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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96468	Truth further defended, and William Penn vindicated; being a rejoynder to a book entitutled, A brief and modest reply, to Mr. Penn's tedious, scurrilous, and unchristian defence, against the bishop of Cork. Wherein that author's unfainess is detected, his arguments and objections are answered. / By T.W. and N.H.	Wight, Thomas, ca. 1640-1724.	1700 (1700)	Wing W2108; ESTC R204122	88,609	189

replied that they Preached no New Gospel but the same which was confirmed before by Miracles and therefore needed no new ones to confirm it and also that John the Baptist with many of the Prophets tho' immediately and extraordinarily called yet did no Miracles that we read of and the same answer may serve for us while we have always been ready to confirm our Doctrine by holy Scripture but altho' such extraordinary Gifts of Tongues c. are ceased yet it doth not therefore follow we ought to neglect the inward teachings and dictates of the holy Spirit of God which is given to Christians as a standing perpetual rule and more immediate guide under the New Covenant to walk by and without which they cannot rightly perform their duty to God as we have shewn before p. 54. As to that Text 1 Cor. 13. 8. brought by the Bp. 'T is plain those Gifts there mentioned were to cease by giving way to what was more excellent more perfect see p. 10. 11 12. following vers and not by being succeeded by what is more carnal and destitute of the Spirit but leaving this at present we shall attend the Bp's Objection which relates to the Ministry viz. that none can now Preach in the Demonstration of the Spirit and power To which we answer If that were so then none can preach as the Oracles of God nor in preaching be beneficial to the People since the holy Scripture tells us that the Spirit is a necessary and essential qualification to constitute a Minister of Christ which we shall prove 1st from Jesus Christ himself when he gave the Apostles that commission Matt. 28. 19. to Preach he tells them thus Vers 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even to the end of the World We hope none will be so trifling as to say this Command extended only to the Apostles if any so weak to think so then the foregoing Vers 19. about Baptizing which they suppose Water must likewise extend no farther but supposing none so weak thus to object yet some m●y Query how was Christ to be with his Ministers to the end of the world Was it not by the holy Scripture the outward means now left to Christians To this we answer 't was by his Spirit which we prove from Christs ●wn words John 14. 16. I will pray the Father and he shall give you another comforter that he may abide with you for ever Vers 17. Even the Spirit of truth he dwelleth with you and shall be in you Ver. 26. The comforter the holy Ghost he shall teach you all things saith Christ John 15. 5. Without me saith Christ ye can do nothing from these with more Texts of Scripture 't is plain that Christ by his Spirit was to be with his truly constituted Ministers to the end of the World by whom they were taught all things and without whom they could do nothing and pursuant to that commission and promise of Christ the Apostles were called commissionated and did Preach by the Spirit according to 2 Cor. 3. 6. Gall. 1. 11 12. 1 Cor. 2. 4. and we do not find the Apostles did confine the Spirit to themselves only but did recommend the same Gift of the Spirit as the necessary qualification to the constituting a Minister of the Gospel thus 1 Peter 4. 10 11. As every Man hath received the Gift even so minister the same one to another as good stewards of the manifold Grace of God If any Man speak let him speak as the Oracles of God If any Man minister let him do it as of the ability which God giveth that God in all things may be Glorified Which we take to be as much as if he had said none ought to speak or minister about the things of God but by the Gift of his holy Spirit and who ever doth not so speak or minister cannot in so doing do it to the Glory of God We could cite more Scriptures to the same purpose which for brevity sake we omit these may suffice to shew that whoever pretends to be a Minister of Christ cannot be truly such without the Qualification of and being Commissionated by the holy Ghost And as to the Bp's saying that W. P. nor none can now Preach in demonstration of the Spirit and Power 't is but his bare assertion and more then he can prove But as to the Bp's part we may be sure he cannot so Preach since he denies it to all and while he thus asserts he will do well to consider how he came by his Ministry since Christ promised to be with his Ministers to the end of the World and that his Spirit was to continue with and in them for ever from which Gift of his Spirit they were to speak according to the Apostle as the Oracles of God which to be sure cannot be but in demonstration of the Spirit and Power Having thus Proved the Spirit to be a necessary Qualification to the constituting a Minister of Christ we now come to consider the Bp's outward way to Holyness and Spirituallity in which we shall find him as much out of the way as in the last The Bp. Proceeds P. 23. People are now made holy by the use of outward means and grow up in Grace by degrees yet in both cases as to Gifts as well as Holiness there are those who by Analogy and Proportion may still be termed Spiritual that is there are persons who by study and industry attain to speak with tongues c. Others who having from the holy Scriptures which were indited by the Spirit of God learnt the mind of the Spirit and being in their hearts perswaded of the Truths and Duties they have thence learnt and felt their Soul strongly moved by the Power of the Spirit under the Ministry of the Word to the performance of such Duties have yielded themselves and submitted to the Conduct of the holy Ghost leading them by Scripture into all truth as well as Holiness Thus Reader we have given thee this long Citation of the Bp's that his own words may fully speak his mind Answ The Bp. hath here asserted upon his own authority and without proof that People are now made holy by the use of outward means and that there are those who by Study and industry attain to speak with tongues may be termed Spiritual But contrary hereunto the holy Scriptures do abundantly prove viz. That People are made holy and Spiritual by inward means as we shall plainly shew only before we proceed we will here again give the holy Scriptures their due place and allow them to be whatsoever they say of themselves according to these or any other Texts Rom. 15 4. 2 Tim. 3. 15 16 17. believing them to be the best Writings extant in the World and we love honour and esteem them beyond all others and are so far from laying them aside as useless that we say they are

instrumental a furtherance and help to Believers in the work of the Lord but then we say 't is through Faith which is the fruit of the Spirit Gal. 5. 22. And thus they furnished the Man of God 2 Tim. 3. 17. for so he was to be that received those benefits by them and we are so far from excluding the holy Scriptures from being helpful and beneficial to us that we exclude not other outward and instrumental means as Preaching c. But still we say it is by the Gift of the holy Spirit by the illumination of which and as the foundation all outward means become beneficial and serviceable to us and thus Acts 16. 14. Lydia Whose heart the Lord opened that she attended unto the things which were spoken by Paul Here 't was the Lord opened the heart of Lydia by which means as the efficient cause Paul's preaching became effectual to her thus much briefly as to the holy Scriptures Now to the Bp's words before Cited wherein he has asserted that People are now made holy by the use of outward means and from the Scriptures learnt the mind of the Spirit Whereas we say the principal agent and by which People are made holy is the Grace and Spirit of God which we now come to prove by Scripture Thus 1 John 2. 27. But the anointing ye have received abideth in you and ye need not that any Man teach you but as the same anointing teacheth you of all things Rom. 1. 19. But that which may be known of God is manifest in them for God hath shewed it unto them Again 2 Cor. 4. 6 7. 1 Cor. 2. 12. 1 Cor. 6. 19. Rom. 8. 9. And wicked Men also hath this Gift and means in themselves tho' they will not make use of it nor regard it Thus the Slothful Servant Matt. 25. 18. had a Talent tho' he made no use of it and the Pharisees the worst of Christs enemies Luk. 17. 21. had the Kingdom of Heaven within them Thus having shewn by a few of the many Texts we could produce the means to be inward we now come to prove People are made holy by this inward means viz. the Gift of the holy Spirit Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the Body ye shall live but if ye live after the Flesh ye shall die 1 Cor. 6. 9 10 11. Know ye not that the unrighteous shall not inherit the Kingdom of God Neither Fornicators Idolators Adulterors Thieves Covetous Drunkards Revilers Extortioners and such were some of you but ye are washed Sanctified Justified in the name of our Lord Jesus and by the Spirit of our God Eph. 4. 7. Unto every one is given Grace according to the measure of the Gift of Christ Titus 2. 11. The Grace of God that bringeth Salvation hath appeared unto all Men teaching us that denying ungodliness and Worldly Lusts we should live soberly righteously and godlily in this present World Eph. 5. 9 10. The fruit of the Spirit is all Goodness Righteousness and Truth Again John 16. 13. the Spirit was to guide into all truth then the Children of God were to be led by his Spirit and none were his but such as was guided thereby Rom. 8. 9 14. In short 't is needless to bring more of the numerous Scripture Testimonies which might be cited to prove this point but these may suffice to shew that People are made holy by the Grace and Spirit of God within Men and not by outward means as the Bp. hath asserted and the same way they are made holy they are likewise made Spiritual it being impossible to be a holy Man without being Spiritual see Rom. 8. 6. To be Spiritually minded is life and peace And the way whereby Men become Spiritual is by the Spirit of God according to 1 Cor. 2. 10. to 15. But contrary hereunto the Bp tells us There are those who by Analogy and Proportion may be still termed Spiritual that is there are persons who by study and industry attain to speak with tongues c. We ask then whether wicked Men who have attained to speak with tongues are not of the number of the B'ps Spiritual Men and whether his definition of Spiritual Men is not such as natural Men may attain unto As to the Bp's telling us of the power of the Spirit and again the conduct of the holy Ghost leading them by Scripture into all Truth as well as holiness He must not be displeased if we tell him that we know no such language in holy Scripture as leading by Scripture into all Truth On the contrary the Scriptures themselves do ascribe Holiness and Truth to the Spirit directly as we have shewn to which purpose we 'l add one Text here John 16. 13. when he the Spirit of Truth is come he will guide you into all Truth but upon what ground or with what reason can the Bp. speak of the Spirit and the holy Ghost when he first told us People are now made holy by the use of outward means And from the Scriptures have learnt the mind of the Spirit whereas the work of the Spirit is within as we have already proved If he shall retract and tell us as the holy Scripture doth that People are led into all Truth and Holiness by the Spirit we shall then agree in that point Ibid. 23. The Bp. goes on telling us the several effects producible in his way of Spirituality and Holiness and p. 24. says thus Let such Persons as these be allowed to be Spiritual and if so the Bp. says he doubts not but there will be found more such who are no Quakers then who really are and particularly the Bp. claims to be such an one himself and challenges Mr. P. to prove the Contrary Answ We will not differ with him about the numbers of his sort of Spiritually made Men and that they do exceed the Quakers believing it true But we have already proved the Bp's outward way and the Scriptures inward way to Holiness and Spirituallity do widely differ and as they so do the effects in reallity must do the same and therefore we shall be very brief with the Bp. as to his challenge and tell him tho' we allow him also to be a Spiritual Man according to his outward way of making them yet W. P. nor we need not goe about to prove that he is no Spiritual Man according to Scripture Definition since he has so effectually done it himself Thus much as to Spirituality and Holiness Ibid 24. The Bp. proceeds as to emptiness the Bp. craves pardon if he be at a loss what Mr. P. means thereby Answ Why the Bp. at a loss since W. P. spoke so very plain as to the emptiness of the Clergy while in p. 107 108. he tells him 't is preaching without the Spirit in a lifeless and humane ministry and such as were made Ministers by humane Learning and Authority whereas the Ministers of Christ became such by

the Qualifications an Gifts of the Spirit as he had proved and which is further confirmed by us Ibid. 24. If emptiness says the Bp. signifies the Ministers Sermons being barren with little substance or solid matter in them the Quakers are much more guilty as far as ever the Bp's experience could reach witness the first things they published if compared to the Printed Sermons of the conformable Clergy since Mr. P's accession to them it must be confest he has much improved them and brought them to write what looks like sense and Coherence Answ We cannot wonder the Bp. should speak in the behalf of that Clergy being one of the number himself and against the Quakers whom he hath endeavoured to reproach and therefore to be sure no competent Judg of either our Preaching or Writings for which reason we shall appeal from him to more competent and impartial Judges in relation to both but this we will say that altho' the Quakers were never against but for true sense and coherence in Preaching and Writing yet we lay no such stress or necessity upon the Learning Arts Parts and Wisdom of Men in doing either as perhaps the Bp. doth and he may remember the greatest Truths namely the holy Scriptures are delivered in a Style suted to the meanest capacities Again that Learned Apostle Paul was so far from recommending the Learning and wisdom of Men and excellency of Speech in preaching c. that he both opposes as well as disesteems and undervalues them from being either a means or furtherance to the work of the Lord. On the Contrary he exalts the weak foolish and despised things of the World as more acceptable to God see 1 Cor. 1. 17. to 29. and has this same up again Chap. 2. 13. thus Which things we also speak not in the words which Mans wisdom teacheth But which the holy Ghost teacheth comparing Spiritual things with Spiritual Here the Apostle point blank opposes Spirituallity and the teachings of the holy Ghost to the wisdom and teachings of Men contrary whereunto as we have before observed the Bp. hath asserted that Men may still be termed Spiritual by outward Study and Learning But as to the Quakers they are of the same mind with the Apostle and are so far from valuing the most excellent Preaching proceeding from the Arts Parts Wisdom and Learning of this World without the Spirits Teaching that they prefer far above and beyond it a few plain mean words either from Man or Woman as proceeding from the Motion of the Divine Spirit and altho such speech or words may seem very contemptible in the eyes of the wise and learned Men of this World in their natural State yet such Preaching carries an evidence with it to the enlightned understanding far excelling the other not only to illiterate persons but to such also who have had the Arts and Literature of this World whose understandings have been opened by the Divine Spirit And as to W. P. tho' we esteem and Love him yet 't is not barely either for his Parts or Learning but for his Christian sincerity towards God and his Truth Again the Bp. p. 24. But the Bp. would willingly know of Mr. P. what there was in B. Wheddons holding Forth after Mr. P. at Cork when he put his hat before his face and laughed and whether she be the only person from whom in their Assemblies he has often heard such stuff Answ In this story as well as other things relating personally to W. P. the Bp. took care to let W. P. be gone out of Europe before he published his Book we suppose the Bp. don 't pretend to give this story from his own knowledg how well then doth it becom the Bp. to write such stories upon report and is not that word holding Forth used in derision or scorn but what stuff why did not the Bp. tell us the stuff if he knew and if he did not he might with more credit have been silent to the story while in thus doing he only demonstrates his willing mind to bring any story tho' it be a lame one in hopes to vilifie the Quakers But as to the story of W. P's laughing 't is as improbable as frivolous and which we no more believe then that the late Bp. of Cork is now in China 1st because W. P. is a Man of a solid carriage and grave Deportment and in his common conversation seldom if ever given to laughter and not very often to smile But that he should laugh at what was spoken in a meeting by a Woman of his own communion and in a place too where perhaps there were many scores if not hundreds of Auditors besides Quakers We say that he should laugh under all those circumstances is so ridiculously improbable that we should think none will believe it but such as will not disbelieve any story what ever against the Quakers 2ly We let the Bp. know whatever the Custom of laughing be in his congregation we have no such in ours and whosoever the Bp's Spie or Informer was we suppose him one who used to laugh in his own Church or else to be sure he would not have imagined W. P. to laugh in our Meeting But that W. P. might pull his hat before his eyes while she was speaking may be probable it being very usual for him so to do in our Meetings which perhaps this Informer observing might imagin he laughed while it was only the effects of a strong prepossession of mind as knowing it was common to laugh in his own Church this is the most charitable construction we can put upon that improbable story But if this were not the case we then conclude it to be a wilful forgery to make a story to the Bp. whom the Informer might know was ready enough to receive one against him and the Quakers Ibid. 25. And part of 26. is about the maintainance for the Ministry and indeed we find W. P. touched a tender place while he treated upon this head which is apparent by the Bp's being greatly displeased if we may conclude reviling and abusing W. P. be an indication thereof viz. p. 25. saith the Bp. A Man will be strongly tempted to an unluckly guess where that person meaning W. P. has taken in his Principles alluding as we take it to Popery Again the Bp. p. 26. If Mr. P. be not popishly affected which hath been long feared of him and that on very likely grounds it may be suspected hence that he has a greater kindness for Atheism then is consistant with his profession Answ The Bp's fear and Suspition that W. P. is either popishly or Atheisticaly affected proceeds from the same ground and are alike true as that he died a Papist about sixteen years ago in Pensilvania and this was put in Print too by some of his Enemies But we must tell the Bp. W. P's Credit in those two points are above the reach of his Censorious pen not only with the Quakers

and altho' this controversie has happened with the Bp. yet we may justly say 't was neither desired nor sought for by us and had the Bp. continued to be as easie with his Pen as he was in not persecuting the Quakers otherways there had been no occasion for all this publick controversy the Bp. tells us p. 26. he hindered a certain person from publishing Memoirs of Mr. P's Life of his turning Quaker and of his business at saint Omers c. Answ So far as the Bp. really did so in tenderness to the good name of W. P. it is to be commended in him tho' such Memoirs were ever so untrue However we tell the Bp. whatever his mind was heretofore yet the giving such a slant of being at St. Omers don't now look very kind We farther tell the Bp. that W. P. is no stranger to malitious lies and forgeries both upon himself in particular as well as upon the Quakers in general and as to the true reason of W. P's turning Quaker whatever Malice may frame or suggest yet we think no considerate and Impartial Man can possibly believe he had any other motive or consideration to his turning Quaker but the good of his Soul while the way to Quakerism so called is so very contrary to the greatness Honour and preferment with other such like worldly considerations which are most commonly the motives to great Changes and that at the same time W. P. turned Quaker he turned his back upon all these things Next as to the business of St. Omers This Instance shews what sort of Memoirs these were like to be This Story is as old and thread bare as it is false and if lying charges and stories were proofs W. P. was not only at St. Omers but had received Orders at Rome and had dyed a Papist many years past But why do not all his false Accusers prove his being there by assigning a credible witness or witnesses who saw him there or some way or other demonstrate he was there No that was never done and indeed for a good reason because it could not in truth be done Now this blind story we confront by a publick Print written by W. P. in answer to a friend of his who importunately desired him for satisfaction to the credulous and such who knew not W. P. that he would in a Publick maner answer that among other lying stories the Letter is Dated October 1688. wherein W. P. makes return to those lying Aspersions p. 11. and Solemnly declares that he was not only no Jesuit or Papist but that he never was at St. Omers in all his Life nor did he so much as know or ever correspond with any one there Here W. P. put it upon the test his lying Enemies had then a fair opportunity if they could to prove him a Lyer and in so doing would have had good ground to suspect him a Papist too Ibid. p. 26. and 27. The Bp. concludes his Book first telling of W. P's vile Treatment and calls his Defence an unhandsome piece then proceeds with a Prayer that God will forgive all to Mr. P. and his brethren and bestow upon them a Spirit of true Faith meekness and peace of heavenly mindedness Charity Mortification and all the Graces they pretend to and that their hearts may be one day found as void of Errour Pride Scorn and peevish rancour as Mr. P's Book is full of the expressions of them all Thus ends the Bp. Answ As to the vile Treatment and the Expressions of Errour Pride Scorn peevish rancour c. the Bp. tells us is in W. P's unhandsom piece we say they are hard words and sooner said then proved and the Reader may remember the Bp. throughout his Reply has been readier at charges then proofs most of which we think has in the end fallen upon himself instead of W. P. as we have shewn and in this case we do deny what the Bp. hath asserted and for Umpirage i● the matter refer our selves to the Impartial Reader who have been most guilty of these and such like expressions W. P. in his Defence or the Bp. in his Reply Next as to the Bp's Prayer If the Bp. had been more sparing to misrepresent villifie and abuse W. P. and the Quakers then he hath been it might have come with less suspition of its reality but we think its next to impossible that any Man who endeavours to abuse and misrepresent another can at the same time Pray truly and heartily for him And as to those Graces the Bp. mentions tho' on the one hand we will not boast of them yet through the mercy and goodness of God some of us can in humility of Soul say we have in measure witnessed the work of Mortification in our Souls through the Spirit of our Lord Jesus Christ And now to conclude We can in sincerity say we have not according to the best of our understandings either misrepresented the Bp. or wilfully overlookt his sense but so far as we understood the Import of his words and where the force of his Arguments lay we have as truly stated them and thereupon answered with uprightness and whether we have thus done by the Bp. and he hath done so by W. P. or not is left to the Impartial Reader and so we conclude this Rejoynder Cork the 15. of the 11. Month 1699. T. W. N. H. The END THE Author's Absence from the Press hath occasioned several Errors in the Printing the most Material whereof are here Corrected and those of lesser Note which have escaped the Reader is desired to Correct with his Pen or over-look ERRATA PAge 1. line 6. for himself thanks Read himself thanks l. 15. abated and r. abated and. p. 13. l. 2. Doctrine by r. Doctrine by p. 14. l. 1. r. First Impression p. 19. l. 13. blot out Heb. 10. 35. p. 24. l. 21. deny r. deny c. p. 39. l. 1 blot out then p. 53. l. 1. p. 9. r. p. 14. p. 61. l. this r. thus p. 62. l. 11. Bp's r. Bp. p. 66. l. 9. W. P's r. W. P. p. 83. l. 11. blot out and. p. 86. l. 25. p 29. r. p. 57. p. 90. l. 23. 1 John 1. 12. r. 1 John 1. 1. p. 93. l. 23. love r. leave p. 100. l. 2. what have r. what Rule have p. 106. l. 7. Matt. 43. r. Matt. 73. p. 110. John 5. 8. r. John 3. 8. p. 126. l. ult blot out appearance Ibid. second coming r. second outward coming p. 131. l. 2 and 3. blot out which we do not l. 4. the occasion r. on the occasion p. 133. l. 2. viz. no. r. viz. that no. p. 143 l. 8. Psal 66. 17. r. Psal 66. 16. p. 145. l. 14. p 54. r. p. 80. l. 18. blot p. l. 19. vers r. verses p. 148. l. 29 being r. been p. 151. l. 2. blot out 1 Cor. 6. 19. p. 159. l. 18. strongly r. strangely p. 161. l. 15. excepted r. accepted p. 163. l. 11. Matt. 6. 21. r. Matt. 6. 31. p. 170. l. 7. as a Mercenary r. as Mercenary