satisfied most or all of his Objections if he vvere not resolved rather to represent us vvrong than right vvhich vve must needs say doth but too much appear in his management tovvards us But farther as to Implication of Faith since the Bp. can produce no Confession of Faith extant so compleat and full that nothing is left to be made out by Implication he might have shevved so much candour as to have given an equal allovvance at least to this short Declaration vvhich vvas not vvrit as W. P. told him in the Preface to his Defence for an exact and compleat account of our Belief as he vvould to any of those Creeds or Symbols of Faith which himself or the Church he is of embraceth which had he done he could not have charged our Confession touching the Beeing of God with imperfection because there is not in it a word of God's creating the present World or supporting it by his Providence or concerning Himself about the inanimate part thereof with a multitude he saith of other particulars for in which we pray of all the Creeds which the Bp. holds Authentick is this multitude of particulars exprest in the first Article touching the Beeing of God without implication If we look into that which bears the name of the Apostles Creed the first Article is delivered thus I believe in God the Father Almighty maker of Heaven and Earth what one word is here of supporting the present world by his providence of concerning himself about the inanimate part of it or of the Bp's multitude of other particulars Are not all those to be made out by implication in this the most celebrated and best Creed extent Again Is there one word in that Creed concerning the Intercession or Mediation of Christ for his People It is said indeed he ascended into Heaven and sitteth on the right hand of God the Father Almighty and that from thence he shall come to judg the Quick and the Dead But that sitting at the Right Hand of his Father he makes Intercession for his People tho' it be certainly true Rom. 8. 34. Heb. 7. 25. is not exprest in that Creed but left to be supplied by implication Yet again the Attributes due to God even those which the Bp. says Christianity teacheth of him where are they in words exprest in that Creed Is there a word there of his Omniscience his Omnipresence his infinite Goodness and Love to Mankinde his Justice Mercy c. Will the Bp. allow these to be made out by implication or would he have them left out and disbelieved altogether By these Instances the Bp. we hope will see how much his desire of a blow at W. P. and the Quakers made him mistake when he said p. 4 5. What an easie prevention of all this Imperfection and uncertainty had it been for W. P. and his party to have said I believe in God the Father Almighty maker of Heaven and Earth since that without the help of Implication falls very much short of delivering what he says Christianity teacheth of God To which he adds but this had been confessing an Article of Faith in a way beneath their Light we say no more but that this is a Scoff beneath the gravity which the Bp. pretends to and was expected from him But we must take leave to tell him that by his rejecting that Paper called Gospel Truths and unchristianing us for our shortness in not expressing in that Paper all that Christianity teacheth and that is to be believed concerning God Christ the Holy Ghost and other Articles of Christian Religion he has given a deep wound to the common Creed called the Apostles and to all the Creeds in the Christian World and struck a very bold stroke towards unchristianing all Christendom But in this we think the Bp. the more to be blamed in as much as when he writ this he declares he had before him a Book of W. P's Entitled The second part of the serious Apology for the principles and practices of the People called Quakers Printed in the Year 1671. in which he might and could scarce but see a more full Confession of Faith concerning the Essentials of Religion God Christ and Holy Spirit We say he could hardly miss seeing this for he took and that most falsely as we have shewed before a quotation out of that Book in p. 148. and this Confession which we now mention is in page 149. and the pages lye open together so that both are alike exposed to the eye at the same time This Confession is in these words We do believe in one only Holy God Almighty who is an eternal Spirit the Creator of all things We would gladly know whether this be not as full as express as comprehensive as the first Article in that which is called the Apostles Creed which says only I believe in God the Father Almighty maker of Heaven and Earth It follows in that Book of W. P's And in one Lord Jesus Christ his only Son and express Image of his substance who took upon him flesh and was in the World and in Life Doctrine Miracles Death Resurrection Ascention and Mediation perfectly did and does continue to do the will of God to whose Holy Life Power Mediation and Blood we only ascribe our Sanctification Justification Redemption and perfect Salvation Here is a full Confession both to the Divinity and Manhood of Christ his Birth Life Doctrine Miracles Death Resurrection Ascention and which the common Creed mentions not his Mediation Then for the Holy Spirit whereas the Creed has only I believe in the Holy Ghost W. P's Confession is more full in these words And we believe in one Holy Spirit that proceeds and breaths from the Father and the Son as the life and virtue of both the Father and the Son a measure of which is given to all to profit with and he that has one has all for these three are one who is the Alpha and Omega the first and last God over all blessed for ever Amen This we suppose the Bp. will acknowledge to be a more full and plain Confession then that which is in the Common Creed called the Apostles with respect to the proceeding of the Holy Spirit from the Father and the Son not touched in that besides what is said in this concerning the great mistery of the God-head one in three and three in one commonly exprest by the word Trinity of which that Creed called the Apostles is wholly silent Now since the Bp. acknowledges he had that Book of W. P's then before him out of which we have recited this Confession which in many material parts is so much fuller and larger then that the Bp. directs to how unfair and how disingenious how uncharitable is the Bp. towards W. P. and us to censure and unchristian us for a pretended shortness in the wording of some of our Principles and that too after W. P. had told him in the Preface to his Defence that
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
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.
Atonement in his Blood And the like he hath done in what followed in the Apology which we shall presently shew But. first we shall set down the intire Words as they lye in that Apology which the Bp. pretends to cite and by which the Reader will see the Bp's great unfairness which were at first the Words of an Adversary one Jenner and cited by W. P. with other Articles thus Pag. 148. 5th That we deny Justification by the Righteousness which Christ hath fulfilled in his own Person for us wholly without us and therefore deny the Lord that Bought us To which W. P. gives his Adversary an Answer thus And indeed this we deny and boldly affirm it in the Name of the Lord to be the Doctrine of Devils and an Arm of the Sea of Coruption which does now deluge the whole World Upon this W. P. proceeds to vindicate his Negation first saying that his Friend and Partner G. W. in writing that Apology had already irrefutably considered the Doctrine of Justification and therefore he will not insist so much upon this Point as he had upon others and only adds some short Arguments by which he proves that Wicked and Ungodly Men while so are not in a state of Justification and Acceptance with God by the imputed Righetousness of Christ and confirms the same by several Scripture Arguments and then on the other hand shews that such only are truly justified who are obedient unto the Spirit of God by which they become the Children of God and bring forth fruits of Holiness and in confirmation hereof gives us these Scripture Texts Gal. 6. Ro. 8. Reve. 22. And after having shewn who are not and who are in a state of Justification and Acceptance with God he is so far from denying Justification by Christ that he owns ascribes and asserts the same alone to him which for the Readers satisfaction we shall cite his Words as they lie in that Apology following the above Arguments p. 149. thus We do believe in one holy God Almighty who is an Eternal Spirit the Creator of all things and in one Lord Jesus Christ his only Son and express Image of his substance who took upon him Flesh and was in the World and in Life Doctrine Miracles Death Resurection Ascention Mediation perfectly did and does continue to do the will of God to whose holy Life Power Mediation and Blood we only ascribe our Sanctification Justification Redemption and perfect Salvation Now Impartial Reader judg between the Bp. and W. P. whether W. P. did deny Justification by Christ as the Bp. would insinuate and whether the Bp. was led by a Christian Spirit while he dealt so very unfairly what if we say unjustly by W. P. in misrepresenting his Sense to make him so intend as we have before noted Now as to the Doctrine of Justification we shall not be large thereon in regard many of our Friends have treated upon that head and particularly besides W. P. in several Tracts of his our deceased friend R. Barclay in his Apology hath writ excellently and fully thereof As also that the Bp. hath allowed W. P. to be Orthodox in what is written in Gospel Truths upon that Point for these Reasons we shall be brief yet as W. P. said in 1671. so say we now that we cannot believe it other then a Sin-pleasing Notion and a Doctrine of Divels since all Men as the Scriptures tell us are to be rewarded according to their deeds to assert That Wicked and Ungodly Men while they continue so are in a state of Acceptance and Justification with God by the righteousness which Christ hath fulfilled in his own person wholly without them which wholy excludes the Work of Sanctification wrought by the Spirit of Christ which was the Notion W. P. did briefly and Geo. Whitehead more largely dispute against in that serious Apology see p. the 37 to 40 and p. 148 and agreeable to the Quakers sense and belief in this point are these following Scriptures Mat. 7. 21 22 23. so 1 John 3. 8 10. Rom. 6. 16. 2 Cor. 5. 10. James 1. 15. Heb. 10. 35. In short altho' we firmly believe and which W. P. and G. W. hath asserted that only Jesus Christ is our Justifier yet we do not believe any are truly justified in the sight of God but such who yield obedience to the Spirit of Christ in themselves by which they come to do the will of God and thereby come to obtain the benefit of what Christ fulfilled in his own person without us in concurrance whereunto we have these Scriptures 1 Cor. 6. 11. Titus 3. 5. Rom. 8. 1 2 11 13 14. Heb. 5. 9. and 12. 14. Gal. 6. 7. 8. Now to draw toward a conclusion upon this head Having proved from that serious Apology in 1671. That W. P. did ascribe our Justification only to Christ and our Reconciliation with God to faith in his blood But grants the benefit of it only to such who obey the Spirit of God in themselves Let us now see whether he be not of the same mind and hath aserted the same Doctrine in 1698. which the Bp. commends as Orthodox Thus Gospel Truth IV. That as we are only justified from the guilt of Sin by Christ the Propitiation and not by works of Righteousness that we have done so there is an absolute necessity that we receive and obey to unfeigned repentance and amendment of Life the holy Light and Spirit of Jesus Christ in order to obtain that Remission and Justification from Sin since no Man can be justified by Christ who walks not after the Spirit but after the flesh for whom he sanctifies them he also justifies and if we walk in the Light as he is Light his precious Blood cleanseth us from all Sin as well from the pollution as guilt of Sin Rom. 3. 22. to 26. Chap. 8. 1 2 3 4. 1 John 1. 7. We will not spend farther time to comment upon the matter to shew how agreeable W. P's Belief was in 1671. to what it was in 1698. being so very plain that it would be but time lost so to do and therefore we leave it with the Impartial Reader Again the Bp But says W. P. if the Bp. commends their believing in Christ as a propitiation for Sin he ought not to have censured them as short in any fundamental Article of Christian Religion for that all the rest follow from or are comprehended in this p. 25. 26. truly says the Bp. he ought Answ Here again we must charge the Bp. with unfairness in laying down words directly as W. P's in a Different Character the better to make them appear to be his and foisting in several that are none of his the Bp. Cites p. 25. 26. First Impression for these words and therefore we will lay down W. P's words in these two pages from whence the Bp. pretends to take them and then let the Reader judg in the matter Thus W. P. p. 28.
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
of it at all Then as to Paul he comes 1 Cor. 11. and gives the Corinthians a rehearsal thereof upon their great abuse of that practice in such words as do not import a command but as often as they used it they shewed forth the Lords Death till he came his words cannot be called a command But supposing not allowing they could yet the Bp. must still be at a loss to find the command for the Supper four times repeated in these words Do this in remembrance of me Because we do not find them but three times expressly mentioned in all the Scriptures and but one of those times can reasonably be called a command at all if so it was not repeated at all nor will the Bp's Argument that the command was four times repeated hold good unless he prove it five times mentioned and so we leave it upon the Bp. and proceed Ibid. 18. Says the Bp. of W. P. he proceeds to what is more dangerous meaning then the prevarication plainly to diffuse his Poison this coming of Christ was Spiritual Answ We must needs say 't is a very uncharitable expression without cause and if it were such Poisonous Doctrine why did not the Bp. confute the substantial Scripture Arguments by which W. P. proved his Assertion which he ought to have done before he used such an expression But that the Bp. has not done unless carping at words and reviling him be doing it as will appear in what follows And first he begins with reproaching W. P. for paraphrasing upon these Texts Matt. 26. 29. Mark 14. 25. Luke 22. 18. where Christ told his Disciples He would drink no more of the fruit of the Vine till he drank it new with them in the Kingdom of Heaven upon which W. P. paraphrased and called Christ bread and Wine from Heaven See his Defence p. 98. whereupon the Bp. reviles according to his usual way and tells him that he and his Brethren uses to make and wrest Scripture c. By Mr. P's favour says the Bp. the Scripture no where stileth Christ Wine from Heaven Answ If we had dealt thus with the Bp. for downright perversions and wresting Scripture as we have before proved as he hath done W. P. without reason or ground we must tell the Bp. we should have treated him at another rate then we have done But to the matter Where did W. P. say the Scripture so said he only drew a natural consequence from the words of Christ and the Text it self is so plain that it needs no comment to prove W. P's paraphrase thereon for what drink or Wine was that which was to be drank in the Kingdom of Heaven but Wine from Heaven and who was Wine from Heaven but Christ who as he promised to drink with them so he promised Revelations 3. 20. to Sup with those that opened their hearts unto him Now who but a Man that wanted matter and was willing to take occasion to revile would Carp c. as the Bp. did more especially while Christ is called a Vine Bread from Heaven Water c. with a multitude of other Metaphorical Appellations in Scripture and had the Bp. been so well acquainted with the comfortable presence of Christ as a truly Spiritual Man which he pretends to be Really is c. he would never have reviled W. P. as he did on that account P. 19. The Bp. goes on telling us the Apostles continued the use of Bread and Wine after Christ was Spiritually come therefore says he this shewing forth his Death till he came was not by them understood of his inward and Spiritual appearance but of his second coming to Judgment for in that Case feeling so fully his being come in their hearts they would have desisted Answ Altho' the Apostles did feel Christ Spiritually come into their hearts and might also see no real Necessity for keeping up this practice yet it doth not therefore follow they would have presently desisted for these or the Like Reasons 1st Because they might think it needful to indulge the weak and carnal minded Christians among them who wanted such a sign to keep up their minds in remembrance of Christs Blood which was shed for them and that such weak and carnal believers were among them appears plainly by the sharp and reprehensive expressions in the Epistles writ by the Apostles to some of them likewise it plainly appears by Scripture that altho Christ was come in Spirit to some he was not so come in Spirit to others who yet waited for his coming see James 5. 7 8. 1 Cor. 1. 7. Secondly this practice might be continued among them were it onely that we find it contributed to keep up a Brotherly Fellowship and Communion in the Infancy of the Church which appears from Acts 2. 46. and they continuing dayly with one accord in the Temple and breaking Bread from House to House did eat their meat with gladness and singleness of Heart And here we may a little compare the present practice of those who use this Ceremony with those in the primitive times because the Bp. has something of it Their Breaking Bread was joyned with Eating their Meat quite contrary to the practice now adays and not only in that but other respects they disagree as W. P. hath noted Again how widely do they differ in their opinions of the thing it self 't is now called and believed by the Papists to be the very Body and Blood of Christ and the Protestants in the use of outward Bread and Wine say that the Body and Blood of Christ is in a Spiritual manner partaken of under that sign whereas in the primitive times the use and extent thereof as Paul tells us 1 Cor. 11. was in remembrance of and shewing forth Christs Death till he came which we believe was Spiritual in relation to that sign 3ly Why might not the Apostles as well continue in the practice of this sign after Christ was Spiritually come in their Hearts as in the practice of Circumcision Purifications Vows Shavings and other legal rites many Instances of which appear plain in Scripture which we might Instance but shall be brief and tell the Reader that what we have and shall write on this head is not intended for a Treatise thereof only as in Answer to the Bp's Objections referring the Reader as before to W. P's Defence and R. B's Apology who largely treats of this Subject The Bp. proceeds Ibid. 19. To invalidate W. P's allegation that Baptism and the Supper were not made an Article of any of the Antient Creeds and thereupon tells W. P. thus he has forgot or was never Catechized as he ought to have been or forgotten what he was taught to be the meaning of that Article I believe the holy Catholick Church the Communion of Saints that is in short says the Bp. I believe all the faithful are made one body by communion in the same Faith Covenant and Ordinances of Worship especially Baptism and the
Lords Supper Answ Is it not very strange that the Bp. who in p. 3. tells Mr. P. as he called him as to his Paper once for all implication of Faith is not a profession of Faith and not only so but would almost unchristian us for not being more explicit in that Paper Gospel Truths should now tell us by believing the holy Catholick Church the Communion of Saints that the points in Question namely Baptism and the Supper c. are implyed We must needs tell him and all may see that either he assumes a Latitude to himself by a strange sort of implication far beyond what he will allow W. P. and the Quakers or it must be confest that Water Baptism and the outward Supper and which we think is undeniable are not made an Article in that Confession and consequently his Proof falls to the ground with his Assertion But as to the true Catholick Church and the Communion of Saints we can readily subscribe to the Article and do truly own the Communion of Saints but deny it consists in eating outward Bread and drinking outward Wine while we suppose the Bp. himself will not deny that very Wicked and Ungodly Men have partaken of the outward sign whereas we say none can truly partake of the Communion of Saints but those who are truly such and which consists in Spiritual participation of the Body and Blood of Christ according to John 6. 35. 1 Cor. 10. 16. 2 Cor. 13. 14. P. 20. The Bp's next Instance is no more to the purpose then the last he tells us in the Constantinopolitan Creed compiled about the Year 379. or 380. when rebaptizing Hereticks had turmoiled the Church 't is exprest I believe one Catholick Church I acknowledge one Baptism for the remission of Sins that is says the Bp. persons being once Baptized and thereby ingrafted into the Church ought not to be Baptized again which is the true sense of one Baptism and not what Mr. P. suggests Answ The Bp. who so much faulted W. P. p. 14. for not citing Treatise or Page doth as before take the same liberty again in this Citation But suppose we should allow what he hath here cited which we do not how will the acknowledging one Baptism the occasion mentioned by the Bp. prove his point he brought this for an Antient Creed and as such we might expect his proof that Water Baptism and the Supper were made an Article therein whereas there is no word of the Supper expressed nor yet implied that we can perceive In short then this Instance falls with the first Then as to his saying Persons once Baptized c. is the true sence of the one Baptism and not what Mr. P. suggests Please Reader to view W. P's Defence p. 85 86. and see whether what W. P. says be his own Suggestions On the contrary W. P. cites Ephes 4. 5. One Lord one Faith one Baptism which one Baptism he plainly proves by several Scripture Arguments to be the one saving Baptism of Christ by the holy Ghost The Bp. is out if he thinks his bare Assertion against W. P. will pass for proof while he is silent to all the Arguments advanced by W. P. The Bp. should have remembred he told us p. 18. that Water Baptism without the New Creature or Baptism of the Spirit was not sufficient to the Salvation of adult Persons or words to the same effect which bespeak two Baptisms when the Apostle tells us Eph. 4. 5. but of one Baptism and if but one that not in … as Water is but the saving Baptism of the Spirit as was plainly provâ—â—â—y W. P. This considered how could the Bp. now affirm that Persons once Baptized i. e. with Water is the true sence of one Baptism since himself confesseth Water Baptism is not sufficient to Salvation c. We suppose he will hardly say being once Baptized with Water produceth the Baptism of the Spirit and so maketh the one Baptism if not 't is worth his Consideration how to reconcile his Assertions in these two places with the Apostles one Baptism Ephes 4. 5. Now to the Bp's third and last proof about the Antient Creeds in which the Bp. Cites not only Treatise and Page but part of the Articles too but omits the main part of all namely the Year we must tell the Bp. this will make no more to his purpose then the former proofs for tho' we should allow the Citations true and that they are from the poor Waldenses whom W. P. commends for the good Qualifications he found in them Yet this Creed is too late to be accounted antient as in the time of Vladislaus King of Hungary the first King of that name according to Heylen's Cosmogr which was in the Year 1440. and the second in 1491. but whether we are right in the time or not yet 't is so late that 't is rank Popery to assert as the Bp. has laid it down viz. No Man is saved who eats not the body of Christ which body is not consecrated but in the Church and by a Priest Again that none are saved unless Baptized and that Infants are saved by Baptism The Bp. was much in the right to question what authority W. P. would allow the Waldenses in this Creed supposing it theirs To be sure say we none Nor will he allow it to be antient any more then those made in the dark time of Popery and therefore this proof also falls with the rest and if we should ask the Bp. himself what authority he would allow the Waldenses in this Creed will he undertake to vindicate it from point blank Popery we suppose nay As to what the Bp. saith of Tradition and consent of all Nations that will come under consideration in what follows Ibid. 20. The Bp. frames an Argument upon those two heads viz. Baptism and the Supper to prove us outwardly no Christians tho' in so doing he must bring himself under like circumstances in a parallel case Ibid. 20. The Bp. says to renounce or cast off the outward badges of the profession of Christianity which our Lord Christ instituted and his Apostles delivered and which the Apostolical Churches received and constantly practized which all Christian Churches ever since has held to is to renounce or to cast off the outward profession of Christianity but Mr. P. and his party renounce or cast off those outward badges of the profession of Christianity which Christ Jesus appointed and his Apostles delivered which the Apostolical Churches received and constantly practized which all Christian Churches have ever since held to therefore Mr. P. and his party have renounced or cast off the outward profession of Christianity that is outwardly are no Christians as to their hearts the Bp. leaves them to God and judges not Answ The Bp. in this Argument takes that for granted which we do not own namely that outward Baptism and the Supper were to be continued down in the Churches as Institutions of Christ as
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
and altho' this controversie has happened with the Bp. yet we may justly say 't was neither desired nor sought for by us and had the Bp. continued to be as easie with his Pen as he was in not persecuting the Quakers otherways there had been no occasion for all this publick controversy the Bp. tells us p. 26. he hindered a certain person from publishing Memoirs of Mr. P's Life of his turning Quaker and of his business at saint Omers c. Answ So far as the Bp. really did so in tenderness to the good name of W. P. it is to be commended in him tho' such Memoirs were ever so untrue However we tell the Bp. whatever his mind was heretofore yet the giving such a slant of being at St. Omers don't now look very kind We farther tell the Bp. that W. P. is no stranger to malitious lies and forgeries both upon himself in particular as well as upon the Quakers in general and as to the true reason of W. P's turning Quaker whatever Malice may frame or suggest yet we think no considerate and Impartial Man can possibly believe he had any other motive or consideration to his turning Quaker but the good of his Soul while the way to Quakerism so called is so very contrary to the greatness Honour and preferment with other such like worldly considerations which are most commonly the motives to great Changes and that at the same time W. P. turned Quaker he turned his back upon all these things Next as to the business of St. Omers This Instance shews what sort of Memoirs these were like to be This Story is as old and thread bare as it is false and if lying charges and stories were proofs W. P. was not only at St. Omers but had received Orders at Rome and had dyed a Papist many years past But why do not all his false Accusers prove his being there by assigning a credible witness or witnesses who saw him there or some way or other demonstrate he was there No that was never done and indeed for a good reason because it could not in truth be done Now this blind story we confront by a publick Print written by W. P. in answer to a friend of his who importunately desired him for satisfaction to the credulous and such who knew not W. P. that he would in a Publick maner answer that among other lying stories the Letter is Dated October 1688. wherein W. P. makes return to those lying Aspersions p. 11. and Solemnly declares that he was not only no Jesuit or Papist but that he never was at St. Omers in all his Life nor did he so much as know or ever correspond with any one there Here W. P. put it upon the test his lying Enemies had then a fair opportunity if they could to prove him a Lyer and in so doing would have had good ground to suspect him a Papist too Ibid. p. 26. and 27. The Bp. concludes his Book first telling of W. P's vile Treatment and calls his Defence an unhandsome piece then proceeds with a Prayer that God will forgive all to Mr. P. and his brethren and bestow upon them a Spirit of true Faith meekness and peace of heavenly mindedness Charity Mortification and all the Graces they pretend to and that their hearts may be one day found as void of Errour Pride Scorn and peevish rancour as Mr. P's Book is full of the expressions of them all Thus ends the Bp. Answ As to the vile Treatment and the Expressions of Errour Pride Scorn peevish rancour c. the Bp. tells us is in W. P's unhandsom piece we say they are hard words and sooner said then proved and the Reader may remember the Bp. throughout his Reply has been readier at charges then proofs most of which we think has in the end fallen upon himself instead of W. P. as we have shewn and in this case we do deny what the Bp. hath asserted and for Umpirage iâ— the matter refer our selves to the Impartial Reader who have been most guilty of these and such like expressions W. P. in his Defence or the Bp. in his Reply Next as to the Bp's Prayer If the Bp. had been more sparing to misrepresent villifie and abuse W. P. and the Quakers then he hath been it might have come with less suspition of its reality but we think its next to impossible that any Man who endeavours to abuse and misrepresent another can at the same time Pray truly and heartily for him And as to those Graces the Bp. mentions tho' on the one hand we will not boast of them yet through the mercy and goodness of God some of us can in humility of Soul say we have in measure witnessed the work of Mortification in our Souls through the Spirit of our Lord Jesus Christ And now to conclude We can in sincerity say we have not according to the best of our understandings either misrepresented the Bp. or wilfully overlookt his sense but so far as we understood the Import of his words and where the force of his Arguments lay we have as truly stated them and thereupon answered with uprightness and whether we have thus done by the Bp. and he hath done so by W. P. or not is left to the Impartial Reader and so we conclude this Rejoynder Cork the 15. of the 11. Month 1699. T. W. N. H. The END THE Author's Absence from the Press hath occasioned several Errors in the Printing the most Material whereof are here Corrected and those of lesser Note which have escaped the Reader is desired to Correct with his Pen or over-look ERRATA PAge 1. line 6. for himself thanks Read himself thanks l. 15. abated and r. abated and. p. 13. l. 2. Doctrine by r. Doctrine by p. 14. l. 1. r. First Impression p. 19. l. 13. blot out Heb. 10. 35. p. 24. l. 21. deny r. deny c. p. 39. l. 1 blot out then p. 53. l. 1. p. 9. r. p. 14. p. 61. l. this r. thus p. 62. l. 11. Bp's r. Bp. p. 66. l. 9. W. P's r. W. P. p. 83. l. 11. blot out and. p. 86. l. 25. p 29. r. p. 57. p. 90. l. 23. 1 John 1. 12. r. 1 John 1. 1. p. 93. l. 23. love r. leave p. 100. l. 2. what have r. what Rule have p. 106. l. 7. Matt. 43. r. Matt. 73. p. 110. John 5. 8. r. John 3. 8. p. 126. l. ult blot out appearance Ibid. second coming r. second outward coming p. 131. l. 2 and 3. blot out which we do not l. 4. the occasion r. on the occasion p. 133. l. 2. viz. no. r. viz. that no. p. 143 l. 8. Psal 66. 17. r. Psal 66. 16. p. 145. l. 14. p 54. r. p. 80. l. 18. blot p. l. 19. vers r. verses p. 148. l. 29 being r. been p. 151. l. 2. blot out 1 Cor. 6. 19. p. 159. l. 18. strongly r. strangely p. 161. l. 15. excepted r. accepted p. 163. l. 11. Matt. 6. 21. r. Matt. 6. 31. p. 170. l. 7. as a Mercenary r. as Mercenary