of that Reply we now conclude it has Miscarried Therefore to the end we may no longer remain Silent under the Bp's Charges and Reflections c. We have thought fit at last tho late to make this Publick and the rather because we have heard some have conceived an Opinion That the Bp's Reply was Unanswerable Cork the 20th of the 7th Month 1700. Thomas Wight Nicholas Harris Advertisement REader please to mind that there are Two Impressions of W. P's Defence Extant The Citations in this Discourse respects the Second very few of the First being in Ireland But the Bps. Citations chiefly Respects the First A Rejoynder to a Book Stiled A Brief and Modest Reply to Mr. Penn's c. THE Bishop seems pleased with William Penn for Printing Gospel Truths together with his Testimony before his own Defence and begins his Introduction thus P. 1 The Bp. of Cork being to vindicate the Truth and Himself thanks Mr. P. for having Printed both his own Paper and the Bp's Testimony against it at length before his Book for the Bp. believes that all sober and Reasonable Christians who shall read those two over and consider them will easily acquit the Bp. from the first of Mr. P's Imputations in his Preface that he is a man of a mind different from those who would have strife among Christians abated and for discouraging Controversies in Religion Answ Evident then it is W. P. was careful to set the whole matter fairly before his Reader that so he might be able to make the better Judgment and we wish the Bp. had as well deserved thanks from W. P. for setting down the Defence tho' not at length yet in its due strength without suppressing so considerable a part of it and perverting so much of the rest as will be found he hath done Next we are equally agreed to refer W. P's Imputation to all sober and reasonable Christians believing they will not so easily acquit the Bp. as he thinks considering he was the only Person in Ireland who broke out into a Publick Testimony against that Inoffensive Paper called Gospell Truths and therein greatly abused us as W. P. hath plainly shewn in many Instances from Page 22 to 26 of his Defence but slipt over by the Bp. with saying To Omit things less Material as if so egregiously to abuse and villifie a People as he is there charged by W. P. to have done were a light matter with him And farther to speak our Sentiments after the Bp's way Let W. P's Defence and the Bp's Reply be read over and considered by all Sober and Impartial Christians and we cannot but believe they will be of our mind for the sakes of such only there was no need of this Rejoynder that Defence being as we think a sufficient Answer of it self to the most material parts of the Bp's Reply The Bp. proceeds thus ibid 1 the Bp. says a peaceable Testimony against the slight of men touching whom it is questionable whether they be Christians or not and against their cunning craftiness who lye in wait to deceive is no moving strife or raising quarrels among Christians Answ As to the peaceableness of the Bp's Testimony his management therein doth evidently shew it and which we leave to the Impartial Reader But if Misrepresenting Abusing and Calling us no Christians if obtruding Principles upon us as ours which we utterly disown and abhor if drawing Consequences from our Words Writings we never thought of much less intended and forcing them upon us tho we disclaim them if curtailing our Writings leaving out what explained our meaning and wilfuly overlooking our plain Sense with much more too tedious to mention would make it questionable whether we are Christians or not the Bp. is in the right Nay we will go farther with him it would not only be questionable but we had without all peradventure been positively made no Christians for it hath been the constant practice of our Adversaries since we were a People thus to deal by us and amongst the rest we cannot excuse the Bp. from having a share in some of these things which shall be shewn in their places But blessed be God 't is not the Tongues or Pens of all our Adversaries in the World can make us no Christians for we have not only believed in the outward coming and appearance of our Lord Jesus Christ in the Flesh with his Sufferings Death Resurrection Assention and Mediation but in humility of Soul and to the praise of his Holy Name we can say we have witnessed his second coming in Spirit according to his promise John 14. 17 81. Chap. 15. 26. and 16. 13. to fit and prepare our Souls in order to obtain the benefit of his outward death and sufferings for us And thus we are not only Christians by Notion and Tradition but such in reallity for which we have the evidence in our selves according to 1 John 5. 10. He that believeth on the Son of God hath the witness in himself And Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God Here then is the double and agreeing record of true Religion the Illumination of the holy Ghost within agreeing with the Testimony of the Scriptures of Truth without which we shall have farther occasion to speak to But here that we may not be misunderstood we do not mean so largely of all such as some may call Quakers but of such whose Lives and Conversations influenced by the Holy Spirit bespeak them to be true Quakers and therefore true Christians Next as to the Bp's gross and to use his own Words scurrilous and unchristian charge of slight cuning craftinness lying in wait to deceive which is brought as a confirming charge to his Testmony in which he told us and tells again P. 9 he did not judge us We say as to this charge we shall not at present say much reserving it to be considered with more of the same kind only tell the Bp. That as we know not how he will reconcile this to modesty so we hope he will not say again he don't judge us while if what he says were true whether it respect our Principles or our Morals we think 't is plain he equally judges us to be the worst and basest of Men the Bp. Proceeds P. 1. Mr. P. adds he gave his Paper to the Bp. in a private way at a friendly visit upon his own desire This is what the Bp. Called writing in such a way that is hard to know what is meant If Mr. P. means that either he gave the Paper to the Bp. upon the Bp's Desire or made that Visit upon the Bp's Desire in both Senses the saying is utterly false for both the Visit and the Paper were a Surprize and altogether unexpected by the Bp. Thus the Bp. P. 1 and 2 Answ 1st As to the Paper take the words as they lye in W. P's Preface P. 1 which runs thus Given him by
the 2 d. Impression Who ever believes in Christ as a Propitiation in order to remission of Sins and justification of Sinners from the guilt of Sin can hardly disbelieve any fundamental Article of the Christian Religion Then goes on to prove that such a Believer must necessarily believe in God because it is with him alone Man is to be justified in Christ because that is the very Proposition and in the holy Ghost because he is the Author of his Conviction Repentance and Belief c. See that page again p. 28. Adds thus So that acknowledging the necessity of Christ as a Propitiation in order to the remission of Sin comprehends the main Doctrine of Christian Religion and as so many lines drawn from the Circumference to the Center they all meet and center in Christ and indeed it is as the Navel of Christianity and Characteristick of that Religion I would intreat him meaning the Bp. again to reflect well upon his own acknowledgment and commendation of our Belief concerning the end and benefit of Christ to mankind and he cannot think us so deficient much less under such strong and dangerous delusions as he has been pleased to represent us Thus W. P. in these tvvo pages vvhich vve vvould have our Reader to compare vvith vvhat the Bp. has laid dovvn as his And 1st see vvhat just ground the Bp. could have had to raise such contradiction had he taken W. P's ovvn vvords 2ly Whether the Bp. did vvell in Quoting these vvords directly as W. P's vvithout giving notice he drevv them consequentially vvhich in justice he ought to have done But to be sure very unfair in him to add several vvords never spoke by W. P. for besides packing the vvhole together vvithout any break as W. P's vvhich are none of his as they lye he has added these for all the rest follovv from But vve novv come to his Arguments deduced from the premises he has made for W. P. Says the Bp. meaning himself He does not find the Quakers to be so good at believing or drawing due consequences or deducing and discovering all the particulars comprehended in generalls To vvhich vve ansvver in short that vve do not vvonder he should tell us so vvho so strenuously endeavours to misrepresent us not only in what 's past but in much that follows 2 Says the Bp. It is not true that all the fundamentals of Christian Religion follow from or are comprehended in this Doctrine Christ is our Propitiation some of them particularly mentioned by Mr. P. do not thence follow as that there is a holy Ghost that he convinceth Men of Sin c. Nay not that p. 34. That Christ is ascended for he might have been a Propitiation and Sacrifice as were those under the Law and yet never have ascended no nor rose again Mind Reader the words all and follow from nor the deduced words does not thence follow were not spoke by W. P. But leaving that with thee we will now attend to justifie W. P's words Then say we by the same rule That no Man can say Jesus is the Lord but by the holy Ghost as saith the Scriptures 1 Cor. 12. 3. Nor no Man understand or savingly believe or know the things of God but by the Spirit of God according to 1 Cor. 2. 10 11 12. tho' we confess they may and do pretend to both traditionally so likewise no Man can truly and savingly believe Christ as a Propitiation in order to the remission of Sin but by the same Spirit and as such a true Believer hath the holy Ghost for the authour of his saving conviction and belief so consequently he must believe there is a holy Ghost as W. P. well observeth and which convinceth for Sin according to John 16 18. But that we may not be misunderstood we do not here mean of such extraordinary Revelations as of the knowledg of the outward History of Christ's death and sufferings but as of the illumination of the holy Ghost in such agreeing with the holy Scriptures But as to such from whom God hath with-held the knowledge of the Scriptures or outward History we shall speak of that in its place in the mean time we say he that believes as aforesaid to give W. P's own words Can hardly disbelieve any fundamental Article of Christian Religion and comprehends the main Doctrine of Christian Religion and as so many lines drawn from the Circumference to the Center they all Center in Christ Then as to the Bp's saying Christ might have been a Propitiation and Sacrifice as were those under the Law and yet never have ascended no nor rose again To say nothing of the disproportion between the sacrifices under the Law and the one Sacrifice of Christ for the remission of Sins we ask how came the Bp. so greatly to ofrget himself thus to assert both in contradiction to the holy Scriptures as well as his friend Geo Keith whom he quotes as a close evidence against us for to the owning of and belief in Christ as a Propitiation for the remission of Sins as W. P. hath done It was no less necessary to that end that Christ should rise again as that he should suffer See Rom. 4. 25. besides other Scriptures which for brevity we omit Where speaking of Christ who was delivered for our Offences and raised again for our Justification here the Apostle makes Christs suffering and rising again necessary to his being a Propitiation contrary to the Bp. Next G. Keith in page 26. of his first Narrative says expressly thus I say with them and all Christendom that if Christ had died and not risen again he could not have been an attonement for our Sins this is so full and contrary to the Bp's Assertion that we think 't will both puzzle the Bp. and his Advocate G. K. to reconcile the contradiction But it may be hoped the Bp. will retract rather then have G. K. and if he can believe G. K. as readily against himself as he doth against us all Christendom against him Now to his third head saith the Bp. thus To tell Mr. P. thus much as to his Paper once for all Implication of Faith is not a profession of Faith Answ We allow 't is not so in all cases as we shall find it in the Bp. hereafter particularly in pages 19 20. of his Reply and such strange sort of Implications too as that we think no such consequence can possibly be deduced from his premises as he makes but in our case it is otherwise and had he been an Impartial Reader as he pretended and had had but a grain of Charity in him towards us it would have saved all this work while that Paper called Gospel Truths vvas but a brief account as it tells us and the Bp. had R. Barcla's Apology vvhich states and vindicates most of our Principles largely as also W. P's Rise and Progress of the Quakers doth several of them briefly vvhich vve should think vvould have
divine and supernatural Faith as doth most plainly appear not only from the Text but also from the context as we have shewn Thus Reader see how the Bp. has mistaken plain Scripture no wonder then if he mistake us c. The Bp. proceeds P. 5. Again saith the Bp. The acknowledging of future rewards and punishments no more infers the resurrection from the Dead or eternity of Torments to the Damned then any of the former points imply what W. P. would have comprehended in them Answ If they imply but as much we shall easily clear our selves from the Bp's suggestions of Heathenism or Sociniasm for we think the other points are plainly comprehended as we have above shewn so by this rule there needs no farther return to that to an unbyassed Reader However we will attend the Bp's Arguments who proceeds to tell us of one Synesius a Christian Phylosopher to say no more who profest he could not believe the resurrection of the Body and of Origen and the merciful Doctors who believed future rewards and punishments yet believed not eternal torments it had been necessary therefore saith the Bp. for him i. e. W. P. and his Brethren explicitly to have declared their belief of these main Articles the Resurrection and eternal Torments even among the Truths chiefly believed by them that we might have known the Quakers to be neither Heathens nor Socinians in these points which herein it is plain they may be notwithstanding their belief that God is a rewarder of them who seek him Answ Synesius was not only a Christian Phylosopher but a Bishop too which we suppose the Bp. was willing to hide with his Parenthesis to say no more the story we have in Evagrius Ecclesiastick History Lib. 1. C. 15. The old Edition tells us he could not believe the resurrection of the flesh how stated to him we have no account but if in so gross a manner as some have done it in our days we cannot wonder he did not receive it However tho' he did not receive the vulgar opinion for so we have it in Vallesius his notes in the new Edition Yet we find the Christians in those times viz. about the Year 412. perswaded him not only to be Baptized but to take upon him the Office of a Bishop and he did so whence we observe that the vulgar opinion or the Doctrine of the resurrection of the Flesh was not then held so Essential to the Christian Religion but that a Man might be both a Christian and a Bp. too tho' he neither did nor would believe it But to proceed what ever opinion in reallity he held or others did or do believe is nothing to us we are not accountable for their Faith but our own 1st then then As to the Resurrection from the Dead we have always believed and owned it by word and writing according to holy Scripture and which was again fully owned by W. P. in his Defence p. 47. 48. Where he also shews 't was sufficiently implyed in Gospel Truths by future rewards and punishments And so say we too otherwise we must disbelieve the immortality of the Soul and believe that it dies with the body which we firmly deny 2ly As to eternity of Torments to the Damned we have likewise also stedfastly believed it and W. P. in his Defence p. 43 44. hath shewn it is fully implyed in Gospel Truths which we will not farther enlarge upon here because we will cut short and tell the Bp. tho' we will not downright charge him with Insincerity what ever it deserves yet we think we may safely with great partiality to charge us with shortness in this point while he had in his possession before his Testimony or Reply was writ a Book called the Rise and progress of the Quakers which in page the. 38. hath these words This leads us to the acknowledgment of Eternal Rewards and Punishments for else of all People certainly they i. e. the Quakers must be most miserable who for about forty years have been exceeding great sufferers for their profession c. Now for the Bp. after this to make this objection against us looks indeed very strange and to be sure like one that was willing as W. P. says to represent us wrong rather then we should be in the right But farther as to Eternal Torments tho' what is said before is sufficient yet we cannot but observe how unreasonable the Bp. is to Quarrel with us for not expressing that as an Article of Faith which is not expressed in his own Creed if that called the Apostles be his for what word in the Creed is there of Eternal Torments 't is indeed said therein I believe the Life everlasting but not a word of Punishments being everlasting If the Bp. say that the reward of Life to the Righteous being everlasting implies the punishment of the Damned shall be everlasting may we not then with a great deal of reason return his own words p. 3. and tell him Thus much as to that point once for all Implication of Faith is not a profession of Faith at least ought not to be claimed by him that will not allovv it to others Again How hath the Bp. caught himself in his own Trap for while his own Creed is silent in so main a point as Eternal Punishments as he tells us that is which way will the Bp. Extricate himself and his brethren to give him his own phrase from being suspected to be either Heathens or Socinians in that point If he say that this which he calls a main Article is explicitly declared in some other Creeds or Declarations of Faith the Answer is So are they also in other Books and writings of ours and if the Bp. would have given to others the same measure he takes himself he might have forborn this unnecessary wrangle The end of p. 5. and most of p. 6. is about the Trinity in which point we find the Bp. still resolves to have us short and imperfect tho' it be by telling of us again much of it word for word as he did in his Testimony Thus 1 John 5. 7. Is not saith he the summ of what the holy Scriptures teacheth nor a sufficient confession of Faith of the holy Trinity Then adds He meaning W. P. insinnuates which is utterly false that the Bp. slights that as a by passage or of little credit upon which the Bp. appeals to his own Paper then tells us of the Nicene Creed and Thirty Nine Articles then to W. P's demand from the Bp. of the occasion of the Apostles speaking as he did 1 John 5. 7. the Bp. returns thus The Bp. answers out of Vers 1. 5. It was to prove that Jesus Christ is the Son of God and after some more to the same purpose the Bp. concludes that paragraph saying p. 6. This was his purpose i. e. John viz. to settle the Believers Faith in Christ and not fully there to declare the Doctrine of the Trinity
abuse of Religion not to be endured expressions highly savouring of scorn and contempt we pass by as the effect of too much warmth P. 11. The Bp. tells us that W. P's Censures of him savours of nothing but the height of Spiritual pride and uncharitableness as that the Bp. feels no share in Christ the glorious light of Men that he wants acquaintance with the Spirit of God in his Worship Answ This Reflection of Spiritual pride and uncharitableness upon W. P. we will pass by here and refer the Reader to what follows to judg whether it will not thence appear true what W. P. hath said of him And 1st we begin with what the Bp. says of the Light within being one of the main points as he tells us that threatens doing hurt in W. P's whole Defence And thus the Bp. begins Ibid. 11. The Bp. did say and stands to it he knows not what to make of the Quakers Light within Then say we W. P's opinion of the Bp's feeling no share therein must be true nor will his calling of it the Quakers Light serve his turn since the Quakers never called it their Light nor owned any Other Light then the Light of Christ for their guide and which the Scriptures so abundantly testifie unto and W. P. hath very plainly and fully shewn But the Bp. goes on But as to the True Divine Light or the holy Ghost convincing people by the holy Scripture applied to Conscience of Sin of Righteousness and of Judgment to come the Bp. acknowledges it and blesseth God for his share thereof Answ As we said before we never meant any other then the true Divine Light or holy Ghost which we say doth inwardly convince of Sin reproves for it and by the discovery of which we savingly come to know the things of God and is the principal agent and foundation of our conviction and by which the holy Scriptures are made beneficial unto us If the Bp. mean thus by the above words we agree but if he mean as his words seem to us to import that the Scripture is the first Agent and by which as the cause we are convinced by the Light or Spirit we must dissent from the Bp. herein and that the Bp's meaning is such we are the more confirmed therein by what he saith in p. 23. viz. that people are now made holy by the use of outward means That this Doctrine is repugnanr to Scripture we shall plainly shew in its place we only brought it here to compare and explain what the Bp. means by the convictions of the Light and Spirit Now to the above Argument the Quakers do say and the Scriptures do abundantly prove that it is by the holy Light and Spirit of Christ within by which as the first principal Cause and Agent we come savingly to believe and know the things of God to which purpose we could cite a multitude of Scriptures but for brevity let these few suffice Rom. 1. 19. That which may be known of God is manifest in them God hath shewed it unto them 2 Cor. 4. 6. God who commanded light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the Glory of God in the face of Jesus Christ John 1. 4. In him viz. Christ was life and that life was the light of Men. Vers 9. He viz. Christ was the true Light which lighteth every Man that cometh into the World Again 1 Cor. 2. 10 11 12. But God hath revealed them viz. the things of God unto us by his Spirit for the Spirit searcheth all things yea the deep things of God even so the things of God knoweth no Man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God Again 1 John 2. 27. But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same anointing teacheth you of all things Again even to the wicked Pharisees the worst of Christ's Enemies he said Luke 17. 21. Behold the Kingdom of heaven is within you Then Rom. 8. 2 11 14 16. 1 Cor. 3. 16. Eph. 4. 6. 1 John 5. 10 These Texts besides many more we could cite do sufficiently prove our point that it is by the Light and Spirit of God inwardly manifested by which as the first and principal means we come to have a sight of Sin and be convinced of it and while the Bp. says 't is by the use of outward means people are made holy as in p. 23. we are we think by the same rule to understand he means they are to be convinced of Sin Righteousness and of Judgment If he thus intends 't is worthy his consideration how contrary his Assertion is to the Scriptures we have cited and whether he has that share in the Divine Light and Spirit of Christ as he pretends to But that we may not be misunderstood as if we went about to undervalue the Holy Scriptures far be it from us for we do declare for our selves and the People called Quakers in general that we Love Honour and Esteem them above and beyond all the Books and Writings in the whole World and are thankful to the Lord for their preservation as having found great comfort and benefit by them thro' the illumination of the holy Spirit and believe them to be whatsoever they say of themselves according to these or any other Scriptures Rom. 15. 4. 2 Tim. 3. 15 16 17. We shall not be altogether so full as to the Scriptures here as we might in regard we shall have farther occasion hereafter where we shall be more full upon this head Yet here may be a fit place to answer the Bp's demand p. 13. viz. What is become of Mr. P's Double Record We answer here it is the Light Grace and Spirit of God by its illumination giving us the experimental knowledg of the things of God within as we have shewn is one agreeing with and opening to us the Misteries of the Holy Scriptures without which is the other And thus the Apostles made the Scriptures of the Old Testament an agreeing Record with the openings and the illuminations of the holy Ghost in them while they cited numerous Texts and portions of Scripture out of the Old Testament as an agreeing record to what they imediatly delivered by the Revelation of the Spirit this we think is sufficient to make good W. P's assertion that the Light and holy Spirit within and the Scriptures without are the Double and agreeing Record of true Religion Ibid. 11. The Bp. goes on vilifying W. P. about the Light within to pass by his twitting of him about his Learning saying thus He i. e. the Bp. himself had made four the most rational constructions and conjectures he could devise of what they the Quakers should mean thereby p. 12. Mr.
they said to Baptize And they were to do none of these things till they were endued with power from on high Luke 24. 49. Acts 1. 4. Ibid. 17. The Bp. proceeds as one put to his shifts indeed to give his own Term to W. P. when the Bp. told him he proceeds to shift on Thus Baptizing with the holy Ghost and with Fire the words that Mr. P. alledges p. 69. and runs upon was a special Prerogative of our Lord Jesus Christ's predicted only of him Matt. 4. 11. which should be 3. 11. and fulfilled only by him Acts 2. not by any Man ever Living The Bp's first reason then is true says he Answ If saying were proving the Bp. has done it nor will this Argument avail him any more then the former notwithstanding it seems as if he would divide fire from the Baptism of the holy Ghost and only allow it to be fulfilled Acts 2. Indeed if he had said the Cloven Tongues of fire it had been more tollerable but that fire i. e. the Spiritual fire was to accompany the Baptism of the holy Ghost when they were Baptized with the Spirit is very plainly proveable from Scripture as well from that Text which the Bp. has brought to prove 't was only fulfilled Acts. 2. as from others Thus Matt. 3. 11. John Tolls many of the wicked Pharisees and Saducees which came to his Baptism and whom he called a generation of Vipers I indeed Baptize you with Water c. but He Christ shall Baptize you with the holy Ghost and with fire As if he had said you or who ever are Baptized with the Baptism of Christ shall be Baptized with the holy Ghost and with fire Now we suppose the Bp. will hardly plead that all those John then did speak unto were of that number Acts. 2. consequently then Fire accompanied with the holy Ghost was to extend to others as well as it did to those Disciples Acts. 2. which we shall farther prove In the mean time with respect to the Bp's opinion in the matter as we cannot wonder at it so neither do we think him a competent Judg whether Fire accompanies the Baptism of the Spirit or not because we do not find he pretends to the holy Ghost unless to be obtained by outward means however let the Bp's opinion be what it will we cannot but admire he should affirm so contrary to plain Scripture not only in the above but in what follows as that the Baptism predicted Matt. 3 11. was only fulfilled Acts 2. whereas if we credit the Apostle we shall find it otherwise thus Acts. 11. 15 16. And as I began to speak the holy Ghost fell on them as on us in the begining then remembred I the word of the Lord how he said John indeed Baptized with Water but ye shall be Baptized with the holy Ghost Here Peter refers to the pouring forth of the holy Gost at the time of Pentecost and the marginal note in the Bible refers to Chap. 2. 4. which shews that Babtizing with the holy Ghost was not fulfilled by Christ at that time mentioned Acts. 2. 4. but that it continued in the Church and was dispensed through the Apostles ministry afterwards so not fulfilled only by Christ as the Bp. saith How then came the Bp. to fall into this mistake he will do well to consider whether it be not for want of inward acquaintance with the Spirit by which he would experimentally have witnessed that Spiritual fire doth accompany the holy Ghost As to what he saith of the prerogative of Christ we ascribe to it as much as he can do but then we say he that had and hath all power in Heaven and Earth Matt. 28. 18. could and did enable the Apostles instrumentally to Baptize Believers with the holy Ghost as has been shewn by W. P. Now as to the Bp's Second Reason Ibid. 17. That Water was the thing commanded Matt. 28. 19. and that the Apostles practice in Baptizing with Water was in obedience to that command which assertion of his depending upon that commission we now come to consider the same by which if it appears that Water was not there commanded it thence follows what the Apostles did in that of Water was practice and not Institution thus the Text Matt. 28. 19. Go ye therefore and teach all nations Baptizing them in the name of the Father and of the Son and of the holy Ghost Now that we are not to understand Water was intended by this commission appears 1st Because here is not a word of Water mentioned 2ly Because the Baptism of Christ was the Baptism of the Spirit spoken to in short by us and more largely proved by W. P. 3ly Because we find the Apostles as instruments did by the power of God not of them selves Baptize Believers with the holy Ghost as proved also by W. P. Lastly because we no where read when the Apostles used Water in outward Baptism they followed the terms of that Commission as they ought to have done had they understood it Water by doing it in the name of the Father Son and holy Ghost But did it in the name of the Lord or Lord Jesus in which last form practicers of Water Baptism in our day would we suppose not think it rightly performed Now for these reasons with others which for brevity we omit we have no ground at all to believe that Water was commanded by that commission but on the contrary that the Baptism of Christ by his Spirit was intended thereby consequently then what the Apostles did in use of Water must be practice and not Institution as were the many legal Rites Circumcision Purifications Vows Shavings c. which we find they also practized as well as Water Baptism even after they had received the holy Ghost Farther we do not find any of the Apostles mentioning Water Baptism to be any part of their mission nor yet recommending the practice of it in their Epistles to any of the gathered Churches in the first settlement tho' they do far lesser things then some in our day account of Water Baptism and since they are silent therein we may well conclude that their practice in that of Water was not from that command Matt. 28. 19. but on the same foot they did those other Legal things before mentioned Nay we find that great Apostle Paul was so far from believing Water Baptism to be any part of his commission that he not only thanks God he Baptized no more of the Corinthians 1 Cor. 1. 14. but adds in the. 17. Vers He was not sent to Baptize Again altho' he writ an Epistle to the Ephesians and in Acts 20 tells them he had not shuned to declare unto them all the counsell of God Yet not a word of a Command for Water Baptism But on the other hand speaks of and recommends in several Epistles the one Baptism of the Spirit see Eph. 4. 5. 1 Cor. 12. 13. Gal. 3. 27. Thus then the Bp's
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 mâ—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 â—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
which is no where done in any one text of Scripture but is to be gathered out of many Answ Is it not strange Reader that the Bp. who so strangely condemned that Paper of Gospel Truths as short and defective for not being more explicit and full in others as well as in this point should now a second time be so very defective himself as not to tell us where those many Texts are by which the Trinity was to be proved No that he has not done for a good reason too because in all the Scriptures a more full proof could not be found then 1 John 5. 7. But the Bp. to help himself tells us of the Thirty Nine Articles and Nicene Creed To which we answer their foundation in that point ought to be the Holy Scripture if so why had not the Bp. cited or referred us to those Scriptures but in stead of confirming the Trinity we think he has rather lessened the proof thereof while he tells us the Apostles purpose was to prove that Jesus Christ is the Son of God for altho' the Apostles could not prove the Trinity without proving Jesus Christ to be the Son of God yet as the Bp. assignes that Text. by the context chiefly to prove Christ was the Son of God we ask doth he not thereby lessen the proof of the Trinity vvhile as we said above we can no where find so full and plain a Text in all the Holy Scriptures to prove the Trinity we are sure we design not to strain or misrepresent the Bp's sense but what we have said we think naturally follows from his own words and far less then we could have said on the matter As to his appeal to his Paper we agree in that point provided W. P's Defence be compared with it and there the Impartial Reader will see whether W. P. hath wronged the Bp's Sense or not and whether the Bp. hath not now confirmed W. P's asking How came the Bp. to render it a by passage and the Text it self short and otherwise intended by the Apostle then an Article of Faith about the Trinity see p. 33. of W. P's Defence in two places and thus we end as to what the Bp. has said about the Trinity P. 6 7. The Bp. tells us we must give a more explicit confession of our Faith if we expect to be accounted Christians for other reasons then he has given especially says he this for one that a great Person among them who professes as concerning their Principles he was deceived by them thinking they had held sincerely the Principles which by a more diligent search he finds they hold not Answ George Keith being the person he means as appears in the Margin we must take leave to say the Bp. is greatly mistaken for he is neither great among us nor indeed of us at all having been denied by us some Years past and as to that Man he must either have been a great Hypocrite formerly or a foul Apostate now from us The former if for about thirty Years he walkt among us and defended our Principles by word and writing and yet at the same time was not convinced of the verity of them an Apostate to be sure if being convinced of our Principles and from that perswasion defended them while now he retracts and condemns some of the very same Principles he then defended The Bp. proceeds about G Keith p. 7. assures us meaning G. K. and has Printed Testimonies out of their Books to prove they deny Answ As to G. Keith's confident assurance we question not that he having given us sufficient proof thereof already by plainly perverting and misrepresenting our friends words and writings as well as contradicting what he has before writ in defence of us and our principles and did we only refer back to our friends reitterated as well as G. K's own former writings they would sufficiently prove us Orthodox as to the four following points brought by the Bp. from G. K's Third Narrative however because the Bp. shall not have occasion to say we pass them over we will briefly consider them 1st That they i. e. the Quakers deny Faith in Christ as he outwardly suffered at Jerusalem as he rose again ascended and now sits at the right hand of God to be necessary to Salvation Answ If G. K. doth here mean that the Knowledge of the outward death and suffering of Jesus Christ is so necessary to salvation as without the knowledg of which all Men are damned and eternally lost we answer we dare not be so uncharitable as to conclude that the many millions of Men who are and have been in the World and who never had or heard of the outward history of the sufferings and death of Christ c. are so damned provided they yield obedience to the Spirit of God in them selves and thereby from unholy become Holy Men. But if he mean with respect to the Quakers and such who have had the knowledg of the outward history as recorded in Holy Scriptures we hold it absolutely necessary so to believe 2ly That we deny Justification by the Blood of Christ outwardly shed Answ To this head we have spoken before and the Bp. himself hath allowed W. P. Orthodox in what is written in Gospel Truth so we need say no more of this now 3ly That we deny the Resurrection of the Body that dieth If he mean the same Numerical Body of Flesh Blood and Bones which we have here on Earth we know not where he will find Scripture for that But on the contrary he may find the Apostle 1 Cor. 15. 36. calling such curious Body Enquirers Fools Now as to us we fully own and truly believe the Resurrection of the Body according to the Holy Scripture but are not so nice and inquisitive as to enquire what sort of Body God will give us leaving that to his Divine Will who will give us such a Body as pleaseth him and this is Scripture language and agreeable to 1 Cor. 15. 36 37 38. and cited by W. P. in his Defence against the Bp's Testimony in which Book he hath briefly but fully asserted our Belief in this point which we do not find the Bp. makes any return to in his Reply by which as we take it he tacitly allows him Orthodox therein notwithstanding he now brings up this of G. K. against us 4ly That we deny Christ's coming again without us in his glorified Body to judg the Quick and the Dead Answ This charge is false because we own it in express words and would G. K. with the rest of our Adversaries let our plain words and Sense mean what they say and import there would be no room left for this malitious charge as well as many others for many of our Friends have very often publickly in print asserted our Belief in this point and W. P. in particular whom I will cite on this occasion besides in other of his writings hath fully owned the same in
W. P's falsifying the sense of the Scripture about those two Texts when we think 't is plain it lies at his own door and yet at the same time passeth over several Scripture Texts advanced by W. P. in that same place to prove that this divine Light or Illumination of the holy Spirit is a rule to believing Christians and that it with the holy Scriptures is the double and agreeing Record of true Religion and particularly cites John 14. 15 16. Chap. Gal. 6. 15. 16. 1 John 2. 20 27. Rom. Chap. 8. all which Scriptures the Bp. passeth over in silence as he doth W. P. telling him those words John 3. 20 21. were spoken by Christ before the New Testament was in being and therefore a rule and judg of the Life and Deeds of Men. And tho' W. P. by way of Interrogation doth thereupon ask What says the Bp. to this Yet no answer from the Bp. about their being so spoken but at the same time taxes W. P. with falsifying the sense of Eph. 5. 11 12 13. a Text not there mentioned by W. P. nor doth the Bp. refer us to any other place where we shall find it Thus Reader see the Bp's continued unfair dealing and to this we may add another instance of like nature out of W. P's Defence p. 52. where he tells us the Bp. did to himself in Cork read John 1. 9. otherwise then it is rendered in our versions and that all the Translators Criticks and Comentators render that verse about the Light as we do except the followers of Socinus Yet the Bp. passeth it over in Silence But no more of this now we proceed to the Bp's second head of Impiety P. 8. Says the Bp. his meaning W. P's reproaching the holy Spirit in the Apostles as to what they taught Thus when he had no other way to answer the Bp's Arguments for the Divine Authority of Baptism by water taken from Acts 10. 47 48. he says plainly in all which Peter seems more concerned to save his own Credit then to recommend or establish Water Baptism Answ Reader 1st We refer thee to W. P's Defence and there see in 17. pages from 75. to 92. whether he hath no other way to answer the Bp. about the Divine Authority of Water Baptism and whether on the other hand the Bp. hath not said very little to all the Arguments W. P. hath there advanced against it And 2ly see where W. P. doth reproach the holy Spirit in the Apostles for we deny it and say it is a false charge as well as a very uncharitable suggestion for by the same rule the Bp. may as well say the Apostle Paul reproached the holy Spirit in Peter because he blamed him thus Gal. 2. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed Nay in the 13. Vers terms it dissimulation Paul here only blames Peter and not the holy Spirit in a case where 't was plain he was willing to save his Credit we mean his Christian Credit and Reputation as an Apostle And as to W. P. he is so far from reproaching the holy Spirit or blaming of Peter that he only saith Peter seems more concerned to save his own Credit c. then to recommend or establish Water Baptism W. P. by the words own credit intended Peter's Christian Reputation and Credit as an Apostle and Minister of Christ which he behoved to save as much as in him lay without offending the Jewish Zealots on the one hand or the Converted Gentiles on the other And thus we find Paul himself did Acts. 21. while he underwent legal but abolished Purifications by perswasion of others and because the Jewish Zealot's might not take offence at him and his Doctrine and so slight or reject his Ministry Thus W. P. in p. 90. discourses about Peter shewing that the reason of Peter's saying Acts 10. 47 48. can any Man forbid water was the narrowness of his Country mens Spirits lest his latitude to the Gentiles might distast them But the Bp. according to his usual way of leaving and taking what he pleased in his compendious way has pict out what he hoped to make some advantage of against W. P. Therefore kind Reader be pleased to see that page at large where it will very plainly appear W. P. intended no other then that Peter seemed more concerned to save his Credit as an Apostle and Minister of Jesus Christ then to recommend or establish Water Baptism as people do in our days while 't is plain from Peter's own words afterwards that he excludes it from having any part in Man's Salvation by saying this 1 Pet. 3. 21. The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh which Elementary Water only doth But the answer of a good Conscience towards God c. Now Reader judg whether Peter or the holy Spirit in him doth hereby teach recommend or establish a divine Authority for Water Baptism as the Bp. suggests The Bp. ends this Paragraph thus These for a taste single instances under each head must suffice And say we they are a taste but 't is of the Bp's great unfairness to represent W. P. wrong rather then of W P's impiety of which we have had many tasts before besides more that follows The Bp. goes on P. 8. thus Manifold arts of uncharitableness and disingenuity the Bp. accounts these that follow 1st Calumnious and Spiteful Insinuations that he the Bp. believes not the Thirty nine Arlicles Answ A high charge for an imaginary crime and whether W. P. be guilty or not let the Reader judg by what follows W. P. in his Defence p. 33. there asserts That no Text in all the Scripture is so full and plain to prove the Doctrine of the Trinity as 1 John 4. 7. which the Bp. had faulted with shortness in answer to which W. P. says conditionaly thus I think is a bold attempt if he believes the Thirty Nine Articles This Reader is the ground of that high Charge of Spight and Calumny Again the Bp's False Imputations he downright charges the Bp. with Levity and Scorn as to the Language Thee and Thou Answ The Bp's Testimony as to the point runs thus Would it not make a mans stomach turn c. We ask what is this less then Levity and Scorn thus to treat a People especially without distinction that are conscientious in using the Scripture language of Thee and Thou to a single person and for which many of them have been great sufferers but as to the use of that Language W. P. hath defended it by Arguments which are unanswered by the Bp. in his Reply tho' he has again made reflections which in their place we shall take notice of P. 9. The Bp. spends mostly to vindicate himself and charging W. P. with false Imputations c. For W. P's saying the Bp. in his Testimony judged and censured the