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
the 2 d. Impression Who ever believes in Christ as a Propitiation in order to remission of Sins and justification of Sinners from the guilt of Sin can hardly disbelieve any fundamental Article of the Christian Religion Then goes on to prove that such a Believer must necessarily believe in God because it is with him alone Man is to be justified in Christ because that is the very Proposition and in the holy Ghost because he is the Author of his Conviction Repentance and Belief c. See that page again p. 28. Adds thus So that acknowledging the necessity of Christ as a Propitiation in order to the remission of Sin comprehends the main Doctrine of Christian Religion and as so many lines drawn from the Circumference to the Center they all meet and center in Christ and indeed it is as the Navel of Christianity and Characteristick of that Religion I would intreat him meaning the Bp. again to reflect well upon his own acknowledgment and commendation of our Belief concerning the end and benefit of Christ to mankind and he cannot think us so deficient much less under such strong and dangerous delusions as he has been pleased to represent us Thus W. P. in these tvvo pages vvhich vve vvould have our Reader to compare vvith vvhat the Bp. has laid dovvn as his And 1st see vvhat just ground the Bp. could have had to raise such contradiction had he taken W. P's ovvn vvords 2ly Whether the Bp. did vvell in Quoting these vvords directly as W. P's vvithout giving notice he drevv them consequentially vvhich in justice he ought to have done But to be sure very unfair in him to add several vvords never spoke by W. P. for besides packing the vvhole together vvithout any break as W. P's vvhich are none of his as they lye he has added these for all the rest follovv from But vve novv come to his Arguments deduced from the premises he has made for W. P. Says the Bp. meaning himself He does not find the Quakers to be so good at believing or drawing due consequences or deducing and discovering all the particulars comprehended in generalls To vvhich vve ansvver in short that vve do not vvonder he should tell us so vvho so strenuously endeavours to misrepresent us not only in what 's past but in much that follows 2 Says the Bp. It is not true that all the fundamentals of Christian Religion follow from or are comprehended in this Doctrine Christ is our Propitiation some of them particularly mentioned by Mr. P. do not thence follow as that there is a holy Ghost that he convinceth Men of Sin c. Nay not that p. 34. That Christ is ascended for he might have been a Propitiation and Sacrifice as were those under the Law and yet never have ascended no nor rose again Mind Reader the words all and follow from nor the deduced words does not thence follow were not spoke by W. P. But leaving that with thee we will now attend to justifie W. P's words Then say we by the same rule That no Man can say Jesus is the Lord but by the holy Ghost as saith the Scriptures 1 Cor. 12. 3. Nor no Man understand or savingly believe or know the things of God but by the Spirit of God according to 1 Cor. 2. 10 11 12. tho' we confess they may and do pretend to both traditionally so likewise no Man can truly and savingly believe Christ as a Propitiation in order to the remission of Sin but by the same Spirit and as such a true Believer hath the holy Ghost for the authour of his saving conviction and belief so consequently he must believe there is a holy Ghost as W. P. well observeth and which convinceth for Sin according to John 16 18. But that we may not be misunderstood we do not here mean of such extraordinary Revelations as of the knowledg of the outward History of Christ's death and sufferings but as of the illumination of the holy Ghost in such agreeing with the holy Scriptures But as to such from whom God hath with-held the knowledge of the Scriptures or outward History we shall speak of that in its place in the mean time we say he that believes as aforesaid to give W. P's own words Can hardly disbelieve any fundamental Article of Christian Religion and comprehends the main Doctrine of Christian Religion and as so many lines drawn from the Circumference to the Center they all Center in Christ Then as to the Bp's saying Christ might have been a Propitiation and Sacrifice as were those under the Law and yet never have ascended no nor rose again To say nothing of the disproportion between the sacrifices under the Law and the one Sacrifice of Christ for the remission of Sins we ask how came the Bp. so greatly to ofrget himself thus to assert both in contradiction to the holy Scriptures as well as his friend Geo Keith whom he quotes as a close evidence against us for to the owning of and belief in Christ as a Propitiation for the remission of Sins as W. P. hath done It was no less necessary to that end that Christ should rise again as that he should suffer See Rom. 4. 25. besides other Scriptures which for brevity we omit Where speaking of Christ who was delivered for our Offences and raised again for our Justification here the Apostle makes Christs suffering and rising again necessary to his being a Propitiation contrary to the Bp. Next G. Keith in page 26. of his first Narrative says expressly thus I say with them and all Christendom that if Christ had died and not risen again he could not have been an attonement for our Sins this is so full and contrary to the Bp's Assertion that we think 't will both puzzle the Bp. and his Advocate G. K. to reconcile the contradiction But it may be hoped the Bp. will retract rather then have G. K. and if he can believe G. K. as readily against himself as he doth against us all Christendom against him Now to his third head saith the Bp. thus To tell Mr. P. thus much as to his Paper once for all Implication of Faith is not a profession of Faith Answ We allow 't is not so in all cases as we shall find it in the Bp. hereafter particularly in pages 19 20. of his Reply and such strange sort of Implications too as that we think no such consequence can possibly be deduced from his premises as he makes but in our case it is otherwise and had he been an Impartial Reader as he pretended and had had but a grain of Charity in him towards us it would have saved all this work while that Paper called Gospel Truths vvas but a brief account as it tells us and the Bp. had R. Barcla's Apology vvhich states and vindicates most of our Principles largely as also W. P's Rise and Progress of the Quakers doth several of them briefly vvhich vve should think vvould have
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.
Men so hardened as it appears by Mr. P's wresting Scripture to elude the Truth Mr. P. first in a manner confesseth himself put to his shifts I am sensible of the disadvantage I am under c. saith he Yet proceeds he to shift on Answ We have little cause to believe the Bp's mourning is real while he continues to abuse as well as misrepresent us as he doth however let his mourning be of what sort it will 't was needless here because 't is without ground for we deny W. P. doth either wrest Scripture or elude the Truth But on the other hand 't is very plain the Bp. doth here wrest W. P's words to sute his own turn not only in not laying down his following words but wrongly applying those he has laid down Now W. P's words are these viz. I am sensible of the disadvantage I lye under and that I touch a tender place and what I say upon this Head also anon upon the Supper will be against wind and tide with the generality Now Reader judg doth W. P. in a manner confess himself put to his shifts or doth he not rather express himself thus with respect to the people who are generally in the practice of Water Baptism and the outward Supper and consequently therefore did believe the harder to be prevailed upon by his Arguments and this we take to be no more then if the Bp. were writing against the Papists in a received Tenet of the Church of Rome Suppose Transubstantiation might not the Bp. with a great deal of reason say with respect to them I am sensible of the disadvantage I lye under c. would this be in a manner confessing he was put to his shifts but we have more of the same kind nay worse in what follows The Bp. proceeds to vindicate his allegation in his Testimony viz. P. 17. The Bp. had avouched those words of our Lord Matt. 28. 19. was an Institution and command of Baptism with Water and gave two substantial reasons which he holds to Baptizing with the holy Ghost was not in the Apostles power therefore it could not be the thing commanded them 2ly Baptizing with Water was the Apostles and primitive practice and has been ever since the practice of the Church To the first of these Mr. P. answereth it is not true and to make that good alledges Acts 10. 44. while Peter yet spoke these words the holy Ghost fell on all those that heard the word Hence he infers that Peter Baptized Cornelius with the holy Ghost Now was there ever any thing more impertinent and inconsequent while Peter spoke c. the holy Ghost fell on them c. therefore which was the point to be proved was it Peter's act and in his power to Baptize with the holy Ghost no the Spirit breatheth where it listeth John 5. 8. But God says Mr. P. by the Apostles did Baptize Believers with the holy Ghost to which the Bp. answers as we take it tacitly granting the matter Did he so Then 't was God Baptized them with the holy Ghost and not the Apostles they were only instruments at pleasure as long as the act was not principally theirs it cannot be concluded hence to have been in their power Thus the Bp. Answ Reader we must desire thy excuse for this long citation we could not well avoid it for the following reasons 1st Let a Man act ever so warily 't is much if his words be not perverted as the Bp. hath done by W. P. on this point 2ly It will in part appear from the Bp's own words tho' to be sure not designedly how unfair he has been unto W. P. in representing him as if W. P. had said 't was in the Apostles power of themselves to Baptize with the holy Ghost tho' at the same time in a kind of contradiction to himself as a Salvo adds But God says Mr. P. by the Apostles did Baptize Believers with the holy Ghost But then with a short turn Query's as if W. P. had been of another mind before Did he so Then 't was God Baptized c. Now Sober Reader we must desire thy farther patience in citing W. P's own words as they lye in one entire Paragraph of his Defence p. 76. which will not only discover the Bp's false representation of W. P. but fully clear up the matter that W. P. never intended or meant 't was barely in the Apostles power to Baptize with the holy Ghost Thus W. P. viz. I say then the Bp's first reason is not true for God by the Apostles did Baptize Believers with the holy Ghost it fell upon them by the powerful preaching of the word thus act 10. 44. while Peter yet spake these words the holy Ghost fell on them that heard By which it is evident that Peter in that Sermon was the Minister of the Spiritual Baptism to Cornelius and his company Now Impartial Reader judg in the matter was it possible for a Man to speak more plain then W. P. doth here that 't was God by the Apostles they as his Ministers were made able by him to Baptize Believers with the holy Ghost and which was W. P's point to prove and which he did by others as well as this Argument tho' the Bp. has overlookt them and what can be said or who can be safe tho' ever so plain while it hath been the common practice of our Adversaries to misrepresent us as the Bp. hath now done by W. P. as if he should intend 't was in the Apostles power to Baptize with the holy Ghost see the Bp's own words But if we mistake him not the Bp. himself seems to allow that God did instrumentally Baptize Believers with the holy Ghost we are sure we intend not to wrong his Sense but his words to us seems to import no less while he saith Did he so Then 't was God Baptized with the holy Ghost and not the Apostles they were only instruments at pleasure as long as the act was not principally theirs it cannot be concluded hence to have been in their power Nor did W. P. ever intend 't was in the Apostles power only as Instruments in God's hand and by his power and at his pleasure they Baptized Believers with the holy Ghost but whether this was the Bp's Intention or not we will not determine and so leave it and return to the Argument That it is plain not only from this Instance cited by the Bp. but by other Arguments advanced by W. P. which the Bp. past over in silence that God did Baptize Believers instrumentally through the Apostles and therefore the Bp's first reason falls and W. P's takes place Farther whatsoever the Apostles did in the discharge of their Ministerial Office whether as to Preaching Healing or Baptizing they were but Instruments it was all done by God through them God spake through them yet they said to speak he healed through them yet they said to heal so to Baptize through them and
they said to Baptize And they were to do none of these things till they were endued with power from on high Luke 24. 49. Acts 1. 4. Ibid. 17. The Bp. proceeds as one put to his shifts indeed to give his own Term to W. P. when the Bp. told him he proceeds to shift on Thus Baptizing with the holy Ghost and with Fire the words that Mr. P. alledges p. 69. and runs upon was a special Prerogative of our Lord Jesus Christ's predicted only of him Matt. 4. 11. which should be 3. 11. and fulfilled only by him Acts 2. not by any Man ever Living The Bp's first reason then is true says he Answ If saying were proving the Bp. has done it nor will this Argument avail him any more then the former notwithstanding it seems as if he would divide fire from the Baptism of the holy Ghost and only allow it to be fulfilled Acts 2. Indeed if he had said the Cloven Tongues of fire it had been more tollerable but that fire i. e. the Spiritual fire was to accompany the Baptism of the holy Ghost when they were Baptized with the Spirit is very plainly proveable from Scripture as well from that Text which the Bp. has brought to prove 't was only fulfilled Acts. 2. as from others Thus Matt. 3. 11. John Tolls many of the wicked Pharisees and Saducees which came to his Baptism and whom he called a generation of Vipers I indeed Baptize you with Water c. but He Christ shall Baptize you with the holy Ghost and with fire As if he had said you or who ever are Baptized with the Baptism of Christ shall be Baptized with the holy Ghost and with fire Now we suppose the Bp. will hardly plead that all those John then did speak unto were of that number Acts. 2. consequently then Fire accompanied with the holy Ghost was to extend to others as well as it did to those Disciples Acts. 2. which we shall farther prove In the mean time with respect to the Bp's opinion in the matter as we cannot wonder at it so neither do we think him a competent Judg whether Fire accompanies the Baptism of the Spirit or not because we do not find he pretends to the holy Ghost unless to be obtained by outward means however let the Bp's opinion be what it will we cannot but admire he should affirm so contrary to plain Scripture not only in the above but in what follows as that the Baptism predicted Matt. 3 11. was only fulfilled Acts 2. whereas if we credit the Apostle we shall find it otherwise thus Acts. 11. 15 16. And as I began to speak the holy Ghost fell on them as on us in the begining then remembred I the word of the Lord how he said John indeed Baptized with Water but ye shall be Baptized with the holy Ghost Here Peter refers to the pouring forth of the holy Gost at the time of Pentecost and the marginal note in the Bible refers to Chap. 2. 4. which shews that Babtizing with the holy Ghost was not fulfilled by Christ at that time mentioned Acts. 2. 4. but that it continued in the Church and was dispensed through the Apostles ministry afterwards so not fulfilled only by Christ as the Bp. saith How then came the Bp. to fall into this mistake he will do well to consider whether it be not for want of inward acquaintance with the Spirit by which he would experimentally have witnessed that Spiritual fire doth accompany the holy Ghost As to what he saith of the prerogative of Christ we ascribe to it as much as he can do but then we say he that had and hath all power in Heaven and Earth Matt. 28. 18. could and did enable the Apostles instrumentally to Baptize Believers with the holy Ghost as has been shewn by W. P. Now as to the Bp's Second Reason Ibid. 17. That Water was the thing commanded Matt. 28. 19. and that the Apostles practice in Baptizing with Water was in obedience to that command which assertion of his depending upon that commission we now come to consider the same by which if it appears that Water was not there commanded it thence follows what the Apostles did in that of Water was practice and not Institution thus the Text Matt. 28. 19. Go ye therefore and teach all nations Baptizing them in the name of the Father and of the Son and of the holy Ghost Now that we are not to understand Water was intended by this commission appears 1st Because here is not a word of Water mentioned 2ly Because the Baptism of Christ was the Baptism of the Spirit spoken to in short by us and more largely proved by W. P. 3ly Because we find the Apostles as instruments did by the power of God not of them selves Baptize Believers with the holy Ghost as proved also by W. P. Lastly because we no where read when the Apostles used Water in outward Baptism they followed the terms of that Commission as they ought to have done had they understood it Water by doing it in the name of the Father Son and holy Ghost But did it in the name of the Lord or Lord Jesus in which last form practicers of Water Baptism in our day would we suppose not think it rightly performed Now for these reasons with others which for brevity we omit we have no ground at all to believe that Water was commanded by that commission but on the contrary that the Baptism of Christ by his Spirit was intended thereby consequently then what the Apostles did in use of Water must be practice and not Institution as were the many legal Rites Circumcision Purifications Vows Shavings c. which we find they also practized as well as Water Baptism even after they had received the holy Ghost Farther we do not find any of the Apostles mentioning Water Baptism to be any part of their mission nor yet recommending the practice of it in their Epistles to any of the gathered Churches in the first settlement tho' they do far lesser things then some in our day account of Water Baptism and since they are silent therein we may well conclude that their practice in that of Water was not from that command Matt. 28. 19. but on the same foot they did those other Legal things before mentioned Nay we find that great Apostle Paul was so far from believing Water Baptism to be any part of his commission that he not only thanks God he Baptized no more of the Corinthians 1 Cor. 1. 14. but adds in the. 17. Vers He was not sent to Baptize Again altho' he writ an Epistle to the Ephesians and in Acts 20 tells them he had not shuned to declare unto them all the counsell of God Yet not a word of a Command for Water Baptism But on the other hand speaks of and recommends in several Epistles the one Baptism of the Spirit see Eph. 4. 5. 1 Cor. 12. 13. Gal. 3. 27. Thus then the Bp's
replied that they Preached no New Gospel but the same which was confirmed before by Miracles and therefore needed no new ones to confirm it and also that John the Baptist with many of the Prophets tho' immediately and extraordinarily called yet did no Miracles that we read of and the same answer may serve for us while we have always been ready to confirm our Doctrine by holy Scripture but altho' such extraordinary Gifts of Tongues c. are ceased yet it doth not therefore follow we ought to neglect the inward teachings and dictates of the holy Spirit of God which is given to Christians as a standing perpetual rule and more immediate guide under the New Covenant to walk by and without which they cannot rightly perform their duty to God as we have shewn before p. 54. As to that Text 1 Cor. 13. 8. brought by the Bp. 'T is plain those Gifts there mentioned were to cease by giving way to what was more excellent more perfect see p. 10. 11 12. following vers and not by being succeeded by what is more carnal and destitute of the Spirit but leaving this at present we shall attend the Bp's Objection which relates to the Ministry viz. that none can now Preach in the Demonstration of the Spirit and power To which we answer If that were so then none can preach as the Oracles of God nor in preaching be beneficial to the People since the holy Scripture tells us that the Spirit is a necessary and essential qualification to constitute a Minister of Christ which we shall prove 1st from Jesus Christ himself when he gave the Apostles that commission Matt. 28. 19. to Preach he tells them thus Vers 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even to the end of the World We hope none will be so trifling as to say this Command extended only to the Apostles if any so weak to think so then the foregoing Vers 19. about Baptizing which they suppose Water must likewise extend no farther but supposing none so weak thus to object yet some mâ—y Query how was Christ to be with his Ministers to the end of the world Was it not by the holy Scripture the outward means now left to Christians To this we answer 't was by his Spirit which we prove from Christs â—wn words John 14. 16. I will pray the Father and he shall give you another comforter that he may abide with you for ever Vers 17. Even the Spirit of truth he dwelleth with you and shall be in you Ver. 26. The comforter the holy Ghost he shall teach you all things saith Christ John 15. 5. Without me saith Christ ye can do nothing from these with more Texts of Scripture 't is plain that Christ by his Spirit was to be with his truly constituted Ministers to the end of the World by whom they were taught all things and without whom they could do nothing and pursuant to that commission and promise of Christ the Apostles were called commissionated and did Preach by the Spirit according to 2 Cor. 3. 6. Gall. 1. 11 12. 1 Cor. 2. 4. and we do not find the Apostles did confine the Spirit to themselves only but did recommend the same Gift of the Spirit as the necessary qualification to the constituting a Minister of the Gospel thus 1 Peter 4. 10 11. As every Man hath received the Gift even so minister the same one to another as good stewards of the manifold Grace of God If any Man speak let him speak as the Oracles of God If any Man minister let him do it as of the ability which God giveth that God in all things may be Glorified Which we take to be as much as if he had said none ought to speak or minister about the things of God but by the Gift of his holy Spirit and who ever doth not so speak or minister cannot in so doing do it to the Glory of God We could cite more Scriptures to the same purpose which for brevity sake we omit these may suffice to shew that whoever pretends to be a Minister of Christ cannot be truly such without the Qualification of and being Commissionated by the holy Ghost And as to the Bp's saying that W. P. nor none can now Preach in demonstration of the Spirit and Power 't is but his bare assertion and more then he can prove But as to the Bp's part we may be sure he cannot so Preach since he denies it to all and while he thus asserts he will do well to consider how he came by his Ministry since Christ promised to be with his Ministers to the end of the World and that his Spirit was to continue with and in them for ever from which Gift of his Spirit they were to speak according to the Apostle as the Oracles of God which to be sure cannot be but in demonstration of the Spirit and Power Having thus Proved the Spirit to be a necessary Qualification to the constituting a Minister of Christ we now come to consider the Bp's outward way to Holyness and Spirituallity in which we shall find him as much out of the way as in the last The Bp. Proceeds P. 23. People are now made holy by the use of outward means and grow up in Grace by degrees yet in both cases as to Gifts as well as Holiness there are those who by Analogy and Proportion may still be termed Spiritual that is there are persons who by study and industry attain to speak with tongues c. Others who having from the holy Scriptures which were indited by the Spirit of God learnt the mind of the Spirit and being in their hearts perswaded of the Truths and Duties they have thence learnt and felt their Soul strongly moved by the Power of the Spirit under the Ministry of the Word to the performance of such Duties have yielded themselves and submitted to the Conduct of the holy Ghost leading them by Scripture into all truth as well as Holiness Thus Reader we have given thee this long Citation of the Bp's that his own words may fully speak his mind Answ The Bp. hath here asserted upon his own authority and without proof that People are now made holy by the use of outward means and that there are those who by Study and industry attain to speak with tongues may be termed Spiritual But contrary hereunto the holy Scriptures do abundantly prove viz. That People are made holy and Spiritual by inward means as we shall plainly shew only before we proceed we will here again give the holy Scriptures their due place and allow them to be whatsoever they say of themselves according to these or any other Texts Rom. 15 4. 2 Tim. 3. 15 16 17. believing them to be the best Writings extant in the World and we love honour and esteem them beyond all others and are so far from laying them aside as useless that we say they are
instrumental a furtherance and help to Believers in the work of the Lord but then we say 't is through Faith which is the fruit of the Spirit Gal. 5. 22. And thus they furnished the Man of God 2 Tim. 3. 17. for so he was to be that received those benefits by them and we are so far from excluding the holy Scriptures from being helpful and beneficial to us that we exclude not other outward and instrumental means as Preaching c. But still we say it is by the Gift of the holy Spirit by the illumination of which and as the foundation all outward means become beneficial and serviceable to us and thus Acts 16. 14. Lydia Whose heart the Lord opened that she attended unto the things which were spoken by Paul Here 't was the Lord opened the heart of Lydia by which means as the efficient cause Paul's preaching became effectual to her thus much briefly as to the holy Scriptures Now to the Bp's words before Cited wherein he has asserted that People are now made holy by the use of outward means and from the Scriptures learnt the mind of the Spirit Whereas we say the principal agent and by which People are made holy is the Grace and Spirit of God which we now come to prove by Scripture Thus 1 John 2. 27. But the anointing ye have received abideth in you and ye need not that any Man teach you but as the same anointing teacheth you of all things Rom. 1. 19. But that which may be known of God is manifest in them for God hath shewed it unto them Again 2 Cor. 4. 6 7. 1 Cor. 2. 12. 1 Cor. 6. 19. Rom. 8. 9. And wicked Men also hath this Gift and means in themselves tho' they will not make use of it nor regard it Thus the Slothful Servant Matt. 25. 18. had a Talent tho' he made no use of it and the Pharisees the worst of Christs enemies Luk. 17. 21. had the Kingdom of Heaven within them Thus having shewn by a few of the many Texts we could produce the means to be inward we now come to prove People are made holy by this inward means viz. the Gift of the holy Spirit Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the Body ye shall live but if ye live after the Flesh ye shall die 1 Cor. 6. 9 10 11. Know ye not that the unrighteous shall not inherit the Kingdom of God Neither Fornicators Idolators Adulterors Thieves Covetous Drunkards Revilers Extortioners and such were some of you but ye are washed Sanctified Justified in the name of our Lord Jesus and by the Spirit of our God Eph. 4. 7. Unto every one is given Grace according to the measure of the Gift of Christ Titus 2. 11. The Grace of God that bringeth Salvation hath appeared unto all Men teaching us that denying ungodliness and Worldly Lusts we should live soberly righteously and godlily in this present World Eph. 5. 9 10. The fruit of the Spirit is all Goodness Righteousness and Truth Again John 16. 13. the Spirit was to guide into all truth then the Children of God were to be led by his Spirit and none were his but such as was guided thereby Rom. 8. 9 14. In short 't is needless to bring more of the numerous Scripture Testimonies which might be cited to prove this point but these may suffice to shew that People are made holy by the Grace and Spirit of God within Men and not by outward means as the Bp. hath asserted and the same way they are made holy they are likewise made Spiritual it being impossible to be a holy Man without being Spiritual see Rom. 8. 6. To be Spiritually minded is life and peace And the way whereby Men become Spiritual is by the Spirit of God according to 1 Cor. 2. 10. to 15. But contrary hereunto the Bp tells us There are those who by Analogy and Proportion may be still termed Spiritual that is there are persons who by study and industry attain to speak with tongues c. We ask then whether wicked Men who have attained to speak with tongues are not of the number of the B'ps Spiritual Men and whether his definition of Spiritual Men is not such as natural Men may attain unto As to the Bp's telling us of the power of the Spirit and again the conduct of the holy Ghost leading them by Scripture into all Truth as well as holiness He must not be displeased if we tell him that we know no such language in holy Scripture as leading by Scripture into all Truth On the contrary the Scriptures themselves do ascribe Holiness and Truth to the Spirit directly as we have shewn to which purpose we 'l add one Text here John 16. 13. when he the Spirit of Truth is come he will guide you into all Truth but upon what ground or with what reason can the Bp. speak of the Spirit and the holy Ghost when he first told us People are now made holy by the use of outward means And from the Scriptures have learnt the mind of the Spirit whereas the work of the Spirit is within as we have already proved If he shall retract and tell us as the holy Scripture doth that People are led into all Truth and Holiness by the Spirit we shall then agree in that point Ibid. 23. The Bp. goes on telling us the several effects producible in his way of Spirituality and Holiness and p. 24. says thus Let such Persons as these be allowed to be Spiritual and if so the Bp. says he doubts not but there will be found more such who are no Quakers then who really are and particularly the Bp. claims to be such an one himself and challenges Mr. P. to prove the Contrary Answ We will not differ with him about the numbers of his sort of Spiritually made Men and that they do exceed the Quakers believing it true But we have already proved the Bp's outward way and the Scriptures inward way to Holiness and Spirituallity do widely differ and as they so do the effects in reallity must do the same and therefore we shall be very brief with the Bp. as to his challenge and tell him tho' we allow him also to be a Spiritual Man according to his outward way of making them yet W. P. nor we need not goe about to prove that he is no Spiritual Man according to Scripture Definition since he has so effectually done it himself Thus much as to Spirituality and Holiness Ibid 24. The Bp. proceeds as to emptiness the Bp. craves pardon if he be at a loss what Mr. P. means thereby Answ Why the Bp. at a loss since W. P. spoke so very plain as to the emptiness of the Clergy while in p. 107 108. he tells him 't is preaching without the Spirit in a lifeless and humane ministry and such as were made Ministers by humane Learning and Authority whereas the Ministers of Christ became such by