing a Participation thereof Christ being made unto us both Righteousness Sanctification Redemption
him into all Truth as he obeyes it Bap. Abel Enoch Abraham Isaac Jacob Noah c. had a Sufficient Rule before the Scriptures were written viz. the Spirit 's Rule God's Speaking and Directions from his own Mouth and that they had a more Infallible Word to waâ—k by then now is to us For 't is possible that some Scriptures may be corrupted having been in the hands of corrupted Men. The Scriptures may be and is corrupted by Man This may be graâ—ted that the Spirit is the Rule Of more Efficacy then the Letter The Spirit is greater then the Letter Jo. Newman's Light Within page 19 20 104 105 106 108 110 112. VIII Qua. 'T is possible for True Believers through the Power and Help of Jesus Christ to attain to such a Perfection in this Life as the keeping the Commandments of God Bap. The Spirit of God assures us that they who are subject to and keep the Commandments of God are the Children of God and they who do not are Lyars 1 John 2.3 4. cap. 5.2 3. Contin p. 61. IX Qua. That Remission and Pardon of Sins past thrâ—ugh the Blood Righteousness of Christ Jesus tâ—e Justification of Persons whether it import the making or declaring them Righteous in Christ by a Living Faith are neither imputed nor reckon'd of God tâ— thâ—m in an Unconverted Unsanctified Disobedient or Ungodly State but to the truly Repentant Converted Believing and Obedient Souls Bap. I know of none that hold Justification of Persons in their Vngodliness We plead not for a Righteousness Imputed to overthrow a Righteousness Inherent or the Exercise of Christian Vertues He that is pardoned were a Sinner till justified not such that remain so being satiâ—fied Contin p. 55 56. The Saints are made the Righteousness of God that is God now as in Christ dâ—â—â—'s and â—â—â—s in the Saints hâ— hâ—â—â—pirit writes his Law in their Hearts makes them Partakers of his own Nature and so goes oâ— in Fulfilling his own Righteousness in thâ—â— For the Righteousness of the Law in the Spirit is fulfilled in us Marrow Christian p. 38. X. Qua. Though the Soul and Spirit of Man be not of God's Divine and Infinite Being but related â—o the Being of Man and as Corruptible hath a mutâ—blâ— Habit yet as we are his Off-spring and Man is the Image and Glory of God the Original â—ife oâ— Soul of the Soul that came from God and is immutable is of his own Being In short God in whom we live move and have our Being is the Life of Lives and Great Soul of Son's and the Soul thâ—t is Saved and United to God doth partake of his Divine Nature and he that is joyned to the Lord is one Spirit Bap. The Condescension of God and Christ into the Hearts of his People to woâ—k up his Saints into the sâ—â—â— Nature with himself c. God aâ—d Christ iâ— Holy so his Word is Holâ— and through Faith in tâ—is 〈◊〉 Christians are wrought up into the Nature of it self and into God J. Newman 's Book Light Within p 78 84 87 88. There were the Propeâ—ties oâ— Gâ—â— iâ— some measure imparted to Adam Adam was in the Image of God in respect of Eternity he hâ—d given hâ—m an Everlasting Being Marrow of Christianity pag. 4 5. Christ was both the Power and Wiâ—dom â—f God and as Christ so all the Saints are 〈◊〉 one iâ— thâ—s Wisdom Christ is made unto us Wisdom nâ—t only by wâ—y of Imputation but by the Operatiâ—n of the same â—pirit who dwells as truly in every Believer as in Christ ibid. pag. 34 35. And have not sâ—me of their Brethren confâ—st That there is a kind â—f Infiniteness in the Soul XI Qua. The Children of the Resurrection shall be equal unto the Angels of God in Heaven and their Bodies not Natural Earthly and 〈◊〉 the very Gross Mâ—ttâ—r that nâ—w they are 〈…〉 Celestial Spiritual like uâ—to Chriâ—â—'◠〈◊〉 Body God giveth a Body as it plâ—asâ—th 〈◊〉 in Subjection to whose Good Pleasure we 〈◊〉 quiesce till it be effected as he seâ—th 〈…〉 own Praise Bap. That there shall be a Resurrection of the â—ody at the Last Day is Evident John 5 〈◊〉 11. with 1 Cor. 15. Rev. 20. although 〈…〉 some denyed and by others too caâ—â—lly looke◠〈◊〉 Some thinking that our Bodies of Flesh shall be Raised in the same Form in which it Dyed c. The Form in which they shall be raised that is a Spiritual Form not in a Fleshly It is sown a Natural Body it is raised a Spiritual Body When Christ who is our Life shall pâ—eâ—r we shall appear with him in Glory all Flesh shall he swâ—llowed up in â—pirit and our Bodies shall be changed and made like unto his Glorious Body Marrow of Christianity by T.C. pag. 93 94 95. And those Saints who are alive at the Coming of Christ shall be changed in a Moment in the Twinkling of an Eâ—e 1 Cor. 15.51 52. and so shall be caught up in the Spirit to meet the Lord in the Air 1 Thes 4.17 Ibid. p. 92. XII Qua. The Son of God doth not consist or is not made up of a Humane Body of Flesh Blood and Bones For he was the Word and One in Being with the Father from Everlasting But in the Fulness of Time he took upon him Flesh or that Body prepared for him and being Ascended into Glory his Body is a Glorious Body surpassing all Humane Earthly Carnal and Corruptible Bodies Bap. Christ was a Son by a Spiritual Proceeding and Coming from the Father who was Eternally One in the Father Marrow of Châ— p. 30. Our Bodies shall be changed and made like his Glorious Body Ibid. p. 95. Theâ— shall be raised in a Spiritual Form not in a Fleshly p. 94. The â—on took Flesh upon him the Word took Fleâ—h the Father did prepare him a Body Dialogue p. â—5 4â— and 83. XIII Qua. Christ being so highly exalted and Glorified as it God's Right Hand as he is can be neither Proof nor Argument that he is not iâ— any Man nor that either Christ or God's Right Hand is limited and circumscribed to such Remotâ—ness as not to be in the True Believers to save and uphold their Souls Bap. When a Soul is satisfied from its Vnion with God and its Dwelling in God that all the Administrations and makings forth of God is Love unto it thus it dwells in Love and from hence is filled with Joy It causeth the Soul alwayes to dwell at the Right Hand of God where is Joy and Pleasure for evermore Marrow of Christian p. 28. Christ the Son was Eternally one in the Father so in him all Believers are made by the same Spirit the Adopted Sons of God being made Partakers of the same Divine Nature Marrow of Christian p. 30. Christ dwells Spiritually in all the Saints If Christ be in you you shall be sensible of it Ibid p 31.32 Tâ—is Indwelling of Christ in his People God and Christ cannot be