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
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 that Reply we now conclude it has Miscarried Therefore to the end we may no longer remain Silent under the Bp's Charges and Reflections c. We have thought fit at last tho late to make this Publick and the rather because we have heard some have conceived an Opinion That the Bp's Reply was Unanswerable Cork the 20th of the 7th Month 1700. Thomas Wight Nicholas Harris Advertisement REader please to mind that there are Two Impressions of W. P's Defence Extant The Citations in this Discourse respects the Second very few of the First being in Ireland But the Bps. Citations chiefly Respects the First A Rejoynder to a Book Stiled A Brief and Modest Reply to Mr. Penn's c. THE Bishop seems pleased with William Penn for Printing Gospel Truths together with his Testimony before his own Defence and begins his Introduction thus P. 1 The Bp. of Cork being to vindicate the Truth and Himself thanks Mr. P. for having Printed both his own Paper and the Bp's Testimony against it at length before his Book for the Bp. believes that all sober and Reasonable Christians who shall read those two over and consider them will easily acquit the Bp. from the first of Mr. P's Imputations in his Preface that he is a man of a mind different from those who would have strife among Christians abated and for discouraging Controversies in Religion Answ Evident then it is W. P. was careful to set the whole matter fairly before his Reader that so he might be able to make the better Judgment and we wish the Bp. had as well deserved thanks from W. P. for setting down the Defence tho' not at length yet in its due strength without suppressing so considerable a part of it and perverting so much of the rest as will be found he hath done Next we are equally agreed to refer W. P's Imputation to all sober and reasonable Christians believing they will not so easily acquit the Bp. as he thinks considering he was the only Person in Ireland who broke out into a Publick Testimony against that Inoffensive Paper called Gospell Truths and therein greatly abused us as W. P. hath plainly shewn in many Instances from Page 22 to 26 of his Defence but slipt over by the Bp. with saying To Omit things less Material as if so egregiously to abuse and villifie a People as he is there charged by W. P. to have done were a light matter with him And farther to speak our Sentiments after the Bp's way Let W. P's Defence and the Bp's Reply be read over and considered by all Sober and Impartial Christians and we cannot but believe they will be of our mind for the sakes of such only there was no need of this Rejoynder that Defence being as we think a sufficient Answer of it self to the most material parts of the Bp's Reply The Bp. proceeds thus ibid 1 the Bp. says a peaceable Testimony against the slight of men touching whom it is questionable whether they be Christians or not and against their cunning craftiness who lye in wait to deceive is no moving strife or raising quarrels among Christians Answ As to the peaceableness of the Bp's Testimony his management therein doth evidently shew it and which we leave to the Impartial Reader But if Misrepresenting Abusing and Calling us no Christians if obtruding Principles upon us as ours which we utterly disown and abhor if drawing Consequences from our Words Writings we never thought of much less intended and forcing them upon us tho we disclaim them if curtailing our Writings leaving out what explained our meaning and wilfuly overlooking our plain Sense with much more too tedious to mention would make it questionable whether we are Christians or not the Bp. is in the right Nay we will go farther with him it would not only be questionable but we had without all peradventure been positively made no Christians for it hath been the constant practice of our Adversaries since we were a People thus to deal by us and amongst the rest we cannot excuse the Bp. from having a share in some of these things which shall be shewn in their places But blessed be God 't is not the Tongues or Pens of all our Adversaries in the World can make us no Christians for we have not only believed in the outward coming and appearance of our Lord Jesus Christ in the Flesh with his Sufferings Death Resurrection Assention and Mediation but in humility of Soul and to the praise of his Holy Name we can say we have witnessed his second coming in Spirit according to his promise John 14. 17 81. Chap. 15. 26. and 16. 13. to fit and prepare our Souls in order to obtain the benefit of his outward death and sufferings for us And thus we are not only Christians by Notion and Tradition but such in reallity for which we have the evidence in our selves according to 1 John 5. 10. He that believeth on the Son of God hath the witness in himself And Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God Here then is the double and agreeing record of true Religion the Illumination of the holy Ghost within agreeing with the Testimony of the Scriptures of Truth without which we shall have farther occasion to speak to But here that we may not be misunderstood we do not mean so largely of all such as some may call Quakers but of such whose Lives and Conversations influenced by the Holy Spirit bespeak them to be true Quakers and therefore true Christians Next as to the Bp's gross and to use his own Words scurrilous and unchristian charge of slight cuning craftinness lying in wait to deceive which is brought as a confirming charge to his Testmony in which he told us and tells again P. 9 he did not judge us We say as to this charge we shall not at present say much reserving it to be considered with more of the same kind only tell the Bp. That as we know not how he will reconcile this to modesty so we hope he will not say again he don't judge us while if what he says were true whether it respect our Principles or our Morals we think 't is plain he equally judges us to be the worst and basest of Men the Bp. Proceeds P. 1. Mr. P. adds he gave his Paper to the Bp. in a private way at a friendly visit upon his own desire This is what the Bp. Called writing in such a way that is hard to know what is meant If Mr. P. means that either he gave the Paper to the Bp. upon the Bp's Desire or made that Visit upon the Bp's Desire in both Senses the saying is utterly false for both the Visit and the Paper were a Surprize and altogether unexpected by the Bp. Thus the Bp. P. 1 and 2 Answ 1st As to the Paper take the words as they lye in W. P's Preface P. 1 which runs thus Given him by
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.
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
that Paper which he gave the Bp. was not writ for an exact and compleat account of our Belief and in the Defence page 25. to 28. had declared that to believe in God is to believe him Omnipotent Omniscient and Omnipresent and that in believing in Christ as a propitiation in order to remission of Sins and justification of Sinners from the guilt of Sin was included not only believing in God Christ and the Holy Spirit but a belief of Heaven Hell Rewards and Punishments and consequently the Resurrection of the Just and Unjust this one would think had been enough to have satisfied the Bp. or any one else that had not a mind to misrepresent or cavil which it may be feared the Bp. has As to what the Bp. saith p. 4 A great Man has told us of the Gentile world and their belief in multiplicity of Gods c. It nothing concerns us we are not accountable for their but our own belief and had W. P. been to present some heathen Pontiff with our Confession of Faith concerning God and his Attributes no doubt he would have been more explicit and large then what is contained not only in the Paper called Gospel Truths but even in that Creed called the Apostles But while he intended that Paper for professed Christians he thought what was delivered therein concerning God sufficient to satisfie any who had not a mind to cavil But so earnest is the Bp. in pursuit of W. P. and the Quakers that in seeking occasion against them he plainly mistakes the Scriptures which we now come to shew Thus the Bp. p. 4. Mr. P. saith that Heb. 11. 6. seems exprest for a declaration of faith in God The Bp. takes the freedom to inform him that it was not at all intended for a full confession of Christian Faith as to that Article thereof touching the Beeing Nature and Works of God but only of such an initial or natural Faith which Men had or might have without Revelation for of the Faith of such viz. Abell and Enoch and those who lived before the Flood without any Revelation that we read of he there discourses Thus the Bp. Answ We answer for W. P. that he neither wants nor desires the Bp's Information unless it were more agreeable to Scripture then we shall find this The Bp's words here doth consist of two parts the one that the Faith of Abell Enoch and those who lived before the Flood was initial and natural without any revelation that we read of Next that Heb. 11. 6. was a discourse of such a natural Faith now if we prove the first was divine Faith and the last was no discourse of natural Faith it naturally follows the Bp. hath misrepresented the Scriptures to which purpose we will begin with the first verse in the Chapter Heb. 11. 1. Now faith is the substance of things hoped for the evidence of things not seen And that this Faith was not natural but divine Faith according to Eph. 2. 8. appears very plainly from the context by the effects it produced Vers 2. By it the Elders obtained a good report Vers 3. Through Faith we understand the worlds were made by the word of God Vers 4. By Faith Abell offered unto God a more acceptable Sacrifice then Cain by which he obtained witness that he was righteous Vers 5. By Faith Enoch was translated that he should not see Death for before his translation he had this Testimony that he pleased God Now to the 6. Vers Which the Bp. says was a discourse of natural and initial Faith Vers 6. But without Faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him mind Reader the last part of this Verse was a part of what was laid down in Gospel Truths for our belief in God Vers 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by which he condemned the World and became heir of righteousness by Faith So the Apostle proceeds to the end of that Chapter which is long shewing the great and extraordinary effects of this divine Faith The Bp. seems to restrain the Text Heb. 11. 6. Only to the Faith of those who lived before the Flood But the Apostle passes on from Abel Enoch Noah to Abraham and the rest of the Patriarchs who lived between the Flood and the Law nor does the Apostle put any difference between the Faith of those before the Flood between the Flood and the Law or under the Law which the Bp. may do well to consider as also that Jude says expressly Enoch prophesied see Vers 14. Will he say he prophesied without Revelation But to shorten upon the first head Those Scriptures already cited do so plainly prove our point that we need not trouble the Reader with any more to shew that it was not natural but supernatural Faith those holy Men were endued withall by which in particular Enoch prophesied and was translated and Noah was warned to build the Ark which besides the rest are two such plain and extraordinary instances of supernatural Faith by Revelation from God that we cannot but admire the Bp. should assert those who lived before the Flood had no Revelation that we read of but what was natural and initial We leave it with the Reader and proceed to the second part in which the Bp. asserted that Heb. 11. 6. Was not at all intended for a full confession of Christian Faith touching the Beeing Nature and Works of God but of natural and initial Faith To which we answer as hath been already shewn they had divine Faith and Revelation before the Flood so consequently the Bp's Arguments do fall in course However the Text it self with the context very plainly intends spiritual and divine Faith not only with respect to those extraordinary effects produced by true Faith as well before as after the Flood but also seems expressed as W. P. hath asserted for Faith in God And we say Christian Faith too because the Apostle speaks in the present tense notwithstanding his Attributes be not there enumerated no more then they were by Moses in the word I am Instanced by W. P. but past over in silence by the Bp. Now to that Vers 6. We take leave to ask the Bp. what Faith it was they were to come unto God by and without which it was impossible to please him whether was it Natural and initial or Spiritual and supernatural Faith if he answers as he said before Natural we tell him that cannot be since the Scripture tells us all were by nature Children of wrath and that Man naturally has nothing nor can perform any thing acceptable to God see these Texts John 15. 5. Eph. 2. 3. Pro. 20. 24. 1 Cor. 2. 14. Besides many other Scriptures consequently then that Faith mentioned Heb. 11. 6. intended no other then
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.
before to which we refer Lastly as to his Calling the Light within a Poysonous Pill we hope he will not blame W. P. or any other for saying he has no share in it while he thus reviles it and how far the Expression may Affect the Bp. in the sight of the Lord we Love But to be plain had we who believe in the Light of Christ uttered such words we should have concluded our selves guilty of little less then Blasphemy Nor do we see how his salvo of calling it the Quakers Light will excuse him since we have always declared it to be the Light of Jesus Christ and universaly given to all Men often testified unto in the holy Scriptures The latter end of p. 13. and 14. The Bp. exclaims against W. P. for mentioning many Reformers and Martyrs in concurrence with us as to the double and agreeing testimony of the Spirit of God within and the Scriptures of Truth without but says the Bp. without producing one word out of them or referring to any Treatise or Page Answ If the Bp. had first confuted the Scripture Testimonies W. P. laid down directly proving the sufficiency of the Light Grace and Spirit of God within he would have had the better pretence to have harrangued upon W. P. about these Authors but that he did not for a good reason indeed because he could not And as to those Authors if the Bp. had published his Answer while W. P. was in England he might have receiv'd a fuller answer from himself then we can give he being a Person to be sure better read then we are However we question not in the least but W. P. had good ground for what he asserted tho' at the same time we think 't is plain he laid no such great stress upon their Authority seing he referred not to particular Treatise or Page and what need for it since he quoted Chapter and Verse of an undeniable authority viz. the Scriptures But why is the Bp. so loud against W. P. for what he is so guilty of himself he tells us That Luther Melancthon Zuinglius and Calvin as well as other Reformers and Reformed generally hold among other points Three that are expresly contrary to what the Quakers teach of the Light within And so goes on to tell us what those Three points are and after all not one word in what Book Treatise or Page we should find any one of them Now is it not strange the Bp. should so inconsiderately fall into the same Errour he but just before charged upon W. P. or must it be a Fault in W. P. and none in the Bp. But the Bp. tells us he fairly avers it and takes upon him to prove it if Mr. P. or his Abetters shall deny it c. Answ If he does it no better then somethings we have noted him not only short but unfair in before we have but too much cause to believe his proofs will be very lame But to end this Dispute and come nearer home let the Bp. but fairly refute the many Scripture Testimonies quoted by R. B. W. P. and some by us to prove the sufficiency of the Light Grace and Spirit of God within Man given as a sure Guide and Director c. to him and he will do the work fully without either troubling the Reformers or Martyrs P. 15. The Bp. goes on thus If they i. e. the Quakers shall say the Bp. wrongs them in saying they make their Light within the rule of their actions at any time without or against holy Scripture besides what may be produced out of their Books by way of Doctrine and particularly W. P. p. 105. let them answer among others to these two matters of fact One Knight on a certain Lords day in the time of Divine worship came into the Congregation And stood there stark naked Crying out behold here the naked Truth Again one Workman in the town of Ross Gave out for a miracle he would fast Forty days But tho' he gave off before the Forty Days were near at an end Yet it was discovered that in a Rick of Beans near his Chamber he had made a great hole and devoured a suitable quantity of them Answ 1st As to W. P's Doctrine p. 105. If false Doctrine why does not the Bp. confute it he tells us in p. 2. he ought not to connive but why then doth he do it here and not only here but before for this is the place we complained of before wherein he made a great Out-cry against W. P. for falsifying the Sense of the Scripture John 3. 21. about the Light And at the same time was wholly silent to the many other Scriptures which followed and which W. P. brought to prove the Light and Spirit of God within Men Doth the Bp. think to come off thus by calling it false Doctrine without proving it such we think 't will hardly pass unless with very credulous Readers Surely if the Bp. had well considered what he said or well observed what the holy Scripture saith he would scarce have quoted that page for false Doctrine above any other in that Book great part of it being Texts of Scripture so full to the point he had in hand that hardly any thing can be more plain Reader see 105. first and 115 116 pages second Impression 2ly As to the Story of Knight the Instance of which looks as if the Bp. would go far rather than want matter to defame the Quakers withall it being about 26 Years Old we hardly suppose the Bp. gives this story of Knight's nor yet Workman's from his own certain knowledge if from report as we understand he doth would it look well in a Quaker to take a story out of the Cobler of Gloster concerning a Priest or Bp. and spread it as the Bp. hath done let him consider of it As to the Story it is not true in all its parts as laid down by the Bp. according to our best Information for we have made full enquiry into the matter and do find that altho' he did go and stand naked before the Congregation yet that he never said these words behold here the naked Truth for the Bp. may assure himself had Knight spoke such words the Quakers would have been as ready to disown him with abhorrance of such Expressions as the Bp. is to Asperse the Quakers with the Story and how ready he is at that we leave the Reader to judg But as to John Knight for so was his name the Man is dead and cannot answer for himself but his Widow gives the relation of the words he spoke as he gave them to her which are these As odious as I seem in your eyes so odious are your actions in the sight of the Lord. And how odious the Actions of that Congregation was in the sight of the Lord the Lord best knows And as to Knight's call to that service we shall leave it to the Lord But this we can say we
never knew or heard otherwise but that he was a very sober honest and Religious Man and so continued to his end which Character we believe all who knew him will give of him Thirdly As to the story of John Workman according to our best information that story is not true as related by the Bp. the Man being also dead his Widow has given a Narrative of the whole under her hand too long to be inserted here but to give it in short She says He never gave out at all much less as a Miracle neither pretended to fast any certain time for when he was asked the Question by her self and others he answered he could not tell how long he was to fast that was hid from him the time was until he had freedom from the Lord to eat She farther says She is fully assured he did really fast Thirty days in which time he eat nothing only at sometimes washed his Mouth with small beer or water and at times drank a little water Then as to the Bean Stack being near the Chamber where he lay and that he made a great hole and devoured a sutable quantity of them she says it is utterly false for there was no such thing near his Chamber and that his Haggard of Corn lay at some distance from the House But this she remembers that such a Lie was forged by a Light Frollicksome Fellow at Ross who kept an Ale-house and to make his Tipling Guests merry raised this lying Story upon that honest Man for so we call him and so he was reputed by his neighbours and one that abhorred deceit and lying and therefore his reallity in this thing is the less to be questioned and if the Bp. can disprove him to be such by credible witnesses or the Story otherwise then as we have told he may do it if he can And so we proceed to the Bp's demand Ibid. 15. The Bp'â— demands of Mr. P. â— Whether every strong impulse of mind is to be followed as being the Light within if not what have we to try the Light within by if it be said Scripture agreed but can Mr. P. produce a double and agreeing record for these and the like actions Answ As to the Bp's demand Is every strong impulse of the mind to be followed as being the Light within We answer no nor doth it therefore follow because some hath falsly pretended to the Spirit of God that therefore the true motions of the Spirit are to be rejected No more then because false Prophets and Teachers pretended to be sent of God that therefore the Spirit in the true Prophets and Teachers ought not to be regarded Nor more then because some who have preferred the Scriptures to be their rule of faith and practice mistaking and perverting the Sense of the Scripture have held or practised wrong things therefore the holy Scripture should be wholly rejected and nothing believed or done that is therein declared or recommended And as to our Doctrines and Practices we do not refuse in matters of controversy with our Adversaries to have both tryed by the holy Scriptures and here may be a fit place to answer a Charge or Reflection of the Bp's in this Paragraph viz. There is no project so wild that their pretended Light within may not lead them into Answ We utterly deny the consequence and say the Light of Christ which we profess to be led by did never lead any either into wildness or immorality but on the contrary such as follow it are led by it into godliness and sobriety according to the agreeing record Titus 2. 11 12. Eph. 5. 9 10. 1 John 2. 27. And if any coming among us and pretending to be of us are guilty of Immoral practices we have Church Discipline by which we deal with and disown such as the nature of the Case may require Then as to Doctrines and Practices upon a religious account if any should under pretence of the Light within broach any evil Doctrine or act any thing repugnant to or against the Testimony of the holy Scriptures we disown such Doctrines or practices knowing that as every evil thing contradicts the Scriptures so it really doth the Spirit from whence the holy Scriptures came and consequently in reallity they cannot oppose one another Now as to those two Instances brought by the Bp. which he demands a double record for if he means going Naked or Fasting without his other untrue Circumstances We answer tho' we neither say nor allow such extraordinary things as appearing naked ought to be done by imitation or because some of the Lords servants did so of Old Yet he may remember we have examples in holy Scripture for both Did not the Prophet Isaiah walk naked and bare footed three Years as a signe Isaiah 20. 2 3. And how was he and the Prophet Ezekiel as Signes and Wonders to the wicked in what the Lord required of them many Instances of which we could produce but for brevity sake we omit them And as to Fasting we have so many examples of that kind in both Old and New Testaments that we think it needless to bring any proof for that practice Thus having reply'd to the Bp's demand we proceed Ibid. P. 15. The Bp. ends this Paragraph with telling us he could have assigned more immoral instances but has forborn And to end this Paragraph we must tell him our thoughts which are that if he could have gotten either more or such as he thought would have rendered the Quakers more odious we are doubtful whether his good inclinations to the Quakers would have been so prevalent on him as to have forborn on that account P. 16. Notice should be given says the Bp. of W. P. of his repeated cunning as well as unfaithfulness in citing another particular Writer against the Bp. his cunning and Mr. P. ought to have remembred who lately Printed that amongst his Maxims that Cunning borders upon Knavery In that he never produces his Authors words and his unfaithfulness in representing the sense widely different if not contrary to what it is Ouzelius in his notes on Minutius Felix tells us the primitive Christians forbore the Heathenish customs and particularly therefore they rejected the Custom of Crowning their Dead with Garlands this Mr. P. refers to if he refer to any thing to be found in that Author Thus the Bp. Answ 'T is no news for the Bp. to make much of a little as well as much ado to no very great purpose against W. P. pray Reader see W. P's Defence p. 71. and there thou wilt find he doth mention some of his Authors words contrary to what the Bp. hath asserted Thus W. P. I beseech him i. e. the Bp. to converse with Ouzelius upon Minutius Felix and he will tell him that the first Christians were taxed and despised for ill bred in Manners unpolished in Speech unfashionable in Behaviour in fine Rusticks and Clowns as the Christians ironicaly returned their
Scorners the stile of well bred and Eloquent this and much more he cites out of Lactantius Theodoret and Arnobius c. This is what W. P. has in that page exactly as it lyes there Now judg in the matter Candid Reader who is most guilty of cunning and unfaithfulness W. P. in citing his Authors words as above or the Bp. in saying he did not and taking no notice or giving any answer to that large Quotation And besides if we mistake not the Bp. hath given his own Church a great wound by the above citation out of that Author who as the Bp. says forbore heathenish customs and particularly they rejected Crowning the Dead with Garlands upon which the Bp. asks thus Is there no difference betwixt Idolatrous Rites and the innocent Fashions of Christians ordinary apparel So that we think he makes Crowning the Dead with Garlands an Idolatrous Rite as well as a heathenish custom upon which we ask what sort of Rite or Custom that is in a certain Church which makes fine Garlands for the Dead hanging them up in their Worship Houses with long streaming Escutcheons to say nothing of covering the Dead with them Let the Bp. consider the matter But notwithstanding what we have said we have not yet done with the Bp. upon this head of cunning and unfaithfulness we observe the Bp. has made a great ado and spent good part of a page about Ouzelius c. to fix this charge upon W. P. without reason Now we ask the Bp. whether he had not something like cunning in this to amuse his Reader while at the same time he skipt over several other Authors some of whose Treatises were cited by W. P. concerning the Care and Zeal which some of the antients had to suppress Heathenish customs in Manners and Behaviour from getting in upon Christians see W. P. Defence p. 71 72. But that which is more observable is that altho' W. P. brought several Scriptures Chap. and Vers against conforming to the World in their Fashions Dresses and Apparel and particularly Rom. 12. 1 2. 1 Peter 1. 13 14. Chap. 3. 3. yet the Bp. takes no notice of all those Scriptures tho' they were brought by W. P. in Answer to the Bp's Testimony in which he put W. P. upon the Proof to shew the primitive Christians differed from others of their Nation and Quality in such things Now what imaginable reason can be given why the Bp. should make so much ado and without cause too about Minutius Felix c. while he was silent to all the rest of W. P's proofs But to conclude about that of Apparel and Dresses we shall only say It is much to be lamented that so great an Overseer as the Bp. should by not more publickly appearing against tacitly plead for and countenance such abominable pride in Apparel and Dresses by calling them innocent fashions as is found reigning amongst the generality of those called Christians in our day As to what the Bp. tells us of Octavius that the Christians knew one another only by their Innocence and Humility and not by any bodily mark We Answer the Bp. may know not only Innocence and Humility was a sign that Peter belonged to Jesus but his Speech also Matt. 26. 43. Again the boldness of unlearned and ignorant Men was another mark Acts 4. 13. But to the next Ibid. 16. The Bp. goes on and as to their language after all artifices Mr. P. has not been able to produce which was a pressing point of his business one precedent or shaddow of a Testimony that the primitive Christians used not the ordinary Civilities in their common Discourse and Salutations but affected a different Style or way by themselves contrarily he might have remembered that the beloved Disciple being to write to a Christian Sister of Quality salutes her by an inscription To the Elect Lady Answ We must needs say we cannot but greatly admire at the Bp. thus with an artificial flourish to assert against his own knowledge while he wilfuly overlookt W. P's Arguments relating to this particular case of Salutations see his Defence p. 73 74. there thou wilt find he plainly proves Matt. 23. 6 7 8. Luke 10. 4. from Christs own words both his condemnation upon the Pharisees for loving honour and salutary greetings and particularly in affecting to be called Rabbi as also his positive command to his Disciples against such practices of being called Masters Again W. P. Quotes Christs Question to the Jews viz. How can ye believe which receive honour one of another and seek not the honour that cometh from God only John 5. 44. And after all this with more to tell us W. P. has not been able to produce one precedent or shadow of a Testimony that the primitive Christians used not the ordinary Civilities in their common discourse and Salutations is we think as much as to tell us that they obeyed not the command of Christ or if they did that the Sun doth not shine when it appears in its greatest Lustre Then as to Language If the Bp. means Thee and Thou to a single person we find in holy Writ all sorts used it then which if all did now there would be no difference in that point between us and any other sort of people We could say much upon the fullsome and flattering Titles and Complements of the times which to be sure no precedent is to be found in the Scriptures for and particularly those Titles given to the Bp's far beyond and above what ever was given to Timothy or any others that we read of in holy Scripture who yet were endued with the Spirit and power of God beyond what any of our Bishops will pretend to But we study brevity and will therefore be short upon this Head only before we end we must answer to the Title of the Elect Lady who the Bp. tells us was a Christian Sister of Quality but Dr. Hammond a person of great note in the Church of England in his Annotations on the New Testament tells us that direction 2 John 1. to the Elect Lady will be best rendered to the Elect Church or Congregation see Wilsons Christian Dictionary more largely Verbum Lady and if so as Hammond says the Bp. is mistaken in that Inscription to be sure at least that he and the Bp. differ in their Opinions therein But as to the word Lady as it signifies a particular person it is our practice sometimes to call a Lady the Lady such an one or a Lord the Lord such an one which is no more then to say such a Lord or such a Lady so called not my Lord nor my Lady and so we end this Paragraph The Bp's next head p. 16 17. is about Water Baptism in which he does as in other cases as we take it for want of better Arguments endeavour to misrepresent W. P's sense as we shall plainly demonstrate in what follows he begins thus The Bp. sincerely professes he mourns to see
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
the best Chapmen and comes off with much good may they do them Then say we to the first the Butchers have no reason to complain of us and to the last what ever good he would have the meat do us 't is plain he did not intend the story in kindness while he makes it a Scandalous Instance Now as to our eating and drinking we hope we do it in the fear of God and in moderation let the Bp. say what he will and if the Bp's aptness to vilifie the Quakers had not been uppermost and most prevalent with him he might with a great deal more ease have found those nearer to him then the Quakers who are guilty of great Excesses as riotous Feasting Drunkeness Sporting Games Plays Pride Wantonness with many such like things that appear but too plain to be gross carnality and which behoved the Bp. to see his own Flock more clear of before he had brought this Instance to prove the Quakers guilty of Carnality We would have the Reader observe that the Bp. in this page 21. which we are now upon had made a mixture of Interwoven charges which we could not so regularly answer without bringing the parts of each charge together which lay distant as we did in the foregoing instance of carnality so we do now in that of his Charging us with worldliness Thus If minding worldly gain says the Bp. and being so intent on it Day and Night as to pass most days in the week without a Prayer to God either in publick Assembly or private Family if the sliest ways both to get Money and to keep it be worldliness he knows no sort of People according to the degree of each given to those vices more then the Quakers and again at the end of that page goes on thus And indeed how they should be a heavenly minded People who so much restrain Prayer that is lay aside forbear or neglect it as to common practice at least have done so till of very late Years Answ If charges were proofs in these and other Instances the Bp. had no doubt made us some of the worst of People but to be reviled and abused without cause has fallen to our lot which we may not strange at since it was the lot of the Apostles and primitive Christians from the Men of that age and more especially from the chief Priests Now as to that gross and uncharitable reflection upon our getting Money we have already spoken to it before so it needs no farther answer here But that we appeal to the Searcher of Hearts who best knows whether we have preferred or regarded worldly things above the things of God But as to Prayer we say it is a false charge that we ever did either for worldly gain or upon any other account Restrain Neglect or lay aside Prayer either of late Years or from the beginning Indeed if the Bp. means the many set forms of Prayer made ready to our hands by Men he 's in the right in saying we neglect them tho' not to get worldly gain and hope we shall do so to the end and we tell him if such formal Prayers would make Men better Christians and more acceptable to God there is a Church that perhaps far exceeds his for multitude of Prayers namely that of Rome But as to the Quakers they firmly believe no Prayer is acceptable to God unless performed by and through the assistance of his holy Spirit which doth not only consist in Vocal but Mental Prayer according to Rom. 8. 26. We know not what we should Pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered Again 1 Cor. 14. 15. I will Pray with the Spirit c. This sort of Prayer we dearly own and to Gods praise without boasting we can say we have had and still have it frequently among us not only in our publick Meetings but also in private Families both Vocally and Internally and not only so but we are taught by the help of the Spirit to Pray in Spirit every where according to 1 Tim. 2. 8. as well in our Business and Callings as in our publick Assemblies Ibid. 21. The Bp. says he could mention more Scandalous Particulars or Instances both of carnality and worldliness among them but it is not agreable to his Temper For a Man to say the worst he can which we suppose the Bp. has done and more than is true and then pretends he could say more is we think a â—ye way of slander and bespeaks no good temper Again the Bp. p. 22. Let Mr. P. then know whatsoever Mens attainments may be it s not good so much to boast of their being Spiritual Answ God he knows we boast not nor have we any thing whereof to boast as of our selves but may we not without boasting as David did Psal 66. 17. Tell others what God hath done for our Souls And having by good experience witnessed the good and blessed effects of the Light Grace and Spirit of God upon our Souls shall we not in the love of God call and invite others thereunto surely we may and if for these things we are accounted boasters we must and shall be content to bear this reproach with the rest Ibid. 22. To speak says the Bp. to the true Notion of Spirituality such Spiritual Persons as Mr. P. pretends to be and as the Apostle speaks of 1 Cor. 11. but we supose he intended 1 Cor. 2. the place so much insisted on by Mr. P. and ever and anon alluded to by him and his followers Neither Mr. P. is nor any Person that we know now living Namely they can none of them Preach in demonstration of the Spirit and Power Vers 4. They have not says the Bp. those extraordinary Gifts of the Spirit to speak with tongues and Prophesie heal the Diseased And so the Bp. goes on to other miraculous Gifts and Revelations of the Spirit which the Apostles had And in p. 23. adds this kind of Spiritual Men are ceased Answ It would take up much time and Paper to be so large upon these Objections of the Bp's as we could be to shew how that through the coming in of the Apostacy Men became outside and nominal Christians by forsaking and neglecting the inward guidance of the Grace and Spirit of God and instead thereof set up outward Forms and Prescriptions of Men But we shall be brief and only and this that God in his infinite goodness is bringing his Church out of the Wilderness and from the teachings of Man to the teachings of his good Spirit But to proceed First As to such extraordinary and Miraculous Gifts of the Spirit as of healing the Diseased and speaking with tongues which the Apostles had we shall at present only return the Bp. the same answer which the first Protestants usually gave the Papists who demanded a confirmation of their New Doctrine as they termed it by Miracles to which the Protestants
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