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
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
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
Truth further Defended AND William Penn Vindicated BEING A REJOYNDER TO A BOOK ENTITULED A Brief and Modest Reply to Mr. Penn 's Tedious Scurrilous and Unchristian Defence against the Bishop of Cork Wherein that Author's Unfairness is Detected his Arguments and Objections are Answered By T. W. and N. H. They are of those that Rebel against the Light they know not the ways thereof nor abide in the Paths thereof Job 24. 13. In the Net which they hid is their own Foot taken Psal 9. 15. Printed in the Year 1700. THE PREFACE FRIENDLY READER WE Can assure thee it is not agreeable to our inclinations to concern our selves in matters of Controversie more especially in Print But the defence of Truth the Vindication of our abused Principles and Friends in general with our Absent Friend in particular c. prevail'd upon us to undertake the following Rejoynder in Answer to a Book wrote in this City Entituled A Brief and Modest Reply to Mr. Penn's Tedious Scurrilous and Unchristian Defence against the Bp. of Cork c. To which Book tho the Authour has not Subscribed his Name yet we conceive him to be Edward Wettenhall Late Bp. of Cork 1st Because we are certainly informed he ordered the Printing and caused the same to be Published 2ly It is not only called and allowed by all to be his so far as we have heard but confirmed so to be in Crying about the streets of Dublin and Cork 3ly The Book it self puts it out of Question to be his or don by a person to whom he dictated which is observable throughout the same and so particularly to be noted in the very Introduction Likewise in p. 3. speaks of a Book of W. P's then before him These Reasons having induced us to conclude him the Authour we have therefore in our following Discourse Styled him so We observe the Bp. in the Title of his Book Applies Brevity and Modesty to his own account but the blackning Epithets of Tediousness Scurrillity and Unchristianity to W. P's To which we Answer 1st That the Bp's Reply is brief we grant as we have observed and so Brief too that we shall not determin but leave it to the Reader to judge whether it deserves the Name of a Reply But if styling his Reply Brief and W. P's Defence Tedious will plead Excuse for its being so short of an Answer we allow the Bp. has made an advantage thereby 2ly As to its Modesty we will here give a few of the many Instances we could bring and let the Reader judg If charging the Quakers with Sleight Cunning Craftiness Lying in Wait to deceive a Character for the worst of men as in p. 1st If Calling the Testimony of our Friends to the Light of Christ Jesus within Men according to Holy Scriptures The Poisonous Pill of their Light within Page 13. Making W. P. a Diffuser of Poison Page 18. Charging the Quakers most uncharitably with being so intent upon minding worldly gain both Day and Night as to pass most Days in the Week without a Prayer to God either in Publick Assembly or Family page 21. Suggesting that W. P. is Popishly Affected or has a Kindness for Atheism because he is for a Free Gospel Ministry and pleads against a Compelled or Forced Maintenance for them Page 25. If these Expressions with abundance more of the same kind through his Reply too tedious to Mention here be either Modest upon W. P. in particular or the Quakers in general we are to learn what Modesty means And if the Bp. upon second consideration shall still think them so we may take leave to tell him we are no more obliged to him for his Modesty then to his Charity 3ly As to W. P's being Scurrilous and Unchristian in his Defence we say If bare charges were to pass for Proofs he might be thought guilty of both but if demonstration be required for Proofs as well as charges we appeal to the Reader and let him be judg whether they will not rather fall upon the Bp. while we believe he will find no such scurrilous and Unchristian Treatment in W. P's Defence as are in the Bp's Reply We also observe That altho the Bp's Reply is Dated Cork March 21. 1698 9. at which time he was not removed hence Yet we have no reason assigned wherefore it was not Printed or made Publick till October 1699. What Reasons the Bp. had for delaying its Publication he best knows But this we know that W. P. sailed for Pensilvania in September and soon after out came the Bp's Reply Had W. P. continued in England the delay had been no blame upon the Bp. but since the Bp. had made several personal Reflections and Charges against W. P. which none could Answer so well as himself we think he ought to have Published his Reply before W. P's departure for America since he had time enough for so doing That so W. P. might have appeared in his own Vindication and which he could easily have done had the Bp's Reply come out in due time But since the Bp. thought not fit so to do whereby this Rejoynder hath fallen into the Hands of Persons less skilful in the Defence of Truth then W. P. as we freely confess it hath and not so qualified to Treat the Bp. as W. P. nor perhaps as the Bp. himself might expect The Bp. may be pleased or displeased with himself as he finds occasion for depriving W. P. of that service and thereby to be sure himself of an Abler Opponent But tho the Bp. should dislike us for Opponents yet we think he cannot at least ought not to blame us since Reason and Justice allows us the Priviledge to appear in our Just Vindication when we find our Principles as well as our Friends so greatly Abused Misrepresented and Reflected upon as we believe will plainly appear to the Impartial Reader they are in the Bp's Reply However notwithstanding his Treatment tho we may be plain where the Nature of his Charges extorts it from us yet we hope the Reader will find that we have not only endeavoured to carry our selves with that Moderation towards him which becomes us both as Men and Christians too But likewise as fair Opponents having designedly neither Perverted his Words nor Misrepresented his Sence so far as we understood them and whether we have thus done on our Parts or the Bp. hath done the contrarry by W. P. is left to the Impartial Reader To Conclude The following Rejoynder was Writ last Winter according to its Date at the End and as a Reason for its lying so long Unprinted the Reader may please to understand That being advised by a Friend from Dublin above Eight Months past he had sent One of the Bp's Reply's by way of Mary-Land to W. P. it gave us some hopes of an Answer thereto from himself which we greatly desired But inasmuch as some Letters hath been very lately received from W. P. and that he makes no mention
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
Primitive Christianity revived which because we shall find his name presently mentioned in opposition to the Articles of the Creed we will insert at large as it lies in that Book P. 85. Jesus Christ took our nature upon him and was like unto us in all things sin excepted that he was born of the Virgin Mary and suffered under Pontius Pilate the Roman Governour crucified dead and buried in the Sepulchre of Joseph of Arimathea rose again the third day and ascended into Heaven and fits on the right hand of God in the power and Majesty of his Father who will one day judg the World by him Even that blessed Man Christ Jesus according to their works We think we need not farther enlarge upon this point then to say as we did before the charge is wholy false Ibid. 7. The Bp. proceeds farther about G. K. thus Nay the same person i. e. G. K. professes as the Bp. has seen under his hand that he really thinks he can prove W. P. holds not one of the Articles of the Christian Creed soundly and entirely and that none ever more plainly oppugned the Doctrine of the Scriptures then W. P. and his party upon so close an evidence as this is let the World judg if the Bp. be unreasonable in demanding a better confession of Faith then by meer Innuendo's as necessary to their being allowed Christians Thus the Bp. Answ That the Bp. has seen under G. K's hand we do believe and it confirms what we heard viz. That he had writ to the Bp. offering to supply the Bp. with some matters against W. P. and the Quakers or at least against W. P. The use we make thereof is only to observe how restless and implacable that Man is who will send over Sea and Land where he does tho' but vainly hope to give a helping hand against the Quakers But as to what G. K. really thinks he can prove against W. P. we must needs say we think him very modest to what he used to be in that he has not been more positive in any charge against him or the Quakers then really thinks and it may be a certain indication to all impartiall Men who have been acquainted with his unjust perverting and misrepresenting way of dealing by our Friends that 't is past his power by such his foul way it self to prove W. P. denyed any one of the Truths contained in that Creed called the Apostles much less that he did not hold one of them soundly and intirely And as to our oppugning the Doctrine of the Scriptures as he says what shall we say of such a Man as G. K's thoughts of others who as it appears knew not his own for so many Years If he were to be measured by his now writing against those things he so many Years defended In short a Malitious Adversary and Apostate was never a good Evidence against the People he deserted and such to be sure is G. K. against the Quakers And should we ask the Bp. whether he will grant that a Deserter from and an Enemy to the Church of England is a good Evidence against that Church we belive he would hardly allow it with what reason then could the Bp. bring G. K's Evidence against the Quakers And as to the Scriptures we assert for the Quakers against either his really thinks or other his more bold assertions that no people in the World doth more truly own the Doctrine of the Holy Scriptures then they do Now as to the Bp's demanding a better Confession of Faith then by meer Innuendo's by which we suppose he means Gospel Truths We answer him as we did before if he had been an impartial Reader as he pretended and had esteemed that Paper too short exprest in some points he would have searched R. B's Apology where he would have found most if not all those Points besides others largely and fully handled before he would have so exposed us under a false disguise to the World as he did in his Testimony Ibid. 7. The Bp. tells us Mr. Penn tells the World he and his Brethren receive all the Articles of the Creed called the Apostles but this may be reckoned one of the good effects the Bp's Paper has had to bring them to this acknowledgment Answ All things considered we think the Bp. has no reason to be highly conceited of his Paper for what ever good opinion he has of it himself we believe few if any impartial Men has the like more especialy such who have read W. P's Defence If he could have told us and therewith proved W. P. and his Brethren had ever disbelieved the Truths contained in that Creed which W. P. says we do believe he might with more reason have told the World this and we tell him if he had read only some of the several Tracts of W. P's in particular not to mention many other of our Friends he might have found him owning all the Truths contained in that Creed called the Apostles and in particular he cannot be ignorant of his owning the most essential to wit Father Son and Holy Ghost we think as fully exprest in some parts and more fully in others then in that Creed even in that serious Apology p. 149. before observed which lay before him if he had never read any other of his Works Ibid. 7. Now the Bp. begins to forsake the road and instead of regularly answering page by page he fetches a large step in his next charge from p. 30. to 104. then backwards other times forwards then here then there and sometimes no page at all for which let us hear the Bp's reason or rather his pretence he gives us for so doing p. 7. It would be says he as endless as needless and besides would swell this Paper to too great a Bulk to follow Mr. P. page by page to the end replying to all his little Cavills and poor Evasions A more compendious way saith the Bp. therefore must be taken which shall be first by reducing Mr. P's Answers and Arguments to some common Heads or Figures of Speech which he uses so contemptible in themselves as that the instances of them are answered by being shewn And 2ly by singling out the more material points wherein Mr. P. enlarges and setting them in their true light Thus the Bp. Answ We confess the Bp. hath not only found out a more compendious but also a new way to answer his Opponent for in stead of answering W. P's Answers and Arguments in order as they lay in his Defence like a fair Disputant he undertakes to reduce them to some common heads or figures of Speech and single out as he says the more material points c. No doubt the Bp. understood what he did for by so doing he could the better drop the weight and force of W. P's Arguments and pass over those points which pincht him most and what he found too hard for him to answer under the Title of little Cavills and
Quakers which tho' the Bp. still denies yet that he so did and that W. P's charge was true Observe Reader what follows Thus in his Testimony he tells us We are short and defective in that Confession viz. Gospel Truths to denominate us Christians makes us deluded by judging of us under strong delusions then with relation to our belief of the Light of Christ within so often repeated in holy Scripture he saith thus For any persons to yield themselves to such conduct besides or against holy Scripture is plainly to abandon themselves to the delusions of the Devil Again saith the Bp. As you will answer all your secret arts and high pretentions c. Again I will not says the Bp. here interpose making gain your godliness These with more as to Spiritual matters in that Testimony Now as to Temporals which he would insinuate we make Religion a cloak for which we affirm as W. P. hath said to be the worst construction the most irreligious could make Is it not saith the Bp. your main end and study by Pretended Mortifications and Renouncing the World while there are no sort of Men alive that more eagerly pursue it nor have more effectual wily and secret ways of getting wealth then your selves c. Minde Reader our Mortifications pretended and his positive assertion of us There are no sort of Men c. These with much more from the Bp. in that Paper and after all tells us He does neither judg nor censure us and charges W. P. at a great rate for telling him he does nay prays for him upon it thus God give Mr. Penn more charity and reason c. He does not know or will not attend what judging as it means censoriousness is c. And at the same time as a confirmation of his Testimony adds a new Now in his Reply p. 1. Our slight cunning craftiness lying in wait to deceive c. And likewise p. 9. we are now upon charges us again as above with wily and secret ways of getting wealth c. Again p. 21. thus If minding worldly gain and being so intent upon it day and night as to pass most days in the week without prayer to God either in publick Assemblies or private Families if the slyest ways both to get money and to keep it be worldlyness he knows no sort of people more given to these vices then the Quakers Answ Candid Reader we now refer it to thee in what we have above cited out of the Bp's Testimony whether the Bp. did judg and censure us or not And while he tells W. P. he doth not know what Judging and Censoriousness means we would sain know what sort of Language it is he would give the Quakers that he will allow to be Censuring of us He has charged us in his Testimony at a great rate about our secret and wily ways of getting wealth and has endeavoured to confirm the same now in his Reply as above cited which we brought together to the end we might not be troubled with answering in several places to one and the same Charge Now to this to use the Bp's own Phrase Scurrilous Unchristian and general charge without proof We answer As it is far from modesty which he applys to the title of his Reply so it is also a contradiction to himself in his Testimony where he told us thus I look upon many of you as an honest and well meaning people Now to be sure such secret and wily ways of getting c. as he hath charged upon us in his Testimony and now again in his Reply with minding it to such a degree as to neglect prayer to God c. is inconsistant with harmlessness well meaning and honesty To be short upon this point we appeal from the Bp. our partial Judg to our impartial Neighbours who know and are better acquainted with out way of dealing then he And now may we not with much more reason return his charge of worldliness upon himself and that not without proof as he has done by us what else made him leave his old Bishoprick and Friends of Cork for a new one and strangers in the North of Ireland was it not because the latter was worth some hundreds per annum more then the former and could he have assigned so plain a proof as this of our making Gain Godliness as he suggests of us in his Testimony he might with more reason and greater justice have reiterated his charge of worldliness upon us as he has done But to proceed Ibid. P. 9. Says the Bp. against W. P's Sly Jeers I would have my Reader reflect on this tho' he were as big as a Bp. Answ Reader look W. P's Defence p. 33. second Impression from whence the Bp. took this there see W. P. requests any Reader tho in as great a Quality as a Bp. to reflect upon that great and Essential Truth of Regeneration but with what Candour could the Bp. make this a fault in W. P and at the same time be guilty of much greater himself viz. plain and open Jeering such as calling W. P. King of Pensilvania insinuating him in the number of great men of Sin reproaching and jeering him with a spirit of discerning in a case that related to matter of fact and proveable as we have before observed But the Bp. adds No Bp. in these three Kindoms has the big and Scornful look and deportment of Mr. P. especially when he is in the humour of it Answ Is this to suspend Censure here is a harsh charge and as he has not so he will never be able to prove it As 1st we question whether the Bp. was ever in W. P's company above two or three times and if his prejudice to him made him think he had so big and scornful a look and deportment which those who have conversed frequently with him never saw Yet 2ly it is very improbable he ever saw all the Bp's in these three Kingdoms But supposing he did we are sure 't is as impossible as unlikely he could be sure none of them had so big a look c. as W. P. since he could not be always with them and consequently not know how big c. they looked at absent times especially when they were in the Humour of it But to go on to more Jeers as the Bp. terms them of W. P. says the Bp. of W. P. the Bp's hell He keeps the true hell to himself God deliver Mr. P. from it So say we of the Bp. and to be sure W. P. too But with what reason could the Bp. make this a Jeer look Reader in W. P's Defence p. 44. where W. P. enumerates after the Bp's Testimony what Gospel Truths could mean of Hell viz. whether the Grave a place of Temporal Punishment after this life or a state of total Destruction c. whereupon W. P. argues thus What if we mean none of these may we not be in the right for all that for what if
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.
before to which we refer Lastly as to his Calling the Light within a Poysonous Pill we hope he will not blame W. P. or any other for saying he has no share in it while he thus reviles it and how far the Expression may Affect the Bp. in the sight of the Lord we Love But to be plain had we who believe in the Light of Christ uttered such words we should have concluded our selves guilty of little less then Blasphemy Nor do we see how his salvo of calling it the Quakers Light will excuse him since we have always declared it to be the Light of Jesus Christ and universaly given to all Men often testified unto in the holy Scriptures The latter end of p. 13. and 14. The Bp. exclaims against W. P. for mentioning many Reformers and Martyrs in concurrence with us as to the double and agreeing testimony of the Spirit of God within and the Scriptures of Truth without but says the Bp. without producing one word out of them or referring to any Treatise or Page Answ If the Bp. had first confuted the Scripture Testimonies W. P. laid down directly proving the sufficiency of the Light Grace and Spirit of God within he would have had the better pretence to have harrangued upon W. P. about these Authors but that he did not for a good reason indeed because he could not And as to those Authors if the Bp. had published his Answer while W. P. was in England he might have receiv'd a fuller answer from himself then we can give he being a Person to be sure better read then we are However we question not in the least but W. P. had good ground for what he asserted tho' at the same time we think 't is plain he laid no such great stress upon their Authority seing he referred not to particular Treatise or Page and what need for it since he quoted Chapter and Verse of an undeniable authority viz. the Scriptures But why is the Bp. so loud against W. P. for what he is so guilty of himself he tells us That Luther Melancthon Zuinglius and Calvin as well as other Reformers and Reformed generally hold among other points Three that are expresly contrary to what the Quakers teach of the Light within And so goes on to tell us what those Three points are and after all not one word in what Book Treatise or Page we should find any one of them Now is it not strange the Bp. should so inconsiderately fall into the same Errour he but just before charged upon W. P. or must it be a Fault in W. P. and none in the Bp. But the Bp. tells us he fairly avers it and takes upon him to prove it if Mr. P. or his Abetters shall deny it c. Answ If he does it no better then somethings we have noted him not only short but unfair in before we have but too much cause to believe his proofs will be very lame But to end this Dispute and come nearer home let the Bp. but fairly refute the many Scripture Testimonies quoted by R. B. W. P. and some by us to prove the sufficiency of the Light Grace and Spirit of God within Man given as a sure Guide and Director c. to him and he will do the work fully without either troubling the Reformers or Martyrs P. 15. The Bp. goes on thus If they i. e. the Quakers shall say the Bp. wrongs them in saying they make their Light within the rule of their actions at any time without or against holy Scripture besides what may be produced out of their Books by way of Doctrine and particularly W. P. p. 105. let them answer among others to these two matters of fact One Knight on a certain Lords day in the time of Divine worship came into the Congregation And stood there stark naked Crying out behold here the naked Truth Again one Workman in the town of Ross Gave out for a miracle he would fast Forty days But tho' he gave off before the Forty Days were near at an end Yet it was discovered that in a Rick of Beans near his Chamber he had made a great hole and devoured a suitable quantity of them Answ 1st As to W. P's Doctrine p. 105. If false Doctrine why does not the Bp. confute it he tells us in p. 2. he ought not to connive but why then doth he do it here and not only here but before for this is the place we complained of before wherein he made a great Out-cry against W. P. for falsifying the Sense of the Scripture John 3. 21. about the Light And at the same time was wholly silent to the many other Scriptures which followed and which W. P. brought to prove the Light and Spirit of God within Men Doth the Bp. think to come off thus by calling it false Doctrine without proving it such we think 't will hardly pass unless with very credulous Readers Surely if the Bp. had well considered what he said or well observed what the holy Scripture saith he would scarce have quoted that page for false Doctrine above any other in that Book great part of it being Texts of Scripture so full to the point he had in hand that hardly any thing can be more plain Reader see 105. first and 115 116 pages second Impression 2ly As to the Story of Knight the Instance of which looks as if the Bp. would go far rather than want matter to defame the Quakers withall it being about 26 Years Old we hardly suppose the Bp. gives this story of Knight's nor yet Workman's from his own certain knowledge if from report as we understand he doth would it look well in a Quaker to take a story out of the Cobler of Gloster concerning a Priest or Bp. and spread it as the Bp. hath done let him consider of it As to the Story it is not true in all its parts as laid down by the Bp. according to our best Information for we have made full enquiry into the matter and do find that altho' he did go and stand naked before the Congregation yet that he never said these words behold here the naked Truth for the Bp. may assure himself had Knight spoke such words the Quakers would have been as ready to disown him with abhorrance of such Expressions as the Bp. is to Asperse the Quakers with the Story and how ready he is at that we leave the Reader to judg But as to John Knight for so was his name the Man is dead and cannot answer for himself but his Widow gives the relation of the words he spoke as he gave them to her which are these As odious as I seem in your eyes so odious are your actions in the sight of the Lord. And how odious the Actions of that Congregation was in the sight of the Lord the Lord best knows And as to Knight's call to that service we shall leave it to the Lord But this we can say we
never knew or heard otherwise but that he was a very sober honest and Religious Man and so continued to his end which Character we believe all who knew him will give of him Thirdly As to the story of John Workman according to our best information that story is not true as related by the Bp. the Man being also dead his Widow has given a Narrative of the whole under her hand too long to be inserted here but to give it in short She says He never gave out at all much less as a Miracle neither pretended to fast any certain time for when he was asked the Question by her self and others he answered he could not tell how long he was to fast that was hid from him the time was until he had freedom from the Lord to eat She farther says She is fully assured he did really fast Thirty days in which time he eat nothing only at sometimes washed his Mouth with small beer or water and at times drank a little water Then as to the Bean Stack being near the Chamber where he lay and that he made a great hole and devoured a sutable quantity of them she says it is utterly false for there was no such thing near his Chamber and that his Haggard of Corn lay at some distance from the House But this she remembers that such a Lie was forged by a Light Frollicksome Fellow at Ross who kept an Ale-house and to make his Tipling Guests merry raised this lying Story upon that honest Man for so we call him and so he was reputed by his neighbours and one that abhorred deceit and lying and therefore his reallity in this thing is the less to be questioned and if the Bp. can disprove him to be such by credible witnesses or the Story otherwise then as we have told he may do it if he can And so we proceed to the Bp's demand Ibid. 15. The Bp'â— demands of Mr. P. â— Whether every strong impulse of mind is to be followed as being the Light within if not what have we to try the Light within by if it be said Scripture agreed but can Mr. P. produce a double and agreeing record for these and the like actions Answ As to the Bp's demand Is every strong impulse of the mind to be followed as being the Light within We answer no nor doth it therefore follow because some hath falsly pretended to the Spirit of God that therefore the true motions of the Spirit are to be rejected No more then because false Prophets and Teachers pretended to be sent of God that therefore the Spirit in the true Prophets and Teachers ought not to be regarded Nor more then because some who have preferred the Scriptures to be their rule of faith and practice mistaking and perverting the Sense of the Scripture have held or practised wrong things therefore the holy Scripture should be wholly rejected and nothing believed or done that is therein declared or recommended And as to our Doctrines and Practices we do not refuse in matters of controversy with our Adversaries to have both tryed by the holy Scriptures and here may be a fit place to answer a Charge or Reflection of the Bp's in this Paragraph viz. There is no project so wild that their pretended Light within may not lead them into Answ We utterly deny the consequence and say the Light of Christ which we profess to be led by did never lead any either into wildness or immorality but on the contrary such as follow it are led by it into godliness and sobriety according to the agreeing record Titus 2. 11 12. Eph. 5. 9 10. 1 John 2. 27. And if any coming among us and pretending to be of us are guilty of Immoral practices we have Church Discipline by which we deal with and disown such as the nature of the Case may require Then as to Doctrines and Practices upon a religious account if any should under pretence of the Light within broach any evil Doctrine or act any thing repugnant to or against the Testimony of the holy Scriptures we disown such Doctrines or practices knowing that as every evil thing contradicts the Scriptures so it really doth the Spirit from whence the holy Scriptures came and consequently in reallity they cannot oppose one another Now as to those two Instances brought by the Bp. which he demands a double record for if he means going Naked or Fasting without his other untrue Circumstances We answer tho' we neither say nor allow such extraordinary things as appearing naked ought to be done by imitation or because some of the Lords servants did so of Old Yet he may remember we have examples in holy Scripture for both Did not the Prophet Isaiah walk naked and bare footed three Years as a signe Isaiah 20. 2 3. And how was he and the Prophet Ezekiel as Signes and Wonders to the wicked in what the Lord required of them many Instances of which we could produce but for brevity sake we omit them And as to Fasting we have so many examples of that kind in both Old and New Testaments that we think it needless to bring any proof for that practice Thus having reply'd to the Bp's demand we proceed Ibid. P. 15. The Bp. ends this Paragraph with telling us he could have assigned more immoral instances but has forborn And to end this Paragraph we must tell him our thoughts which are that if he could have gotten either more or such as he thought would have rendered the Quakers more odious we are doubtful whether his good inclinations to the Quakers would have been so prevalent on him as to have forborn on that account P. 16. Notice should be given says the Bp. of W. P. of his repeated cunning as well as unfaithfulness in citing another particular Writer against the Bp. his cunning and Mr. P. ought to have remembred who lately Printed that amongst his Maxims that Cunning borders upon Knavery In that he never produces his Authors words and his unfaithfulness in representing the sense widely different if not contrary to what it is Ouzelius in his notes on Minutius Felix tells us the primitive Christians forbore the Heathenish customs and particularly therefore they rejected the Custom of Crowning their Dead with Garlands this Mr. P. refers to if he refer to any thing to be found in that Author Thus the Bp. Answ 'T is no news for the Bp. to make much of a little as well as much ado to no very great purpose against W. P. pray Reader see W. P's Defence p. 71. and there thou wilt find he doth mention some of his Authors words contrary to what the Bp. hath asserted Thus W. P. I beseech him i. e. the Bp. to converse with Ouzelius upon Minutius Felix and he will tell him that the first Christians were taxed and despised for ill bred in Manners unpolished in Speech unfashionable in Behaviour in fine Rusticks and Clowns as the Christians ironicaly returned their
Scorners the stile of well bred and Eloquent this and much more he cites out of Lactantius Theodoret and Arnobius c. This is what W. P. has in that page exactly as it lyes there Now judg in the matter Candid Reader who is most guilty of cunning and unfaithfulness W. P. in citing his Authors words as above or the Bp. in saying he did not and taking no notice or giving any answer to that large Quotation And besides if we mistake not the Bp. hath given his own Church a great wound by the above citation out of that Author who as the Bp. says forbore heathenish customs and particularly they rejected Crowning the Dead with Garlands upon which the Bp. asks thus Is there no difference betwixt Idolatrous Rites and the innocent Fashions of Christians ordinary apparel So that we think he makes Crowning the Dead with Garlands an Idolatrous Rite as well as a heathenish custom upon which we ask what sort of Rite or Custom that is in a certain Church which makes fine Garlands for the Dead hanging them up in their Worship Houses with long streaming Escutcheons to say nothing of covering the Dead with them Let the Bp. consider the matter But notwithstanding what we have said we have not yet done with the Bp. upon this head of cunning and unfaithfulness we observe the Bp. has made a great ado and spent good part of a page about Ouzelius c. to fix this charge upon W. P. without reason Now we ask the Bp. whether he had not something like cunning in this to amuse his Reader while at the same time he skipt over several other Authors some of whose Treatises were cited by W. P. concerning the Care and Zeal which some of the antients had to suppress Heathenish customs in Manners and Behaviour from getting in upon Christians see W. P. Defence p. 71 72. But that which is more observable is that altho' W. P. brought several Scriptures Chap. and Vers against conforming to the World in their Fashions Dresses and Apparel and particularly Rom. 12. 1 2. 1 Peter 1. 13 14. Chap. 3. 3. yet the Bp. takes no notice of all those Scriptures tho' they were brought by W. P. in Answer to the Bp's Testimony in which he put W. P. upon the Proof to shew the primitive Christians differed from others of their Nation and Quality in such things Now what imaginable reason can be given why the Bp. should make so much ado and without cause too about Minutius Felix c. while he was silent to all the rest of W. P's proofs But to conclude about that of Apparel and Dresses we shall only say It is much to be lamented that so great an Overseer as the Bp. should by not more publickly appearing against tacitly plead for and countenance such abominable pride in Apparel and Dresses by calling them innocent fashions as is found reigning amongst the generality of those called Christians in our day As to what the Bp. tells us of Octavius that the Christians knew one another only by their Innocence and Humility and not by any bodily mark We Answer the Bp. may know not only Innocence and Humility was a sign that Peter belonged to Jesus but his Speech also Matt. 26. 43. Again the boldness of unlearned and ignorant Men was another mark Acts 4. 13. But to the next Ibid. 16. The Bp. goes on and as to their language after all artifices Mr. P. has not been able to produce which was a pressing point of his business one precedent or shaddow of a Testimony that the primitive Christians used not the ordinary Civilities in their common Discourse and Salutations but affected a different Style or way by themselves contrarily he might have remembered that the beloved Disciple being to write to a Christian Sister of Quality salutes her by an inscription To the Elect Lady Answ We must needs say we cannot but greatly admire at the Bp. thus with an artificial flourish to assert against his own knowledge while he wilfuly overlookt W. P's Arguments relating to this particular case of Salutations see his Defence p. 73 74. there thou wilt find he plainly proves Matt. 23. 6 7 8. Luke 10. 4. from Christs own words both his condemnation upon the Pharisees for loving honour and salutary greetings and particularly in affecting to be called Rabbi as also his positive command to his Disciples against such practices of being called Masters Again W. P. Quotes Christs Question to the Jews viz. How can ye believe which receive honour one of another and seek not the honour that cometh from God only John 5. 44. And after all this with more to tell us W. P. has not been able to produce one precedent or shadow of a Testimony that the primitive Christians used not the ordinary Civilities in their common discourse and Salutations is we think as much as to tell us that they obeyed not the command of Christ or if they did that the Sun doth not shine when it appears in its greatest Lustre Then as to Language If the Bp. means Thee and Thou to a single person we find in holy Writ all sorts used it then which if all did now there would be no difference in that point between us and any other sort of people We could say much upon the fullsome and flattering Titles and Complements of the times which to be sure no precedent is to be found in the Scriptures for and particularly those Titles given to the Bp's far beyond and above what ever was given to Timothy or any others that we read of in holy Scripture who yet were endued with the Spirit and power of God beyond what any of our Bishops will pretend to But we study brevity and will therefore be short upon this Head only before we end we must answer to the Title of the Elect Lady who the Bp. tells us was a Christian Sister of Quality but Dr. Hammond a person of great note in the Church of England in his Annotations on the New Testament tells us that direction 2 John 1. to the Elect Lady will be best rendered to the Elect Church or Congregation see Wilsons Christian Dictionary more largely Verbum Lady and if so as Hammond says the Bp. is mistaken in that Inscription to be sure at least that he and the Bp. differ in their Opinions therein But as to the word Lady as it signifies a particular person it is our practice sometimes to call a Lady the Lady such an one or a Lord the Lord such an one which is no more then to say such a Lord or such a Lady so called not my Lord nor my Lady and so we end this Paragraph The Bp's next head p. 16 17. is about Water Baptism in which he does as in other cases as we take it for want of better Arguments endeavour to misrepresent W. P's sense as we shall plainly demonstrate in what follows he begins thus The Bp. sincerely professes he mourns to see
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
also that they are the outward badges of the profession of Christianity which we do not allow the contrary having been proved by W. P. in his Defence and others of our Friends who have writ on that subject We observe altho ' the Bp. continues to clal them outward Badges yet he omits to call them Seals as he did in his Testimony which to us seems to be the effect of W. P's Defence and with more reason it may be attributed thereto then the effect attributed by the Bp. to his own Paper upon W. P. as before noted But to this faulty and long Argument may not we by a parallel Argument make the Bp. and his party outwardly no Christians while they difuse other things no less if not more positively commanded in holy Scripture Thus our Lord Jesus Christ the very same night he eat the Supper John 13. 4. to 15. rose from Supper and with more Ceremony washed his Disciples feet saying Vers 14. If I then you Lord and Master have washed your feet ye ought also to wash one anothers feet Vers 15. For I have given you an Example that ye should do as I have done unto you This seems to us as plain a command for this practice as that for Bread and Wine and more plain then for Water Baptism because Water is not mentioned in the Commission and this command we find was put in practice See 1 Tim. 5. 10. and recommended as a virtue in a Widow nor was this only an Example of Humility and Love true Badges of Christianity but had a signification of an inward cleansing as appears from the words of Christ upon Peter's refusal John 13. 8. If I wash thee not thou hast no part in me Again Acts 15. 29. The Churches were expresly commanded as the mind of the holy Ghost to abstain from blood and things strangled Again the Believers were enjoined Jam. 5. 14. that the sick should be anointed with Oyle in the name of the Lord. Now from these instances we form a parallel argument thus To renounce disuse or cast off the positive Institutions and Commands which our Lord Jesus Christ and his Apostles delivered and no doubt the primitive Christians in obedience thereunto practized is to renounce and cast off the outward profession of Christianity But the late Bp. of Cork and his party have renounced cast off or disused the washing of feet the abstaining from blood and things strangled and the anointing the Sick with Oyl in the name of the Lord which things our Lord Jesus Christ and his Apostles instituted and commanded Therefore the late Bp. of Cork and his party are outwardly no Christians c. We take this to be a plain parallel argument and by which the Bp. and his party are as much unchristianed as he Renders the Quakers by his while he can find no express repeal in Scripture for these things And yet at the same time we neither believe he or they for the disuse of these things nor we for the other ought or can be unchristian'd for we believe they are all ceased alike If the Bp. say those were temporary things with as good ground we say the like of the other If they say the repeal of blood and things strangled are implied where the Apostle tells us Coll. 2. 16. we are not to be judged in Meat or Drink c. And that the Kingdom of God consists not in Meat and Drink Rom. 14. 17. We say the same of outward Bread and Wine being Meat and Drink In our argument we have not included the constant practice of all Churches as the Bp. doth in his because we do not depend upon the verity of Tradition as the Bp. seems to do altho' we understand that two of those instances we have given are still practized after a manner by the Church of Rome from whence we suppose hee 'l not deny he derives the continued practice of Bread and Wine tho' he declines the other But as to the practice of Christian Churches instanced by the Bp. how greatly do they differ in their use as well as in their belief of the thing it self while there is none of all sorts nay not the Bp. himself that follows the primitive practice in the use of the outward Supper as we have hinted before and W. P's Defence hath more fully shewn how then can we depend upon tradition and thus we end about the Supper P. 21. The last point of moment says the Bp. in Mr. P's Book yet remaining untoucht is the great Difference or ground of dissent betwixt the Quakers and Establisht Church and this Mr. P. tells us is the great carnality and emptiness both of Ministers and People Upon which the Bp. in return upon the Quakers goes on thus Ibid. 21. The Bp. hereby enforced speak out he says then that if eating the fat and drinking the choicest be carnallity There is nothing to be eaten that is better then ordinary that comes in to our markets here which the People observe not presently bought up by the Quakers they are still the earliest and best chapmen every Market day for such commodities and much good may they do them And so concludes this as under the Title of carnallity and in the number of Scandalous Instances Answ If the Bp. in speaking out had spoke more to the purpose we think he had come off with more credit for certainly it is mean stuff for a Bp. to help to stuff his Book with all and in an Instance too that if there be Scandal in it perhaps he may be concerned beyond any Quaker in Ireland or for what we know in England while 't is believed his Table is supplied with varieties beyond any of theirs tho' perhaps his eager pursute after the Quakers made him forget that part or else thinks he ought to have a dispensation beyond them But does the Bp. go to Market himself or doth he write upon reports if upon report doth it become him to write to the Defamation of any people upon bare report which for ought he knows may be false and we know is false as he states it for the Quakers of Cork whom as we take it he means by the word here deny they are still the earliest Chapmen yet that some of them go with others at the common market time no doubt is true and where is the Scandal or Carnality of it if there be any the Bp. must be concerned in it since if it be true as we are informed his Caterer has been observed to be generally one of the first there tho' we will not say as the Bp. doth still the earliest because some extraordinary thing might occasion his coming later then usual and by that means perhaps miss a piece of meat for his Lord as he stiled him which perhaps a Quaker or some other had bought before which we will not say was the occasion of this reflection but probable enough it was so Well but the Bp. says we are
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
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