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.
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
yet in conclusion we do not find he pretends to confute them by any other Arguments then by his own Assertion as p. 12. he tells us by the way he does not think this Scripture Language and p. 13. avers 't is unintelligible that is Banter so that we need take no further notice then only refer the Reader to R. B's Apology where if he be impartial he will find full satisfaction However in regard the Bp. doth greatly abuse R. Bp's sense we will take notice and answer such his recitalls Thus p. 12. the Bp. cites some words out of R. B's Discourse on the sixth Proposition of his Apology where R. B. was proving that the seed Light or Grace of God is no accident but a real Spiritual substance Then says the Bp. of their feeling it yea anon Tasting Smelling seeing it and handling by virtue of it the things of God which yet says the Bp. are certainly all Spiritual things Again the Bp. goes on p. 13. that people should be able to smell and feel and handle things which being intellectual and immaterial can no ways be incident to these Senses nor are so much as ever Metaphorically said to be smelt or handled the Bp. avers unintelligible that is Banter Then he tells us he expects our Reply that he is a carnally minded Man to whom all this seems strange which he will answer anon Answ First the Bp. in this case might as well have expected to be taxed with great unfairness in wilfully abusing R. B's sense as that he is a carnally minded Man and that he is guilty of the first and such a Man in the last we think nothing can well be plainer while in the first he makes R. B. to alsude to outward senses whereas the Scope of his Arguments as well as his plain Words do prove the contrary thus p. 95. R. B's Apology and the same Section cited by the Bp. which he makes 16. but it should be Sect. 14. We come to have those Spiritual Senses raised by which we are made capable of Tasting Smelling Seeing and Handling the things of God And in plain opposition to outward Senses which the Bp. would insinuate he intended says in the next words for a Man cannot reach unto those things by his natural Spirit and Senses as is above declared Pray Reader judg in the matter can there be a plainer abuse put upon a Man while the Bp. opposes intellectual and immaterial things and Spiritual Senses to what R. B. intended when R. B's plain words intends Spiritual in opposition to Natural Senses Next as to the Seed Light and Grace of God which the Bp. cites p. 12. and which R. B. says is a real Spiritual Substance which the Soul is able to feel and apprehend from which that real inward Spiritual birth in Believers arises called the New Creature and New Man in the heart Now for confirming R. B's expressions to be sound and Spiritual both in this Citation as also in relation to Spiritual Senses we ask the Bp. what New Creature the Apostle meant 2 Cor. 5. 17. Gal. 6. 15. And what that hidden Man of the heart was the Apostle spoke of 1 Pet. 3. 4. And what those Senses were 1 John 1. 12. by which the Apostle saw felt and handled the word of Life Then what taste that was Ps 34. 8. O taste and see that the Lord is good And what that sweet savour was 2 Cor. 2. 15. Sweet Smell Cant. 4. 9 11. Chap. 7. 13. Now Reader judg in the matter might not the Bp. with much reason if he had considered rightly have expected to be termed a Carnaly minded Man by us while he rendered R. B. guilty of unintelligible Banter P. 12. the Bp. tells us R. B. will have this Light or Grace the purchase of Christs Death for every Man lightning the hearts of all in a day and subsists in the hearts of wicked Men even whilst they are in their wickedness which the Bp. tells us he thinks not Scripture Language Answ That R. B. hath fully and undeniably owned and asserted the Attonement and Sacrifice of Jesus Christ in p. 96. of his Apology as also in the seventh Proposition about Justification we suppose the Bp. will not deny and in the first doth make an especial exception against being misunderstod in that point while he was treating of the necessity of obeying the Light and Grace of Christ in order to receive the benefits of his death and sufferings for us why then might not he say this Seed Light Grace or Spirit of Christ was the purchase of his death since it came by him see John 1. 17. The Law came by Moses but Grace and Truth by Jesus Christ Again John 1. 4 9. Rom. 8. 9. John 16. 7. 13. And that it subsists in the Wicked tho' in a far different manner then in the Righteous as R. B. excellently shews see Luke 17. 21. The Kingdom of Heaven within The wicked Pharisees Mat. 25. 25. The wicked servant had a Talent tho' he did not improve it Now is it not strange the Bp. should overlook many more Scriptures then these while he was so trifling with R. B. Ibid. 12. The Bp. tells us that R. B. says That the knowledge of Christs death and sufferings as declared in the Scripture is not absolutely necessary for making people partakers of this Light Again P. 13. The knowledge of the Scripture tho' comfortable and profitable is not needful Answ We have already in Answer to the four points laid down by the Bp. as G. K's p. 45. 46. spoken to this point and therefore need say the less here nor do we find the Bp. pretends to confute it Nay tells us as to that part which lyes in p. 12. that R. B. proves it after his way And as to that part in p. 13. the Bp. has neither fairly cited it nor told the occasion for R. B. spoke in reference to such from whom the knowledg of the Death and sufferings of Christ hath been with-held to such says R. B. it is not absolutely needful so as they may be saved notwithstanding they have not the outward History provided they obey the Light and Spirit of God which he plainly proves is given universally to all And thereby from unholy become holy Men We desire thee Reader to peruse R. B's fifth and sixth Propositions for full satisfaction to all the Bp's Objections P. 13. The Bp. proceeds thus By what has been produced out of R. B. in his own words it appears Mr. Penn's double and agreeing Testimony of the Light within and the Scriptures of Truth without is but a New bubble upon the World a thin Leaf of Gold to make the poisonous Pill of their Light within go down with the less reluctancy or even suspition Answ As to the Bp's picking out and putting false constructions upon R. B's and W. P's words we have observed to the Reader already Next as to the agreeing Testimony we have spoken to that
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
but with many Men of note and Character in the World even of the Bp's own Church Well but why must W. P. be affected to Popery or have a kindness for Atheism with the Bp why 't is because he is for a free Gospel Ministry and observes the Ministry is become too much a temporal preferment and few to be found among them who court not stations of greatest profit and Honour see W. P's Defence 109. which indeed falls so very pat and touches the Bp. so to the Quick upon his late remove tho' no doubt was then unknown to W. P. that 't is not so much to be wondered at why he should be so uneasie under it But had the Bp. rightly considered he could not have supposed that W. P's dislike of Tythes or other forced Maintainance proceeded from his being popishly affected because Tythes as a settled maintainance were introduced in time of Popery Ibid. 25. The Bp. tells us meaning W. P. would have so great a body as the Ministry in these Kingdoms all become somewhat like mendicant Friers No Rents or Dues must be allowed them but Alms and Gifts with what then says the Bp. are they likely to be more sincere in their Doctrine by being put to please Men that they may give them Alms. Answ No W. P. nor the Quakers would not have the Ministry Beggers nor yet somewhat like Mendicant Friers their begging way being nothing like the Apostles way of maintainance and yet we would have such as have occasion to be satisfied with Christ's free allowance which was no other then free Gifts and from the hands of such too as did receive them and their ministry see Matt. 10. 8 9 10 11 12 13 14 15. And this maintainance we find the Apostles excepted of and were satisfied with tho' it seems so far from pleasing the Bp. that he makes it a temptation to please Men Surely we hope the Bp. will allow that our Lord knew better then he and that his command and way of a free maintainance was not what would lead his Ministers into a temptation to be Men-pleasers and we think it was not reverent and what became a Bp. to draw such a consequence whereby he implicitely reflected on the Christian Law-giver tho' intended directly against W. P. and the Quakers Again Ibid. 25. Says the Bp. miraculous supports and ceased with Miracles themselves What miraculous supports we find none required they viz. the Apostles were manifest to Mens Consciences is that ceased now and received what was set before them and from those who would not receive them nor their doctrine they departed and shook off the dust of their feet The Bp. tells us Ibid. 25. Mr. P. no where moves that those laws which forbid Ministers to exercise Merchandizing Mechanicks or Secular Employments may be abrogated or taken away We ask whether those Laws are Civil or Canon and upon what occasion these Laws were made and whether it was not because of the great covetousness of the Clergy who not being content with the excessive gain of Tythes were so greedy of gain that they would be getting other ways too and perhaps by wily and sly ways as the Bp. slanders the Quakers We farther ask the Bp. if W. P. or the Quakers should move as he speaks will he promise for himself and engage or endeavour with the rest of the Clergy they will be content without Tythes provided those Laws be Repealed when we know his mind he may hear farther in the mean time without he had let us know his mind in that case we think his Objection was to little purpose But says the Bp. Ibid. 25. If Lands and Tythes be denied them and they are forbid other ways of getting a livelihood there remains nothing but going a begging Answ If they are Ministers of Christ and sent by him there is no danger of that for David under the Law Psa 37. 25. Saw not the righteous forsaken nor his Seed begging Bread And Christ exhorts his Disciples to trust providence for Clothing Meat and Drink c. see Matt. 6. 21 32 33. and tells them Chap. 10. 29 30. as an encouragement to depend upon God's providence that the very hairs of their heads were numbred and not a Sparrow fell to the ground without God And again promised to be with his Ministers to the end of the World Matt. 28. 20. And shall the Ministers of Christ in our day distrust his providence for such necessaries as they stand in need of surely no. They have faith in him that he will open the hearts of some to administer to their necessities and will not fear their going a begging tho' they have no Tythes But we confess it may be otherwise with those who are made Ministers by outward means as by Man and Money and indeed it 's no wonder if such want the true faith which is inward and the fruit of the Spirit Gall. 5. 22. The Bp's chief and indeed the only Scripture argument he has brought in spight as he says of all such ill consequences to prove their maintainance to be jure divino is 1 Cor. 9. 13 14. where provision is made for those who wait at the Altar c. And they who preach the Gospel should live of the Gospel Answ 1st This Scripture tho' the chief the Bp. could bring will make very little for his purpose to prove Tythes and other forced maintainance due under the Gospel dispensation which was the point the Bp. ought to prove if he could and which to be sure he never can do by Scripture 2ly The Quakers never denied or disallowed such a living as we are to understand Paul doth here mean to wit the Ministers of Christ who preached the Gospel should be supplied with such necessaries of Food and Raiment as they stood in need of but as then so now it 's to come free and voluntary and from the hands of such too who had partaken of their ministry or believed them to be Ministers of Christ and to this agrees Rom. 15. 27. If the Gentiles have been partakers of their Spiritual things their duty is also to minister unto them in carnal things 3ly This sort of living and this way of maintainance for Ministers of Christ who stand in need of and want necessaries we are for and with which agrees the very command of our Lord Jesus Christ when he sent forth his Disciples Matt. 10. 8 9. freely ye have received freely give But at the same time bids them neither provide Gold Silver or Brass in their purses neither two coats nor shoes and gives the reason against such provision Vers 10. for the workman is worthy of his meat as much as to say tho' you are to preach freely as neither to command or demand any thing for Preaching yet you may receive such necessaries as you want or stand in need of Now who are they to receive this from but from such who received them for he bids them shake off
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