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
of that Reply we now conclude it has Miscarried Therefore to the end we may no longer remain Silent under the Bp's Charges and Reflections c. We have thought fit at last tho late to make this Publick and the rather because we have heard some have conceived an Opinion That the Bp's Reply was Unanswerable Cork the 20th of the 7th Month 1700. Thomas Wight Nicholas Harris Advertisement REader please to mind that there are Two Impressions of W. P's Defence Extant The Citations in this Discourse respects the Second very few of the First being in Ireland But the Bps. Citations chiefly Respects the First A Rejoynder to a Book Stiled A Brief and Modest Reply to Mr. Penn's c. THE Bishop seems pleased with William Penn for Printing Gospel Truths together with his Testimony before his own Defence and begins his Introduction thus P. 1 The Bp. of Cork being to vindicate the Truth and Himself thanks Mr. P. for having Printed both his own Paper and the Bp's Testimony against it at length before his Book for the Bp. believes that all sober and Reasonable Christians who shall read those two over and consider them will easily acquit the Bp. from the first of Mr. P's Imputations in his Preface that he is a man of a mind different from those who would have strife among Christians abated and for discouraging Controversies in Religion Answ Evident then it is W. P. was careful to set the whole matter fairly before his Reader that so he might be able to make the better Judgment and we wish the Bp. had as well deserved thanks from W. P. for setting down the Defence tho' not at length yet in its due strength without suppressing so considerable a part of it and perverting so much of the rest as will be found he hath done Next we are equally agreed to refer W. P's Imputation to all sober and reasonable Christians believing they will not so easily acquit the Bp. as he thinks considering he was the only Person in Ireland who broke out into a Publick Testimony against that Inoffensive Paper called Gospell Truths and therein greatly abused us as W. P. hath plainly shewn in many Instances from Page 22 to 26 of his Defence but slipt over by the Bp. with saying To Omit things less Material as if so egregiously to abuse and villifie a People as he is there charged by W. P. to have done were a light matter with him And farther to speak our Sentiments after the Bp's way Let W. P's Defence and the Bp's Reply be read over and considered by all Sober and Impartial Christians and we cannot but believe they will be of our mind for the sakes of such only there was no need of this Rejoynder that Defence being as we think a sufficient Answer of it self to the most material parts of the Bp's Reply The Bp. proceeds thus ibid 1 the Bp. says a peaceable Testimony against the slight of men touching whom it is questionable whether they be Christians or not and against their cunning craftiness who lye in wait to deceive is no moving strife or raising quarrels among Christians Answ As to the peaceableness of the Bp's Testimony his management therein doth evidently shew it and which we leave to the Impartial Reader But if Misrepresenting Abusing and Calling us no Christians if obtruding Principles upon us as ours which we utterly disown and abhor if drawing Consequences from our Words Writings we never thought of much less intended and forcing them upon us tho we disclaim them if curtailing our Writings leaving out what explained our meaning and wilfuly overlooking our plain Sense with much more too tedious to mention would make it questionable whether we are Christians or not the Bp. is in the right Nay we will go farther with him it would not only be questionable but we had without all peradventure been positively made no Christians for it hath been the constant practice of our Adversaries since we were a People thus to deal by us and amongst the rest we cannot excuse the Bp. from having a share in some of these things which shall be shewn in their places But blessed be God 't is not the Tongues or Pens of all our Adversaries in the World can make us no Christians for we have not only believed in the outward coming and appearance of our Lord Jesus Christ in the Flesh with his Sufferings Death Resurrection Assention and Mediation but in humility of Soul and to the praise of his Holy Name we can say we have witnessed his second coming in Spirit according to his promise John 14. 17 81. Chap. 15. 26. and 16. 13. to fit and prepare our Souls in order to obtain the benefit of his outward death and sufferings for us And thus we are not only Christians by Notion and Tradition but such in reallity for which we have the evidence in our selves according to 1 John 5. 10. He that believeth on the Son of God hath the witness in himself And Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God Here then is the double and agreeing record of true Religion the Illumination of the holy Ghost within agreeing with the Testimony of the Scriptures of Truth without which we shall have farther occasion to speak to But here that we may not be misunderstood we do not mean so largely of all such as some may call Quakers but of such whose Lives and Conversations influenced by the Holy Spirit bespeak them to be true Quakers and therefore true Christians Next as to the Bp's gross and to use his own Words scurrilous and unchristian charge of slight cuning craftinness lying in wait to deceive which is brought as a confirming charge to his Testmony in which he told us and tells again P. 9 he did not judge us We say as to this charge we shall not at present say much reserving it to be considered with more of the same kind only tell the Bp. That as we know not how he will reconcile this to modesty so we hope he will not say again he don't judge us while if what he says were true whether it respect our Principles or our Morals we think 't is plain he equally judges us to be the worst and basest of Men the Bp. Proceeds P. 1. Mr. P. adds he gave his Paper to the Bp. in a private way at a friendly visit upon his own desire This is what the Bp. Called writing in such a way that is hard to know what is meant If Mr. P. means that either he gave the Paper to the Bp. upon the Bp's Desire or made that Visit upon the Bp's Desire in both Senses the saying is utterly false for both the Visit and the Paper were a Surprize and altogether unexpected by the Bp. Thus the Bp. P. 1 and 2 Answ 1st As to the Paper take the words as they lye in W. P's Preface P. 1 which runs thus Given him by
the 2 d. Impression Who ever believes in Christ as a Propitiation in order to remission of Sins and justification of Sinners from the guilt of Sin can hardly disbelieve any fundamental Article of the Christian Religion Then goes on to prove that such a Believer must necessarily believe in God because it is with him alone Man is to be justified in Christ because that is the very Proposition and in the holy Ghost because he is the Author of his Conviction Repentance and Belief c. See that page again p. 28. Adds thus So that acknowledging the necessity of Christ as a Propitiation in order to the remission of Sin comprehends the main Doctrine of Christian Religion and as so many lines drawn from the Circumference to the Center they all meet and center in Christ and indeed it is as the Navel of Christianity and Characteristick of that Religion I would intreat him meaning the Bp. again to reflect well upon his own acknowledgment and commendation of our Belief concerning the end and benefit of Christ to mankind and he cannot think us so deficient much less under such strong and dangerous delusions as he has been pleased to represent us Thus W. P. in these tvvo pages vvhich vve vvould have our Reader to compare vvith vvhat the Bp. has laid dovvn as his And 1st see vvhat just ground the Bp. could have had to raise such contradiction had he taken W. P's ovvn vvords 2ly Whether the Bp. did vvell in Quoting these vvords directly as W. P's vvithout giving notice he drevv them consequentially vvhich in justice he ought to have done But to be sure very unfair in him to add several vvords never spoke by W. P. for besides packing the vvhole together vvithout any break as W. P's vvhich are none of his as they lye he has added these for all the rest follovv from But vve novv come to his Arguments deduced from the premises he has made for W. P. Says the Bp. meaning himself He does not find the Quakers to be so good at believing or drawing due consequences or deducing and discovering all the particulars comprehended in generalls To vvhich vve ansvver in short that vve do not vvonder he should tell us so vvho so strenuously endeavours to misrepresent us not only in what 's past but in much that follows 2 Says the Bp. It is not true that all the fundamentals of Christian Religion follow from or are comprehended in this Doctrine Christ is our Propitiation some of them particularly mentioned by Mr. P. do not thence follow as that there is a holy Ghost that he convinceth Men of Sin c. Nay not that p. 34. That Christ is ascended for he might have been a Propitiation and Sacrifice as were those under the Law and yet never have ascended no nor rose again Mind Reader the words all and follow from nor the deduced words does not thence follow were not spoke by W. P. But leaving that with thee we will now attend to justifie W. P's words Then say we by the same rule That no Man can say Jesus is the Lord but by the holy Ghost as saith the Scriptures 1 Cor. 12. 3. Nor no Man understand or savingly believe or know the things of God but by the Spirit of God according to 1 Cor. 2. 10 11 12. tho' we confess they may and do pretend to both traditionally so likewise no Man can truly and savingly believe Christ as a Propitiation in order to the remission of Sin but by the same Spirit and as such a true Believer hath the holy Ghost for the authour of his saving conviction and belief so consequently he must believe there is a holy Ghost as W. P. well observeth and which convinceth for Sin according to John 16 18. But that we may not be misunderstood we do not here mean of such extraordinary Revelations as of the knowledg of the outward History of Christ's death and sufferings but as of the illumination of the holy Ghost in such agreeing with the holy Scriptures But as to such from whom God hath with-held the knowledge of the Scriptures or outward History we shall speak of that in its place in the mean time we say he that believes as aforesaid to give W. P's own words Can hardly disbelieve any fundamental Article of Christian Religion and comprehends the main Doctrine of Christian Religion and as so many lines drawn from the Circumference to the Center they all Center in Christ Then as to the Bp's saying Christ might have been a Propitiation and Sacrifice as were those under the Law and yet never have ascended no nor rose again To say nothing of the disproportion between the sacrifices under the Law and the one Sacrifice of Christ for the remission of Sins we ask how came the Bp. so greatly to ofrget himself thus to assert both in contradiction to the holy Scriptures as well as his friend Geo Keith whom he quotes as a close evidence against us for to the owning of and belief in Christ as a Propitiation for the remission of Sins as W. P. hath done It was no less necessary to that end that Christ should rise again as that he should suffer See Rom. 4. 25. besides other Scriptures which for brevity we omit Where speaking of Christ who was delivered for our Offences and raised again for our Justification here the Apostle makes Christs suffering and rising again necessary to his being a Propitiation contrary to the Bp. Next G. Keith in page 26. of his first Narrative says expressly thus I say with them and all Christendom that if Christ had died and not risen again he could not have been an attonement for our Sins this is so full and contrary to the Bp's Assertion that we think 't will both puzzle the Bp. and his Advocate G. K. to reconcile the contradiction But it may be hoped the Bp. will retract rather then have G. K. and if he can believe G. K. as readily against himself as he doth against us all Christendom against him Now to his third head saith the Bp. thus To tell Mr. P. thus much as to his Paper once for all Implication of Faith is not a profession of Faith Answ We allow 't is not so in all cases as we shall find it in the Bp. hereafter particularly in pages 19 20. of his Reply and such strange sort of Implications too as that we think no such consequence can possibly be deduced from his premises as he makes but in our case it is otherwise and had he been an Impartial Reader as he pretended and had had but a grain of Charity in him towards us it would have saved all this work while that Paper called Gospel Truths vvas but a brief account as it tells us and the Bp. had R. Barcla's Apology vvhich states and vindicates most of our Principles largely as also W. P's Rise and Progress of the Quakers doth several of them briefly vvhich vve should think vvould have
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
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
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.
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.
yet in conclusion we do not find he pretends to confute them by any other Arguments then by his own Assertion as p. 12. he tells us by the way he does not think this Scripture Language and p. 13. avers 't is unintelligible that is Banter so that we need take no further notice then only refer the Reader to R. B's Apology where if he be impartial he will find full satisfaction However in regard the Bp. doth greatly abuse R. Bp's sense we will take notice and answer such his recitalls Thus p. 12. the Bp. cites some words out of R. B's Discourse on the sixth Proposition of his Apology where R. B. was proving that the seed Light or Grace of God is no accident but a real Spiritual substance Then says the Bp. of their feeling it yea anon Tasting Smelling seeing it and handling by virtue of it the things of God which yet says the Bp. are certainly all Spiritual things Again the Bp. goes on p. 13. that people should be able to smell and feel and handle things which being intellectual and immaterial can no ways be incident to these Senses nor are so much as ever Metaphorically said to be smelt or handled the Bp. avers unintelligible that is Banter Then he tells us he expects our Reply that he is a carnally minded Man to whom all this seems strange which he will answer anon Answ First the Bp. in this case might as well have expected to be taxed with great unfairness in wilfully abusing R. B's sense as that he is a carnally minded Man and that he is guilty of the first and such a Man in the last we think nothing can well be plainer while in the first he makes R. B. to alsude to outward senses whereas the Scope of his Arguments as well as his plain Words do prove the contrary thus p. 95. R. B's Apology and the same Section cited by the Bp. which he makes 16. but it should be Sect. 14. We come to have those Spiritual Senses raised by which we are made capable of Tasting Smelling Seeing and Handling the things of God And in plain opposition to outward Senses which the Bp. would insinuate he intended says in the next words for a Man cannot reach unto those things by his natural Spirit and Senses as is above declared Pray Reader judg in the matter can there be a plainer abuse put upon a Man while the Bp. opposes intellectual and immaterial things and Spiritual Senses to what R. B. intended when R. B's plain words intends Spiritual in opposition to Natural Senses Next as to the Seed Light and Grace of God which the Bp. cites p. 12. and which R. B. says is a real Spiritual Substance which the Soul is able to feel and apprehend from which that real inward Spiritual birth in Believers arises called the New Creature and New Man in the heart Now for confirming R. B's expressions to be sound and Spiritual both in this Citation as also in relation to Spiritual Senses we ask the Bp. what New Creature the Apostle meant 2 Cor. 5. 17. Gal. 6. 15. And what that hidden Man of the heart was the Apostle spoke of 1 Pet. 3. 4. And what those Senses were 1 John 1. 12. by which the Apostle saw felt and handled the word of Life Then what taste that was Ps 34. 8. O taste and see that the Lord is good And what that sweet savour was 2 Cor. 2. 15. Sweet Smell Cant. 4. 9 11. Chap. 7. 13. Now Reader judg in the matter might not the Bp. with much reason if he had considered rightly have expected to be termed a Carnaly minded Man by us while he rendered R. B. guilty of unintelligible Banter P. 12. the Bp. tells us R. B. will have this Light or Grace the purchase of Christs Death for every Man lightning the hearts of all in a day and subsists in the hearts of wicked Men even whilst they are in their wickedness which the Bp. tells us he thinks not Scripture Language Answ That R. B. hath fully and undeniably owned and asserted the Attonement and Sacrifice of Jesus Christ in p. 96. of his Apology as also in the seventh Proposition about Justification we suppose the Bp. will not deny and in the first doth make an especial exception against being misunderstod in that point while he was treating of the necessity of obeying the Light and Grace of Christ in order to receive the benefits of his death and sufferings for us why then might not he say this Seed Light Grace or Spirit of Christ was the purchase of his death since it came by him see John 1. 17. The Law came by Moses but Grace and Truth by Jesus Christ Again John 1. 4 9. Rom. 8. 9. John 16. 7. 13. And that it subsists in the Wicked tho' in a far different manner then in the Righteous as R. B. excellently shews see Luke 17. 21. The Kingdom of Heaven within The wicked Pharisees Mat. 25. 25. The wicked servant had a Talent tho' he did not improve it Now is it not strange the Bp. should overlook many more Scriptures then these while he was so trifling with R. B. Ibid. 12. The Bp. tells us that R. B. says That the knowledge of Christs death and sufferings as declared in the Scripture is not absolutely necessary for making people partakers of this Light Again P. 13. The knowledge of the Scripture tho' comfortable and profitable is not needful Answ We have already in Answer to the four points laid down by the Bp. as G. K's p. 45. 46. spoken to this point and therefore need say the less here nor do we find the Bp. pretends to confute it Nay tells us as to that part which lyes in p. 12. that R. B. proves it after his way And as to that part in p. 13. the Bp. has neither fairly cited it nor told the occasion for R. B. spoke in reference to such from whom the knowledg of the Death and sufferings of Christ hath been with-held to such says R. B. it is not absolutely needful so as they may be saved notwithstanding they have not the outward History provided they obey the Light and Spirit of God which he plainly proves is given universally to all And thereby from unholy become holy Men We desire thee Reader to peruse R. B's fifth and sixth Propositions for full satisfaction to all the Bp's Objections P. 13. The Bp. proceeds thus By what has been produced out of R. B. in his own words it appears Mr. Penn's double and agreeing Testimony of the Light within and the Scriptures of Truth without is but a New bubble upon the World a thin Leaf of Gold to make the poisonous Pill of their Light within go down with the less reluctancy or even suspition Answ As to the Bp's picking out and putting false constructions upon R. B's and W. P's words we have observed to the Reader already Next as to the agreeing Testimony we have spoken to that
second reason that Water was commanded by that commission falls with his first Reader be pleased to mind that in what we have said upon this head about Baptism and shall say next upon the Supper is not at all intended for a full discussion of these two points only as direct Answers to the Bp's Objections Not seing any need at present for such a Treatise in regard great part of W. P's Arguments upon those two heads in thirty Pages of his Defence lye unanswered by the Bp. and in particular that of Infant Baptism which was a main and pressing point for the Bp. to have cleared tho' we do not find he has taken the least notice of it in his Reply and after all the Bp's great talk of a divine authority for Water Baptism 't will be hard for him nay beyond his power either to find Command or Example from Scripture for what he calls Baptism When Water was used in primitive times they Repented Believed and were Baptized that is dipped or plunged Now Infants neither capable of good or evil are sprinkled on the Face with a little Water a meer humane Invention and as we find no command or Example in Scripture for such a practice so neither do we know how it can be called Baptism at all and as this is the Bp's Case till he had proved or at least vindicated his own practice by Scripture from whence he pretends to judg the Quakers we think he ought to have been more sparing in his charges against them Reader if any Objections remain in thy mind with respect to these heads of Baptism and the Supper we refer thee to W. P's Defence and R. B's Apology who largely treat on these Subjects And to draw towards a conclusion upon the Bp's two Reasons since it hath appeared by W. P's Defence notwithstanding any thing the Bp. has urged to the contrary that the Apostles did by the power of God and as instruments in his hand Baptize Believers with the holy Ghost and since it doth not appear nor can be proved Water was intended by that commission Matt. 28. 19. It therefore follows that the Bp's two substantial Reasons as he calls them falls to the ground A little more we have from the Bp. about Baptism and then for the present shall have done with this head P. 18. The Bp. tells us W. P. full well knows the Church of England Men no more allow Water Baptism to be sufficient to the Salvation of Adult Persons without the New Creature or Baptism of the Spirit then he does Answ 1st If not to Adult Persons we Query whether the Bp. thinks Water Baptism is sufficient to the Salvation of Infants 2ly Since the Baptism of the Spirit is an inward work and the means there how doth this agree with what the Bp. says p. 23. That people are now made holy by the use of outward means c. Let the Bp. reconcile these if he can The Next is about the outward Supper in the use of Bread and Wine and the Bp. begins with citing no Page as well as stepping over five Pages at once of W. P's Defence tho' afterwards he looks back to carp at the words Wine from Heaven Reader see the Defence p. 92. to 107. and compare with the Bp's Reply how little of fifteen Pages the Bp. has answered as well as the former about Baptism but perhaps the greatest part which lies unanswered are little Cavils and poor Evasions with him tho' we don't believe they will be so to the Impartial Reader This is we confess a compendious way as the Bp. told us P. 18. It stands saith the Bp. viz. the Supper upon the same immoveable foundation with the Baptism c. Answ 'T will then follow if the Bp's Foundation for Water Baptism be not sound as hath been shewn above it is not this of the Supper must be the same But the Bp. proceeds with a heavy charge and exclamation against W. P. as if he were not only guilty of a mistake but in all appearance as he says of wilful prevarication in misreporting his words that he might have something to except against for says the Bp. of W. P. the Bp. will have this Supper four times repeated in the New Testament Whereas the Bp. tells us his words respected the command for the Supper and not the Supper it self and in conclusion of his Paragraph ends with a Question thus Is there not a vast difference betwixt these two assertions This Supper was four times repeated and the command for the Supper is four times repeated which last was most evidently the Bp's sence Thus the Bp. Answ 'T is certainly a great lessening to the Bp. to make so great a noise to so little purpose from whence we conclude that either the Bp. hoped to amuse his Reader by being so Critical about a word or else he was very short sighted in his Argument in rendering W. P. guilty of wilful prevarication while the Bp. overlookt his plain words as well as sense in what followed 'T is true W. P. mentions the Supper as the Bp. saith four times repeated but nothing can be plainer then that he intended the command for the Supper while immediately after he has the word command several times over in relation to the Supper pray Reader see his Defence p. 97. Now let us see what something W. P. could get against the Bp. by his supposed wilful prevarication had he intended the Supper and not the command for the Supper surely say we nothing nay so far from getting that had he insisted thereon he would have lost his Argument thereby for ' tho the Supper may be four times mentioned the Command for the Supper is not four times mentioned so then if W. P. had argued that the Supper was not four times repeated he had argued against himself Now Reader judg in the matter what could the Bp's end be in spending a large Paragraph on this occasion to fasten as the Bp. says in all appearance wilful prevarication upon W. P. Having cleared W. P. from the Bp's Charge which was without ground let us now see whether W. P's charge of a mistake will not fall upon him doubled with good ground The Bp. hath asserted in his Testimony the command for the Supper was four times repeated in the New Testament which in that Paper runs thus Can any command be more express then This Do in remembrance of me four times repeated in the New Testament Answ We must tell the Bp. as W. P. did it must be his mistake thus to assert while we cannot find the command so repeated as the Bp. saith in all the New Testament for as W. P. said we must say over again that which looks most like a command is in Luke 22. 19. to the present Disciples where he has those words Do this in remembrance of me the other Evangelists Matthew and Mark give only a relation of the Supper without those words and John says nothing
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
the Qualifications an Gifts of the Spirit as he had proved and which is further confirmed by us Ibid. 24. If emptiness says the Bp. signifies the Ministers Sermons being barren with little substance or solid matter in them the Quakers are much more guilty as far as ever the Bp's experience could reach witness the first things they published if compared to the Printed Sermons of the conformable Clergy since Mr. P's accession to them it must be confest he has much improved them and brought them to write what looks like sense and Coherence Answ We cannot wonder the Bp. should speak in the behalf of that Clergy being one of the number himself and against the Quakers whom he hath endeavoured to reproach and therefore to be sure no competent Judg of either our Preaching or Writings for which reason we shall appeal from him to more competent and impartial Judges in relation to both but this we will say that altho' the Quakers were never against but for true sense and coherence in Preaching and Writing yet we lay no such stress or necessity upon the Learning Arts Parts and Wisdom of Men in doing either as perhaps the Bp. doth and he may remember the greatest Truths namely the holy Scriptures are delivered in a Style suted to the meanest capacities Again that Learned Apostle Paul was so far from recommending the Learning and wisdom of Men and excellency of Speech in preaching c. that he both opposes as well as disesteems and undervalues them from being either a means or furtherance to the work of the Lord. On the Contrary he exalts the weak foolish and despised things of the World as more acceptable to God see 1 Cor. 1. 17. to 29. and has this same up again Chap. 2. 13. thus Which things we also speak not in the words which Mans wisdom teacheth But which the holy Ghost teacheth comparing Spiritual things with Spiritual Here the Apostle point blank opposes Spirituallity and the teachings of the holy Ghost to the wisdom and teachings of Men contrary whereunto as we have before observed the Bp. hath asserted that Men may still be termed Spiritual by outward Study and Learning But as to the Quakers they are of the same mind with the Apostle and are so far from valuing the most excellent Preaching proceeding from the Arts Parts Wisdom and Learning of this World without the Spirits Teaching that they prefer far above and beyond it a few plain mean words either from Man or Woman as proceeding from the Motion of the Divine Spirit and altho such speech or words may seem very contemptible in the eyes of the wise and learned Men of this World in their natural State yet such Preaching carries an evidence with it to the enlightned understanding far excelling the other not only to illiterate persons but to such also who have had the Arts and Literature of this World whose understandings have been opened by the Divine Spirit And as to W. P. tho' we esteem and Love him yet 't is not barely either for his Parts or Learning but for his Christian sincerity towards God and his Truth Again the Bp. p. 24. But the Bp. would willingly know of Mr. P. what there was in B. Wheddons holding Forth after Mr. P. at Cork when he put his hat before his face and laughed and whether she be the only person from whom in their Assemblies he has often heard such stuff Answ In this story as well as other things relating personally to W. P. the Bp. took care to let W. P. be gone out of Europe before he published his Book we suppose the Bp. don 't pretend to give this story from his own knowledg how well then doth it becom the Bp. to write such stories upon report and is not that word holding Forth used in derision or scorn but what stuff why did not the Bp. tell us the stuff if he knew and if he did not he might with more credit have been silent to the story while in thus doing he only demonstrates his willing mind to bring any story tho' it be a lame one in hopes to vilifie the Quakers But as to the story of W. P's laughing 't is as improbable as frivolous and which we no more believe then that the late Bp. of Cork is now in China 1st because W. P. is a Man of a solid carriage and grave Deportment and in his common conversation seldom if ever given to laughter and not very often to smile But that he should laugh at what was spoken in a meeting by a Woman of his own communion and in a place too where perhaps there were many scores if not hundreds of Auditors besides Quakers We say that he should laugh under all those circumstances is so ridiculously improbable that we should think none will believe it but such as will not disbelieve any story what ever against the Quakers 2ly We let the Bp. know whatever the Custom of laughing be in his congregation we have no such in ours and whosoever the Bp's Spie or Informer was we suppose him one who used to laugh in his own Church or else to be sure he would not have imagined W. P. to laugh in our Meeting But that W. P. might pull his hat before his eyes while she was speaking may be probable it being very usual for him so to do in our Meetings which perhaps this Informer observing might imagin he laughed while it was only the effects of a strong prepossession of mind as knowing it was common to laugh in his own Church this is the most charitable construction we can put upon that improbable story But if this were not the case we then conclude it to be a wilful forgery to make a story to the Bp. whom the Informer might know was ready enough to receive one against him and the Quakers Ibid. 25. And part of 26. is about the maintainance for the Ministry and indeed we find W. P. touched a tender place while he treated upon this head which is apparent by the Bp's being greatly displeased if we may conclude reviling and abusing W. P. be an indication thereof viz. p. 25. saith the Bp. A Man will be strongly tempted to an unluckly guess where that person meaning W. P. has taken in his Principles alluding as we take it to Popery Again the Bp. p. 26. If Mr. P. be not popishly affected which hath been long feared of him and that on very likely grounds it may be suspected hence that he has a greater kindness for Atheism then is consistant with his profession Answ The Bp's fear and Suspition that W. P. is either popishly or Atheisticaly affected proceeds from the same ground and are alike true as that he died a Papist about sixteen years ago in Pensilvania and this was put in Print too by some of his Enemies But we must tell the Bp. W. P's Credit in those two points are above the reach of his Censorious pen not only with the Quakers