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.
divine and supernatural Faith as doth most plainly appear not only from the Text but also from the context as we have shewn Thus Reader see how the Bp. has mistaken plain Scripture no wonder then if he mistake us c. The Bp. proceeds P. 5. Again saith the Bp. The acknowledging of future rewards and punishments no more infers the resurrection from the Dead or eternity of Torments to the Damned then any of the former points imply what W. P. would have comprehended in them Answ If they imply but as much we shall easily clear our selves from the Bp's suggestions of Heathenism or Sociniasm for we think the other points are plainly comprehended as we have above shewn so by this rule there needs no farther return to that to an unbyassed Reader However we will attend the Bp's Arguments who proceeds to tell us of one Synesius a Christian Phylosopher to say no more who profest he could not believe the resurrection of the Body and of Origen and the merciful Doctors who believed future rewards and punishments yet believed not eternal torments it had been necessary therefore saith the Bp. for him i. e. W. P. and his Brethren explicitly to have declared their belief of these main Articles the Resurrection and eternal Torments even among the Truths chiefly believed by them that we might have known the Quakers to be neither Heathens nor Socinians in these points which herein it is plain they may be notwithstanding their belief that God is a rewarder of them who seek him Answ Synesius was not only a Christian Phylosopher but a Bishop too which we suppose the Bp. was willing to hide with his Parenthesis to say no more the story we have in Evagrius Ecclesiastick History Lib. 1. C. 15. The old Edition tells us he could not believe the resurrection of the flesh how stated to him we have no account but if in so gross a manner as some have done it in our days we cannot wonder he did not receive it However tho' he did not receive the vulgar opinion for so we have it in Vallesius his notes in the new Edition Yet we find the Christians in those times viz. about the Year 412. perswaded him not only to be Baptized but to take upon him the Office of a Bishop and he did so whence we observe that the vulgar opinion or the Doctrine of the resurrection of the Flesh was not then held so Essential to the Christian Religion but that a Man might be both a Christian and a Bp. too tho' he neither did nor would believe it But to proceed what ever opinion in reallity he held or others did or do believe is nothing to us we are not accountable for their Faith but our own 1st then then As to the Resurrection from the Dead we have always believed and owned it by word and writing according to holy Scripture and which was again fully owned by W. P. in his Defence p. 47. 48. Where he also shews 't was sufficiently implyed in Gospel Truths by future rewards and punishments And so say we too otherwise we must disbelieve the immortality of the Soul and believe that it dies with the body which we firmly deny 2ly As to eternity of Torments to the Damned we have likewise also stedfastly believed it and W. P. in his Defence p. 43 44. hath shewn it is fully implyed in Gospel Truths which we will not farther enlarge upon here because we will cut short and tell the Bp. tho' we will not downright charge him with Insincerity what ever it deserves yet we think we may safely with great partiality to charge us with shortness in this point while he had in his possession before his Testimony or Reply was writ a Book called the Rise and progress of the Quakers which in page the. 38. hath these words This leads us to the acknowledgment of Eternal Rewards and Punishments for else of all People certainly they i. e. the Quakers must be most miserable who for about forty years have been exceeding great sufferers for their profession c. Now for the Bp. after this to make this objection against us looks indeed very strange and to be sure like one that was willing as W. P. says to represent us wrong rather then we should be in the right But farther as to Eternal Torments tho' what is said before is sufficient yet we cannot but observe how unreasonable the Bp. is to Quarrel with us for not expressing that as an Article of Faith which is not expressed in his own Creed if that called the Apostles be his for what word in the Creed is there of Eternal Torments 't is indeed said therein I believe the Life everlasting but not a word of Punishments being everlasting If the Bp. say that the reward of Life to the Righteous being everlasting implies the punishment of the Damned shall be everlasting may we not then with a great deal of reason return his own words p. 3. and tell him Thus much as to that point once for all Implication of Faith is not a profession of Faith at least ought not to be claimed by him that will not allovv it to others Again How hath the Bp. caught himself in his own Trap for while his own Creed is silent in so main a point as Eternal Punishments as he tells us that is which way will the Bp. Extricate himself and his brethren to give him his own phrase from being suspected to be either Heathens or Socinians in that point If he say that this which he calls a main Article is explicitly declared in some other Creeds or Declarations of Faith the Answer is So are they also in other Books and writings of ours and if the Bp. would have given to others the same measure he takes himself he might have forborn this unnecessary wrangle The end of p. 5. and most of p. 6. is about the Trinity in which point we find the Bp. still resolves to have us short and imperfect tho' it be by telling of us again much of it word for word as he did in his Testimony Thus 1 John 5. 7. Is not saith he the summ of what the holy Scriptures teacheth nor a sufficient confession of Faith of the holy Trinity Then adds He meaning W. P. insinnuates which is utterly false that the Bp. slights that as a by passage or of little credit upon which the Bp. appeals to his own Paper then tells us of the Nicene Creed and Thirty Nine Articles then to W. P's demand from the Bp. of the occasion of the Apostles speaking as he did 1 John 5. 7. the Bp. returns thus The Bp. answers out of Vers 1. 5. It was to prove that Jesus Christ is the Son of God and after some more to the same purpose the Bp. concludes that paragraph saying p. 6. This was his purpose i. e. John viz. to settle the Believers Faith in Christ and not fully there to declare the Doctrine of the Trinity
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
which is no where done in any one text of Scripture but is to be gathered out of many Answ Is it not strange Reader that the Bp. who so strangely condemned that Paper of Gospel Truths as short and defective for not being more explicit and full in others as well as in this point should now a second time be so very defective himself as not to tell us where those many Texts are by which the Trinity was to be proved No that he has not done for a good reason too because in all the Scriptures a more full proof could not be found then 1 John 5. 7. But the Bp. to help himself tells us of the Thirty Nine Articles and Nicene Creed To which we answer their foundation in that point ought to be the Holy Scripture if so why had not the Bp. cited or referred us to those Scriptures but in stead of confirming the Trinity we think he has rather lessened the proof thereof while he tells us the Apostles purpose was to prove that Jesus Christ is the Son of God for altho' the Apostles could not prove the Trinity without proving Jesus Christ to be the Son of God yet as the Bp. assignes that Text. by the context chiefly to prove Christ was the Son of God we ask doth he not thereby lessen the proof of the Trinity vvhile as we said above we can no where find so full and plain a Text in all the Holy Scriptures to prove the Trinity we are sure we design not to strain or misrepresent the Bp's sense but what we have said we think naturally follows from his own words and far less then we could have said on the matter As to his appeal to his Paper we agree in that point provided W. P's Defence be compared with it and there the Impartial Reader will see whether W. P. hath wronged the Bp's Sense or not and whether the Bp. hath not now confirmed W. P's asking How came the Bp. to render it a by passage and the Text it self short and otherwise intended by the Apostle then an Article of Faith about the Trinity see p. 33. of W. P's Defence in two places and thus we end as to what the Bp. has said about the Trinity P. 6 7. The Bp. tells us we must give a more explicit confession of our Faith if we expect to be accounted Christians for other reasons then he has given especially says he this for one that a great Person among them who professes as concerning their Principles he was deceived by them thinking they had held sincerely the Principles which by a more diligent search he finds they hold not Answ George Keith being the person he means as appears in the Margin we must take leave to say the Bp. is greatly mistaken for he is neither great among us nor indeed of us at all having been denied by us some Years past and as to that Man he must either have been a great Hypocrite formerly or a foul Apostate now from us The former if for about thirty Years he walkt among us and defended our Principles by word and writing and yet at the same time was not convinced of the verity of them an Apostate to be sure if being convinced of our Principles and from that perswasion defended them while now he retracts and condemns some of the very same Principles he then defended The Bp. proceeds about G Keith p. 7. assures us meaning G. K. and has Printed Testimonies out of their Books to prove they deny Answ As to G. Keith's confident assurance we question not that he having given us sufficient proof thereof already by plainly perverting and misrepresenting our friends words and writings as well as contradicting what he has before writ in defence of us and our principles and did we only refer back to our friends reitterated as well as G. K's own former writings they would sufficiently prove us Orthodox as to the four following points brought by the Bp. from G. K's Third Narrative however because the Bp. shall not have occasion to say we pass them over we will briefly consider them 1st That they i. e. the Quakers deny Faith in Christ as he outwardly suffered at Jerusalem as he rose again ascended and now sits at the right hand of God to be necessary to Salvation Answ If G. K. doth here mean that the Knowledge of the outward death and suffering of Jesus Christ is so necessary to salvation as without the knowledg of which all Men are damned and eternally lost we answer we dare not be so uncharitable as to conclude that the many millions of Men who are and have been in the World and who never had or heard of the outward history of the sufferings and death of Christ c. are so damned provided they yield obedience to the Spirit of God in them selves and thereby from unholy become Holy Men. But if he mean with respect to the Quakers and such who have had the knowledg of the outward history as recorded in Holy Scriptures we hold it absolutely necessary so to believe 2ly That we deny Justification by the Blood of Christ outwardly shed Answ To this head we have spoken before and the Bp. himself hath allowed W. P. Orthodox in what is written in Gospel Truth so we need say no more of this now 3ly That we deny the Resurrection of the Body that dieth If he mean the same Numerical Body of Flesh Blood and Bones which we have here on Earth we know not where he will find Scripture for that But on the contrary he may find the Apostle 1 Cor. 15. 36. calling such curious Body Enquirers Fools Now as to us we fully own and truly believe the Resurrection of the Body according to the Holy Scripture but are not so nice and inquisitive as to enquire what sort of Body God will give us leaving that to his Divine Will who will give us such a Body as pleaseth him and this is Scripture language and agreeable to 1 Cor. 15. 36 37 38. and cited by W. P. in his Defence against the Bp's Testimony in which Book he hath briefly but fully asserted our Belief in this point which we do not find the Bp. makes any return to in his Reply by which as we take it he tacitly allows him Orthodox therein notwithstanding he now brings up this of G. K. against us 4ly That we deny Christ's coming again without us in his glorified Body to judg the Quick and the Dead Answ This charge is false because we own it in express words and would G. K. with the rest of our Adversaries let our plain words and Sense mean what they say and import there would be no room left for this malitious charge as well as many others for many of our Friends have very often publickly in print asserted our Belief in this point and W. P. in particular whom I will cite on this occasion besides in other of his writings hath fully owned the same in
Primitive Christianity revived which because we shall find his name presently mentioned in opposition to the Articles of the Creed we will insert at large as it lies in that Book P. 85. Jesus Christ took our nature upon him and was like unto us in all things sin excepted that he was born of the Virgin Mary and suffered under Pontius Pilate the Roman Governour crucified dead and buried in the Sepulchre of Joseph of Arimathea rose again the third day and ascended into Heaven and fits on the right hand of God in the power and Majesty of his Father who will one day judg the World by him Even that blessed Man Christ Jesus according to their works We think we need not farther enlarge upon this point then to say as we did before the charge is wholy false Ibid. 7. The Bp. proceeds farther about G. K. thus Nay the same person i. e. G. K. professes as the Bp. has seen under his hand that he really thinks he can prove W. P. holds not one of the Articles of the Christian Creed soundly and entirely and that none ever more plainly oppugned the Doctrine of the Scriptures then W. P. and his party upon so close an evidence as this is let the World judg if the Bp. be unreasonable in demanding a better confession of Faith then by meer Innuendo's as necessary to their being allowed Christians Thus the Bp. Answ That the Bp. has seen under G. K's hand we do believe and it confirms what we heard viz. That he had writ to the Bp. offering to supply the Bp. with some matters against W. P. and the Quakers or at least against W. P. The use we make thereof is only to observe how restless and implacable that Man is who will send over Sea and Land where he does tho' but vainly hope to give a helping hand against the Quakers But as to what G. K. really thinks he can prove against W. P. we must needs say we think him very modest to what he used to be in that he has not been more positive in any charge against him or the Quakers then really thinks and it may be a certain indication to all impartiall Men who have been acquainted with his unjust perverting and misrepresenting way of dealing by our Friends that 't is past his power by such his foul way it self to prove W. P. denyed any one of the Truths contained in that Creed called the Apostles much less that he did not hold one of them soundly and intirely And as to our oppugning the Doctrine of the Scriptures as he says what shall we say of such a Man as G. K's thoughts of others who as it appears knew not his own for so many Years If he were to be measured by his now writing against those things he so many Years defended In short a Malitious Adversary and Apostate was never a good Evidence against the People he deserted and such to be sure is G. K. against the Quakers And should we ask the Bp. whether he will grant that a Deserter from and an Enemy to the Church of England is a good Evidence against that Church we belive he would hardly allow it with what reason then could the Bp. bring G. K's Evidence against the Quakers And as to the Scriptures we assert for the Quakers against either his really thinks or other his more bold assertions that no people in the World doth more truly own the Doctrine of the Holy Scriptures then they do Now as to the Bp's demanding a better Confession of Faith then by meer Innuendo's by which we suppose he means Gospel Truths We answer him as we did before if he had been an impartial Reader as he pretended and had esteemed that Paper too short exprest in some points he would have searched R. B's Apology where he would have found most if not all those Points besides others largely and fully handled before he would have so exposed us under a false disguise to the World as he did in his Testimony Ibid. 7. The Bp. tells us Mr. Penn tells the World he and his Brethren receive all the Articles of the Creed called the Apostles but this may be reckoned one of the good effects the Bp's Paper has had to bring them to this acknowledgment Answ All things considered we think the Bp. has no reason to be highly conceited of his Paper for what ever good opinion he has of it himself we believe few if any impartial Men has the like more especialy such who have read W. P's Defence If he could have told us and therewith proved W. P. and his Brethren had ever disbelieved the Truths contained in that Creed which W. P. says we do believe he might with more reason have told the World this and we tell him if he had read only some of the several Tracts of W. P's in particular not to mention many other of our Friends he might have found him owning all the Truths contained in that Creed called the Apostles and in particular he cannot be ignorant of his owning the most essential to wit Father Son and Holy Ghost we think as fully exprest in some parts and more fully in others then in that Creed even in that serious Apology p. 149. before observed which lay before him if he had never read any other of his Works Ibid. 7. Now the Bp. begins to forsake the road and instead of regularly answering page by page he fetches a large step in his next charge from p. 30. to 104. then backwards other times forwards then here then there and sometimes no page at all for which let us hear the Bp's reason or rather his pretence he gives us for so doing p. 7. It would be says he as endless as needless and besides would swell this Paper to too great a Bulk to follow Mr. P. page by page to the end replying to all his little Cavills and poor Evasions A more compendious way saith the Bp. therefore must be taken which shall be first by reducing Mr. P's Answers and Arguments to some common Heads or Figures of Speech which he uses so contemptible in themselves as that the instances of them are answered by being shewn And 2ly by singling out the more material points wherein Mr. P. enlarges and setting them in their true light Thus the Bp. Answ We confess the Bp. hath not only found out a more compendious but also a new way to answer his Opponent for in stead of answering W. P's Answers and Arguments in order as they lay in his Defence like a fair Disputant he undertakes to reduce them to some common heads or figures of Speech and single out as he says the more material points c. No doubt the Bp. understood what he did for by so doing he could the better drop the weight and force of W. P's Arguments and pass over those points which pincht him most and what he found too hard for him to answer under the Title of little Cavills and
poor Evasions contemptible in themselves 't is more then probable the Bp. will come under this Censure and that this unusual way of dealing with an Opponent will be accounted by fair Disputants but a poor Evasion in himself especially if it be remembred how the Bp. hath already given us an instance of the like kind in passing over three or four pages of W. P's Defence in which W. P. enumerated several instances and charged the Bp. with unfair and abusive dealing by us with saying only to omit things less material See p. 9. Thus Reader having given thee this item we desire thy serious perusal of W. P's Defence with the Bp's Reply and thy Judgment is free whether so great a part of that Book which lyes unanswered by the Bp's taking such a compendious way is so poor little and contemptible as the Bp. would make it We now come to consider the several heads or figures of Speech the Bp. in his way has reduced W. P's Arguments to Ibid. 7. Manifest Impieties saith the Bp. are 1st His falsifying the Sence of Scripture and then the words of it so plainly that he cannot well seem insensible of it himself thus Whereas our Lord said John 3. 20. Every one that doth evill hateth the Light neither cometh to the Light lest his Deeds should be reproved which passage to make look favourable to his purpose he corrupts the 21. Vers And reads it thus He that Loves the Light brings his deeds to the Light to see if they are wrought in God Whereas the plain meaning of the Text is no more then they that do evill seek to be hid 1 Thes 5. 7. They that are drunken are drunken in the Night they who do well fear not to bee seen to which Sense every Nation hath Proverbs With us Truth seeks no corners with many more like Thus the Bp. Answ To falsifie the sence of Scripture knowingly and with design is no doubt great Impiety but for the Bp. to tax W. P. as he hath done in the present Case is very Uncharitable if not Worse Now the Impiety Falsifying and Corrupting which the Bp. would Unjustly sasten upon W. P. consists only in saying Loves the Light in stead of doth Truth Pray Reader turn to W. P' s. Defence p. 115. and there thou wilt find W. P's intent was to shew that the Light of Christ was to be judg of the deeds of Men which these two Texts do plainly prove from Christ's own Words Now let us see what W. P. could gain by this alteration which must be his end if true as the Bp. says to make look favourable to his purpose W. P. says Loves the Light and the Scriptures doth Truth Now Vers 20. says every one that doth evil hateth the Light neither cometh to the Light lest his deeds should be reproved Surely then he that brings his deeds to the Light as the doer of Truth did must certainly be a lover of the Light So then he that doth truth loves the Light and he that loves the Light doth Truth where then is the falsifying the sense of Scripture Nay rather if there be any difference we think W. P. had the disadvantage for tho' they do not differ in sense yet we think the words Doth Truth would rather have been more Emphetical in that place then the words Loves the Light Certainly had the Bp. been such a Reader as he promised in his Testimony he would not for this difference have made W. P. guilty of falsifying the sense of Scripture and to aggravate the matter adds impiety and corruption but on the other hand rather have concluded that either the Transcriber mist or W. P's mind ran with the sense and consequence of the foregoing Verse which we believe was the Bp's own case in his Reply where in p. 17. he says Matt. 4. 11. which should be Matt. 3. 11. Again p. 22. he cites 1 Cor. 11. and so proceeds upon several verses from that Chapter when we believe he intended 1 Cor. Chap. 2. But did the Bp. consider while he thus vilifyed W. P. for the variation of some words which no way altered the sense that his high charge of Impiety would extend farther and strike higher then he was aware of or we believe would be willing it should for not only Moses in writing the Decalogue in Deu. 5. varies from the express terms wherein 't was delivered in Exod. the 20. but the Apostles often yea and our Lord himself in reciting places of Scriptures out of the old Testament vary in our common Translations from the verbal expressions of the Scriptures they recite and give the Sense in other words Numerous Instances could be given which for brevity we omit and will mention but one and refer to a few more thus Have ye never read saith Christ in Matt. 21. 16. Out of the mouth of Babes and sucklings thou hast perfected praise which words are referred in the Margine to Psal 8. 2. Out of the mouth of Babes and Sucklings hast thou ordained strength Then Matt. 11. compared with Mal. 3. 1. Again Matt. 13. 14 15. compared with Isa 6. 9 10. Again Rom. 10. vers 11. compared with Isa 28. 16. Not to spend more time we refer the Reader to the Scriptures where he will find a multitude of Texts which in our English Translation vary in express words but agree in sense If these Instances do not convince the Bp. they may a more equal Reader that in taxing W. P. with manifest Impiety for giving some words of that Text John 3. 21. in other words then the Translation has it while the Sense was no way altered he hath therein manifested his great uncharitablness and disingenuity But before we end we must tell the Bp. if W. P. was guilty of falsifying the sense of Scripture which we do not allow he is much more in putting such gross and carnal meanings upon the words of Jesus Christ John 3. 20 21. for whereas Christ doth there make the Light the judg and tryer of good and bad deeds in manifesting the good and reproving the bad which no other Light can do but the light of his own Spirit and which appears plainly from the Context see the foregoing 16 17 18 19. Verses Which light lighteth every Man and shines in the heart according to John 1. 4. 9. 2 Cor. 4. 6. Contrarily the Bp. will have the meaning of these two Texts like unto proverbial sayings and therewith compares 1 Thes 5. 7. But what if this Text were allowed a proverbial Speech what would this do for the Bp. as it would not be a parallel to John 3. 20 21. so neither do we think 't will answer the Bp's turn while 't is plain the 5. Vers compared with Thes Vers 7. makes it a Spiritual Night and the Bp. opposes John 3. 20 21. to a Spiritual Light if we understand his meaning by comparing those Texts to proverbial sayings But the Bp. has made a great noise of
Quakers which tho' the Bp. still denies yet that he so did and that W. P's charge was true Observe Reader what follows Thus in his Testimony he tells us We are short and defective in that Confession viz. Gospel Truths to denominate us Christians makes us deluded by judging of us under strong delusions then with relation to our belief of the Light of Christ within so often repeated in holy Scripture he saith thus For any persons to yield themselves to such conduct besides or against holy Scripture is plainly to abandon themselves to the delusions of the Devil Again saith the Bp. As you will answer all your secret arts and high pretentions c. Again I will not says the Bp. here interpose making gain your godliness These with more as to Spiritual matters in that Testimony Now as to Temporals which he would insinuate we make Religion a cloak for which we affirm as W. P. hath said to be the worst construction the most irreligious could make Is it not saith the Bp. your main end and study by Pretended Mortifications and Renouncing the World while there are no sort of Men alive that more eagerly pursue it nor have more effectual wily and secret ways of getting wealth then your selves c. Minde Reader our Mortifications pretended and his positive assertion of us There are no sort of Men c. These with much more from the Bp. in that Paper and after all tells us He does neither judg nor censure us and charges W. P. at a great rate for telling him he does nay prays for him upon it thus God give Mr. Penn more charity and reason c. He does not know or will not attend what judging as it means censoriousness is c. And at the same time as a confirmation of his Testimony adds a new Now in his Reply p. 1. Our slight cunning craftiness lying in wait to deceive c. And likewise p. 9. we are now upon charges us again as above with wily and secret ways of getting wealth c. Again p. 21. thus If minding worldly gain and being so intent upon it day and night as to pass most days in the week without prayer to God either in publick Assemblies or private Families if the slyest ways both to get money and to keep it be worldlyness he knows no sort of people more given to these vices then the Quakers Answ Candid Reader we now refer it to thee in what we have above cited out of the Bp's Testimony whether the Bp. did judg and censure us or not And while he tells W. P. he doth not know what Judging and Censoriousness means we would sain know what sort of Language it is he would give the Quakers that he will allow to be Censuring of us He has charged us in his Testimony at a great rate about our secret and wily ways of getting wealth and has endeavoured to confirm the same now in his Reply as above cited which we brought together to the end we might not be troubled with answering in several places to one and the same Charge Now to this to use the Bp's own Phrase Scurrilous Unchristian and general charge without proof We answer As it is far from modesty which he applys to the title of his Reply so it is also a contradiction to himself in his Testimony where he told us thus I look upon many of you as an honest and well meaning people Now to be sure such secret and wily ways of getting c. as he hath charged upon us in his Testimony and now again in his Reply with minding it to such a degree as to neglect prayer to God c. is inconsistant with harmlessness well meaning and honesty To be short upon this point we appeal from the Bp. our partial Judg to our impartial Neighbours who know and are better acquainted with out way of dealing then he And now may we not with much more reason return his charge of worldliness upon himself and that not without proof as he has done by us what else made him leave his old Bishoprick and Friends of Cork for a new one and strangers in the North of Ireland was it not because the latter was worth some hundreds per annum more then the former and could he have assigned so plain a proof as this of our making Gain Godliness as he suggests of us in his Testimony he might with more reason and greater justice have reiterated his charge of worldliness upon us as he has done But to proceed Ibid. P. 9. Says the Bp. against W. P's Sly Jeers I would have my Reader reflect on this tho' he were as big as a Bp. Answ Reader look W. P's Defence p. 33. second Impression from whence the Bp. took this there see W. P. requests any Reader tho in as great a Quality as a Bp. to reflect upon that great and Essential Truth of Regeneration but with what Candour could the Bp. make this a fault in W. P and at the same time be guilty of much greater himself viz. plain and open Jeering such as calling W. P. King of Pensilvania insinuating him in the number of great men of Sin reproaching and jeering him with a spirit of discerning in a case that related to matter of fact and proveable as we have before observed But the Bp. adds No Bp. in these three Kindoms has the big and Scornful look and deportment of Mr. P. especially when he is in the humour of it Answ Is this to suspend Censure here is a harsh charge and as he has not so he will never be able to prove it As 1st we question whether the Bp. was ever in W. P's company above two or three times and if his prejudice to him made him think he had so big and scornful a look and deportment which those who have conversed frequently with him never saw Yet 2ly it is very improbable he ever saw all the Bp's in these three Kingdoms But supposing he did we are sure 't is as impossible as unlikely he could be sure none of them had so big a look c. as W. P. since he could not be always with them and consequently not know how big c. they looked at absent times especially when they were in the Humour of it But to go on to more Jeers as the Bp. terms them of W. P. says the Bp. of W. P. the Bp's hell He keeps the true hell to himself God deliver Mr. P. from it So say we of the Bp. and to be sure W. P. too But with what reason could the Bp. make this a Jeer look Reader in W. P's Defence p. 44. where W. P. enumerates after the Bp's Testimony what Gospel Truths could mean of Hell viz. whether the Grave a place of Temporal Punishment after this life or a state of total Destruction c. whereupon W. P. argues thus What if we mean none of these may we not be in the right for all that for what if
replied that they Preached no New Gospel but the same which was confirmed before by Miracles and therefore needed no new ones to confirm it and also that John the Baptist with many of the Prophets tho' immediately and extraordinarily called yet did no Miracles that we read of and the same answer may serve for us while we have always been ready to confirm our Doctrine by holy Scripture but altho' such extraordinary Gifts of Tongues c. are ceased yet it doth not therefore follow we ought to neglect the inward teachings and dictates of the holy Spirit of God which is given to Christians as a standing perpetual rule and more immediate guide under the New Covenant to walk by and without which they cannot rightly perform their duty to God as we have shewn before p. 54. As to that Text 1 Cor. 13. 8. brought by the Bp. 'T is plain those Gifts there mentioned were to cease by giving way to what was more excellent more perfect see p. 10. 11 12. following vers and not by being succeeded by what is more carnal and destitute of the Spirit but leaving this at present we shall attend the Bp's Objection which relates to the Ministry viz. that none can now Preach in the Demonstration of the Spirit and power To which we answer If that were so then none can preach as the Oracles of God nor in preaching be beneficial to the People since the holy Scripture tells us that the Spirit is a necessary and essential qualification to constitute a Minister of Christ which we shall prove 1st from Jesus Christ himself when he gave the Apostles that commission Matt. 28. 19. to Preach he tells them thus Vers 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even to the end of the World We hope none will be so trifling as to say this Command extended only to the Apostles if any so weak to think so then the foregoing Vers 19. about Baptizing which they suppose Water must likewise extend no farther but supposing none so weak thus to object yet some mâ—y Query how was Christ to be with his Ministers to the end of the world Was it not by the holy Scripture the outward means now left to Christians To this we answer 't was by his Spirit which we prove from Christs â—wn words John 14. 16. I will pray the Father and he shall give you another comforter that he may abide with you for ever Vers 17. Even the Spirit of truth he dwelleth with you and shall be in you Ver. 26. The comforter the holy Ghost he shall teach you all things saith Christ John 15. 5. Without me saith Christ ye can do nothing from these with more Texts of Scripture 't is plain that Christ by his Spirit was to be with his truly constituted Ministers to the end of the World by whom they were taught all things and without whom they could do nothing and pursuant to that commission and promise of Christ the Apostles were called commissionated and did Preach by the Spirit according to 2 Cor. 3. 6. Gall. 1. 11 12. 1 Cor. 2. 4. and we do not find the Apostles did confine the Spirit to themselves only but did recommend the same Gift of the Spirit as the necessary qualification to the constituting a Minister of the Gospel thus 1 Peter 4. 10 11. As every Man hath received the Gift even so minister the same one to another as good stewards of the manifold Grace of God If any Man speak let him speak as the Oracles of God If any Man minister let him do it as of the ability which God giveth that God in all things may be Glorified Which we take to be as much as if he had said none ought to speak or minister about the things of God but by the Gift of his holy Spirit and who ever doth not so speak or minister cannot in so doing do it to the Glory of God We could cite more Scriptures to the same purpose which for brevity sake we omit these may suffice to shew that whoever pretends to be a Minister of Christ cannot be truly such without the Qualification of and being Commissionated by the holy Ghost And as to the Bp's saying that W. P. nor none can now Preach in demonstration of the Spirit and Power 't is but his bare assertion and more then he can prove But as to the Bp's part we may be sure he cannot so Preach since he denies it to all and while he thus asserts he will do well to consider how he came by his Ministry since Christ promised to be with his Ministers to the end of the World and that his Spirit was to continue with and in them for ever from which Gift of his Spirit they were to speak according to the Apostle as the Oracles of God which to be sure cannot be but in demonstration of the Spirit and Power Having thus Proved the Spirit to be a necessary Qualification to the constituting a Minister of Christ we now come to consider the Bp's outward way to Holyness and Spirituallity in which we shall find him as much out of the way as in the last The Bp. Proceeds P. 23. People are now made holy by the use of outward means and grow up in Grace by degrees yet in both cases as to Gifts as well as Holiness there are those who by Analogy and Proportion may still be termed Spiritual that is there are persons who by study and industry attain to speak with tongues c. Others who having from the holy Scriptures which were indited by the Spirit of God learnt the mind of the Spirit and being in their hearts perswaded of the Truths and Duties they have thence learnt and felt their Soul strongly moved by the Power of the Spirit under the Ministry of the Word to the performance of such Duties have yielded themselves and submitted to the Conduct of the holy Ghost leading them by Scripture into all truth as well as Holiness Thus Reader we have given thee this long Citation of the Bp's that his own words may fully speak his mind Answ The Bp. hath here asserted upon his own authority and without proof that People are now made holy by the use of outward means and that there are those who by Study and industry attain to speak with tongues may be termed Spiritual But contrary hereunto the holy Scriptures do abundantly prove viz. That People are made holy and Spiritual by inward means as we shall plainly shew only before we proceed we will here again give the holy Scriptures their due place and allow them to be whatsoever they say of themselves according to these or any other Texts Rom. 15 4. 2 Tim. 3. 15 16 17. believing them to be the best Writings extant in the World and we love honour and esteem them beyond all others and are so far from laying them aside as useless that we say they are
instrumental a furtherance and help to Believers in the work of the Lord but then we say 't is through Faith which is the fruit of the Spirit Gal. 5. 22. And thus they furnished the Man of God 2 Tim. 3. 17. for so he was to be that received those benefits by them and we are so far from excluding the holy Scriptures from being helpful and beneficial to us that we exclude not other outward and instrumental means as Preaching c. But still we say it is by the Gift of the holy Spirit by the illumination of which and as the foundation all outward means become beneficial and serviceable to us and thus Acts 16. 14. Lydia Whose heart the Lord opened that she attended unto the things which were spoken by Paul Here 't was the Lord opened the heart of Lydia by which means as the efficient cause Paul's preaching became effectual to her thus much briefly as to the holy Scriptures Now to the Bp's words before Cited wherein he has asserted that People are now made holy by the use of outward means and from the Scriptures learnt the mind of the Spirit Whereas we say the principal agent and by which People are made holy is the Grace and Spirit of God which we now come to prove by Scripture Thus 1 John 2. 27. But the anointing ye have received abideth in you and ye need not that any Man teach you but as the same anointing teacheth you of all things Rom. 1. 19. But that which may be known of God is manifest in them for God hath shewed it unto them Again 2 Cor. 4. 6 7. 1 Cor. 2. 12. 1 Cor. 6. 19. Rom. 8. 9. And wicked Men also hath this Gift and means in themselves tho' they will not make use of it nor regard it Thus the Slothful Servant Matt. 25. 18. had a Talent tho' he made no use of it and the Pharisees the worst of Christs enemies Luk. 17. 21. had the Kingdom of Heaven within them Thus having shewn by a few of the many Texts we could produce the means to be inward we now come to prove People are made holy by this inward means viz. the Gift of the holy Spirit Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the Body ye shall live but if ye live after the Flesh ye shall die 1 Cor. 6. 9 10 11. Know ye not that the unrighteous shall not inherit the Kingdom of God Neither Fornicators Idolators Adulterors Thieves Covetous Drunkards Revilers Extortioners and such were some of you but ye are washed Sanctified Justified in the name of our Lord Jesus and by the Spirit of our God Eph. 4. 7. Unto every one is given Grace according to the measure of the Gift of Christ Titus 2. 11. The Grace of God that bringeth Salvation hath appeared unto all Men teaching us that denying ungodliness and Worldly Lusts we should live soberly righteously and godlily in this present World Eph. 5. 9 10. The fruit of the Spirit is all Goodness Righteousness and Truth Again John 16. 13. the Spirit was to guide into all truth then the Children of God were to be led by his Spirit and none were his but such as was guided thereby Rom. 8. 9 14. In short 't is needless to bring more of the numerous Scripture Testimonies which might be cited to prove this point but these may suffice to shew that People are made holy by the Grace and Spirit of God within Men and not by outward means as the Bp. hath asserted and the same way they are made holy they are likewise made Spiritual it being impossible to be a holy Man without being Spiritual see Rom. 8. 6. To be Spiritually minded is life and peace And the way whereby Men become Spiritual is by the Spirit of God according to 1 Cor. 2. 10. to 15. But contrary hereunto the Bp tells us There are those who by Analogy and Proportion may be still termed Spiritual that is there are persons who by study and industry attain to speak with tongues c. We ask then whether wicked Men who have attained to speak with tongues are not of the number of the B'ps Spiritual Men and whether his definition of Spiritual Men is not such as natural Men may attain unto As to the Bp's telling us of the power of the Spirit and again the conduct of the holy Ghost leading them by Scripture into all Truth as well as holiness He must not be displeased if we tell him that we know no such language in holy Scripture as leading by Scripture into all Truth On the contrary the Scriptures themselves do ascribe Holiness and Truth to the Spirit directly as we have shewn to which purpose we 'l add one Text here John 16. 13. when he the Spirit of Truth is come he will guide you into all Truth but upon what ground or with what reason can the Bp. speak of the Spirit and the holy Ghost when he first told us People are now made holy by the use of outward means And from the Scriptures have learnt the mind of the Spirit whereas the work of the Spirit is within as we have already proved If he shall retract and tell us as the holy Scripture doth that People are led into all Truth and Holiness by the Spirit we shall then agree in that point Ibid. 23. The Bp. goes on telling us the several effects producible in his way of Spirituality and Holiness and p. 24. says thus Let such Persons as these be allowed to be Spiritual and if so the Bp. says he doubts not but there will be found more such who are no Quakers then who really are and particularly the Bp. claims to be such an one himself and challenges Mr. P. to prove the Contrary Answ We will not differ with him about the numbers of his sort of Spiritually made Men and that they do exceed the Quakers believing it true But we have already proved the Bp's outward way and the Scriptures inward way to Holiness and Spirituallity do widely differ and as they so do the effects in reallity must do the same and therefore we shall be very brief with the Bp. as to his challenge and tell him tho' we allow him also to be a Spiritual Man according to his outward way of making them yet W. P. nor we need not goe about to prove that he is no Spiritual Man according to Scripture Definition since he has so effectually done it himself Thus much as to Spirituality and Holiness Ibid 24. The Bp. proceeds as to emptiness the Bp. craves pardon if he be at a loss what Mr. P. means thereby Answ Why the Bp. at a loss since W. P. spoke so very plain as to the emptiness of the Clergy while in p. 107 108. he tells him 't is preaching without the Spirit in a lifeless and humane ministry and such as were made Ministers by humane Learning and Authority whereas the Ministers of Christ became such by
the Qualifications an Gifts of the Spirit as he had proved and which is further confirmed by us Ibid. 24. If emptiness says the Bp. signifies the Ministers Sermons being barren with little substance or solid matter in them the Quakers are much more guilty as far as ever the Bp's experience could reach witness the first things they published if compared to the Printed Sermons of the conformable Clergy since Mr. P's accession to them it must be confest he has much improved them and brought them to write what looks like sense and Coherence Answ We cannot wonder the Bp. should speak in the behalf of that Clergy being one of the number himself and against the Quakers whom he hath endeavoured to reproach and therefore to be sure no competent Judg of either our Preaching or Writings for which reason we shall appeal from him to more competent and impartial Judges in relation to both but this we will say that altho' the Quakers were never against but for true sense and coherence in Preaching and Writing yet we lay no such stress or necessity upon the Learning Arts Parts and Wisdom of Men in doing either as perhaps the Bp. doth and he may remember the greatest Truths namely the holy Scriptures are delivered in a Style suted to the meanest capacities Again that Learned Apostle Paul was so far from recommending the Learning and wisdom of Men and excellency of Speech in preaching c. that he both opposes as well as disesteems and undervalues them from being either a means or furtherance to the work of the Lord. On the Contrary he exalts the weak foolish and despised things of the World as more acceptable to God see 1 Cor. 1. 17. to 29. and has this same up again Chap. 2. 13. thus Which things we also speak not in the words which Mans wisdom teacheth But which the holy Ghost teacheth comparing Spiritual things with Spiritual Here the Apostle point blank opposes Spirituallity and the teachings of the holy Ghost to the wisdom and teachings of Men contrary whereunto as we have before observed the Bp. hath asserted that Men may still be termed Spiritual by outward Study and Learning But as to the Quakers they are of the same mind with the Apostle and are so far from valuing the most excellent Preaching proceeding from the Arts Parts Wisdom and Learning of this World without the Spirits Teaching that they prefer far above and beyond it a few plain mean words either from Man or Woman as proceeding from the Motion of the Divine Spirit and altho such speech or words may seem very contemptible in the eyes of the wise and learned Men of this World in their natural State yet such Preaching carries an evidence with it to the enlightned understanding far excelling the other not only to illiterate persons but to such also who have had the Arts and Literature of this World whose understandings have been opened by the Divine Spirit And as to W. P. tho' we esteem and Love him yet 't is not barely either for his Parts or Learning but for his Christian sincerity towards God and his Truth Again the Bp. p. 24. But the Bp. would willingly know of Mr. P. what there was in B. Wheddons holding Forth after Mr. P. at Cork when he put his hat before his face and laughed and whether she be the only person from whom in their Assemblies he has often heard such stuff Answ In this story as well as other things relating personally to W. P. the Bp. took care to let W. P. be gone out of Europe before he published his Book we suppose the Bp. don 't pretend to give this story from his own knowledg how well then doth it becom the Bp. to write such stories upon report and is not that word holding Forth used in derision or scorn but what stuff why did not the Bp. tell us the stuff if he knew and if he did not he might with more credit have been silent to the story while in thus doing he only demonstrates his willing mind to bring any story tho' it be a lame one in hopes to vilifie the Quakers But as to the story of W. P's laughing 't is as improbable as frivolous and which we no more believe then that the late Bp. of Cork is now in China 1st because W. P. is a Man of a solid carriage and grave Deportment and in his common conversation seldom if ever given to laughter and not very often to smile But that he should laugh at what was spoken in a meeting by a Woman of his own communion and in a place too where perhaps there were many scores if not hundreds of Auditors besides Quakers We say that he should laugh under all those circumstances is so ridiculously improbable that we should think none will believe it but such as will not disbelieve any story what ever against the Quakers 2ly We let the Bp. know whatever the Custom of laughing be in his congregation we have no such in ours and whosoever the Bp's Spie or Informer was we suppose him one who used to laugh in his own Church or else to be sure he would not have imagined W. P. to laugh in our Meeting But that W. P. might pull his hat before his eyes while she was speaking may be probable it being very usual for him so to do in our Meetings which perhaps this Informer observing might imagin he laughed while it was only the effects of a strong prepossession of mind as knowing it was common to laugh in his own Church this is the most charitable construction we can put upon that improbable story But if this were not the case we then conclude it to be a wilful forgery to make a story to the Bp. whom the Informer might know was ready enough to receive one against him and the Quakers Ibid. 25. And part of 26. is about the maintainance for the Ministry and indeed we find W. P. touched a tender place while he treated upon this head which is apparent by the Bp's being greatly displeased if we may conclude reviling and abusing W. P. be an indication thereof viz. p. 25. saith the Bp. A Man will be strongly tempted to an unluckly guess where that person meaning W. P. has taken in his Principles alluding as we take it to Popery Again the Bp. p. 26. If Mr. P. be not popishly affected which hath been long feared of him and that on very likely grounds it may be suspected hence that he has a greater kindness for Atheism then is consistant with his profession Answ The Bp's fear and Suspition that W. P. is either popishly or Atheisticaly affected proceeds from the same ground and are alike true as that he died a Papist about sixteen years ago in Pensilvania and this was put in Print too by some of his Enemies But we must tell the Bp. W. P's Credit in those two points are above the reach of his Censorious pen not only with the Quakers