Reason against railing, and truth against fiction being an answer to those two late pamphlets intituled A dialogue between a Christian and a Quaker, and the Continuation of the dialogue &c. by one Thomas Hicks, an Anabaptist teacher : by W. Penn.

CHAP. XIII. (Book 13)

A Collection of some of T. Hicks's many CONTRA∣DICTIONS, PERVERSIONS, LYES, FOR∣GERIE••, RAILINGS, and SCOFFS at WIT∣NESSING; 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 at∣tended 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 o∣bey the Light, it would obey It self, which is ab∣surd 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 direct∣ing to its best Actions, swel∣leth 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 obey∣ed, p. 7.	To Ʋnsay, which he as∣sures 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 (sa••es he) there can be no cer∣tainty of Truth or Er∣ror, SIN or DUTY BY THIS.

Again, He sayes, that 'tis 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 'tis but to say, that each DEGREE OF LIGHT is ser∣viceable to its End, p. 36.

In direct Ʋndervalue of, and Opposition to which he tells us, within 2 Pages af∣ter, that the Improvement of the Light within sub∣verts the Covenant of Grace, the only Way God hath revealed for Salvation; And that it directly opposeth it self to the Ends of the Cove∣nant, 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 ar∣gue safely, prudently, and like a Disputant, I am great∣ly 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 A••••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 Chri∣stian-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 e∣very 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 tender∣ed to them, but obey it not, that the Light is Igno∣rant, Weak and Deceiva∣ble, Ibid. p, 10, 32, 33, 34
3. From our Belief in the Light's Suffici∣ency to Save, as that which was and is gi∣ven

of God for Salva∣tion, to as many as bring their Deeds to it, and are translated by it.	He infers, That all o∣ther 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 Ex∣ternal Means to bring mens Minds from wandring a∣broad 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 Pow∣er, and so would by that Argument make the Trees, &c. also Divine, Ibid. p. 3, 4.
5. From our asser∣ting that Christ shi∣neth 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 eve∣ry Wicked Man, as he is in his Saints; Cont. p. 45, 46. though such Ʋngodly Persons partake not of his Holy Life and Power, nei∣ther are subject unto his Government.
6. From our affir∣ming God's Promise made good, that he would be the Teacher

of his People; and Directing People to God's Light in them, as the Gospel-Instru∣ction to the Way of Life.	He wickedly infers a∣gainst us, yet as our Mea∣ning, that we deny all Mi∣nistry, all Visible Wor∣ship, &c. though they stand in God's Power and Spirit; Dial. p. 41, 43 A thing ne∣ver believed nor intended.
7. When we speak of Christ's Manhood, or Christ's, Visible Ap∣pearance, and when we speak of his Eter∣nal Godhead, or as he is now to his Saints & People, saying, he was never as such, Visible to Wicked Men.	He is not ashamed to tell the World in our Name, that Christ was never Visible to Wicked Men, as to that Bodily Ap∣pearance, and therefore that we deny any such Appearance at all. Cont. p. 37, 40, 41.
8. From our Belie∣ving Christ to be in his People, according to express Scripture, and our asserting that as such, he is Crucified by Wicked Men.	He infers, that we de∣ny Christ to be as well without, as within; not that he was ever Crucifi∣ed in the Flesh, Dial. p. 44. Oh Wicked Man!
9. From our Deny∣al of their rigid Satis∣faction,

that is, that Christ was punished by his Father for our Sin; and that Sins past, present and to come, are answer'd for; and that Men may be Holy in Christ, by Virtue thereof, whilst not New, but Old Creatures, and so Un∣holy in themselves, their Consciences not being Purged from dead Works;	He unworthily concludes, that we disown Christ's Death and Sufferings as a Propitiation, that his Body was an Offering for Sin; that he bore the Weight of the Iniquity of the whole World, that he carry'd away sins past, & sealed Remission in his Blood to as many as be∣lieve; and that we expect to be both forgiven and accepted, not for Christ's sake, nor in his Sacri∣fice and Righteousness, but our own Works, Dial. p. 9, 10. Cont. 48, 49, 50▪ 51, 52, 53. All which is an horrid Abuse of us.
10. From our asser∣ting that the End of Christ's Coming to be not only the Forgive∣nes of Sin past upon Repentance, but the finishing of Transgres∣sion in the Creature by the Operation of his Power in his Inward and Spiritual Appea∣rance;	He Wickedly infers, that we make his Visible Ap∣pearance of no Value, and deny the End of Christ's Sufferings. Dial. p. 10. Cont. p. 50, 51, 52, 53, 44, 55.

11. Because we say that Men are not ac∣cepted of God, but up∣on the Inward Work of the Holy Spirit in the Soul, as to daily Comunion with God: And that there is not another Way to be saved from Sin present and to come, then by Christ's Inward Ma∣nifestation and Ope∣ration;	He Insinuateth as our Faith, that we purchase our Forgiveness by our own Good Works, and not that Christ was Gods Propitiation, by whom Remission of Sins past came; which is the meer Love and Mercy of God, declared then by him in the World more eminently, and now by the Light in the Conscience, to all that Re∣pent. Ibid. p. 51, 52, 53.
12. Becauce we make Obedience a Condition to Salvati∣on;	He would have People be∣lieve, that we make it the Meritorious Cause, and so Papists, Dial. p. 2, 63.
13. Because we say that Christ is but our Example in his abi∣ding in the Father's Love by keeping his Commandments;	So Wicked is he as to con∣clude, that we believe Christ to be in ALL THINGS BUT AN EXAMPLE. Ibid. p. 54. Behold this Wickedness!

14. From our plea∣ding for a Perfecti∣on from Sin, and a Growth to the Mea∣sure of the Fulness of the Stature of Christ in this Life.	He confidently infers our Denial of a Perfection in D••g••••es, and our Be∣lief of as high a State of Perfection of Glory in this World, as hereafter. Dial. p. 48, 49, 50, 51.
15. From our asser∣ting True Rejoycing to be the Result of God's Work in Man, and Man's Conformi∣ty to him, and what Man sows he reaps.	This Person basely infers our utter Denial of any Cause of Rejoycing from what Christ had done for us, when bodily in the World, or by his Righ∣teousness now in us, Ibid. p. 53.
16. Because we say, that such Works as are wrought by the Holy Spirit in us, are neces∣sary to Eternal Life, and may in a sense be said to obtain it; since the Lord hath so free∣ly offered it upon the condition of Believing & Obeying, the Fruits of the Spirit of God in Man.	He wickedly suggests in our Name, that we expect to Merit Eternal Life by Good Works, and those of our own working, as the Spider Weaves his Webb out of his own Bowels Thus does he pervert and misconstrue our pure Faith. Dial. p. 38. Cont. p. 51, 52.

17. Because we say all True, Spiritual Li∣berty stands in God's Power, that loses from Satan's Snares.	He unrighteously infers, That who are not of our Way, should have no Li∣berty. Cont. p. 87. O Im∣pious Man! God will reckon for these things with thee.
18. From our asser∣ting that the Breath of Life, which came from God, by which Adam became a Living Soul to God, was something of God himself.	That he may keep his old Wont, he falsly renders it as our Meaning that the Soul is a part of God; and then fastens all his hideous Con∣sequences Dishonestly upon us. Dial. p. 45, 46.
19. From our Prea∣ching the Redempti∣on of the Seed from under the Weight and grievous Pressures of Sin, and calling it the Lost Groat, and Pearl in the Field, &c.	He dares to give it as our Faith, that we believe that Holy Seed to be in a Lost, Undone or Pollu∣ted State, Dial. p. 47 Cont. p. 49. then which what can be more Wicked?
20. Because we say the Scriptures are not the great Gospel-Rule but the Spirit, because

the Dispensation of the Spirit is that of the Gospel more peculiar∣ly, and that without it we cannot under∣stand, or savingly be∣lieve any thing decla∣red 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 all Precepts in the Scrip∣tures, and will not bound either their Doctrines or Lives thereby, & so will not b••ing their Cheats & Impostures to the Test thereof, counting them of no more Authority THEN ESOPS FA∣BLES. Dial. p. 20, 21, 22, 23, 24, 30, 31, 32, 33, 34, 35, 36. Cont. Epist. to the Reader. Behold your Anabaptist Preacher! In∣deed an Ʋngodly Wrester to his own Destruction.

21. From our asser∣ting, that what was a Commandment to a∣ny Servant of God in old times, is not so to us, because so to them; that is, such as going to Pharaoh, going Naked, going to the Kings Chap∣pel, as Moses, Isaiah and Amos did; as also those Elementary Types, Shadows and Figures appointed for a Season, and to pass

off, That such are not Commandments to us unless required by the same Spirit anew;	It is not a little his Endea∣vour Ʋnrighteously to infer, that those Moral, Per∣petual, and Eternal, Holy Precepts thou shalt have no other God but me; thou shalt not Murder; thou shalt not commit A∣dultery; 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 there∣fore inconsistent with Civil Government, Cont. pag. 59, 60. As if that Eternal, Holy, Omni∣present Light, with which we are enlightned, did not continually declare and re∣quire these Just and Righ∣teous 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 Lead∣ings 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 In∣sufficiency of the Light, and does prefer the very Beggarly Elements of the Jewish Religion be∣fore it, which holds as well against God, Christ and his Power, Grace and holy Spirit, because the like Means are used notwith∣standing to reclaim and re∣store 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 right∣ly worship God, with∣out the Preparation &

Motion of his holy Spi∣rit, which we daily wait to feel, and accor∣dingly are prepared & drawn forth to worship the Lord, whether in publick or private; for we never sought his Face in vain.	This Envious Man sug∣gests, that we never wait to be so prepared or mo∣ved; But if the Spirit of God compels us not, God must go without his Wor∣ship, 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 suffici∣ently shews his Ignorance of that Spirit, whose alone Leadings make a Child of God, as well as the Wicked Ʋse he makes of that Holy and Christian Practice, Cont. p. 60 61.
24. From our as∣serting, that every Man ought to be con∣vinc'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 Im∣possibility of our Re∣nouncing and Rejecting any tenacious Disputer about unprofitable Que∣stions, 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 de∣nying the Resurrecti∣on of the Natural and Corruptible Body, and leaving it with the Lord to give us a Bo∣dy as pleaseth him,	This Caviller and Foo∣lish Intruder into Sacred Mysteries, endeavours to possess People with our be∣ing Shufflers about, & De∣nyers of the Resurrecti∣on of any Body to Life Eternal, however Spi∣ritual 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 Igno∣rance and Inhonesty. God that made Heaven and Earth, will Recompense it into his Bosom with a Ven∣geance, 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 RO∣MANCE, and that the Christ we own is no other then a MYSTICAL ROMANCE, Dial. p. 10. Contin. p. 9. A Prophane Untruth; Ʋntruth, 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 Be∣nefit 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 Contradicti∣on 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 Moti∣on and Operation of God's Spirit alone. O Con∣fusion it self!

7. They own Christ in all he did, ONLY as an Ex∣ample, 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 sa•• to one T. Holl∣brow, 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, tra∣pan 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, then will they load such with most bitter Revilings, Ibid. p. 68. A Lye, every title of it. What? Are they represented to be Overturners of all things to exalt the Light within, and now revile People most bitterly if they obey it?

13. That one of us should bid her Husband take another Woman▪ Ibid. p. 63. We charge upon him for a Slander.

14. That Motions of God's Spirit are pretended by Quakers, at least one of them, to refuse Just Debts, and that they may do so by their Principles, Ibid. p. 69. is also a Story hatcht in Hell.

15. That scarce a Man that reads W. Penn, but thinks him to be either DISTRACTED OR WORSE, Cont. p. 87.

16. That such as ask us Questions we call Reprobates, in the Sorcery, Witchcraft, polluted Beasts, Serpents, Sots, &c. Ibid. p. 86.

17. That one of us should say, if one that had writ a∣gainst us, that if he writ any more against us, that we would Print any thing against him, that any would report, BE IT WHAT IT WOULD. Dial. p. 73.

18. If any Discourse with us, 'tis the Man, and not the Argument that we will be concerned with. And if we can fix anything that is Odious, it shall pass for an Answer, and a Confutation; And to fill up their Wickedness they will in their solemn Way of Prophaness and Blasphemy, bless God that they have thus answered.

But who has most medled with Persons may be seen, who unprovokedly has taken into Twelve Sheets about 20 Persons, and all of them such as have been wholely unconcerned with him, and are Stran∣gers to him; a Way I never took. How far we medle with our Adversaries Strength, our Books will best declare. Nor are his Dialogues with me less then a most undeniable Demonstration of the highest For∣gery, Partiality, Cowardliness and Impudence that ever was given by Man, who falls upon our Conclusions, and never concerns himself in our Premises: A Principle obtained through many Arguments, he can tell how to crop, clip, pervert and disguise, and then call it ours; But to engage an Argument that leads to it, as by us defended, it is not in him so much as to adventure; His Forgeries have been his Answers; And our Princi∣ples abused, he thought Confutation enough to themselves. When he has given an Error for a Quaker's Princi∣ple, truly all may believe it, if they will for him, he has offered in no place but little to the contrary, and in most places nothing at all.

How Honestly or Worthily he has dealt with us is further evident, who brings in five of us, Fox, Dews∣bury, Crisp, Whitehead, Penn, under the Suspicion of being Wilful Lyars, Fornicators and Adulterers: For though he sayes but some of them; yet not Naming Who, the Blemish lies against us all, every one being left to his Liberty to think, which are the Men.

Ah! the God of Vengeance will repay this Mur∣dering, Wicked Spirit, that as greedily Haunts after our Ruin, as the Evening Wolf doth after the Prey. If these Defamations are to pass unjudged of the

Anabaptists, God's despised Light will judge them, when all their Profession shall never relieve them from under Burden of it.

Thus far of Contradictions, Perversions and Lyes. Now for a few of his Forgeries.

Some of Tho. Hick's FORGERIES Detected.

I shall now endeavour to give some brief Account of his FORGERY; and notwithstanding the Hole he hopes to escape at, I doubt not to make it appear that he is guilty of it, and therefore a FOR∣GER. My Argument runs thus.

Arg. IV. He that gives that for a Man's Answer to any Question, that is not his answer to that Question, is a Forger; but that Tho. Hicks hath done, there∣fore a Forger, consequently no True Christian.

He agrees to the First Proposition; the Second he denies, as I suppose, which I will prove.

T.H. Anabaptist,

Is it Honest in you to deny the Scriptures to be a Rule to others, when at the same time you make it a Rule to your selves? Dial. p. 24, 52.

Quak.

Thou mistakest us when we make Ʋse of the Scriptures, 'tis only to quiet and stop their Clamours that plead for it as their Rule.

Anab.

Did this Light within create the Heavens

and the Earth, &c. it being proved that it self is but a Creature?

Quak.

Yes.

Anab.

Is this Light within the Immediate Object of Divine Worship?

Quak.

Yea.

Anab.

Doth not this justifie that horrid Act of James Naylor's at Bristol, in receiving Hosannah's with Divine Worship, &c? Dial. p. 64, 65.

Quak,

I think not meet to answer such Enquiries. A wicked Lye; for we disowned what was Condemna∣ble, as himself afterwards did. Again,

Anab.

If this Light be the Rule, who is the Sub∣ject capable of understanding it? Ibid. p 13, 14, 15.

Quak.

Thou art Drunk with Words and Carnal Di∣stinctions, I know not what thou wouldst be at. A very Lye,

Anab.

More the Pitty, if thou so furiously Con∣tendest for this Thing, and yet knowest not what I would be at, &c. He makes us Bad that he may condemn us.

Quak.

Thou art a Wicked Creature; Blackness of Darkness is reserved for thee. This is given in De∣rision.

Anab.

Was not my Question Plain and Familiar; but is this Answer pertinent? Is it not needful we should be informed, who must obey this Light? &c.

Quak.

Thou art a Serpent, and the Curse of God is Eternally upon thee. A Question never so answered that he can prove.

Anab.

This Language is so Natural to you, that it is as difficult for you to leave it, as for the Ethio∣pian to change his Skin, &c. Ʋngodly Man! Who sees

not that 'tis his Design not to be informed, nor inform us; but to Scoff and Deride us?

Quak.

Thou manifests thy Darkness, and that thou art still in thy Imagination.

Anab

What need these Impertinencies? T. Hicks is the Father and Forger of them.

Quak.

I comprehend thee, and see the Serpent's Sub∣tilty in these Questions; thou art out of the Truth, and drunk with Words. What is he that spues out these in∣vented Answers?

Anab.

Either thou canst, or thou canst not an∣swer me; be so free and honest as to tell me so. If thou canst, pray let me know, whether the whole Person, or part, or something else? What is this but to incense People against us, and beget Derision?

Thus Reader, does this Ungodly Anabaptist (the Scandal of his Profession) treat us. We charge it all with Forgery in the Name of God, the Lord of Heaven & Earth; and every Body that is not Blind, may s••e enough Scorn, Ignorance and Prophaness. But hear a little more.

Anab.

Do you believe the Scriptures to be the true Sayings of God? Ibid. p. 25.

Quak.

Yea, so far us they agree with the Light within. An Ar••ant Forgery.

Anab.

How shall I know that?

Quak.

I Witness it.

Anab.

Must I believe thee upon thy own Words?

Quak.

I would have thee do so. Abominable For∣gery!

Anab.

Wer't thou never Mistaken about Persons and Things?

Quak.

This is an Ensnaring 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 Ʋnchristian Tho. Hicks? God will avenge the Qua∣kers 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 insi∣nuate something by way of Question that may be Reproach∣ful to them. O Horrible Impiety! God, our God

vindicate our Innocency from these Hellish Slan∣ders.

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 Ana∣baptist has made of a Quaker; But where will it light, when the Anabaptist shall be known to be the Ma∣ker 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 resol∣ved to the Abuse of the poor People, to make them be∣lieve his Fictions to be Truths. But the Devil al∣ways 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, rela∣ting 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 Righ∣teous God of Heaven and Earth will terribly plead our Cause in his Conscience to his great Amaze∣ment, 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 Questi∣ons E.B. furnisheth him with, in his Answer to one Phili•• Bennet •• Priest; As these: Thou art a wicked Creature, Blackne••s of Darkness is reserv'•• for thee. Thou art a Serpent▪ and the Curse of God is eternally upon thee. T••o•• Beast, to ••hom the Plagues of God are due; with which he makes •• great B••ast in his Continuation of the Dialogue written, in part, to prove the first no Fi••••ion: But till it be better done, he will remain a Forger in the Minds of all Impartial People; For that i•• not the ••wentieth part of what he ha•• given under the Quaker's Name. Should that be admitted for a Proof so ••ar as it ex∣tends? We have little Reason to believe that to be a sufficient Proof of the Reality of the f••rst, whose ve∣ry first Question ••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 Ly∣ar and Fo••ger too. But in Defence of that wor∣thy Sufferer, and d••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-Break∣ing 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 Ʋnclean, Ʋnregenerate and Serpentine Spirit and Nature which was predominant, and that under the shew of Worship, and Forms of Reli∣gion, acted in a Mystery against the Life and Power of

Godliness. Wherefore, when this Priest in his Sub∣tilty and unclean Wisdom of the Tribe and Trade of the Ungodly Pharisee proposed these De••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 D••ea•• 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, Ser∣pentine 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 Disob••dient Men sometimes are soo∣ner struck with Judgment then Argument.

2. Nor did the Priest enquire so harmlessly, as Th. Hicks would falsly insinuate.* 1.1 It is the Language of a white Devil, on∣set to Carp, Cavil, Catch and Ensnare the Innocent, for the Promotion of the outside and formal Re∣ligion; 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 Vene∣ration and Acknowledgment, calling him Master, and the like? Are sharp Words a greater Provocation, then a subtil Twining and Dec••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 yet put so high an Estimation▪ upon every thing writ against us? He shews he would have us misrepresented at any rate. Let it suffice that E. Burrough gave no har∣der Names then the Scripture by Rule allows, we read of Dogs, Bears, Wolves, Swine, Serpents, Vi∣pers, Foxes, Children of the Devil, and such like; and as that Nature to whom they were then gi∣ven, thought them hard, so does T.H. now; but the same Power that then gave them, has now us'd them, to the same End and Purpose, and I abide by it.

3. Whereas Th. Hicks insinuates, that what E.B. said was to the Man, especially as to determining his Eternal State; I say, he has in a great part mi∣staken both him and us; For it was not so much to the Person, as that accursed Seed which was trans∣f••rmed in him, by whom the Soul was deceived, and the Heel of the true Seed bruised: Therefore it was an Answer of Love to the Priest, though a sharp and

heavy Answer of Judgment upon that Mind in him, which never did, nor never will, nor can please God in any.

4. 'Tis very 〈◊〉〈◊〉 and wicked with a Witn••ss, in T.H.* 1.2 that he should run 〈◊〉〈◊〉 with two o•• thr••e leaves of a large Fo∣lio Book of about nine hundred pages consisting of so 〈◊〉〈◊〉 so••id T••stimonies, pertinent An∣swers, heavenly Epistles, his P••eas of Liberty of Con∣science, his Letters, Prophecyes and Messages to the Pow∣ers (some of which his party is concerned in) and overlook them all; yea, and like a most Irreligious Miscre••nt indeed (for 'tis but a Misbeliever) and with as much Hard-heartedness and Inhumanity, as could be shewn by one Man, trample upon all his Valiant Acts, Tedious Labours, Great Sufferings, and Testimony unto Death it self for the free Exercise of a Good Conscience to God and all Men: And as if it were not enough, to rob him of the Praise due to his Life, and to speak Evil of him, now he is dead, he endeavours what in him lyes, to invalid his Reward, by rendring him unworthy of any Portion but what's to be had in Hell. God is my Record this day, I would not, to inherit more Worlds then there are Stars in the Firmament, have so viol••••ed the Law of Cha∣rity; against the most violent of our deceased Oppo∣sers; and God is a••l-sufficient both to find out, question, and recompense this Ungodly Traducer, whose Envy, I doubt not has Fire enough in it, to burn that good Man's Bones with his Books, as the Blood-thirsty Pope did honest Wic••••••ss; But Thanks be to almighty God, 'tis not in his Power, nor any of his old Covenant-breaking cankered Adherents:

God has swept them off the Stage; And I declare it to be both my Faith and Prayers, that they may never come on it more; For it is scarcely to be doubted, but if that Day were come, rather then not root out the Quakers, Th. Hicks would first forge Faults, and then Evidence to prove them. No Man can be secure of him in common Converse, who to compass his End, upon such as oppose him, will SELF-CONTRADICT, PER∣VERT, LY, FORGE, beyond which in this World is nothing but direct Murder, and that's a Question, since in some Cases it were less irksome to dy, then to be defamed.

Is this Doing as Men would be done to? Was D. Patricks Friendly Debate betwixt the Conformists and Non Conformists so Unrighteous in the Account of the Non-Conformists, because he made their An∣swers? and doth Tho. Hicks pursue that Example; yea, to a Continuation also, as he did before him▪ Nay, did not T. Hicks once, upon a time, condemn the Disingenuity of that Way of Writing? Yet himself the Man. Let us but consider the Early and great Care of some called Anabaptists, to de∣tect the Forgery of the New-England Bloody Baptism, lately cryed and vended in this City. Could one think that a Chieftant of them should be so Guilty of the same Injustice? and which is worse, hardened in it too? and which is worst of all, at that very Instant when they were testifying their great Abhor∣rence to all such Actions, and using all possible Means to check and interdict the Forgery? But we may learn from hence how hard it is for Th. Hicks and some of his Abettors, in the midst of all their

pretended Zeal for the Christian Religion, to do as they would be done by: They can fly to the Council-Board for an Order against it; to the Lord Major for a Prohibition of its Sale; To the Arch-Bishops Chaplain, both to recall his License to the For∣gery, and give them one to detect it. What have they mist to clear themselves? But this had less sus∣pected to be done meerly out of Reputation, if they had taken that Vile (yet their Brother) Anabaptist, T. Hicks into hand, for his Envious, Lying Pam∣phlets against us; whose Greater Pretences to Re∣ligion renders him far the worse Forger of the two: For the Author of that Pamphlet did not so much make it the Principle of those People to destroy, as to recount under the Relation of a Bro∣ther to the Party murdered, the Lamentable Tragedy acted by a Member or two of that People, which if it had been true (as perhaps it is a Lye) the whole Body had not been concern'd to answer for the Pas∣sion and Fury of two or three particular Persons, further then to renounce that Action. But T. Hicks hath publickly avowed Lyes against us, the Grossest imaginable, rendring us Inconsistent with Christani∣ty, and Destructive of the Government under which we live, and that by OUR PRINCIPLES too; then which no greater Charge can be given, as well as no greater Lyes told against us. Well! God will be even with them for these things; and will rid both Himself and us, of that Generation of Vipers and Hypocrites, who make Lyes their Refuge, and glory in their Warfare against the Lamb, and his Followers; who will assuredly have the Victory: But the Tender-Hearted God will

gather, and that speedily, I do believe as well, as that I do very greatly desire it.

To conclude, In both Books he has given those Answers in our Names, which never were our An∣swers at all; And that little he has quoted out of our own Books, he has given as those Answers to o∣ther Questions, & many times to other Matter; there∣fore not our Answers, but his own: And conse∣quently Th. Hicks is guilty of Forgery, and so a Forger. Thus much of this Subject, to his eternal Infamy, if not wip'd away by unfeigned Sorrow and Amendment of Life.

Of his RAILING, ILL LAN∣GUAGE and EVIL TREA∣TING of our Friends in general, and my Self in particular.

Arg. V. He that Rails, Reviles, calls Names, &c. is no True Christian; but such is T. Hicks; therefore no True Christian.

It seems a great Crime with Tho. Hicks, that the Quakers will not own the Scurvy Reflections of their Adversaries (which were the next way to be thought Guilty) And which is stranger, he calls them Names for defending themselves. If we refuse their base Epithetes, reject their Lyes, and lay their Slanders at their own Door; they report us a sort of Foul-Mouth'd-People, Censorious and Judging; and which

is most intollerable, they account such Carriage to∣wards us Gospel-Zeal & Plain-Dealing, which are only better Words for Reviling and Railing. But whilst some have thus shewn themselves against us, upon close Encounters with our Books, Tho. Hicks, that he may be Extraordinary (though in Wickedness) forges Ill Language under our Name, that he may the bet∣ter practise Railing against the Quakers, and insinuate with the Vulgar for a Reality, a very Fiction; but since the Answers as they are, he pretends to con∣demn as bad, he is at once to be blamed for Forgery, and forging that which is Reprovable too.

But that which deserves our notice is, that Tho. Hicks should be the Man of all others, that takes most upon him to rate the Quakers for their Sharp Dealing with their Adversaries, who is not only Unjust in do∣ing so, but Excessive in his Bitterness against them, wit∣ness th••se Scurrilous Invective Expressions.

A Dialogue between a Christian and a Quaker. Their owning Christ, and the Christ they own, a meer, Mystical Romance.* 1.3 Cheats and Impostures. Lyars. Malignant Errors. Their Hypocri∣sie, Deceit. Equivocations. The way they arived to that Degree of Perfection, was by Quaking, Foaming at the Mouth, with dreadf••l Roarings and Howlings, and this, he sayes, the Devil Influenced us unto. Again, Delusions, Impertinent Canting, Non-sense, Blasphemy, The Devil's Slaves. Paganism. Satan's Snares. Pernicious and Perilous Er∣rors. They are inspired and influenced by that grand Impostor the Devil. Blasphemous and Ridiculous Canting. Enthusiastical. They decoy and trapan. Your Idle, Non-sensical and

Blasphemous Prating. Inspired by Satan. You are as Vile Impostors as ever were.

Thus much of Us and our Way in general, besides his Knaves, Cox-combs, Impudent and Audacious Fel∣lows, that he has called our Friends in Religious Con∣ferences. I think it not unseasonable to say some∣thing of that Entertainment I have had at his hand. I am wholely a Stranger to him; I ever had an E∣steem and tender Regard to the Sober and Tender-hearted among that People with whom he walks; I know not that ever I had to do with them in ge∣neral, and I am sure, nothing at all with Tho. Hicks in particular, as to Religious Controversie. I may further say, that some of them have known me long, my Temper, Education, early Dissent from Na∣tional Worships, my Sufferings upon it; and if they will be true to me, they must say, I have had the keeping of a Good Conscience above the one half of my Life in my Eye, being now about twenty nine Years old. Now that T. Hicks in the midst of his severe Rebukes of us as abusive to our Ad∣versaries, should treat me with such Unhandsome Reflections, as Confident Dictates,* 1.4 in∣toxicated with Pride; Tinkling and Ridicu∣lous Words; Arrogant and Conceited Man; Confident Dictator; Rash, Inconsiderate and Opinionated; I appeal from W. Penn in his Rage and Fury; His Talk beray'd his Ar∣rogancy, transported with Pride and Er∣ror▪ Brazen'd with Impudence Rage and Folly; Pre∣sipitate into Blasphemy. I say, that he should thus vent his Passion and Displeasure upon me, who ne∣ver had to do with him, is certainly very Unchristi∣an,

and altogether Unworthy of any Man that pretends to correct others.

But why Transported with Pride and Error? only, because I said, in Defence of God's revealing his Will to Man, that methinks this one Demonstration should satisfie all (viz.) when neither Man, nor Scrip∣tures are near us, there continually attends us that Spi∣rit that immediately informs us of our Words, Thoughts and Deeds, and gives us true Directions what to do, and what to leave undone.

And this is the whole Provocation, or Reason assigned by him, for such Rude and Unhandsom Expressions, and that to a Man that never had to do with him. God's Witness in all Consciences judge betwixt us, if so true an Expression deserves such Affronts; and if such an Answer ought to pass for a Confutation. Besides it is basely done of any Man to run down the Labours of any Man by Shreads and Scraps of Matter; or to fall upon a Conclusi∣on without so much as encountring one of those many Arguments that leads to it. A Way, T. Hicks of all Men, has proved himself most Expert and most Unjust in. But why Confident Dictator, and brazened with Impudence, Rage, and Folly? Because in my Second Part of the Apology in Answer to T. Jenner, a Priest in Ireland, who had publisht scores of Lyes, Scandals and Personal Defamations against many of our Friends, and particularly against my self (that his Book seemed but an Epitome of Lyes and Abuse) I did say, O wretched Impudence! Could any but a Priest brazn'd with Rage and Folly, ever pro∣nounce so great a Lye, as that we should persecute the Truth and its Followers, with bitter Revilings

and Reproachings? when yet sayes T. Hicks, that, to which Penn thus replyes, is such a matter of Fact, that Thousands can bear Witness to the Truth of it. But herein has he done foolishly, for it being yet dis∣putable betwixt us, what is Truth, and what is Per∣secuting, and what is Reviling? Can he have so little Modesty in his Cryes against Impudence, as to make our Accusers & Parties, either Judges or Witnesses? We shall submit it to an Impartial Judgment; but not to Tho. Hicks's Pride and Passion. However, this is most true, that to call Christ's Light an Ignis Fatuus, a dim Light, the Spirit of the Devil, that we are of the Devil, that we are possest, are Witches, acted and mov'd by Satan, Enemies to God, Christ, the Spirit, Reli∣gion, humane Societies; with many Stories that we have offered to prove Lyes in the Sight of all Men, and particularly what he charged upon my self, viz. That Penn, another of their Teachers, did boldly affirm to a Friend of mine in Dublin, that whosoever shall expect to be saved by that Jesus Christ that was born in Judea, and suffered at Jerusalem, shall be deceiv'd; which I declare to be a Lye in the whole, and every part of it. I say, this is certain, that so much evil Treatment may well extort that sharp and just Rebuke from me: But if it be Criminal, (I know in T. Hicks's account it is) for me so to Character a Priest that had written an entire Book against us, in which he had most wickedly belyed our Principles, and abu∣sed our Friends, and bespattered my self in par∣ticular.

What can He think of himself, to say so much more of me, who never writ against the Anabaptists in general, nor Tho. Hicks in particular, much less,

that I have vented or aggravated so many horrible Lyes against either them, or him? If his Conscience con∣demn him not of Baseness, Passion and Partia∣lity it is feared; and if the Party he belongs to, judge him not for such Unjust Procedure, they will be condemn'd of God's Light, that will bring e∣very Unfruitf••l Word and Work into judgment.

His Insinuating that I entitule J. Nailors Blasphemy 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 ac∣cursed Stock of Hirelings ten thousand times more sharply▪ it had been but enough;

is like the rest of his Ʋngodly Perversions already noted; For first I speak against Hir••lings; and I have said nothing of them, that the Holy Prophets have not exceeded, who called them Dumb D••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 fi••st Love and Principle of that People called Anabaptists.

2. From my Justifying James Nailor's Sharpness in a particular Contr••v••••sie ••gainst a Deceitful, L••ing Pr••e••••; he infe••s, th••t I d••fend him as to his p••blick Misc••ri••g••s at Bristol. I•• this thy Consci∣ence? hath all thy pretended Sc••iptural Doctrines Knowledge, ••tudy, Preachm••nts, &c. brought thee no further? God will b••••••t it all, and bring thee to Judgm••nt for •• cler••••••gs.

Well may I return the third particular against

thy self, and Warn all People how they adhere to a Man f••••'d with so much Ʋn••ruth, Slander, Perversion and Forgery; who art alien••ted from G••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 Rel••gious ••ensure of their Perversions, Forgeries and Proph••ness, be accounted Reviling? 'Tis Trouble enough to us to be thus conce••ned in Controversie; We would find other Employment if such Envious Spirits found not this for us. 'Tis not our Choice, but theirs; They began, and which is worse, when the Powers left off. Their Restles•• 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 Pe••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 en∣abled to stand; But no sooner were we come out of that Fiery Furnace then we were saluted with an Imposture from Lincoln, and a L••e from Dover, both subscribed by Anabaptist ••re••chers, with several Clamor••us Books since. An Ill Rec••mpenc•• indeed for our Love and Sufferings: But fr••m God is our Reward, therefore we are not moved; with whom we leave our Innocency; and ••e will Effectually plead our Cause with our Adversaries.

His SCOFFS, or slight ESTEEM of WITNESSING; With a Word to Professors; With a Conclu∣sive Supplication to the Lord.

Arg. VI. He that Slights and Scoffs at Wit∣nessing 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 recom∣mended to us:* 1.5 And since the Times of Reformation, from the Thickness of Po∣pery, Experiences have been very Excellent Things. I remember, though ve∣ry young to Thousands, what a great Stir and Flockings there has been in my time after such Prea∣chers, 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,* 1.6 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 suffe∣red not a little for their Change: Sure I am,* 1.7 some Forms, reputed less Phana∣tical then that in which T. Hicks is, prest closely af∣ter such a Ministry, and utterly decryed all other to be Beneficial in the Church of Christ: But the Lord God having appea∣red in a more Immediate and Spiritual Manner, & some having taken up their Rest by the way, (therby losing their first De∣sire and Love, and so the more Insensible of these further Breakings forth of God's Power amongst them) under the more re∣fined 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 re∣vealed 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 be∣come a Theam for Scorn and Derision; I mean, WIT∣NESSING.

Thomas Hicks, though an Anabaptist-Preacher, can∣not abide to hear of Witnessing. He had as lieu meet with the Lye,* 1.8 as Wit∣nessing 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 be∣cause 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 Witnes∣sing 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 there∣of 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 pas∣seth away apace, and the Day makes haste over you, if your Visitation be shut up in God's Withdraw∣ing the Light of his Countenance (inwardly to be felt and known by such as turn to it) your Condition will be miserable for ever. I beseech you in the Bowels of the Love of Christ Jesus, unto whom this comes; Be Still, Cool and Moderate, let him in, whose Right it is; He will affect your Hearts, purifie your Souls, destroy your Enemies, and finally save you from Sin here, and Wrath to come; for to that End was he given a Light to lighten the Gentiles, and for Salvation to the Ends of the Earth. And hold no Communication with such Unsavory Persons as Thomas H••••ks, a Man turn'd, I testifie, from the Grace of God in∣to Dryness, and Wantonness, and Prejudice, who

makes a Mock at Experience, and to whom the Weigh∣ty Work of Witnessing is Matter of Derision. O the Ill Use he has made of Religion, and the Lamen∣table End he is come and coming to! My Friends, get to Experience, get to Witnessing by all Means, and that with all Speed; for those who cannot witness God's Work and Will done in them to their Sanctification, shall never see Heaven; That is the Word of the Lord God of Life and Power, and it is sealed for ever. Ah! Life for your Souls, or you perish, which is only known in the Light; and ye must be born again, or you enter not into the Kingdom of God. No splen∣did Shew, no Methodical Articles, no Outward Fellowships will serve turn; Friends, they will all stay behind, when you must go away once and for ever. Therefore be not Opposers of God's Work in your selves, nor others; but seek after Invisible Life for your Souls, that will go with you: And if you will believe in the Light, you shall not abide in Darkness, but shall have the Light of Life; which, bles∣sed be God, we do Experience, yea, Thomas Hicks, we Witness it. And though thou hast bestowed much time to Abuse, Belye, Slander, and Traduce our Friends in general, and my self (a Stranger to thee) in particular, yet I can forgive thee, and the Lord is Record for me, I wish thy Salvation. O that these heavy things might not be layed to thy Charge•• For, so sure as God liveth, Great will be the Wrath that shall follow; yea, God will visit for these Un∣righteous Dealings: And I testifie to thee from God's Living Spirit, if thou desist not, and come not to deep Repentance, the Lord will make thee an Example of his Fury, and thy Head shall not go down

to the Grave in Peace; and by this shalt thou know, that not a Lying, or Delusive, but a true and In∣fallible Spirit hath spoken by me; yea, the Light within will bear Witness to the Truth of these things on thy Dying Bed; and then remember me. I wish well to all; I seek the Good of all; I have nothing in my Eye, but the Glory of my God, the Prosperity of his Truth, and the Salvation of all People, through their Belief in it, and Obedience to it. Wherefore my Heart is not discomforted, but I have Peace with him, whose Presence I feel, in which is Life to my Soul, Strength towards my Labours, S••pport under Sufferings, and a plentifull Reward for them all.

Notes

• * 1.1

  Cont. P. 18.
• * 1.2

  Ibid. P. 27.29.32, 33, 34 38.
• * 1.3

  Dial. p. 1, 10, 27, 28, 41, 43, 78, 79, 80, 81, 89. Cont. Tit. Pa. p. 50, 56, 58, 66, 68. 70.
• * 1.4

  Dial. P. 83, 84, 85, 92, 93, 94. Contin. P. 87.
• * 1.5

  The Waldenses ac∣counted themselves Wit∣nesses; their best Argu∣ment was their Conscience, P.P. Perrin. Hist. Wald.

  Luther oppos'd the Pope and his Adherents, par∣ticularly about Justifica∣tion by Works, upon Ex∣perience. He made it to stand in the Testimony of God in the Consci∣ence, that he was accep∣ted from an Inward Work of God's Spirit, and not any Outward Wo••ks, much less such as their Works were, Wessel, & Luth. confer. Fox. Mart. 2. Tom.
• * 1.6

  The English Martyrs laid the Stress of their Op∣position to Popery, upon their Witnessing better things, Book of Mart.
• * 1.7

  The Brownists call themselves, God's-Sack-Cloth-Witnesses in their Apology dedicated to King James, in the begin∣ning of his Reign, 1. yea, in that Epistle Dedicatory, they speak several times to that purpose, their being Witnesses, that they did Witness, &c. The like of∣ten in the Preface & Book it self, with great Zeal and Honesty. 'Twas what they al in their several day felt springing up in them, that gave them to relish Persons, Words, and Things; and as they sa∣voured, so they testified. Their Experience was the Ground of their Know∣ledge; And their inward Witnessing the Work and Will of God, the Reason of their outward Witnessing for it unto Death it self.
• * 1.8

  Dial. p. 20, 25, 68, 72. Cont. p. 23.