A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn

A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn

Table of contents

Title page

THE PREFACE.

GOSPEL-TRUTHS Held and briefly Declared by the People called QUAKERS, for Satisfaction of Moderate Enquirers.

THE TESTIMONY OF THE BISHOP OF CORK As to a Paper Intituled, GOSPEL•TRUTHS, held, &c. by the PEOPLE called QUAKERS: And Delivered to Him by an eminent Member of them.

A DEFENCE OF a PAPER, Entituled, GOSPEL-TRUTHS, &c.

BOOKS Printed and Sold by T. Sowle, next Door to the Meeting-Houſe, in White-Hart-Court, in Gracious-Street. And at the Bible in Leaden-Hall-Street, near the Market, 1698.

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A DEFENCE Of a PAPER, Entituled, GOSPEL-TRVTHS Againſt the EXCEPTIONS OF THE BISHOP of CORK'S Teſtimony.

By W. Penn.

The Second Edition.

Printed in the Year, 1698.

THE PREFACE.

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Reader,

IT was the Wiſe Counſel of an Ancient and Great Prelate, of the Kingdom of Ireland, at a late Viſit I made him there, to diſcourage Controverſie, and endeavour to abate Strife among Chriſtians: For, ſaid he, Heaven is a Quiet Place; there are no Quarrels there, and Religion is a Holy and Peaceable Thing, and Excites to Piety and Charity, and not to Genealogies, Strife and Debates. But the Biſhop of Cork ſeems to be of another Mind, that could not paſs by ſo Inoffenſive a Paper as that Stiled Goſpel-Truths (given him by me in a Private Way, at a Friendly Viſit upon his own Deſire) [Page] without his Publick Animadverſions; and thoſe Expreſt not with ſo much Juſtice and Charity as might have been expected from him to his Diſſenting Neighbours.

I am, I confeſs, very ſorry my Chriſtian Viſits to the Biſhop have met with no Better Returns than Controverſie: But becauſe that's his, and not my fault, it ſhall be my Satisfaction.

I did indeed, Perceiving him Converſant in our Writings, and his Character to be Moderation, caſually Preſent him with one of thoſe Papers; but as the Nature of it is Far from Provocation, ſo my deſign in it was purely to Improve his Temper, and not to Excite his Contradiction. Nor was it Writ for an Exact and Compleat Account of our Belief, but Occaſionally, to prevent the Prejudices that the [Page] Attempts of a Courſe and Scurrilous Pen at Dublin, juſt before, might provoke in ſome againſt us, as to the Points touched upon in the Goſpel-Truths. And though we have been ſo Unhappy as to be therein Miſtaken by the Biſhop, yet it's ſome Comfort to Us that our Chriſtian Declaration hath had quite another Reception with the Generality of thoſe to whoſe Hands it has come: And I heartily wiſh That hath not been the moſt prevailing Motive to his Undertaking. However, ſince he has been pleaſed to fault it both with Shortneſs and Error, which we thought Healing, at leaſt Inoffenſive, I eſteem my ſelf Anſwerable for it, and ſhall, with God's Aſſiſtance, Defend it againſt the Force of his Exceptions, and I hope with Clearneſs and Temper: For, though I may be plain, as he may expect, I deſire to be neither Rude nor Bitter.

[Page] I ask, Reader, but the Common Juſtice due to all Authors, eſpecially in Controverted Points of Religion, to wit, Attention and Impartiality; and then judge whether our Pacifick Paper deſerved ſo Sharp a Cenſure, and the Manner of its being given him, ſo Publick a Return: Though I hope the Conſequence will be Good. To Almighty God I leave the Succeſs, and am in all Chriſtian Obligation,

Thy Aſſured Friend, W. Penn.

Briſtol, the 23d of the 7th Month, 1698.

GOSPEL-TRUTHS Held and briefly Declared by the People called QUAKERS, for Satisfaction of Moderate Enquirers.

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SOBER READER,

IF thou hadſt rather we ſhould be in the Right than in the Wrong, and if thou thinkeſt it but a Reaſonable Thing that we ſhould be Heard before we are Condemned, and that our Belief ought to be taken from our own Mouths, and not at theirs that have prejudged our Cauſe; then we intreat thee to Read and Weigh the following Brief Account of thoſe Things that are chiefly Received and Profeſſed among us, the People called Quakers, according to the Teſtimony of the Scriptures of Truth, and the Illumination of the Holy Ghoſt, which are the Double and Agreeing Record of True Religion. Publiſhed to Inform the Moderate Enquirer, and Reclaim the Prejudic'd to a better Temper, which GOD grant, to his Glory, and their Peace.

[Page] I. It is our Belief; that GOD Is, and that He is a Rewarder of all them that fear Him, with Eternal Rewards of Happineſs; and that thoſe that fear him not, ſhall be turned into Hell. Heb. 11. 6. Rev. 22. 12. Rom. 2. 5, 6, 7, 8. Pſal. 9. 17.

II. That there are Three that bear Record in Heaven, the Father, the Word, and the Spirit, and theſe Three are really One. 1. John 5. 7.

III. That the Word was made Fleſh, and dwelt among Men, and was and is the only Begotten of the Father, full of Grace and Truth: His Beloved Son in whom he is well pleaſed, and whom we are to hear in all things; who taſted Death for every Man, and Dyed for Sin, that we might Die to Sin, and by his Power and Spirit be raiſed up to Newneſs of Life here, and to Glory hereafter. John 1. 14. Matth. 3. 17. Heb. 2. 9.

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 [Page] Chriſt, who walks not after the Spirit but after the Fleſh; for whom he Sanctifies, them [...]e alſo Juſtifies: And if we walk in the Light as he is Light, his precious Blood [...]leanſeth 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 5. 7.

V. That Chriſt is die Great Light of the World, that lighteth every Man that cometh into the World, and is full of Grace and Truth, and giveth to all Light for Light, and Grace for Grace; and by his Light and Grace he Inwardly Appears to Man, and teaches ſuch as will be taught by him, That Denying Ungodlineſs and Worldly Luſts, they ſhould live Soberly Righteouſly, and Godly, in this preſent World. John 8. 12. Chap. 1. 9, [...]14. Tit. 2. 11, 12.

VI. That this Principle of Light and Grace, which is GOD's Gift, through Chriſt, to Man, is that which ſhews us our Sins, Reproves us for them, and would Lead all all out of them that obey it, to ſerve GOD, in Fear and Love, all their Days. And they that turn not at the Reproofs thereof, and will not Repent, and Live, and Walk according to it, ſhall die in their Sins, and where Chriſt is gone, they ſhall never come, who is Undefiled, and ſeparated from [Page]Sinners. Epheſ. 5. 13. John 16. 7. Prov. 1. 20. to 24. John 8. 24.

VII. This is that Principle by which GOD prepares the Heart to worſhip him aright; and all the Duties of Religion, as Praying, Praiſing and Preaching, ought to be performed through the ſanctifying Power and Aſſiſtance of It; other Worſhip being but Formal, and Will-Worſhip, with which we cannot, in Conſcience, joyn, nor can we maintain or uphold It. Rom. 8. 26. 1 Pet. 4. 10, 11.

VIII. Worſhip in this Goſpel-Day is Inward and Spiritual; For GOD is a Spirit, as Chriſt teacheth and he will Now be worſhiped in Spirit and Truth, being moſt ſuitable to his Divine Nature: wherefore we wait in our Aſſemblies to feel GOD's Spirit to open and move upon our Hearts, before we dare offer Sacrifice to the LORD, or Preach to others the way of his Kingdom, That we may Preach in Power as well as Words, and as GOD Promiſed, and Chriſt Ordained, Without Money, and without Price. John 4. 23, 24. 1 Theſſ. 1. 5. Iſa. 55. 1. Rev. 22. 17. Matt. 10. 8.

IX. This alſo leads us to deny all the vain Cuſtoms and Faſhions of the World, to avoid Exceſs in all things, that our Moderation [Page] may be ſeen of all Men, becauſe the LORD is at hand, to ſee and judge us, according to our Deeds. Tit. 2. 12. Rom. 12. [...]. Philip. 4. 5. Eccl. 12. 14. Mat. 16. 27. Rom. 2. 6. Rev. 20. 12.

X. We believe the Neceſſity of the One Baptiſm of Chriſt, as well as of his One [...]upper, which he promiſeth to Eat with thoſe that open the Door of their Hearts to him, being the Baptiſm and Supper ſignified by the Outward Signs; which tho' we diſuſe, we judge not thoſe that conſcientiouſly practiſe them. Mat. 3. 11. Epheſ. 4. 1. 1. Pet. 3. 21, 22. John 6. Rev. 3. 20.

XI. We Honour Government: For we believe it is an Ordinance of GOD, and that we ought in all things to ſubmit, by Doing or Suffering: But eſteem it a great Bleſſing where the Adminiſtration is a Terror to Evil Doers, and a Praiſe to them that Do Well. Rom. 13. 1, 2, 3, 4, 5.

This hath all a long been the General Stream and Tendency both of our Miniſtry and Writings, as our Books will make appear, notwithſtanding what Ill-minded and Prejudic'd Perſons may have ſtrained to Miſ-repreſent Us and our Chriſtian Profeſſion.

Dublin, the 14th of the 3d Month, 1698.

William Penn.

Thomas Story.

Anthony Sharp.

George Rooke.

THE TESTIMONY OF THE BISHOP OF CORK As to a Paper Intituled, GOSPEL [...]TRUTHS, held, &c. by the PEOPLE called QUAKERS: And Delivered to Him by an eminent Member of them.

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Friends,

I Am ſuch a Reader as in your Paper you deſire. I have read and ſoberly weighed the account you give of thoſe things, which you ſay are chiefly Received and Profeſſed amongst you. And I will exerciſe ſo much Moderation and Charity as to lay a great weight on that word [chiefly] hoping theſe are not the Only Things, or All that you Believe: I ſhould have been heartily [Page] glad to have found that you had been in the Truth, as I am well aſſured I my ſelf am; But as I profeſſed, when the Paper was given Me, That if I took it, you muſt expect I ſhould bear my Teſtimony touching It or againſt It; So I now muſt tell you, I think my ſelf bound in Conſcience to perform what I then profeſſed; and that upon more Reaſons than I will now trouble the World with. You muſt not be offended if I ſay, You have ſuch a way of Writing and Speaking, that it is very hard in many matters of Religion to know what you mean. But, as far as I underſtand you, I will candidly acknowledge what Truths you have ſufficiently or tolerably expreſt; I will ſhew you, with meekneſs, how far your Faith, if this be your Faith, comes ſhort of being ſufficient or Chriſtian; and I will ſincerely tell you, what I apprehend to be the cauſe of your Deluſion, and how dangerous a condition I really fear, nay believe, you to be in.

And firſt; The only Articles, in which you have expreſt a ſufficient Chriſtian Belief, are your IV. which is touching Juſtification; and your laſt touching Government and your Submiſſion thereto. I wiſh you may always ſtick to this Belief and Practice: And I heartily rejoyce to find [Page] you acknowledging the Neceſſity of Chriſt as a Propitiation, in order to Remiſſion of Sins, and Juſtifying You, as Sinners, from Guilt. 'Tis the firſt time I have heard of it amongſt you.

As to all the reſt of your Articles, I mean thoſe which I underſtand, I muſt tell you, the declaration of your Faith comes ſo ſhort, of what is required from People to denominate them Chriſtians, that except, under each Article you believe more than you have declar'd, you cannot be accounted Chriſtians. For firſt; in thoſe Articles of Faith, which you have thought fit to mention, you have ſet down only ſome little Ends, I had almoſt called them Snaps, of the Article: And Secondly; many more whole Articles, of the true Chriſtian Faith, and which are of no leſs import, you have intirely omitted, waved or ſuppreſſed.

You acknowledge in your I. Article, there is a God, and you own his Providence as to the other Life. But that He made Heaven and Earth, that He is the Almighty, and at preſent by his Sovereign Power, moſt wiſely and holily, Governs, Orders, and Suſtains all (by his Mercies as well as Judgments, even in this World, not [Page] [...]aving Himſelf without witneſs) you ſay not [...] word. Creation in the beginning and Providence as to this World at preſent, are not here acknowledged by You. We hope you believe both.

Your II. Article is wholly true; for it is expreſs Scripture, 1 John V. 7. But it is onely what the Apoſtle there had occaſion to ſay, and what was to his purpoſe touching the Father, Son, and Holy Spirit; far from being the ſum of what the Holy Scripture, teaches of them; and therefore i [...] not a ſufficient Confeſſion of Faith on that head.

In your III. Article you acknowledge indeed the Son of God to have been made Fleſh, but neither Conceived by the Holy Ghoſt, nor Born of the Virgin Mary: So that it does not appear, by this your Confeſſion, but that He was at firſt an ordinary corrupt ſinful Perſon: Nay you own Him not ſo much as Jeſus or the Chriſt; (the great Saviour, who delivereth from the wrath which is to come; or the Great Prophet, Prieſt, Lord and King of his Church:) You acknowledged him indeed to have dyed for Sin, but (not to mention the Articles inferible from, and relating to, the Circumſtances of his death) You have not [Page] one word of His Reſurrection from the Dead or of His Aſcenſion into Heaven: which i [...] may be proved ſome of you have expreſly denyed, ſaying, He is not aſcended into Heaven, He is in us. Nor again, of H [...] ſitting now at the right hand of the Majeſty o [...] high. And ſo you ſeem not to own any thing of His Mediation, Interceſſion, or Appearing now in Heaven for us. Nor further have you ſaid a word of his coming again to Judgment, or the End of the World. Thus indeed You have here neither own'd the Creation nor Diſſolution of the World; ſo that it does not appear, by this Account of your Faith, whether you do not judge it Eternal, and ſo otherwiſe Infinite. Yet again; Not a word of One Church, which it may be feared you ſtrike out of your Belief, becauſe you are reſolved never more to return into the Unity of the Church, but to make and maintain a Schiſm or Party for ever. Nor further have you a word of the Reſurrection of the Body, which divers of you have been known to deny, and others of you only ſay. It may be ſo. And Laſtly, Tho' you acknowledge Everlaſting Rewards for them that fear GOD, yet nothing of the Everlaſting Puniſhment of Wicked Men: You mention Hell indeed (in a very [Page] unnatural place, viz. in your firſt Article of [...]he Being of GOD) but whether you mean thereby the Grave, as moſt commonly in [...]cripture is meant; or a place of Temporal Puniſhment after this Life, as ſome have [...]one; or a State of total Deſtruction and Annihilation, as many now a days do, no one knows.

Upon the whole; As to the Sum of the Chriſtian Faith, which you have been pleaſed to ſet down, there is not any one Article of our common Twelve, that you have own'd intirely; and Eight at leaſt, if not more of them, that you have here totally ſuppreſſed or waved. And how influential to a holy Life, thoſe which you have waved are, and therefore how neceſſary to Salvation, I muſt require and conjure you, on your own Eternal Account, to conſider. I will only mind you of two paſſages out of the Scriptures of Truth: 1 Cor XV. 16, 17. If the Dead riſe not (that is, if there be no Reſurrection of the Fleſh) then is not Chriſt Raiſed. And if Chriſt is not raiſed, your Faith is vain, you are yet in your Sins, Hence it appears All other points of Faith are in vain, if this be not true. The other is Rom. X. 9. If thou ſhalt confeſs with thy Mouth the Lord Jeſus, and ſhalt believe in thy [Page]Heart that GOD hath raiſed Him from the Dead, thou ſhalt be ſaved. This Article alone is of ſuch force and influence on Mens [...]Hearts, that if believed as it ſhould be, ſuch belief will ſave Men. But both Chriſt's Reſurrection and Our own, are by You in this Paper, left out of your Faith. I judge You not, but judge Your ſelves, leſt you be condemned of the LORD.

Your V, VI, and VII. Articles treat of what you call The Light of Chriſt within Man: This You have never been able yet, that I could find, to make out what You mean by. For You will not allow it to be either the Natural Rational Faculty, or common innate Notions, or Natural Conſcience, or Conſcience Illuminated, by the Preaching of the Goſpel and the Operation of the Holy Ghoſt thereby: Till You can make us underſtand your meaning, or indeed till You underſtand it Your Selves, (that is, till you are leſs confuſed in this, the very Fundamental Principle or Rule of what you profeſs) You muſt not think of Declaring (or Publiſhing) an Account of your Faith: See you underſtand it firſt. There are ſome Men who have a Faculty to ſpeak things ſeemingly profound, but in the End neither themſelves nor others can make any [Page] diſtinct ſenſe of what they have ſaid. This we uſually call Banter; And I muſt acknowledge, as far as I can ſee, your Diſcourſe of his Light within, is perfectly ſuch. Take notice We in our Preaching require People to look within, as much as You do: We ſtrictly charge all to walk according to the Convictions, and Light they have received. We daily appeal unto Conſcience; but then we teach, that Conſcience (opened by the Holy Spirit, under the Miniſtry of the Word, Acts XVI. 14.) does and muſt take in its Light from Holy Scripture. The Commandment of the Lord is pure inlightning the Eyes, Pſ. XIX. 8. [viz. of the Mind, Epheſ. I. 18.] Thy Word is a Lamp to my Feet, and a Light to my Path. Pſ. CXIX, 105. To the Law and to the Teſtimony; If they [even Men in their Conſciences] speak not according to this Word, it is becauſe there is NO LIGHT in them. Iſai. VIII. 20. Now theſe things are intelligible. This Rule is fixt and certain, nothing of which can be ſaid of Your Light within.

In Your VIII Article You tell us, Worſhip under the Goſpel is Inward and Spiritual. If You mean hereby, that all Outward and Bodily Worſhip ought to be accompanied with an Inward and Spiritual Worſhip, it is what we daily Preach and Practice, and [Page] even in private preſs. But if, as it would ſeem, You mean all the Worſhip GOD now requires, is from the Inward Man, or from the Spirit, this is abominably falſe: For Our Bodies are GOD's handy-work▪ and Chriſt's Purchaſe, as well as Our Souls; on which reaſon, GOD by His Apoſtle commands, Glorifie [...]OD in Your Body and in Your Spirit, [ [...]] which (in the Plural Number that is, both which) are GOD's. Not to tell You, that You your ſelve now a days perform ſomewhat of Bodily Worſhip. And indeed, if there be not a worſhip of the Body, as well as of the Spirit, there can be no Publick Worſhip. This Article therefore muſt alſo be mended, to make it Chriſtian.

In your IX Article, You tell us of you [...] Denying all the vain Cuſtoms and Faſhions of the World, as alſo Exceſs in all things. I know no ſort of Chriſtians who teach otherwiſe; I wiſh I could ſay I knew none (even of your ſelves) that practice otherwiſe. It is one part of the Catechiſm We teach our Children, to renounce all theſe. But there are many Innocent and laudable Cuſtoms which You call vain. Would it not almoſt make a Mans Stomach turn to hear one forbear, in point of Conſcience, [Page] [...]ying [You] to a ſingle Perſon, becauſe it [...] improper; and at the ſame time, while [...]e is ſpeaking to his Superiour, becauſe Thou doeſt; ſounds a little rudely, to ſoften the Thou, and ſay Thee doeſt, which is commonly Your Peoples Practice, and much more improper. Will You ever be able to prove, the Primitive Chriſtians [...]ſed a Dialect or Dreſs different from others of their Nation and Qualities, and placed Religion in it? Does not Chriſt require Saluting even thoſe who ſalute not us? And no doubt his, and his Apoſtles Salutations, were in the common form. In a word, There is more Vanity in Singularity and Affectation, than in moderate following a common innocent Phraſe, Garb, or Cuſtome.

In your X Article you believe (you ſay) a Spiritual Baptiſm, and a Spiritual Supper and Communion; but acknowledge you Diſuſe the Outwards Signs, by us commonly called Sacraments: Now did not Chriſt command Water-Baptiſm? Go ye and Baptiſe all Nations, Matth. XXVIII. 19, 20. The Baptiſm here commanded was Water-Baptiſm: For Baptiſing with the Spirit was GOD's work, not the Apoſtles; and tho the Baptiſm of the Spirit commonly accompanied [Page] Baptiſm with Water, yet not always, as in the Caſe of Simon Magus, and many others. Yet, did not Chriſt promiſe to be with them (Preaching to all Nations and Baptiſing) to the End of the World Further, Did not the Apoſtles in Obedienc [...] to Chriſts Command, both conſtantly practice, and alſo require, Water-Baptiſm to all Initiated Chriſtians? Can any Man forbi [...] Water, that theſe ſhould not be Baptiſed which have received the Holy Ghoſt as well as we▪ And he [Peter] commanded they ſhould b [...] Baptiſed: Acts X. 47, 48. Then as to the Outward uſe of Bread and Wine for the Lord's Supper, can any Command be more Expreſs than This do in Remembrance of Me▪ Four times repeated in the New (which you call the better) Teſtament. To which St. Paul adds, It is a ſhewing forth the Lord [...] Death until He come, 1 Cor. XI. 26. Now if Chriſt and his Apoſtles have commanded this, who hath Authoriſed you to diſuſe it? Remember what St. Paul tells the Corinthians, he received from the Lord that which on this Subject he delivered to them, 1 Cor. XI. 23. And 'tis a ſevere Paſſage in another Epiſtle of his, Gal. I. 8. If we, or an Angel from Heaven, preach any other Goſpel unto you, than that which we have preached[Page]unto you, let him be accurſed. That which lays aſide ſo much of the Old Goſpel, and ſets up a New and Variable Rule o [...] Faith, (we know not what Light within) is Another and New Goſpel.

To draw towards a Concluſion: I have written this ſhort Paper in much and true Compaſſion to you; It had been far eaſier to me to have ſaid more, than thus to have confined my ſelf: I look upon many of you as an harmleſs well-meaning People, but under ſtrong Deluſions.

This your Deluded State proceeds from your making what you call The Light within you (which is in many Caſes nothing but your own Preſumptive Perſwaſion or Fancy) a Rule of Faith and Practice, Co-ordinate, if not Superiour and Antecedent to the Holy Scriptures: Theſe words in your Paper [Which are the Double and Agreeing Record of True Religion] intimate at leaſt thus much, That you will not believe what Scripture ſaith, except the Light within you dictate the ſame, and ſo make a Double Record. Now my Friends, do not flatter your ſelves, GOD is not mocked; you muſt Anſwer at the Dreadful Day of Judgment, amongſt other Points, to ſuch as theſe; and therefore Examine your Conſciences before-hand.

[Page] 1. Is it not 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 o [...] getting Wealth than your ſelves) Is it no; I ſay, your main Aim and End to make your ſelves a Party conſiderable, and ſuch, t [...] which, for Reaſons of State, peculiar Priviledges muſt be Indulged?

2. Are not, to this purpoſe, many of your Diſtinctive Characters, ſuch as you Different Garb (for it is plain not a few o [...] your Peoples [...]loaths, as to materials, are more coſtly than many of ours) your way of ſpeaking, yea, even your Looks and Geſtures, aſſumed rather to make your ſelves remarkable, and at firſt ſight known from other People, than out of any Perſwaſion, Senſe of Duty, or Conſcience of Obligation.

3. What reaſonable or tolerable Warrant can you plead for waving, ſuppreſſing, at leaſt, not confeſſing, much the greater part of the Chriſtian Faith, and Rejecting all Outward Poſitive Parts of Worſhip (eſpecially Baptiſm and the Lords Supper) which have ſuch plain and Repeated Evidences in Holy Scripture. Your Light within, (or Senſe [Page] and Perſwaſion which you ſay you have, and are ſure is from Chriſt) foraſmuch as, in the preſent Caſes, it dictateth againſt Holy Scripture can never be proved even to your ſelves, much leſs to others, to be from Chriſt: But muſt rather in all reaſon, be reſolved to be one of the Heights or Depths of Satan, transforming himſelf into an Angel of Light. And for any Perſons to yeild to ſuch Conduct (beſides or againſt Holy Scripture) is plainly to abandon themſelves to the Deluſions of the Devil.

In a word therefore, I again require you, as you will anſwer all your Secret Arts and high Pretenſions at Chriſt's Tribunal, that you either Embrace and Profeſs the intire Chriſtian Faith, in the Points wherein I have ſhewn you to be defective; and that you receive the Chriſtian Seals or Badges, Baptiſm and the Lord's-Supper; or elſe that you deſiſt to lay claim to the Name of Chriſtians.

It is not for me to Judge you, but again I ſay unto you, (truly from GOD, as His Miniſter) Judge your ſelves. This is the Caſe. If Men who take away even from the Faith once deliver'd to the Saints, at leaſt Two Thirds, beſides many main Points of the other Third; who Equal their own Preſumptuous[Page]Conceits to the Divine Oracles, and Revelations; who uſe and diſuſe at pleaſure, what parts of GOD's Inſtituted Worſhip they think fit, even the very Badges of Chriſtianity, (I will not here Interpoſe your Making Gain your Godlineſs) but if the aforeſaid Men are in a Way of Perdition, what can you conclude of your ſelves? In the Name of GOD Repent and Return: And from my Soul I pray, That GOD will pleaſe to give you Repentance.

EDW. CORK and ROSS.

Cork, July the 2d. 1698.

A DEFENCE OF a PAPER, Entituled, GOSPEL-TRUTHS, &c.

[Page]

I Have given the Biſhop's Exceptions together at Large, as he did our Paper, and ſhall now Conſider their Validity.

He is pleaſed to ſay at the beginning of his firſt Paragraph, he is ſuch a Reader as in our Paper [...]we deſire: Words that gave me great hopes, of not only fair, but friendly dealing; and I heartily wiſh it had been ſo: But ſince it ſeems to me the Reverſe of his Promiſe, he muſt not take it ill from me, if I ſtop a while, and ſhew him a little to himſelf, and how much he is miſtaken in his own Temper, as well as in our Principles. For tho' he begins with the Names of Moderation, Charity and Meekneſs, that's all: He quickly Loſes ſight of them, and forgets them, with himſelf, almoſt all the way. And unleſs my Taſte be Extreamly [Page] Depraved, there is little Reliſh of thoſe Vertues in his Management, or a tolerable Temper ſhewn towards us, reſpecting either our Belief, or Practice. We deſire ſuch a Reader indeed as had rather we were in the Right, than in the Wrong; One that did not Prejudge our Caſe, and would give us (and not our Enemies) the wording of our own Belief; While the Biſhop but too plainly ſhews, he would not have us in the Right, Even where he dares not ſay (however freely he ſuggeſts it) that we are in the Wrong. Which appears,

Firſt, by his Unneceſſary Exceptions to ſuch Truths, as we have Declared in our Paper (and he cannot deny) as imperfectly Expreſt, becauſe we have not ſaid all that might be ſaid, to Branch them out, or Illuſtrate them; tho' enough to be underſtood by ſuch as are not Captious.

Secondly, by Suppoſitions Incongruous, and that can have no other Service than to Expoſe us, and that in a very ill Manner.

Thirdly, by rendring us to Deny, what we don't Expreſs in our Paper: Tho' indeed we Believe it.

Fourthly, in not taking due notice of what is Implied, as well as Expreſt. Which had been but Juſt.

[Page] Fifthly, in making the worſt of what is not concurrent with his Belief, and not the beſt where we believe the ſame thing.

Sixthly, by Groſly Miſrendering our Pretences to Strict Living.

Laſtly, by Condemning us upon Rumour. All which, is more than leaning to that ſide, that had rather we were in the Wrong, than in the Right; and Conſequently not ſuch a Reader as we deſired. That this is ſo, let it but be obſerved, how he Unchriſtians us in his third Paragraph; tho' Immediately in a Contradiction, what he juſt before Acknowledges in his ſecond. Nor will he allow us to be ſo much as Deiſts in his fourth, or at moſt but very Imperfect ones, becauſe, we have not ſaid all of God, that may be aſcribed to him. In his ſixth, he ſuppoſes us Capable of believing that Chriſt Came of Corrupt and Sinful Fleſh, becauſe we ſay no more in that Place, of the Manner of his Incarnation than the Evangeliſt doth, John 1. 14. Alſo, that we are Defective, at beſt, Ambiguous, about Eternal Rewards and Puniſhments. He makes us, in his ſeventh Paragraph, to Deny the Reſurrection of the Dead, at large, and without Diſtinction, tho' we there Acknowledge a Future State, which implies it; and have not ſaid one [Page] word againſt it; but upon all Occaſions, in Print, or otherwiſe, have Expreſt our Belief of that Branch of Chriſtian Doctrine, according to Scripture. In his Tenth, he derides our Plain (though Proper) Language, of Thou to a ſingle Perſon, though it is what he himſelf gives to God in his Prayers. In his Fourteenth, and Fifteenth, he is pleaſed to ſlight and render our Stricter Living, a Trick to promote a Party, and that our Garb, Looks and Geſtures, are more to make ourſelves Remarkable, than out of any Perſwaſion of Duty, or Conſcience: As bad a Conſtruction, as he could make. In his Sixteenth, he tells us, the Light within us, that we ſay, we have from Chriſt, is rather one of the Highths or Depths of Satan Transformed, and that we are Abandoned to his Deluſions. So that We and moſt of our Principles too, are ſtark Naught with the Biſhop. In his Eighteenth, and laſt Paragraph, he ſuggeſts, We take away two Thirds of the Chriſtian Faith, beſides many Points of the other Third; and equal our Preſumptuous Conceits, to the Divine Oracles, and Revelations, and uſe, and diſ-uſe at pleaſure, what part of God's Inſtituted Worſhip, we think fit; Even the very Badges of Chriſtianity. I will not, ſays the Biſhop, interpoſe (yet ſuggeſts it) your [Page]making Gain your Godlineſs; but if the Aforeſaid Men, are in a way to Perdition, what can you Conclude of your ſelves? In the Name of God Repent and Return: Thus the Biſhop, upon a whole People, without any other Provocation, than has been Expreſt.

I hope, after this, He will not Expect, (I am ſure he ought not) that any Body ſhould think him ſuch a Reader, as we deſired for our Goſpel-Truths, and which he promiſed us to be; or that he has treated us with the Moderation, Charity, and Meekneſs, he made us hope for; ſince none of our Adverſaries have uſed us much worſe, in ſo little a Compaſs. I heartily wiſh him a better ſight of himſelf, as well as of us, that he may be leſs miſtaken in both another time; for I have a Reſpect for him, and deſire not to be upon theſe Terms with him, any Longer, than he thinks fit to make it neceſſary.

The reſt of his firſt Paragraph is only a Strain of Fair and Paſtoral Promiſes, forgotten by him, and not to be remembred any more, at this time, by me; and therefore ſhall proceed to his Second. Only obſerve this one thing to my Reader, and the Biſhop too, that he is pleaſed to place Moderation and Charity to our Account, [Page] becauſe he does not take us by out wor [...] Chiefly to mean Only, or All in reference to the things, by us believed: Which, unde [...] favour, he could not do in Juſtice;. an [...] therefore he needs not bring us in Debt [...] for that, which is our Due, ſince no Bod [...] ever took Chiefly, for Only, any more tha [...] an Eldeſt, for an Only Son, or an Arch, fo [...] an Only Biſhop. Nor does Chiefly imply Al [...] any more than Only; for whether It regards things Humane, or Divine, It imports the Beſt Part of any thing, but n [...] All: The moſt valuable, that which deſerve [...] and commands our Regard and Eſtee [...] in the firſt place. And I leave it with m [...] Reader, whether Believing in God, an [...] Chriſt, and the Holy Spirit; and Believing the Scriptures, and the Neceſſity of Holineſs, and Divine Worſhip, and finally of Eternal Rewards and Puniſhments, are no [...] Points of Faith, Chiefly to be Received, and Profeſſed by Chriſtians? And if they are ſuch, the Biſhop muſt have been, Super-finely Critical, upon our word Chiefly, as well as that he might have been a better Husband of his Moderation, and Charity, and have kept them for an Occaſion where they might have been more needed, and Conſequently better beſtowed.

[Page] His Second Paragraph allows us to have [...]iciently Expreſt our Chriſtian Belief in [...]o Articles, but with this Cenſure, that [...]leven, we are only Clear in theſe Two, [...] Juſtification by Chriſt, And Submiſſion to [...] Civil Government, wiſhing we may always [...]to this Belief, and Practice; and adds, I [...]tily Rejoyce to find you acknowledge the [...]eſſity of Chriſt, as a Propitiation, in order to the Remiſſion of Sins, and Juſtifying you, as Sinners, from Guilt. 'Tis the firſt time I have heard of it among you.

If ſo: It is the Biſhops Fault, and ſeems to me, next to Impoſſible; ſince before that Paper was given him, he was pleaſed to Acknowledge he had read ſeveral of our Books; particularly, my Riſe and Progreſs of the People called Quakers, taking it out of his Pocket at that time; alſo Robert Barclay's Apology, which States, and Vindicates our Principles at large, in which the two Doctrines afore-mentioned, are very Clearly Declared, and Maintained; notwithſtanding he ſeems to make this look like a New Diſcovery. But however, I am pleaſed, that the Biſhop is ſo, at two of the Goſpel-Truths: I am of Opinion if he had well conſidered the Force and Comprehenſiveneſs of our Belief concerning Chriſt, [Page] that pleaſes him ſo well, he might hav [...] ſaved himſelf the Trouble of what he h [...] publiſhed to the World upon the reſt [...] them: For, whoever believes in Chriſt, [...] a Propitiation, in order to Remiſſion of Si [...] and Juſtification of Sinners from the Guilt [...] Sin, can hardly disbelieve any Fundament [...] Article of the Chriſtian Religion; ſince, [...] very ſuch Perſon, muſt Neceſſarily belie [...] in God, becauſe it is with Him alone M [...] is to be Juſtified. To be ſure he muſt b [...] lieve in Chriſt, for that is the very Pro [...] ſition. He muſt alſo believe in the H [...] Ghoſt, becauſe, He is the Author, of [...] Conviction, Repentance, and Belief. He mu [...] believe Heaven, and Hell, Rewards, a [...] Puniſhment, and Conſequently the Reſurr [...] tion of the Juſt, and Unjuſt: For, wh [...] ſhould he be Concerned about being free [...] from the Guilt of his Sin, if he were una [...] countable in another World? So that Acknowledging the Neceſſity of Chriſt, as Propitiation, in order to the Remiſſion ( [...] Sin, comprehends the main Doctrine ( [...] Chriſtian Religion; and as ſo many Line [...] drawn from the Circumference to the Center, they all meet and center in Chriſt: An [...] indeed it is as the Navel of Chriſtianity, an [...] Characteriſtick of that Religion.

[Page] [...] would intreat Him again, to reflect well [...] his own Acknowledgment, and Com [...]endation of our Belief, concerning the End [...] Benefit of Chriſt, to Mankind; and he [...] not think us ſo deficient; much leſs, un [...] ſuch ſtrong and dangerous Deluſions, as he [...] been pleaſed to repreſent us.

His Third Paragraph will not ſuffer us [...] be Chriſtians, notwithſtanding what [...] have ſaid of our Belief in Chriſt, in our Paper called Goſpel-Truths. In one ſence I ſhall eaſily agree with him, for I think nothing makes any Man a True Christian, but Regeneration, the Power of the Son of God Revealed in the Soul, Converting [...] to God: For the Devils Believe, and Tremble, too, and yet are Devils ſtill; they Believe what is True, but they do not Truly Believe in him that is True: They know and aſſent to the Propoſitions of Truth, or Articles of Faith, and knew Him to be Chriſt too, when He came of old, and called him by His Name, but this did not make True Chriſtians Then of them: Nor yet does an Aſſent Now to all the Truths of the Goſpel, Truly Qualifie Men Chriſtians, unleſs they feel the Power of them, upon their Hearts. And I would have my Reader reflect well upon rhis Great [...]nd Eſſential Truth, tho' he were as Big [Page] as a Biſhop: For a new Creature is the B [...] ſineſs; an Orthodox Life, the Croſs of Chri [...] which is the Narrow way of Self-denial [...] I muſt ſay, That whoever declares, he believes in Chriſt as his Sacrifice and Sanctif [...] which is to ſave both from the Guilt [...] Pollution of Sin, is a Profeſſor of Chriſtian [...] and may reaſonably be allowed to be [...] Chriſtian at large. And that what we ha [...] declared, in our Third, Fourth, Fifth, a [...] Sixth Goſpel-Truth, comprehends the Be [...] before-mentioned, my Juſt and Sober R [...] der may ſatisfie himſelf in the peru [...] thereof

His Fourth Paragraph faults our firſt Article, as he is pleaſed to call it, with gre [...] Shortneſs and Imperfection concerning our Belief of God; for tho' he ſays we own his Pr [...] vidence as to the other Life, yet we ſay n [...] thing, as to the Creation of this preſent Work▪ and Providence over it: But with the Biſhop leave, He that believes in God, believes [...] all that's neceſſary to the Supreme Being 'Tis what he, and all Chriſtians, take fo [...] granted, and allow, as often as they hea [...] any one ſay, He believes in God. For no [...] to believe Him Omnipotent, Omniſſie [...]t, and Omnipreſent, is not to believe him to be [...] God, being inſeparable from the Divine [...] [Page] Nature. I muſt appeal to the Biſhop, whe [...]er a ſmall Grain of Charity would not have excuſed us from his Reflection upon this Head. We have ſaid more then Moſes [...]d to Pharaoh: For beſides that, I am, is [...]o more then, He is; We have added that He is, the Rewarder of all Men, according to [...]heir Works. We gave the Text, as it is, [...]nd the very Text ſeems expreſt for a Decla [...]tion of Faith in God, viz. He, that will come to God, muſt believe that He is, and that He is a Rewarder, of them that ſeek Him. [...]he Text does not Enumerate and require [...]he belief of all the Divine Attributes, and Properties that are in God, but the bare [...]elief of his Being, and what He is to Mankind that fear him. And whatever the Biſhop ſays, this is enough for a Man to come to God, tho' not enough, it ſeems, to come [...]o the Biſhop in the Quality of a Believer: He muſt help the Holy Ghoſt to ſpeak Properly, or we, that ſpeak after him, muſt be deficient in our Expreſſions, if not our Belief. But when any one affirms, that Man was created by God, is he Short, Fallacious, or Equivocal becauſe he does not ſay how God made Man, or what he made him? [...]is not his Body, Soul, and Spirit, his Will, Underſtanding, Memory, and Affections comprized, [Page] and meant, under that word Man? Beſides, could the Biſhop think that while we owned God's greater Providence, his leſſer could be disbelieved by us? He that has the alone Power of Rewarding Men, in the other World, according to their Works in this, muſt certainly be the Sovereign of Both; and his Providence, in Juſtice, is to be ſo underſtood. And as it is moſt certain that we believe of God, all that the Holy Scriptures declare of him, and whatſoever is proper to that Great and Glorious Being ſo, had we not thought it unneceſſary to be more particular, from the Common Notion all Men have of the Deity, the Biſhop could have had no room left for the Exerciſe of his Charity.

In his fifth Paragraph he Blames us of being Defective in our Confeſſion of the Holy Trinity: Tho' we give it in the very Terms of the Holy Ghoſt, 1 John 15. 7. If this is not a ſufficient Text to prove the Trinity, that Antiquity Urges, and alſo Modern Writers of the Church of England to prove it, I know not where to find one, in the Scripture.

It is Generally believed the Apoſtle John gave this Declaration to the firſt Chriſtians, to prevent their being deluded by Cerinthius. [Page] How come the Biſhop then to render it but [...] by paſſage, and otherwiſe intended by the Apoſtle, than for an Article of Faith about the Trinity? Is there a plainer, or a fuller any where in the Writings of the New Teſtament? Three and yet One, is the Doctrine of the Trinity: And no other Apoſtle has gone ſo far, or been ſo Expreſs: Inſomuch that the Text has been doubted, and render'd Apocryphal by ſuch as do not believe the Common Doctrine of the Trinity; and Foiſted in to ſerve the turn of Trinitarians: So plain it has been thought to their purpoſe, even by the Anti-Trinitarians. How then is the Text defective with the Biſhop? But he ſays the Apoſtle writ it upon occaſion: Doubtleſs he did ſo. But what other Occaſion, I pray, than that of the Holy Trinity? He adds, and it was to the Apoſtles purpoſe, touching the Father, Son, and Holy Ghoſt: But what purpoſe could the Apoſtle have, but that of Declaring the Trinity, and yet Unity? What other Uſe does be make of it? The Biſhop muſt be very hard put to it, certainly, to ſhift off, and leſſen our Confeſſion in this Point, and Rather then fail, render the Text it ſelf ſhort; which, with ſubmiſſion, I think is a bold Attempt in one of his Station, if he Believes the Thirty Nine Articles.

[Page] The next and ſixth Paragraph, relating to our third Goſpel-Truth, is large, and conſiſts of divers Branches, and therefore I ſhall Conſider them diſtinctly and apart. In the third Article, You acknowledge indeed the Son of God to have been made Fleſh, but neither Conceived by the Holy Ghoſt, nor Born of the Virgin Mary: So that it does not appear, by this your Confeſſion, but that he was at firſt an [...] Ordinary, Corrupt and Sinful Perſon. I think it is hardly to be ſuppoſed that we could intend ſo Groſs a thing, or that it is inferrible from the Manner of Expreſſing of ourſelves, in Reference to Chriſt's Manifeſtation in the Fleſh. Where Enough is ſaid, to Comprehend the Reſt, all is Meant, though all be not Expreſt: We call him the Beloved Son of God, the only Begotten of the Father: Pray what is that ſhort of being Conceived by the Holy Ghoſt? To be ſure, it is very far from a Corrupt and Sinful Perſon, a Suppoſition as remote from what we ſaid, as from what the Biſhop promiſed, viz. Charity. He that Confeſſes the Word was made Fleſh, Confeſſes Him made Fleſh by God, and therefore made Holy Fleſh: For God never made any Corrupt or Sinful Fleſh. If the place is read, as ſome do, viz. the Word took Fleſh, the Fleſh muſt be Holy, for he [Page] would not take, or dwell in Sinful Fleſh.

And had the Biſhop well remembred what he Acknowledged, upon our Believing Chriſt to be a Propitiation for Sin, not many lines before, he could never have Suggeſted ſo unreaſonable, as well as uncharitable a conceit, ſince Sinful Fleſh, or a Corrupt Perſon could never be any part of a Sacrifice for Sin: So that in Commending that part of our Belief, he has ſufficiently ſecured us againſt this part of his Inſinuation. But the Biſhop proceeds to Aggravate our Shortneſs in Expreſſion to a Severe Imputation, viz. that we own him not ſo much as Jeſus or the Chriſt.

This muſt be a great overſight of the Biſhop, not to ſay worſe, when the very Fourth Head about Juſtification by Chriſt, of which he declares himſelf ſo well ſatisfied, Thrice confeſſes him to be Chriſt, viz. in the Firſt, Third and Fourth Lines. Again, we call him Chriſt in the Firſt Line of the Fifth Goſpel Truth; likewiſe in the Firſt and Fourth Lines of the Sixth we call him Chriſt: We do the ſame in the Firſt and Fifth Lines of the Eighth, and in the Firſt Line of our Tenth Goſpel-Truth: How the Biſhop came to miſs in ſo Palpable a Point of Fact, in the Compaſs of one half ſide of a Sheet [Page] of Paper, I cannot Imagine, and am unwilling to Cenſure. Nor would I willingly think the Biſhop ſo Trifling, as Well as Diſingenious, as to Excuſe himſelf herein, becauſe we do not call the Word that took Fleſh by the Name of Chriſt in that place, ſince the Biſhop Repeats it from us, out of our aforeſaid Fourth Head, about Juſtification by Chriſt, where we call him by the Name of Chriſt, as may be ſeen in the Second and foregoing Paragraph of his Reflexions. Beſides, we have not Confeſſed his Name leſs than Nine times in that Paper. But if the Biſhop could yet inſiſt upon the word Chriſt not being in our Third Head, I ſay the Thing is there, though the Word be not. For what is Chriſt but the Word made Fleſh, and who is the Word made Fleſh but Jeſus Chriſt? Again, who is the Beloved Son of God but Chriſt, and who elſe but Chriſt is the Beloved Son of God, and Only Begotten of the Father, full of Grace and full of Truth: For theſe High and Diſtinguiſhing Characters are to be found in That very Head of Doctrine, where the Biſhop will not have us to acknowledge him to be Chriſt. So that unleſs a Corrupt and Sinful Perſon can be full of Grace and Truth, I wonder how the Biſhop came to [Page] ſuppoſe a thing in our Name, ſo very Groſs. But he proceeds in the ſame Paragraph. You acknowledge indeed he died for Sin, but you have not one Word of his Reſurrection from the Dead, or of his Aſcention into Heaven, which it may he proved ſome of you have expreſly denied, ſaying, he is not aſcended into Heaven, he is in us: With more to this Effect. I ſhould be ſorry to tax the Biſhop here of Abſurdity and Uncharitableneſs; but who can help it? For if Chriſt be not Riſen, He is ſtill in his Grave; He is no more. How then do we aſſert him to be a Propitiation, and the Light and Life of his People? See Goſpel Truth 3, 4, 5, and 6. Can that which is Dead Sanctifie and Juſtifie Believers? Can the Dead give us Grace and the Holy Spirit? Or have we not ſaid ſo of Chriſt, that he is the Giver thereof? And if we have ſaid ſo, muſt not the Biſhop be Extreamly beſide the buſineſs? His Uncharitablineſs is as obvious, I will not ſay his Untruth; but I muſt pray him to Reflect a little better upon what he has writ; for unleſs he would make us to mean the Grave, when we ſay that Wicked Men ſhall never come where Chriſt is gone, Goſpel Truth 6, he muſt allow that we acknowledge Chriſt to be in [Page] Heaven, and Conſequently Aſcended. What ſhall I ſay to his Story of ſome of our Friends, whom he makes to affirm that Chriſt is not aſcended into Heaven, he is in us? Can it touch us, or ſhould he have ſaid it, and not have proved it? Is that fair and candid? Is it Charitable, Suppoſing it were true, which does not appear? Or is it Juſt to Inſinuate it upon the People as Dubious? But let it be never ſo true, it cannot Conclude the People, if not the Act of the People, The Church of England has Doctors of very different Sentements; would the Biſhop think it fair the Common Belief of the Church ſhould thereby be concluded? It is true, and a great and Comfortable Truth, that Chriſt is in us, according to 2 Cor. 13. 5. Gal. 2. 16. Col. 1. 26. 27. but not Confined to Man: He is not ſo there, as that he is no where elſe, and leaſt of all that he is not in Heaven. For the Apoſtle tells us, Eph. 4. 10. that He Aſcended far above all Heavens, that he might fill all things; then he is in Man certainly. So that our aſſerting that Doctrine of the Indwelling of Chriſt in Man, does not make void his being elsewhere becauſe he is every where: Tho' in Heaven moſt Gloriouſly, without doubt, being there Glorified with [Page]the Glory that he had with the Father before [...]he World began. And they that Thus believe in Chriſt cannot deny his being at God's Right Hand, which ſignifies, according to Scripture, Philip. 2, 9, 10, 11. the Higheſt Exaltation: Nor yet to be their Mediator, for that is inſeparable from his being their Propitiation. So that tho we did not dwell upon Points, but were Conciſe in our Expreſſions, yet whatever is Implied or is Implicable from any Aſſertion, Juſtice, as well as Charity always grants; and ſo wound the Biſhop have done, had they been Uppermoſt in his Mind when his Pen ran ſo faſt againſt us. I muſt own it was not writ for Criticks, but for ſuch Readers as the Biſhop ſays he was, or ſhould have been, to wit, who Exerciſe Moderation, and Charity; more of which, I hope he thinks as well as I, will do him no harm.

But it diſturbs the Biſhops that we have ſaid nothing of Chriſt's coming to Judgment, nor of the end of the World, whether it be Diſſolvable or Eternal. For the firſt, it is implied in our making all Men Accountable to God, for their Deeds done in the World. For the Other, it was not under our Conſideration, being not objected to us. But they that ſay as much of Chriſtian Doctrine [Page] as we have done in thoſe Eleven Heads of our Paper, did never yet, that I have heard, believe the Eternity of this World, Heb. 1. 10, 11, 12.

Yet again ſays the Biſhop, Not a word of one Church, which it may be feard you ſtrike out of your Belief, becauſe you are reſolved never more to return into the Unity of the Church, but to make and maintain a Schiſm or Party for ever.

Theſe are very harſh Conſtructions, beſides that they beg the Queſtion, and in my Opinion would have paſt better from a Perſon whoſe Office was leſs concerned in Charity than That of a Biſhop: But why, pray, muſt Intereſt and Obſtinacy Rule our Diſſent? What's to be got by it? Profit and Preferment go the Biſhops way, I will not ſay he goes Theirs. But why not Conſcience, tho' it were miſtaken, ſince we have been all along of the Looſing ſide? which is not uſually eſpouſed by the Men of Intereſt; nor are Men ordinarily Obſtinate againſt their Intereſt. Let us at leaſt be Honeſt Men and allowed to mean well though we were miſtaken. But what Church, of the many Churches in Europe is the Biſhops One Church, to which he would have us [Page] return? He has not told us. Methinks [...] that cenſures our Shortneſs ſo much, [...]ould not have been deficient himſelf in ſo material a Point. So that if we are out of the way, we muſt be ſo ſtill for all the Biſhop; ſince we are yet to ſeek what Church [...]e Err from, or ſhould repair to. But I [...]ill ſuppoſe he means his Own, by which he excludes the Lutheran and Calviniſt; the Presbyterian, Independant and Baptiſt, as well as the People called Quakers, from being of his One Church; to ſay nothing of the Roman Catholick or Greek Churches. But unle [...]ſs the One Church, as he phraſes it; by which I understand him to Intend the true One, may be of two minds, it will be difficult for him to recommend his own above the reſt, becauſe that is not only broken in Sentiments, but Practice too, and which the Biſhop knows is no longer a Secret. I might mention the Differences warmly managed between the Doctors of it, about Grace and Free-will; one taking the Calviniſt, the other the Arminian way; as they alſo do about the Doctrine of Satisfaction and Juſtification. Likewiſe the late Controverſie between two Famous Men of the Church, about the Trinity, who are followed in their differing Sentiments by great Numbers [Page] of the Learned of the Biſhops One Church: And for that Reaſon (if no other) I cannot be ſo well ſatisfied of his exact Correſpondence with all the Articles of that Church himſelf. And I hope I am not beſide the buſineſs, when I ſay it would very well have become the Biſhop to have told us what it is he would have us believe, when he found ſo much fault with what that Paper ſays we do believe. It would be too long, and perhaps he might think [...] beſides the buſineſs, at leaſt the brevity th [...] Caſe requires, to give him the reaſons o [...] our Separation and Diſſent or Diſagreemen [...]. with the Church. I put theſe Words together, becauſe ſome were never Members of it, and ſo they could not properly be ſaid to ſeparate from it, but true it is, we may all b [...] ſaid to Diſſent or Diſagree; and I would think the Biſhop ſhould not be much to ſeek for the Reaſons of it. And yet where we are vulgarly apprehended to differ moſt, we diſſent leaſt, I mean in Doctrine, which is the reaſon ſo many have upon occaſion ſaid, as indeed did the Biſhop at the Viſit I made him: viz. Why we believe the ſame, 'tis what we Preach as well as you. For except it be the wording of ſome of the Articles of Faith in School Terms, there are very few of them [Page] [...]ofeſt by the Church of England, to which [...]e do not heartily Aſſent. And this I have [...]preſt for my ſelf, and in behalf of my [...]iends in my Key, and Primitive Chriſtianity revived. But of this and the more material Reaſons of our diſtance from the [...]hurch, I may have occaſion to expreſs my [...] at the Cloſure of this Vindication.

But the Biſhop proceeds in his Sixth Paragraph: Nor have yon a word of the Reſurrection of the Body, which divers of you have [...]en known to deny, and others of you only ſay [...] may be ſo. I ſhall conſider this Immediat [...]ly upon the next Paragraph, where he [...]eats upon the ſame Subject, and apply my [...] to his concluſion of this: Laſtly, Tho' [...] acknowledge everlaſting Rewards for them that fear God, yet nothing of the everlaſting [...]uniſhment of wicked Men. I think we do, [...]nd that the Biſhop aggravates his diſinge [...]uity to us upon this Head: For the Words of the Paper are theſe, It is our Belief that [...]od is, and that he is a Rewarder of all them that fear him, with Eternal Rewards of Happineſs; and that thoſe that fear him not, ſhall be turned into Hell. The Scriptures are, Heb. [...]1. 6. Rev. 22. 12. Rom. 2. 5, 6, 7, 8. Pſalm [...]. 17. Now tho' Eternal is not joyned to Hell, yet Juſtice as well as Candor would [Page] have underſtood it ſo, and to mean the Hel [...] of the damned, the Puniſhment of Evil Doer [...] after this Life, according to, the Ancient Common Belief. But the Biſhop that ſeldom fails to make the Worſt of every thin [...] for us, Thus comments upon our Word [...] ▪ You mention Hell indeed, but whether y [...] mean thereby the Grave, as moſt commonly in Scripture is meant, or a Place of Temporal Puniſhment after this Life, as ſome have don [...] or a State of total Deſtruction and Annihilation as many now adays do, no One knows. B [...] with the Biſhops leave, what if we mea [...] None of Theſe, may we not be in the righ [...] for all that? For what if none of theſe an [...] the Ancient, Common and Scripture Belie [...] what will the Biſhop do then? Since On [...] would think that one of them is the Biſhop [...] Hell, becauſe he gives Us and his Reade [...] no more Room for our meaning, or any other Belief of a Hell. And either one of theſe is an Article of his Belief, or elſe he keeps the true Hell to himſelf, and was not ſo juſt as to include that in the Queſtion with the reſt, leſt he ſhould be thereby guilty of ſuppoſing us capable of meaning the True One is our Goſpel-Truths, viz. The Worm that never dies, the Fire that never goes out, where is weeping and gnaſhing of Teeth for ever: [Page] [...]e 2 Theſſalonians 1. 9. Jude 6, 7. And [...]hich, I think, is none of the Three the Biſhop mentions. However, he abundantly [...]ws his Inclination to repreſent us rather [...]rong than Right, in our Belief: For if the [...]riptures by us cited are conſulted, they [...]ainly ſhew we never meant the Grave, and [...]at they Equally Referr to the Future, State [...] the Souls of Men; viz. That all ſhall re [...]ive the Recompence of their Works, and the [...]ewards of their Deeds, according to the [...]ature and Quality of them. And if the Re [...]ards of the Righteous are Eternal, then ſo [...]uſt thoſe of the Wicked be, or both muſt [...] Temporary: For the Holy Ghoſt makes [...] Difference as to the Duration of the one [...]ore than of the other. One Grain of a Truly Chriſtian Temper, had ſaved the Biſhop, and he me, the Trouble of this as [...]ell as of other Reflections.

I am now come to his Seventh Paragraph, [...]he firſt part of which is a heavy Complaint of our Shortneſs and Deficiency in Expreſſing of our Belief. We, it ſeems, are too General in ſome Points, and Wave Others; he is pleaſed to ſay Eight of Twelve, but Inſtances only in that of the Reſurrection; tho' he conjures us at the ſame time, upon our Eternal [Page] Account, to conſider what he ſay▪ Now if being General and keeping to th [...] terms of Scripture be a Fault, we are lik [...] to be more vile with the Biſhop: For thank be to God, That, only is our Creed, and wi [...] good reaſon too, ſince it is fit That ſhou [...] only conclude and be the Creed of Chriſtians, which the Holy Ghoſt could only Propoſe and Require us to believe. For [...] the Comment is made the Creed inſtead the Text, From that time we believe not God but in Man. I heartily wiſh none [...] been wiſe above what is written, and th [...] Generals had Concluded Chriſtians: Th [...] Charity had been better Maintained, an [...] Piety Promoted: Whereas Strains or R [...] fines upon the Text, have thrown us int [...] thoſe Labarinths of Controverſie, that th [...] Zeal which ſhould have been Imployed t [...] ſuppreſs Sin in all its Branches, has too G [...] nerally been uſed to Fire one Party upo [...] Another, till Practice, which is Religion indeed, was blown up by the Generallity. S [...] much for our Shortneſs or Wavering, as the Biſhop calls it.

I ſhall now attend his only neceſſary Poin [...] of Eight, that he thought fit to mention which, he ſays we either ſuppreſs or wave [Page] viz. The Reſurrection of the Dead: I confeſs I did not think that any Body would have been ſo uncharitable to us, after our Acknowledging the Future State of the Juſt and Unjuſt, ſince that implies it, and every Medium to it. However I will attend what [...]he Biſhop urges for Proof of what we don't [...]eny, but always muſt the Slander of doing ſo. I will (ſays he) only mind you of two Paſſages out of the Scriptures of Truth, 1 Cor. 15. 16, 17. If the Deadriſe not, your Faith is vain, you are yet in your Sins. Hence it appears (ſays the Biſhop) all other Points of Faith are in vain, if this be not true. And ſo ſay I, as well as the Biſhop, and ſhall always ſay as he ſays, while he ſays no more than the Text ſays: For who can think that allows himſelf to think, that we ſhould not believe an Immortality, who have expoſed our ſelves, and ſuffered ſo much that we may obtain an happy One. But the Queſtion is not whether Dead Riſe, but with What Bodies: For if the Dead riſe not, then may we ſay with the Apoſtle, Verſe 19. in the ſame Chapter, We are of all Men moſt miſerable. So that the Reſurrection of the Dead is out of all Diſpute with us: But with What Body, will I believe, be One, till the Dead Riſe.

[Page] Here it is we are Cautious, and tread Softly; Remembring what the Apoſtle ſays to the Curious and Inquiſitive upon this Head, Ver. 35, 36, 37, 38. But ſome Man will ſay, How are the Dead Raiſed up, And with what Bodies do they come? Thou Fool, thou ſoweſt not that Body which ſhall be but bare Grain. —But God giveth it a Body as it had Pleaſed him, and to every Seed his own Body. Here is the Ground of our Caution, which the Biſhop is pleaſed to call Suppreſſing, and others denying of the Reſurrection. We have indeed been Negative to the Groſ [...] Conceits of People concerning the Riſing of this Carnal Body, we carry about us which better agrees with the Alcoran of Mahomet, than the Goſpel of Chriſt. But that there is a Reſurrection of the Juſt and Unjuſt to Rewards and Puniſhments, we have ever believed. And indeed we cannot but wonder that any ſhould be diſpleaſed with us for being Pleaſed with that which God i [...] pleaſed to give us. Bodies we ſhall have, but not the ſame ſays the Apoſtle, and ſo Believes the Quaker; but God giveth every one a Body as pleaſeth him, and that Pleaſeth us, whoever it diſpleaſeth: For we had rather be called Fools Ten times by the Biſhop, than Once by the Apoſtle, which we think [Page] we think we ſhould deſerve, if we ſhould [...]are to ſtretch the Text, or preſume to de [...]ine the Secret.

The other Scripture urged by the Biſhop, [...]n defence of what we never oppoſed, is Rom. 10. 9. If thou ſhalt confeſs with thy Mouth the Lord Jeſus, and believe in thine Heart, that God hath raiſed him from the Dead, thou ſhalt be ſaved. He adds, Thoſe who believe this as they ſhould do, ſhall be ſaved. But that we have left out both Chriſt's Reſurrection, and our Own in our Faith. In the [...]irſt part of his Note, I agree with him, that [...]ll who Rightly believe the Text, will be ſaved: For that muſt be by the Illumination and Working of the Saving Power of Chriſt in the Heart, that he can ſo believe. But that we have left out Chriſt's Reſurrection and our Own, is a miſtake already obſerved, becauſe they are both plainly Implied; one in our Belief of Chriſt's being a Propitiation for Sin, and the Light, Life and Strength of his People, and in giving us his Grace and Holy Spirit, which that which is Dead cannot do: And our own Reſurrection is ſufficiently ſecured in our declared Belief of Rewards and Puniſhments; tho' the Mode of it be not Expreſt: Nor was there any reaſon [Page] for ſaying more upon that Head with reſpect to the Occaſion of our Papers being Publiſhed.

I am now come to the Biſhop's Eighth Paragraph, which Comprehends his Exceptions to Three of our Goſpel-Truths, viz. the 5th, 6th, and 7th, which wholly relate to the Doctrine of the Light of Chriſt within Man. And I am truly ſorry to find the Biſhop at ſo great a loſs, as that Paragrap [...] ſhews him, about ſo Excellent and Evident Principle, and which ſo very much concern him, and indeed All Men to know. And that my Reader may lnform himſelf throughly in this Matter, I muſt deſire him to look back and read thoſe Three Goſpel-Truths and compare them with the Biſhop's Eighth Paragraph, and he will make himſelf much a better Judge of the Vallidity of the Biſhop's Anſwer and my Reply, and which [...] us two keeps cloſeſt to the Doctrine and Language of the holy Scriptures, that h [...] in the ſame Paragraph ſeems ſo much to Reſpect.

His firſt Exception in this Paragraph i [...] at our Incapacity: For he ſays we have never been able yet, that he could find, to make[Page]out what we mean by the Light of Chriſt within. Perhaps the Biſhop has never ſought, or has ſought amiſs; which as great and learned Men as himſelf have done before [...]ow, and ſo miſt what they have ſought [...]or: And then it cannot be a wonder, that he has not found out what we mean by the Light of Chriſt in Man. But that a Biſhop [...]hould repreſent this an unintelligible doctrine, after reading ſo diſtinct and plain an account of it in R. B's Apology, not to mention divers other Books; and which is of [...]reater Authority, the Scriptures of Truth, [...]s no ordinary Surpriſe to me. Has the Biſhop forgot the firſt of John, and the 4th, [...]th, and 16th, Verſes, where ſpeaking of [...]he Word-God, he ſays in him was Life, and the Life was the Light of Men.

This is that Light of Chriſt the Quakers Aſſert, and deſire to turn the Minds of all People too. For all muſt have it, if it be the Light of all, as the Text plainly tells us it is. The Ninth Verſe is yet more expreſs, viz. That was the True Light which lighteth Every Man that cometh into the World; then which, nothing can be more Expreſs to our purpoſe. And that the Biſhop ſhould feel no ſhare in this Glorious Light of Men, renders [Page] him very unfit, methinks, for an Over [...]ſeer of them.

I know ſome read this Text otherwiſe, a [...] indeed he did to me in Cork, viz. That wa [...] the true Light, That Coming into the World lighteth all Men; referring the word Coming to Chriſt, and not to Man. But all th [...] Verſions I ever met with, and I have ſee [...] more than twenty, render the verſe as it [...] in our Engliſh Tranſlations: And all C [...] ticks and Commentators, except the followers of Socinus, Read and Render it as [...]word do. And while we have ſo much Company and ſo great Authority, I think we nee [...] not be ſolliſcitous about the ſucceſs of thi [...] point. But beſides that the foregoing veri [...] tells us, that the Divine Life of the Word God, is the Light of Men, which ſhews all Mankind have it in them (for it is the Light of their Minds, and not of their Bodies) it is impoſſible that Interpretation ſhould be true in a ſtrict Senſe: For the Coming of Chriſt in that Bleſſed manifeſtation was to the Jews only: He ſays it himſelf, he was not ſent but to the loſt Sheep of the Houſe of Iſrael, Matth. 13. 24. Again, he came unto his own, and his own received him not John 1. 11. And within that narrow [Page] [...]ompaſs he could not be ſaid to be the Light of all Mankind that had, did and [...]hould come into the World, for ſo both the [...]th and 9th Verſe plainly import, viz. The Light of Mankind, without reſtriction to This or That Manifeſtation of God to Men.

But the Biſhop is ſtill at a loſs what to [...]ake of this Light, and what we would be [...]t; for, ſays he, You will not allow it to be [...]ither the natural Rational Faculty, or common [...]nnate Notions, or natural Conſcience, or Conſcience Illuminated, by the preaching of the Goſpel, and the Operation of the Holy Ghoſt [...]hereby. We ſay, we would have it to be what the Scriptures ſay it to be, viz. The Light of Chriſt, the Son of God, who called himſelf, John 8. 12. the Light of the World; and if ſo, then Every Mans Light; the Light of every Mind and Underſtanding, and conſequently the Light of Chriſt within, too hard it ſeems for the Biſhop to comprehend, and yet ſo very eaſie, to the meaneſt Capacity that obſerves the Diſcoveries and Convictions of it in their own Hearts.

But ſince it is, as he rightly terms it, a Fundamental with us, we will follow the Biſhop, in his Inquiries a little further. We ſay firſt then, It is not the Natural Rational Faculty of Man; for then It would be Man, [Page] or a part of his Compoſition, meerly as Man: But that It is not, but a Manifeſtation in the Soul of Man, of Chriſt, the Word-God, the Light of the World, the Second Adam, the Lord from Heaven, the Quickning Spirit; who was full of Grace and Truth, and of whom Man hath received, Grace for Grace: To wit, a Tallent, a Proportion ſuited to his Want and Capacity, to Convince and Convert him, to Renew and Reſtore him fro [...] his great Lapſe unto God, his bleſſed Maker, again. In ſhort, our Natural Rationa [...] Faculty is our Sight, but not our Light [...] That, by which we deſcern and judge wha [...] the Divine Light ſhews us, viz. Good from Evil, and Error from Truth. But as the Ey [...] of the Body is the Senſible Faculty of ſeeing External Objects, through the Diſcovery that an External Light (as the Sun in the Firmament) makes to the Eye, but is not That Light it ſelf; ſo does the Rational Faculty of the Soul ſee Spiritual or Immaterial Objects, through the Illumination of the Light of Chriſt within, but is by no means That Light it ſelf, any more than the Eye is the Sun, or John the Baptiſt was our bleſſed Lord and Saviour Jeſus Chriſt, that was but Servant and Fore-runner of his bleſſed Manifeſtation in the Fleſh.

[Page] As for the Biſhop's Innate Notions, and Natural Conſcience, if by them he means Impreſſions, or Principles wich are born And come with us into the World, viz. the Law of God in the Heart of Man; I muſt tell him, firſt, that this is not the Language of the Law and Teſtimony he referrs us to in the ſame Paragraph: And next, that as the Work is not the Workman, ſo They are not properly the Light of Chriſt, but the bleſſed Fruit and Effect of the Light of Chriſt, the Word-God in Man, which ſhines in the Heart, and gives him the Knowledge of God, and of his Duty to Him. So that the Innate Notions, or Inward Knowledge we have of God, is from This true Light that lighteth every Man, coming into the World, but is not that Light it ſelf. Juſt ſo the Biſhop's Natural Conſcience, muſt only mean a Capacity that Man has by Nature; that is, in his Creation, of making Judgment of himſelf, his Duty, and Actions, according to the Judgment of God manifeſted to him by the Light of Chriſt within. Not that ſuch a Capacity is That Light; but that It ſees or underſtands by the Inſhining of the Divine Light, the things that belong to Man's Duty and Peace.

[Page] Nor is it Conſcience, Illuminated, by the preaching of the Goſpel, and the Operation of the Holy Ghoſt thereon, which is the laſt of the Biſhop's Conſtructions; but That very Principle of Life & Light, which Illuminates the Conſcience, and was the very Spring and Force of the Apoſtolical Miniſtry, and of the Conviction and Converſion of their Hearers, and which Opened their Hearts to receive the Goſpel when preach'd unto them. In ſhort, this Excellent Principle is in Man, but not of Man, but of God. The Nature of it is to Diſcover Sin, Reprove for It, and Lead out of It, all ſuch as Love and Obey the Convictions thereof. It is a Principle of Divine Life that Quickens the Obedient Heart to Newneſs of Life: It Raiſes, the Mind above the World to God, and ſearches out and reveals the Deep things of God to the humble and waiting Soul. And be it known to the Biſhop, and all that with him profeſs Ignorance about what we mean by the Light of Chriſt within Man, This is It, I have been treating of; and I have writ, I bleſs Almighty God, My own Experience, the Taſte and Reliſh I have had of Its Excellency and Sufficiency in the Courſe of far the greater and beſt part of my Life.

[Page] But the Biſhop muſt excuſe me if I ſay, I [...]annot but take it very Ill at his hands, to [...]orbid us in his following Words, to pretend [...]o give an Account of what we Believe, unleſs [...]e can make him underſtand our meaning: And, [...]ecauſe he does not penetrate our Senſe, to [...]all our way of Wording that bleſſed Prin [...]iple of the Light of Chriſt in Man, a Per [...]ect Banter. This to me is one of the ſeve [...]eſt Perſecutions, becauſe Spiritual things, [...]re only to be Spiritually diſcerned and un [...]erſtood. I would fain know how a Rege [...]erate Man can poſſibly make a Carnal Man underſtand the New Birth? It is cer [...]ainly the Gift of God to underſtand Divine Truths, as well as Rightly to Believe. So that ſuppoſing our Aſſertion of the Nature, Power, and Excellency of the Light of Chriſt in Man to be true, not to have leave to ſay ſo, unleſs we could make every Man rightly take our Sence and Meaning, whether he be Spiritually Diſcerning, or not, looks Antichriſtian as well as Unreaſonable. We ſpeak Wiſdom, ſays the Apoſtle, among them that are perfect, 1 Cor. 7. 6. It ſeems others underſtand him not, muſt He therefore not have wrote of the things of God? The very Preaching of the Goſpel was Fooliſhneſs to the [Page] Wiſelings of Jews and Greeks; they could make neither Head nor Tail of It, by Their way of Judging of Truth: Muſt not the Goſpel therefore be preach'd? When the Apoſtle Paul preach'd to the Athenians, ſome of the Men of the Gown, the Philoſophers of that Time, Oppoſed and Deſpiſed him, ſaying, What will this Babbler ſay? But had they known what he meant, we cannot think they would have ſaid ſo to Him. Wa [...] the Apoſlte then, or the Athenians in faul [...] that they did not underſtand Him? Or was it Bantering as well as Babbling, becauſe he did not make them underſtand his meaning; which is only the Work of the Holy Ghoſt to do? Who was it, I pray, tha [...] ſaid The World by Wiſdom knew not God? And can we ſuppoſe any thing elſe blinded the Scribes and Phariſees and the High-Prieſt of the Jews, from diſcerning the Meſſiah when He came? For they wanted not Academical Learning, if that could have enlightned them; nor yet the Scriptures, but they Reſiſted the Holy Ghoſt their only True Interpreter, and ſo ſtumbled and fell. Let the Biſhop alſo have a Care.

In the Second Chapter of the firſt Epiſtle to the Corinthians, he will find that the A [...]oſtle [Page] ſpake the Wiſdom of God in a, My [...]tery, which the Prinees of this World knew [...]ot, with all their Wiſdom: For the things [...]f God, fays the Apoſtle, knoweth no Man, but the Spirit of God; by which thoſe Chriſtians, knew thoſe things that were freely given to them of God. Which thing alſo we ſpeak, ſays He, not in the Words which Mans Wiſdom teacheth, but which the Holy Ghoſt teachetb, comparing Spiritual things with Spiritual. But the Natural Man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him: Neither can he know them, becauſe they are Spiritually diſcerned. Now, according to the Biſhops treatment of us, the Apoſtle ought not to have writ of Faith and Salvation, unleſs he could have made all that read his Writings underſtand his Meaning. And it muſt be a perfect Banter, to talk of ſpeaking Wiſdom in a Myſtery, and not in the Terms that Man's Wiſdom teacheth.

But the Lord Jeſus Chriſt was of another Mind, when he ſaid, I thank thee, O Father, Lord of Heaven and Earth, becauſe thou haſt hid theſe things (the Truths of the Kingdom) from the Wiſe and Prudent, and Reveal'd them unto Babes; Even ſo Father, for[Page]ſo it ſeem'd Good in thy ſight. It is hence beyond all Diſpute that God hideth the Myſteries of His Kingdom from the Wiſdom of Man, when Simplicity and Sincerity fail not to Reach and Underſtand them. Here it was that poor Nicodemus was abſolutely at a loſs for Chriſt's meaning, when Chriſt ſaid, Unleſs a Man be born again, he can in no wiſe enter the Kingdom of God, John 3. Inſomuch as he asked Chriſt, upon his Diſcourſe of the New Birth, How can theſe things be? At which Chriſt ſeems to admire, in a ſort of Reproof upon Nicodemus, Art thou a Maſter of Iſrael, and knoweſt not theſe things? As much as to ſay, Art thou, a Man of thy Station in the Church of God, Ignorant of the Way to Heaven? Whoever reads that notable Interview between Chriſt and Nicodemus, will find that Chriſt reſolves the Matter into Two Births, That which is Born of the Fleſh, and That which is Born of the Spirit, and theſe are Contrary: And therefore no wonder if they differ in their Underſtanding of the Holy Scriptures, being a Declaration of the Faith and Experience, as well as Doctrine and Practice of the Servants of God that were Enlightned and Born of the Holy Ghoſt. Nor is this all; for they that are Born of the Fleſh, Perſecute [Page]them that are Born after the Spirit: So that when they can no longer commit Violence upon their Perſons and Eſtates, they will Perſecute them with their Tongues and Pens: They are Hereticks, Blaſphemers, Illiterate and Ignorant, yet Preſumptuous; Enemies to Caeſar, and Diſobedient to Government, if they will not give God's due unto Man, viz. Conſcience. And if they chooſe to deliver themſelves in Scripture Stile, and ſpeak earneſtly of the Neceſſity of the Work of the Spirit of God, in order to an Experimental and Saving Knowledge of the Truth, declared in Holy Scripture; and that Chriſt's Miniſters are made by the Holy Ghoſt, and not by Humane Learning; and that the Worſhip which is acceptable to God, muſt be in the Spirit and in the Truth; that is, with Clean Hearts and Right Spirits, Kindl'd and Inflam'd with the Holy Spirit of God; They muſt be called Enthuſiaſts, Unintelligible, Men of Cant and Banter. And here I leave the Biſhop, upon this Paragraph, deſiring him to Conſider, whether his Knowledge of God the Father, and Jeſus Chriſt, whom rightly to know is Life Eternal, John 17, be by the Revelation of the Son of God in his own Soul, ſince Chriſt himſelf Teacheth and Affirmeth, [Page] that no Man knows the Father but the Son, and He to whom, the Son Reveals Him: I ſhould be glad to ſee the Biſhop's Evidence for this Knowledge. For in the Concluſion of this Paragraph; he turns us to the Scriptures, who in the beginning of it, makes us Unintelligible and Banterers in Religion, for Expreſſing Ours in the Terms of It; which may well merit the Biſhop's Serious Reflexion.

His Ninth Paragraph refers to our Eighth Article, as he calls it of which he cites theſe Eight Words only. Worſhip under the Goſpel is Inward and Spiritual; upon which, he ſays, If you mean, that Outward Worſhip ought to be accompanied with Inward and Spiritual Worſhip, 'tis what we Preach, Preſs and Practice; but if (as it would ſeem) you mean that all the Worſhip, God now requires, is from the Inward Man, or from the Spirit, this is abominably falſe; for our Bodies are God's Handy-work, and God by the Apoſtle commands, Glorifie God in your Body, and in your Spirit, which are God's. Not to tell you, that you your ſelves, now a-days, perform ſomewhat of Bodily Worſhip, Indeed we do, and Ever did, and Ever ſhall, I hope, while we have Bodies to Worſhip God in. We are ſo [Page] [...]ar from denying the Body what ſhare is [...]ue to it, that with the Apoſtle, 1 Cor. 6. [...]9. we ſay, What, know ye not that your Bo [...]ies is the Temple of the Holy Ghoſt, which is [...]n you, which ye have of God, and you are not [...]our own? Of which I would have the Bi [...]hop well Conſider: For, if our very Bodies are under the Influence of the Holy Ghoſt, how much more reaſonable is it to believe, that It dwells in our Souls, and that our Hearts muſt be Prepared, and Animated by the Holy Spirit, in all our Devo [...]ion towards God. But two things I muſt Remark to the Biſhop, Firſt, That we did not give him the leaſt Occaſion to ſuſpect we deny'd Bodily Worſhip, as appears by the Goſpel-Truth now in queſtion: For 'tis plain there, by theſe words, Worſhip in this Day is Inward and Spiritual, That we only diſtinguiſh'd between Goſpel Worſhip, and the Ceremonial, and Pompous Worſhip of the Law; and that by Spiritual Woſhip, we underſtand Praying, Praiſing, and Preaching by the Preparation and Sanctification of the Spirit of God; which the Biſhop does not, and, I hope, dares not. Deny: Yet Unkindly, and I think Unjuſtly brings in His, as it would ſeem, to make us by an Uncharitable Innuendo look to his Reader, as if we denied [Page] Bodily Worſhip. And yet, to avoid ſo hard a Chapter, as Maintaining this Aſperſion would prove to the Biſhop, he is forced to confeſs that now a-days we perform ſome-what of Bodily Worſhip; as if we did not perform any formerly, and but a little now: Which ſhews not that Candor, that his Character ows us, and but too plainly tells every Impartial Reader, how muck more mind he has that we ſhould be in the Wrong than in the Right. I muſt Confeſs we have le [...] Pomp and Gaudineſs in our Worſhip, as wel [...] as in our Cloaths, than is the Cuſtom o [...] ſome other Churches, and think it our Happineſs that we are freed from ſuch an Unprofitable as well as Unſuitable Incumberance. Whatever It be, 'tis ſuch as we believe God by his Holy Spirit hath led us into: And tho' it be not ſo Entertaining to thoſe who are Govern'd more by their outward Senſes than their Souls, yet, I hope it will be allowed us to be Grave, Solemn and Fervent.

The other Remark I make upon the Biſhop's Exceptions is this, That the Spiritual Worſhip he there allows of, ſeems to be but the Worſhip of Man's Spirit, and not of the Spirit of God, working upon the Spirit of [Page] Man. I would not Imitate him, leſt I [...]ould be Uncharitable too: For if my [...]eader can make more of it, he has my [...]onſent; but that ſeems to me to be the [...]iſhop's Interpretation upon Chriſt's words [...]ted by us on this Occaſion, viz. God will [...] worſhipped in Spirit and in Truth: Tho' [...]ere is a Truth in that alſo, yet this nor [...]eing ſo peculiar to the Goſpel Diſpenſa [...]on, could not be the Extent of Chriſt's [...]ords, whoſe Drift certainly was, to draw Mens Minds to a more Inward and Spiri [...]ual Worſhip: Not only to have leſs Cere [...]ony than was Practis'd among the Jews, [...]ut to feel more of the Power and Spirit of God in our Adoration and Praiſes, than be [...]ong'd to the Former Diſpenſation; and, with which, I heartily wiſh the Biſhop a [...]etter Acquaintance. Upon the whole Mat [...]er, I am apt to think my Reader believes with me, he might as well have ſpared his Pains upon us, about the firſt Part of this Goſpel-Truth, as he is Silent of the latter, viz. That we may Preach in Power, as well as Words, and as God Promiſed, and Chriſt Ordained, without Money / and without Price.

The Biſhop, in his Tenth Paragraph, is pleaſed to Endeavour to leſſen the Authority [Page] and Credit of our Ninth Goſpel-Truth relating to the vain Faſhions and Cuſtoms o [...] the World. His words are theſe. You te [...] us of denying all the vain Cuſtoms and Faſhion of the World, as alſo Exceſs in all things; [...] know no ſort of Chriſtians who teach otherwiſe [...] I wiſh I knew none (even of your ſelves) tha [...] practis'd otherwiſe; it is one part of our C [...]techiſm we teach our Children. He firſt Concurs with our Doctrine, for he ſays, [...] knows none that Preaches otherwiſe; and th [...] they do the like in their Catechiſm. S [...] far then he allows us to be ſound. But h [...] wiſhes he knew none (even of Us) that Practice otherwiſe. This is a ſort of Charge, and being not Prov'd, looks like a Calumny [...] Some perhaps do not walk quite ſo ſtrictly as becomes them to their Profeſſion; but are they own'd by us therein? Or Indulged it ſelf? If not, what are we to Conclude [...] but that the Biſhop's Inſinuation is to Ballance Accounts with us for the failures of his own People? But, pray, are our Exceſſes equal, or the Numbers, that in Proportion do tranſgreſs? I would not have him Comfort himſelf with his Uncharitableneſs to his honeſt and friendly Neighbours: As it will not Excuſe his leſs exact Friends, that any of ours live larger, than they profeſs. [Page] ſo it cannot juſtly affect our Body, [...]here ſo few are faulty, when 'tis ſo well [...]nown that ſuch are ſure to meet with due [...]eproof.

But he adds, that There are many Innocent [...]nd Laudable Cuſtoms, We call vain: This [...] all in a Heap, and a Reflection by Whole [...]ale, I can truly tell him, I know of none: [...]nd if he had been more particular, ſo would too: Perhaps he thought Generals beſ [...] [...] make his Reflection Safe: But if it were [...]y place to be Plaintiff, I could treat the [...]iſhop with a large Catalogue of very Of [...]enſive Cuſtoms, that would concern him [...]o think upon. However, he is pleaſed to [...]e particular upon us in one of them, which [...]lmoſt turns his Stomach, he ſays, to think of, viz. Would it not make a Man's Stomach [...]urn, to hear one forbear, in point of Conſcience, ſaying [you] to a ſingle Perſon, becauſe [...]t is Improper; and at the ſame time, while [...]e is ſpeaking to his Superiour, becauſe Thou [...]oſt ſounds a little rudely, to ſoften the Thou, [...]nd ſay Thee doeſt, which is commonly your Peoples practice. It is pity the Biſhop could find nothing elſe to obſerve from us, that might have better edified us and his Readers: Yet if this be that, among the Laudable [Page] Cuſtoms which we call Vain, which is moſt Offenſive to his Stomach, it ſhews him to have a very weak one. However, a weak Stomach is better then a weak Head and ſuch an one I ſhould take mine to be if my Inſtances were no more to the Purpoſe and my Readers Inſtruction.

But I have ſomewhat to ſay to the Biſhop, before I leave him, upon the Old Topick of Sincerity, and Charity, in this Reflection, as I have had in moſt of the other viz. That he makes the Ground of our Conſcientiouſneſs, about the ſaying of You to [...] ſingle Perſon, to be only Propriety of Speech which he (I was going to ſay) in his Conſcience muſt know is not ſo: But that the true Reaſon of it is, firſt, That It is the Language of the Scriptures of Truth; and next, that the Original of You to a ſingle Perſon, was Pride and Flattery, being a Plural Honour to a Single Perſon; given firſt to Potentates, and then gradually to all Subordinate Ranks of People. In Ancient and Unmixt Tongues, Thou to a Single Perſon is kept ſtill, as alſo among the Common People of the preſent Languages and particularly in that Kingdom where he is a Biſhop. I refer him to a Book entituled, No Croſs, [Page]No Crown, where he will find other Reaſons [...]or our Tenderneſs in that Matter then he [...]lledges, or we have Room for here; tho' [...]he Biſhop confines us to Propriety as the [...]nly Reaſon of our Practice, that he might [...]e better Laſh us with the Impropriety of Thee for Thou; which yet he might have [...]pared, ſince nothing is more common with [...]ll People, than to take the like freedom in [...]peech, in Caſes as well as Tenſes; not [...]xcepting the Learned themſelves. But be [...]t ſo, we keep Numbers, and intend not [...]lipping of Caſes, and that's Our Point, tho' [...]ot the Biſhop's, it ſeems; which it ſhould [...]ave been, would he have been juſt to us upon the Queſtion. As for the Levity and Scorn, with which he is pleaſed to treat us upon this Head, I ſhall only ſay, it unbecame him, and Confirms us more than it Expoſes us, whatever it does Him.

But I Confeſs, I am ſurprized, to find a Man of his Character, and Pretenſions, propoſe ſo looſe a Queſtion as that with which he cloſes this Paragraph: viz. Will you ever be able to prove, the Primitive Chriſtians uſed a Dialect or Dreſs, different from other of their Nation or Quality, and placed Religion in it? Does not Chriſt require Saluting, [Page] thoſe that Salute not us? And no doubt, Ho [...] and His Apoſtles Salutations were in the Common Form. Doubtleſs, we are able, moſt eaſily and fully: And 'tis admirable to conceive how he could be Ignorant of theſe Proofs, who ought to be ſo well read in Scripture and Antiquity. I beſeech you therefore Brethern, ſays the Apoſtle, by the Mercies of God, that you preſent your Bodies a Living Sacrifice, Holy, Acceptable unto God which is your Reaſonable Service: And [...] not Conformed to this World/ but be [...] Transformed by the Renewing of your Minds, Rom. 12. 1, 2. Again, the Apoſtle Peter, Chap. 1. 13, 14. Exhorts the Believers, to Gird up the loyns of their Minds, and be Sober, as Obedient Children, not Faſhioning themſelves, according to the former Luſts in their Ignorance; which was the Cuſtom of their Countrey. And Chap. 3. 3, 4. Whoſe Adorning let it not be that of Plaiting the Hair and of Wearing of Gold / or of Putting on of Apparel: But let it be the Hidden Man of the Heart / in that which is not Corruptible, even the Ornament of a Meek and Quiet Spirit, which is in the ſight of God, of great Price. Thus the Apoſtolical Counſel to the Churches. But for all this, the Biſhop of Cork cannot tell how to think We are [Page] [...]ble to prove, that the Primitive Chriſtians [...]iffered in their Dreſs, from other People of [...]heir Country and Quality. Nor was this [...]nly the Strictneſs of that Time; for the [...]ame Apoſtle adds, Verſe 4. as an Argument [...] Enforce his Advice; for After this man [...]er, ſays he, in the Old time, the Holy Wo [...]en alſo, who truſted in God, Adorned them [...]lves. But can a Man of his Letters, realy [...]e at a Loſs for a Proof of the Singularity of Primitive Chriſtians, in Dreſs, Speech and Behaviour? Or is it to try if we have any [...]o reſolve his Queſtion? or taking our Il [...]iterature for Granted, that he puts upon [...]s? I beſeech him to Converſe with Ouze [...]ius upon Minutius Faelix, and he will tell him that the firſt Chriſtians were tax'd, and deſpiſed for Ill-bred, in Manners, Unpoliſh'd in Speech, Unfaſhionable in Behaviour; in [...]fine, Ruſtichs and Clowns: As the Chriſtians Irronically return'd their Scorners the [...]ſtile of Well-bred and Eloquent. This, and much more he cites out of Arnobius, Lactantius, Theodoret, &c. And Jerom writing to Celantia and Dometias, Noble Women of that time, ſets them a Singular Form of Life from that of the People of their Quality: And Paulinus Biſhop of Nola, was ſo far from pleading for Chriſtians Temporizing [Page] with the People of their own Nation, or Quality, according to the Biſhop of Cork, that he ſharply reproves Sulpitius Severus for It, in a letter to him; as the learned Caſaubon in his Diſcourſe of Uſe and Cuſtoms, obſerves. If the Biſhop would look into the Conſtitutions, that go under the Name of Clemens Romanus, with Tertullian, Gregory Naz. Clemens Alexandrinus, Auſtin, Gregory the Great, and other Ancients, he would perceive the Care and Zeal of thoſe Eminent Men to ſuppreſs the Education and Cuſtom [...] of the Gentiles, and to encourage and recommend the Simplicity and Moderation of the Manners and Behaviour of the firſt Chriſtians, Which Machiavel in his 2d Book of Diſputations takes notice of, and is none of the leaſt proofs to our Point.

And to finiſh my Authorities, paſſing by Petrus Belonius, Gratian, Cardan, Luther, &c. I muſt recommend to the Biſhop the Hiſtory of the Waldenſes (an Early People, if not Succeſſive from the Primitive Times) written by one Perrin, more eſpecially containing their Faith, Worſhip and Diſcipline; and there he may, if he pleaſe, obſerve the Simplicity, Plaineſs and Diſtinction of that People from the Cuſtoms of the Countries [Page] [...]hey lived in, and thoſe that have the name [...]f Reformed ones now.

But he tells us, Chriſt and his Apoſtles had [...]alutations; and I tell him, ſo have We [...]ut he will have it that Chriſt and his A [...]oſtles Saluted after the Faſhion of the Coun [...]ry they were in; which is ſooner ſaid then [...]rov'd. For Chriſt asked the Jews, How [...]an you believe that receive Honour one of ano [...]her, and ſeek not the Honour that cometh from God Only? Now this certainly muſt be Unlawful to Give or Receive, which hinders true Faith. And what was this Ho [...]our, but Salutations after the faſhion of the Times? As the Text ſhews, Mat. 23. and for Calling, and being Called of Men Rabbi Chriſt was ſo far from Commanding, or Imitating them in ſuch things, that He expreſly forbids it. But the meaning of Chriſt's [...]aying, Mat. 5. And if ye Salute Your Brethren only, what do ye more then Others? do not even the Publicans ſo? is this, That in all Acts of Love, Mercy, and Goodneſs they were to Exceed the Practice of that time: They were to take more notice of, and to look more kindly and friendly upon All Men. But in another ſenſe, He that bid them Salute Enemies as well as Friends, alſo forbids [Page] his Diſciples to Salute any Man, or call any Man Rabbi or Maſter; for that One was their Lord and Maſter, and they were all Brethren, Mat. 23. 6, 7, 8. and Luke 10. 4. And between ſuch Relations Worldly Honours were of no uſe, as well as of no value. And did a Primitive Spirit Prevail in thoſe that ſo much pretend to be the Succeſſors of the Apoſtles, we ſhould ſee them more Exemplary in Self-denial and Holineſs; Encouraging and not Undervaluing and Brow-beating the Serious and Conſcientious. But Trees are known by their Fruit; for Grapes are not gathered of Thorns, nor Figs of Thiſtles.

In the mean time, if my Reader pleaſe to peruſe the Ninth and Tenth Chapters of that Book Entituled, No Croſs, No Crown, he will, I hope be ſatisfied, that we are for Honour, Reſpect and Civility according to Scripture; tho' Non-conformiſts to the Empty and Troubleſome Ceremonies of the Times, left by us, not of Rudeneſs, but Conviction; and forbore of Duty and no otherwiſe of Choice. For, Humanely Speaking, that Contradiction to Cuſtom cannot be Pleaſant to us. I have detained my Reader longer upon this Head than I expected, or perhaps he deſired: I ſhall therefore proceed [Page] to the Biſhops next Paragraph, which contains his Exceptions to our Tenth Goſpel-Truth about Baptiſm and the Supper, and the [...]aſt he has to take notice of, the Eleventh, about Government,, being by him already granted in the beginning of his Paper.

He begins thus, In your Xth Article you believe a Spiritual Baptiſm and a Spiritual Supper and Communion, but acknowledge, you diſuſe the outward Signs, by us commonly called Sacraments: Now did not Chriſt command Water-Baptiſm? Go ye and Baptize all Nations, Matth. 28. 19, 20.

He goes on, The Baptiſm here commanded was Water-Baptiſm: His reaſons are firſt, that Baptizing with the Spirit was God's work, not the Apoſtles. 2dly, Primitive Practice, Acts 10. 47, 48. in Cornelius's Caſe; Who can forbid Water? But this is alſo gratis dictum: For the firſt Reaſon is no Reaſon, ſince it is not true: And the ſecond ſeems to me Defective and Short. I am very ſenſible of the Diſadvantage I am under, and that I touch a tender Place, and what I ſay upon this Head, as alſo anon upon the Supper, will be againſt Wind and Tide with the Generality. But as I hope I ſhall expreſs [Page] my ſelf Reverently as well as Plainly upon this Occaſion, ſo I beſeech my Reader, for his Own ſake as well as Ours, not to Prejudge us; as I am ſure he will not if he be a Searcher after Truth, and that I charitably ſuppoſe of him.

I ſay then The Biſhop's firſt Reaſon is not true; for God by the Apoſtles did Baptize Believers with the Holy Ghoſt. It fell-upon them, through the Powerful Preaching of the Word: Thus, Acts 10. 44. While Peter yet ſpoke theſe words, the Holy Ghoſt fell on all them which heard the Word. By which it is evident that Peter, in that Sermon, was the Miniſter of the Spiritual Baptiſm to Cornelius and his Company.

And Peter gives this account to thoſe of the Circumciſion at Jeruſalem, Acts 11. 15. And as I began to ſpeak, the Holy Spirit fell on them as on us at the beginning: Then remembred I the Word of the Lord, how that he ſaid John indeed Baptized with Water, but ye ſhall be Baptized with the Holy Spirit. So that Peter evidently declares the Gift of the Spirit by the Miniſtry of the Goſpel, to be the Baptiſm of Chriſt, or the Baptiſm of the Holy Spirit and Fire, which Chriſt promiſed at his Aſcenſion into Heaven.

[Page] But the Apoſtle Paul puts this Matter beyond all Doubt, in his Excellent Account [...]e gives of his Converſion and Commiſſion to King Agrippa, Acts 26. where my Reader will find theſe words dropping from the Mouth of the Lord Jeſus to Saul; Delivering thee from the people, and from the Gen [...]iles, to whom now I ſend thee, to open their Eyes / and to turn them from Darkneſs to Light / and from the Power of Satan unto GOD / that they may receive Forgiveneſs of Sins, and an Inheritance among them which are Sanctified through Faith that is in Me, Verſe 17, 18. Now if this could be done without the Holy Ghoſt, let my Reader judge. 'Twas with the Holy Ghoſt that Peter's Hearers were Prick'd to the Heart, and fitted to receive more of It: And it was by the ſame Holy Ghoſt that Paul's Hearers had the Eyes of their Minds opened, to ſee the Myſteries of God's Kingdom, and by which they were Converted from Darkneſs to Light, that they might receive the Forgiveneſs of their Sins, and Inheritance among them which are Sanctified. So that the very End and Benefit of the Apoſtolical Miniſtry was Converting, that is, Baptizing them into Chriſtianity; in the Nature, Power and Life of It, by the Holy Ghoſt.

[Page] Now for the Biſhop's Second Reaſon, viz. Practice: I ſay it is granted that Water-Baptiſm having got place among them by John's Miniſtry, the Fore-runner, it held after Chriſt's Coming; but that was Ex Gratia, and of Condeſcention, not of Commiſſion? for that properly ceaſes when his Miniſtration begins, of which John's was but the Fore-runner. For Moſes and the Prophets were till John, and John till Chriſt. And this, John the Water-Baptiſt tells us, Mat. 3. 11. I indeed Baptize you with Water unto Repentance, but he that cometh after me is mightier than I, He ſhall Baptize you with the Holy Ghoſt and with Fire, ſee Mark 1. 8. Luke 3. 16. Here's a different Baptiſm and Baptizer, the Servant and the Maſter, the Water and the Holy Ghoſt. One Tranſcient, the Other Permanent: One the End of the Jewiſh, and the Other the Beginning of the Goſpel Diſpenſation. Wherefore ſays our Lord Jeſus Chriſt, the leaſt in the Kingdom of Heaven is Greater than John, Matth. 11. 11. Why is not John in Heaven? No doubt of it at all, and a Glorious Saint too: But the Leaſt in Chriſt's Diſpenſation, viz. The Kingdom of God in the Soul, the Work of Chriſt, the Baptizer with the Holy Ghoſt and Fire, is Greater than John, [Page] as to the Nature of his Adminiſtration. See John 3. 30, 31. He muſt Increaſe, but I muſt Decreaſe. What! John decreaſe, or his Miniſtration? His Miniſtration certainly, which he calls Earthly in Compariſon of Chriſt's. So that the Baptiſt in his Watery Diſpenſation did but Fore-run Chriſt, in reference to the Kingdom that he was to ſet up in Men. He pointed to Chriſt, and ſhewed what Chriſt was to do, viz. to Waſh, Fan, and Throughly Purge his Floor; that is, His People, and Sanctifie them throughout, by his Spiritual Baptiſm, according to the Apoſtle, in Body, Soul and Spirit, 1. Theſſ 5. 23. So that in ſhort, Practice Properly can be no Inſtitution, where the thing Practic'd has no Commiſſion, which I ſuppoſe the Biſhop will not think fit to deny: But, ſays he, It has a Commiſſion, Mat. 28. 19. which is, under favour, bur his ſay ſo; and that I think it is no more, I do with all Humility and Submiſſion ſay, Firſt, I cannot tell how to reconcile it to Good Senſe, or Common Uſage in Sacred or Civil Matters, that any thing ſhould be in force by a Commiſſion that is not ſo much as once named in the Commiſſion. I ſay, to me it does not appear Congruous any more than Cogent, or obliging. And this is the Cauſe in hand: For [Page] there is not a word of Water in the Text alledged for Water; nor yet in the Context. And unleſs there were no other Baptiſm than that of Water, as there are ſeveral, it muſt at leaſt be allowed to be a Queſtion, what Baptiſm Chriſt meant in that Commiſſion, when he ſayd. Go ye therefore and Teach all Nations, Baptizing them in the Name of the Father, Son and Holy Ghoſt.

But it may be returned upon me; nor does the Text ſay it is the Baptiſm of the Holy Ghoſt, and ſo the Biſhop is upon equal Terms with me. Grant it, that the word Holy Ghoſt is not litterally joined to Baptizing, any more than the word Water in that part: But if I am able to ſhew that the thing is there, and that the Baptiſm of the Holy Ghoſt was the Subject of Chriſt's Diſcourſe, when he gave that Commiſſion at his Farewell, I preſume it will be granted me, that Chriſt intended a Spiritual, and not a Water Baptiſm; and that is what I ſhall do, I hope with much Clearneſs. Firſt, the Fact, and then my Arguments. Matthew, the Evangeliſt, large in his Hiſtory upon other Points, ſeems ſhort and abrupt in the Context of this Commiſſion, as the Reader may obſerve. And as it is uſual for one Evangeliſt to explain another, which was the [Page] great Wiſdom, as well as Goodneſs of God, that thoſe Chriſtian Memorials might come with leſs Suſpition to the World of any Humane Contrivance; So Luke ſupplies the ſhortneſs of the other Evangeliſt in his Context to this Commiſſion. Luke 24. 45 to 50. particularly the 47, 48, 49. verſes. And [...]hat Repentance and Remiſſion of Sins ſhould be Preached in his Name, among all Nations, beginning at Jeruſalem. And ye are Witneſſes of theſe things. And behold I ſend the Promiſe of my Father upon you: But tarry ye in the Ci [...]y of Jeruſalem until ye be endued with power from on High. Where, as it is plain that this Evangeliſt in his Account of Chriſt's Commiſſion, to wit, the Work Chriſt gave his Diſciples to do, Names no Baptizing at all, tho' that which it Implies, in my Senſe of the Word, is there, viz. the Promiſe of the Father, which is the Power from on High They were to tarry at Jeruſalem for. So is there not one Word of Water here mentioned, to induce us to think that Chriſt intended to give it any Place in his Commiſſion. In ſhort, it appears that the Diſciples were to be Qualified before they were to go forth as His Witneſſes, and that this Qualification is the Promiſe of the Father, that he would quickly ſend them. [Page] Now I muſt deſire my Reader to turn to the Acts of this Evangeliſt, Chap. 1. 4, 5. where he further opens the Manner and matter of Chriſt's Diſcourſe, and Farewell to his Diſciples: And (Chriſt) being Aſſembled with them, commanded them, that they ſhould not depart from Jeruſalem, but Wait for the Promiſe of the Father, which, ſaith He, ye have learnt of me: For John truly Baptized with Water, but ye ſhall be Baptized with the Holy Ghoſt not many days hence. It can be, me-thinks, no longer a doubt what Baptiſm it is that Chriſt's words, Mat. 28. 19. refers to, ſince we ſee not only that Chriſt diſtinguiſhes betwen John's Baptiſm and His own, and between Water and Holy Ghoſt; but alſo He aſſigns Water Baptiſm to John, as his Baptiſm, and not Chriſt's, and thereby declares the Holy Ghoſt to be his own Baptiſm, and none of John's, and which yet is no more than what John had ſaid before.

So that Comparing both Texts together, Mat. 28. 19. with Acts 1. 4, 5. we may ſee, if we pleaſe, that the Commiſſion in the one, is to be explained by the Qualifications in the other, which was omitted by the firſt Evangeliſt. There They are bid to Go, here They are bid to Stay: That is to ſay, Stay, [Page] before you Go, and receive your Qualification before you go to Qualify, viz. the Promiſe of the Father; that is, the Baptiſm of the Holy Ghoſt, which is followed by the Power from On High, verſe 8. And indeed, had we not this expreſs force on our ſide from the Text it ſelf, the Word Therefore in the Commiſſion, (referring plainly to the foregoing Verſe, as the Reaſon of what follows) juſtifies our ſenſe. For whereas the Biſhop has objected againſt our Aſſertion, that it muſt not be a Spiritual Baptiſm, becauſe that was the work of God, and not of the Apoſtles: It is plain that our Lord takes off the force of his exception, ſince the Reaſon why he bid them Go, &c. is becauſe, ſays he, all Power in Heaven and in Earth is given unto me. Verſe 18. As much as if he had ſaid, Go, do all that I have ſaid unto you, and be not Doubting or Fearful / about the performance of It, for All Power in Heaven and Earth is given unto me that bids you Go, and Lo I am with you alway, even unto the end of the World, Which need not have been ſaid, as an Encouragement to them, in reference to Water Baptiſm, ſince that was practiſed by them, as well as by John's Diſciples long before.

Nor is this all; for the very Text, duely [Page] conſidered, will not have It to be Water, ſince that could Baptize none Into the Name of the Father, Son and Holy Ghoſt, and ſo the Biſhop knows the Greek Text runs, [...] for they that are Baptized Into the Name of the Father, and of the Son, and of the Holy Ghoſt, muſt be baptized with the Baptiſm of the Holy Ghoſt. Since it is to become their Likeneſs, and bear their Image, which is Holineſs. And had not the Apoſtles underſtood their Commiſſion as I render it, when they had Baptized with Water, they would certainly have uſed the Terms that bore the Force of their Commiſſion, viz. In the Name of the Father, and of the Son, and of the Holy Ghoſt; of which there is not one Inſtance in all the Scripture.

But that which further ſhews that Water cannot be underſtood, to be meant in the Apoſtolical Commiſſion, is, that one of the Greateſt of the Apoſtles, He that came behind (and was added to, by) none of them, denys It, 1 Cor. 1. 17. to be any Part of his Commiſſion; for, ſays he, Chriſt ſent me not to Baptize but to preach the Goſpel: And thanks God for that reaſon, in the foregoing Verſes, that he had Baptized ſo few: Which to be ſure he ought not to have done; but on the Contrary to have been [Page] ſorry he had Baptized no more, had Water-Baptiſm been Part of the Apoſtolical Commiſſion, Mat. 28. 19. Again this Eminent Apoſtle, the Great Grand Father [not to ſay God-Father] of Gentile Chriſtians, delivered to them for Doctrine, Eph. 4. 5. that there was but One Lord, One Faith, and One Baptiſm. And if ſo, That muſt be the Baptiſm of Fire and the Holy Ghoſt, which is Chriſt's Baptiſm, and Proper to the Goſpel Diſpenſation. Now could any other make a Man a True Chriſtian, or a Child of God then; nor can any be ſo now without It. That Baptiſm therefore, without which a Man cannot be a True Jew, or Chriſtian, or of the Circumciſion made without hands, that Worſhip God in the Spirit, and hath no Confidence in the Fleſh, muſt needs be the One Baptiſm; but ſuch is the Baptiſm of the Holy Ghoſt: Therefore the Spiritual Baptiſm is the Apoſtles One Baptiſm, Rom. 2. 28, 29. Phil. 3. 3. Again; the One Baptiſm muſt be Chriſt's Baptiſm, but Chriſt is the Baptiſm of the Spirit, therefore That, and not Water Baptiſm, muſt be the One Baptiſm that's in force, according to the Apoſtle. As John was the Fore-runner of Chriſt, ſo was Water, of the Holy Ghoſt: But that which Fore-runs, in Nature Ceaſes, and that which [Page] ſucceeds, of courſe Remains: Therefore the Baptiſm of the Spirit, is the One Needful, and Permanent Baptiſm.

Yet further; If it be Goſpel, That he is not a Jew that is one Outward, nor that Circumciſion that is Outward in the Fleſh; but that he is a Jew that is one Inward, and that is Circumciſion that is of the Heart, in the Spirit, and not in the Letter; whoſe Praiſe is not of Men but of God, as Rom. 2. 28, 29. Then unanſwerably, He is not a Chriſtian that is one Outward, nor is that Baptiſm that is of the Fleſh: But he is a Chriſtian that is one Inwardly, and that is Baptiſm that is of the Heart / in the Spirit; whoſe Praiſe is not of Men but of God. For indeed in all Ages Men cry him down, as a Slighter of God's Ordinances; but his Praiſe however is of God, let Men ſay what they will; and this is the Inward Chriſtians Comfort, in all Undervaluings and Reflexions he meets with from Outſide Chriſtians. For it's not to be thought that the Apoſtle meant or deſigned to undervalue one Obſervation, as that of Circumciſion, becauſe it is Outward, and ſet up another Outward Obſervation inſtead of it, viz. Water-Baptiſm.

Again, If in Chriſt Jeſus, neither Circumciſion availeth any thing, nor Uncircumciſion, but[Page]a New Creature / as ſaith the ſame Apoſtle, Gal. 6. 15. Then by the ſame Reaſon, neither being baptized with Water availeth any thing, not being unbaptized with Water, but a New Creature. I will repeat the Apoſtles Diſcourſe at large upon this Subject, in the ſame Chapter, becauſe it is very Inſtructing, and ſeems Diſciſſive in this Caſe; As many, ſays he, as deſire to make a fair ſhew in the fleſh / they conſtrain you to be Circumciſed; only leaſt they ſhould ſuffer Perſecution for the Croſs of Chriſt. It ſeems they were Outſide People, that laid ſtreſs upon Outſide things; or ſomething elſe inſtead of the Croſs of Chriſt; for they Temporized in this matter, to ſhun the Shame and Perſecution that then attended the Chriſtians Croſs: Which ſtood partly in laying down of outward Obſervations; and which they that deſire to make a fair ſhew in the Fleſh ſtand moſt for. But the Apoſtle goes on; For (ſays he) neither they themſelves who are Circumciſed keep the Law, but deſire to have you Circumciſed, that they may Glory in your Fleſh. They were not exact in the other parts of the Law, it ſeems, as ſtrict as they ſeemed to be for this Sacramental Practice, which is the Caſe of too many now: Yet they preſt it, that they might glory and [Page] value themſelves upon gaining others to be conformable to them, whether to excuſe their Compliance with Cuſtom, that they might avoid Perſecution, or out of love to Ceremonial Religion.

But ſays that clear-ſighted and plain-dealing Apoſtle, God forbid that I ſhould glory, ſave in the Croſs of our Lord Jeſus Chriſt, whereby the World is Crucified unto me, and I unto the World. If he rejoyced in nothing but in the Croſs of Chriſt, then in no other Elementary Rite, Service or Ordinance, any more than in Circumciſion.

But he proceeds: For in Chriſt Jeſus, neither Circumciſion availeth any thing, nor Uncircumciſion, but a New Creature. That is to ſay, for according to Chriſt Jeſus, or in the Religion of Chriſt Jesus, neither Circumciſion nor Uncircumciſion availeth, but a New Creature, a regenerate Soul; One born again by the Spirit of God: For the Apoſtle in theſe excellent Words, not only ſtrikes at Circumciſion, but all Outward and Elementary Obſervations: Neither This, nor That Outward thing availeth in the Chriſtian Religion, or according to Chriſt Jeſus, but a New Creature: He does not ſay, but Water Baptiſm, as ſome would have it, who tell us that It ſucceeds Circumciſion by Divine [Page] Inſtitution, by no means: But that which availeth with Chriſt, and in the Rel [...]gion of Chriſt Jeſus, is a New Creature, a [...]ew Man, one Changed, Regenerated, or Born gain by the Word and Baptiſm of the Holy Ghoſt. And ſays the Apoſtle (to confirm [...]hem in this Doctrine of Inward Circumci [...]ion, that is of the Heart, in the Spirit; which [...]s the ſame thing with the Baptiſm of the Spirit) As many as walk according to this Rule, Peace ſhall be upon them. So that We the [...]oor deſpiſed Quakers, take Comfort in this Apoſtolical Benediction, and can ſay to God's Glory, his Peace has been upon Us in our Belief and Confeſſion of this bleſſed Doc [...]rine of the New Creature. It is what we have Aimed at, and has been the great Drift of our Teſtimony ſince we were a People; and in order to it have directed all to the Gift of God's Grace in themſelves, that by believing in it, and reſigning up their Wills and Affections, and whole Man to the Teaching and Conduct of it, they may be leavened and ſanctified by it, throughout; by which the State of the New Creature, which is Chriſtianity indeed, will be Experienced, though It was and is a Myſtery to the World.

As for the Apoſtle Peter's Queſtion, Acts [Page]10. 47, 48. Can any Man forbid Water, that Theſe ſhould not be Baptized, which have received the Holy Ghoſt as well as We? It Imports, with ſubmiſſion, no more than this; That Peter well knowing the Narrowneſs of his Country Mens Spirits, was Cautious leſt his Latitude ſhould Diſtaſte them: For the Gentiles being Unholineſs to the Jews, and even Peter himſelf, without a Viſion from God, too narrow Spirited for the Convictions and Devotion of that excellent Centurion, Cornelius; It behoved him to ask if any body had any thing to ſay, Why they might not be baptiſed as well as the Jews, being Proſelites to the Chriſtian Profeſſion. In all which he ſeems more concerned to ſave his Own Credit, than to recommend or eſtabliſh that of Water Baptiſm: As if he had ſaid, Why ſhould this Cuſtom be forbid to the Gentiles more than to the Jews? But this will not warrant the Practice in General, becauſe Practice is no Inſtitution, and that their appears no Command to make It one. So that asking who can forbid what was not commanded, ſtrengthens his Queſtion inſtead of weakening it; ſince what was done of Condeſcention, could not have been forbid upon Authority. There needed not ſo much Care or Strickneſs in the Matter. [Page] And indeed, the Apoſtles themſelves ſeem not to have been ſo clear about the aboliſhing of the Jewiſh Obſervations, as appears by the want Peter had of a Viſion, his own apprehenſion of the ſtraightneſs of his Brethren, and their calling him to Account for what he had done, as may be ſeen in the ſame Chapter.

But I confeſs I cannot ſee why the Biſhop ſhould aſſume the Power of Unchriſtianing Us, for not practiſing of that which he himſelf practices ſo unſcripturally, and that according to the Sentiments of a conſiderable part of Chriſtendom; having not one Text of Scripture to prove that Sprinkling of Water in the Face, was the Water Baptiſm, or that Children were the Subjects of Water-Baptiſm, in the firſt times. And yet this is all the Baptiſm the Biſhop practices, who ſeems ſo ſevere upon us. I think our forbearing of Water Baptiſm from a Belief and Senſe of the coming of the Inviſible Grace, ſignified by that Viſible Sign, cannot be reputed ſuch a ſlight to Water Baptiſm, as preſuming to alter the Manner and Subſtance of its firſt Inſtitution: For then it was in the River of Jordan, now in a Baſon; it was then unto Repentance, now to Children Uncapable of Repentance. But that which perhaps [Page] miſled the Doctors of the Declining Church firſt into this Practice, being at the diſtance of ſome Hundreds of Years from the Apoſtolical Times, might be the ſuppoſition that Water Baptiſm came in the place of Circumciſion, and that being to Children, ſo might Water Baptiſm too. But they forgot (among other things, which even before that time were crept into the Church, without Precept or Evangelical Example) that Repentance was not made a Condition to Circumciſion, at it was to Water-Baptiſm. I would beſeech the Biſhop to tread ſoftly in this Matter; for if Water Baptiſm ſhould indeed prove a Badge of Chriſtianity, he would be at a loſs for one that would paſs currant in Scripture. Thus much for this Point.

What I have ſaid upon this Head of Water Baptiſm may ſerve alſo for what is commonly called the Lord's Supper, which the Biſhop Reproves us for Omitting to Practice: Urging Luke 22. 19. This do in Remembrance of me. And the Apoſtles words, 1. Cor. 11. 24. 25. It is true indeed Chriſt ſaid, when he eat it with his Diſciples. That they ſhould do it in remembrance of him till he came. And this ſeems much more of the Nature of a Commiſſion than that cited by the Biſhop [Page] for Water Baptiſm: But the Limitation Chriſt [...]ives to the Practice of it, and a Right and [...]roper Conſideration of the Import of his [...]ords, and the Nature of the thing will beſt [...]ad us to undeſtand his Mind therein.

1ſt, This was alſo a Jewiſh Practice, as [...]ell as Water Baptiſm, and ſo in Nature of [...]o Goſpel Inſtitution, but Temporary in its [...]ſe.

2dly, Chriſt ſeems by this to break or [...]pen to them what was ſo hard for them to [...]ear, to wit, his Departure and Death, by a [...]oken of Memorial till he ſhould come to [...]hem again.

3dly, Chriſt takes occaſion from thence [...]o ſhew forth to his Diſciples the Myſtical Supper they ſhould eat, and the Fellowſhip [...]hey ſhould have with him when he came again.

Now we believe this Coming was Spiritual, ſuitable to that ſaying of his, I will drink no more of This Fruit of the Vine till I drink it New with you in the Kingdom of my Father: And ſome here ſhall not taſte of Death till they ſee the Son of Man coming in his Kingdom, Matth. 16. 28. Again, He that dwelleth with you ſhall be in you, John 14. I in them and they in me, Chap. 17. All which plainly Imports a Spiritual Coming. Alſo Rev. 3. [Page]20. Behold I ſtand at the Door and knock, if any Man hear my Voice, and open the Door, I will come into him, and will ſup with him and he with me, which was ſaid near Fourty Years after his Aſcention. Now ſince this is acknowledged to be an Outward Sign of an Inward and Inviſible Grace, what can Outward Bread and Wine more properly Signifie and Reſemble, than Inward Bread and Wine? And an Outward than an Inward Supper? And if ſo, the words may reaſonably be read thus, Eat this Supper of Outward Bread and Wine, till I come into and ſup with you, and be your Supper, that am the Bread and Wine from Heaven which Nouriſhes the Soul unto Eternal Life.

4thly. The Kingdom of God being Spiritual and in the Soul, ſuch ſhould be the Ordinances of that Kingdom. Now Chriſt tells the Phariſees, Luke 17. 20. The Kingdom of God is within. And the Apoſtle Paul, Rom. 14. 17. ſaith, The Kingdom of God is not Meat and Drink / but Righteouſneſs / and Peace and Joy in the Holy Ghoſt: But the outward Supper is Meat and Drink, and therefore not of the Kingdom of God which is not Meat and Drink/ but Righteouſneſs / Peace and Joy in the Holy Ghoſt. And this was made Uſe of by Chriſt in the State of [Page] Humiliation, before his Death, and the pouring forth of the Holy Ghoſt, to faſten upon his Diſciples that were weak, and of little Faith, the Remembrance of him till they ſhould know him with them and in them by his Spiritual Appearance (as he was the Lord from Heaven, the Quickning Spirit) according to his Promiſe. For if the Scripture be conſulted, we ſhall not only find that Chriſt Reproves the Apoſtles for their Infide [...]ity in him, but after all the Example, Precepts and Miracles they ſaw by him, and that he had ſo very lately left them with ſuch Aſſurances of his Coming to them again; yet when Mary, &c. brought them the Tidings of his Reſurrection, it is ſaid, Luke 24. 10, 11. Their words ſeemed to the Diſciples as Idle Tales, and they believed them not. Which ſufficiently ſhews the low State they were in, or that at leaſt they needed a Sign or Token, as that of the Supper to Commemorate Him. But this Reaſon, which is yet true, does not Credit its Continuation; for when the Spirit was come, or Chriſt in his Spiritual Appearance, their Eyes were opened and they ſaw then it was the Spirit that Quickens, the Fleſh profiteth nothing. John 6. 63.

5thly, Moſt certainly Chriſt meant no leſs, when he Preach'd himſelf the Bread that [Page]came down from Heaven, John 6. 31 to 52, and that they that would have Life Eternal, muſt eat his Fleſh and drink his Blood: That is, they muſt feed upon Spiritual Food: Not the Outward but Inward Supper; the thing ſignified and Subſtance it ſelf. For Chriſt oppoſes Himſelf, who is the Bread of God, to the Bread their Fathers eat in the Wilderneſs who were Dead, which was of an Elementary Nature; therefore it can never be that ſuch Bread as periſheth ſhould be the Bread of the Evangelical Supper, when Chriſt by Companion undervalues it to the Bread he had to give them.

6thly, Our bleſſed Lord, Mark 7. 18. taught, That it was not that which went into the Man that defileth the Man, becauſe it went but into his Body, and not into his Heart; and if ſo, the Argument is undeniable, that it is not that wich goeth into the Man, that is, into his Body, and not into his Heart, that Sanctifieth the Man: But Material Bread and Wine goeth only into the Body, and not into the Heart; therefore they cannot Sanctifie. The Import of Chriſt's words is plainly this, Meats and Drinks neither Defile nor Sanctifie; they neither Benefit nor Harm any one upon a Spiritual Account: Conſequently Elementary Bread and Wine cannot be the [Page] Evangelical Supper, but a Figure of It, which is ended in Chriſt the Bread of God, that cometh down from Heaven, John 6. 31, 32, 48, 49, 50. That a Man may eat of and not dye: The Subſtance of all Shadows; for ſaith the Apoſtle, the Body is of Chriſt; and where that is, our Lord tells us, Luke 13. 37. the Engles are gathered together: Where the Apoſtles; Wiſe Men, 1 Cor. 10. 15. ſeek for the true Supper, which nouriſhes their Souls unto Eternal Life.

7thly, But the Biſhop will have this Supper four times repeated in the Scripture of the New Teſtament, beſides that of the Apoſtle Paul, which muſt be his miſtake—ſince there is no Command to practice it beyond that very Time, but in Luke 22. 19. If there it ſelf. For tho' his Eating of the Paſſover is there related, as alſo in Mark and Luke, It was but once done; and the Command, this do in Remembrance of me, is only Once Related among the Evangeliſts, as well as it is but Once Commanded. And would we be ſtrict with the Biſhop, we need not allow him that Command to reach further than the preſent Time in which it was Given; for This Do, or Take Eat, are Equally in the preſent Tence, for thereby you ſhew forth my Death. And the following words, [Page] viz. I will Drink no more of This Fruit of the Vine, until that Day when I Drink it New with you in my Father's Kingdom, Mat. 26. 29. further explains it. Thus Mark has it, 14. 25. Verily I ſay unto you, I will Drink no more of the Fruit of the Vine until that Day that I Drink it New in the Kingdom of God. Luke 22. 18. gives it thus, I ſay unto you, I will not Drink of the Fruit of the Vine till the Kingdom of God ſhall come. Now it is plain that Chriſt refers them to the Spiritual Supper, which we Prefer and Practice, and which is the Supper Signified by That of outward Bread and Wine, that was to ſerve till the Kingdom of God came, and then he would Communicate with them in a way Suitable to the Kingdome: which Kingdom, as before ſaid, is not Meat and Drink, but Righteouſneſs, Peace and Joy in the Holy Ghoſt. And as the ſame Apoſtle has it, 1 Cor. 4. 20. The Kingdom of God is not in Word but in Power; of which Power, and its coming from on High upon the Apoſtles, Read Acts 1. 6, 7, 8.

For when they asked Chriſt, Lord wilt thou at this time Reſtore the Kingdom again to Iſrael, and that he told them, 'twas not for them to know the Times or the Seaſons which the Father had put in his own Power. He alſo adds, But ye ſhall receive Power after the [Page]Holy Ghoſt is come upon you, and ye ſhall be Witneſſes unto me, both in Jeruſalem and Judea, and in Samaria, and in the uttermoſt Parts of the Earth. This Power was the Kingdom of God, for it ſtands in Power, ſays the Apoſtle; but it ſeems he thought fit to wave their Queſtion, as to a direct Anſwer, and left it a Secret to be revealed unto them, when the Holy ghoſt ſhould Come, and the Power from on High ſhould fall upon them: And thus he takes his leave of them, and is Immediately received by a Cloud out of their Sight.

Before I conclude with this Paragraph, I would obſerve, Firſt, that it was the Paſſover and Cuſtom of the Jews, which properly ſpeaking, we conceive hath no juſt plea to continue as a Goſpel Ordinance or Inſtitution; ſince it was a Type of Him to come, & therefore ended, as to Inſtitution by his coming.

Secondly, That the Evangeliſt John, the Beloved Diſciple, that lay in the Boſom of Chriſt, does not ſo much as mention It, or Water Baptiſm, as left by Chriſt to be continued by his Followers, Concerning the Spirit's Baptiſm, tho' he uſes not the word Baptiſm, yet he is very full, John 14, 16, 17. Chapters, where he tells them, that he would ſend them the Comforter the Spirit of [Page]Truth, to lead them into all Truth, and that he would dwell with them for ever. I ſay It ſeems very Improbable if not Incredible, that what the Biſhop ſtiles the Badges of Chriſtianity in his 17th Paragraph, ſhould be wholly forgotten by ſo great an Apoſtle of Chriſtianity.

3dly. And as the Beloved Diſciple ſays nothing of theſe viſible Signs, which the Biſhop calls the Badges of Chriſtianity, ſo neither are they made an Article of any of the Ancient Creeds Extant, which certainly does not make for their Credit or Authority: Since had they then been of that Importance they are now by ſome eſteemed, we cannot think they would have been forgot by the Compilers of thoſe Creeds.

4ly. The Apoſtle Paul, though he repeats the Tradition he received of the Lord's Supper, that night he was betrayed, does not Injoyn it; but as often as the Corinthians did it, he tells them they ſhould do it in remembrance of Chriſt: Which is far from commanding it, as it would be for the Biſhop, if he ſhould ſay to his Friend, as often as he comes to Cork he ſhould come and Eat with him, obliges that Perſon to come often to Cork. So that tho' the Apoſtle bids them, that as often as they did [Page] it, they ſhould do it in Remembrance of Chriſt, yet he does not thereby bid them do it often, if at ail.

5ly. And whereas the Biſhop would make it a freſh Revelation to the Apoſtle, when he ſays for I have received of the Lord, that which alſo I delivered unto you, I muſt diſſent from him. I cannot apprehend that means any more than this, that what account he had received of Chriſt's Eating the Supper with his Diſciples, the Night he was Betrayed, the ſame alſo he had Delivered unto them: For what need could there be of an Immediate Revelation for ſo late a Fact, ſo well Witneſſed by the Diſciples? But if my Reader will peruſe that Part of the Chapter which relates to the Supper, he will find the Streſs lies upon Remembring of the Lord, which is indeed our Daily, Indiſpenſible Duty, and he that lives without it, may be ſaid to live without God in the World; of which thoſe Corinthians at that time ſeemed to Inſenſible, and as ſuch are ſeverely reproved by the Apoſtle, being Irreverent, Greedy and Drunken, hardly fit for the Sign, and leſſ able to diſcern the Thing Signified.

6ly. Nor does the Apoſtle ſeem to recommend this practice, but rather reprehend their Abuſe of it; and if my Reader will look back [Page] to the foregoing Chapter, from the beginning to die 18 Verſe, he may find a more Spiritual Supper, and Myſtical Bread and Cup hinted at by the Apoſtle, as well as Mat. 26. 29. Rev. 3. 20. by our Lord Jeſus Chriſt himſelf: Which is indeed very copiouſly expreſt by Luke in the Parable of the Supper, chap. 14. from the 16. to die. 24. Verſe, where One that was at Meat with Chriſt, ſpeaking of the Bleſſedneſs of eating of Bread in the Kingdom of God, Chriſt takes occaſion to ſhew forth the Goſpel Supper by a Parable, viz. A Certain Man made a Great Supper, and bid many, but they refuſed, upon divers pretences, and came not; He ſent out a ſecond and third time to invite an inferiour ſort of Gueſts, and they came to the Supper; that is, they received the Goſpel, which is the Power of God to Salvation, and the evidence, as Well as means of It: Which Chriſt in the 27th verſe further expreſſes, thus (viz.) and whoſoever doth not bear my Croſs and follow me cannot be my Diſciple. Now the Croſs of Chriſt, the ſame Apoſtle alſo ſays, is the Power of God, 1 Cor. 1. 18. all which referrs to an Inward and Spiritual Work, and Supper, and that they who receive Chriſt in Spirit, Sup with him in Spirit, being the partakers of his Spiritual Supper, [Page] which Chriſt promiſes and prepares for all thoſe that open at his knocks the Door of their Hearts unto him, Rev. 3.

7ly. But beſides what I have ſaid, both from Scripture and the Nature of the thing, in Proof of Chriſt's Spiritual Supper and Defenſe of our diſuſe of the viſible Sign, the Biſhop himſelf does the ſame thing in relation to another Ordinance: For our Lord Jeſus Chriſt did as ſolemnly Command his Diſciples to waſh one anothers Feet, as to eat the Supper. The Paſſage is large and edifying, and I muſt recommend it to my Reader to peruſe in his Bible, John 13. But that part of it which more ſtrictly concerns this point, between the Biſhop and me, I ſhall repeat here, verſe 12, 13, 14, 15. So after he had waſhed their Feet, and taken his Garments and was ſet down again; He ſaid unto them, Know ye what I have done to you? Ye call me Maſter and Lord; and ye ſay well; for ſo I am, If I then, your Lord and Maſter, have waſhed your Feet, ye alſo ought to waſh one anothers Feet: For I have given you an Example that ye ſhould do as I have done to you. Thus Chriſt Commanded his Diſciples, not only by his Authority but Example. Now does the Biſhop and his Friends follow Chriſt's example and obey this Precept? [Page] He and they know they do not. What muſt I Infer from thence, that the Biſhop is no Chriſtian? I ſuppoſe he would take it very ill from me. Tho' he has treated me and my Friends after that ſort. But I will ſhew him a better example, and ſuppoſe he thinks, that if Chriſtian Miniſters and People, walk Humbly towards God and one with another, they fulfil this Commandment, tho' they diſuſe the Sign, by which the Lord Jeſus expreſt and recommended Humility to his Followers: Now that which excuſes the Biſhop in reference to this Ordinance of Waſhing of Feet, will alſo excuſe our diſuſe of the Supper, viz. Our eating of the Spiritual Bread and Wine of the Kingdom; the Thing Signified by the Outward Supper. But it is an Error incident to ſrail Man, to prefer the Practice of thoſe things that have a Shew of Religion, and have leaſt of Uneaſineſs, and of the Nature of the Croſs of Chriſt in their Performance. Juſt thus it is eaſier to receive the Supper than to be Humble, if not eaſier than to waſh Feet: For one is but a Memorial of Chriſt, but the other perhaps is a Reproach of preſent Practice, and to be ſure a Command to Mortification and Self-denial, the hardeſt Leſſon in Religion. And who knows but for the Reaſon it has been [Page] dropt ſo long; ſince it muſt be very uneaſie for People to continue a Cuſtom, to which their Daily Practice is ſo viſible a Contradiction: Though I hear the Roman Biſhop [...]mocks the Text Once a Year.

8ly. But in Relation to the Supper, we farther ſay, the Practice is varied: Then they Sat, [...]ow one ſort Stands, another Walks, a third Kneels, a fourth Lies down upon the Ground, as in the Eaſt Countries. The Romans have one Opinion, the Greeks another, and the Lutherans and Calviniſts Divide, to great Bitterneſs, in their Sentiments about It.

9ly. Again, in thoſe Days they were Diſciples, ſuch as followed Chriſt, now all are admitted that profeſs Chriſtianity, tho' they do not follow him or forſake any thing for his Name ſake, or keep any of his Holy Precepts, Matth. 5, 6, 7 Chapters.

10ly. Nor is this all we have to ſay to Juſtifie our Diſuſe of this Practice; It is too much Look'd at, and Relied upon by the People: And indeed is become a kind of Proteſtant Extream Unction; for if the Generality of them can but have it adminiſtred juſt before they Die, they are too apt to preſume upon it for an acceptance in the other World. And indeed it is very frequent, if not natural, for many Men to excuſe their Diſobedience [Page] by Sacrifice; and where Ceremonies or Shadowy Services are continued, People reſt upon their obſervance of them, and Indulge themſelves in the Neglect of the Doctrine of the Croſs of our Lord Jeſus Chriſt. I need not look far, nor yet the Biſhop for a proof of what I ſay; we can hardly miſs, which way ſoever we throw out Eyes, the more is the pity: And as this is no ſmall Abuſe of Primitive Practice, ſo no ſmall Argument for our diſuſe of it. For when the Brazen Serpent was over-valued by the Jews, God, that had commanded It, for their benefit, ſtirred up Hezekiah to Deſtroy it.

11ly. Beſides, theſe things are become matter of Gain, and made a Sacerdotal Revenue, not to ſay Merchandize; which has alſo helpt to Scandalize People to Tender Conſciences, who think it a Prophanation of Religion to ſuffer any part of it to be Exciſed to the People that ought to be Free.

12ly. But paſſing that by at preſent, and ſuppoſing Water Baptiſm and the Supper were not Antiquated, but ſtill in Force, Who is there Qualified to Adminiſter them? Who has received a Commiſſion, or the Mind of the Holy Ghoſt, and Power from on High to perform theſe things? For if thoſe that [Page] hold they are in Force, have no Divine Force or Authority to qualifie them to Adminiſter them, there will be but a Lifeleſs Imitation, inſtead of an Edifying Reality. Which [...]eads me to what I promiſed long ſince, That I would at the Cloſe of this Diſcourſe [...]ay ſomething of the True Ground of our Difference and Diſſent.

I ſay then, that where we are ſuppoſed to [...]iffer moſt, we differ leaſt; and where we [...]re believed to differ leaſt, we moſt of all differ: Which I explain thus. It's generally thought, that we do not hold the Common Doctrines of Chriſtianity, but have Introduced New and Erroneous Ones in lieu thereof: Whereas we plainly and entirely Believe the Truths contained in the Creed that is commonly called the Apoſtles; which is very Comprehenſive as well as Ancient. But that which hath affected our Minds moſt, and engaged us in this Separation, was the great Carnality and Emptineſs both of Miniſters and People, under their Profeſſion of Religion: They having hardly the Form of Godlineſs, but generally ſpeaking, denying the Power thereof; from whom, the Scripture warns Believers to turn away.

Next Miniſters being made ſuch, and preaching, and the People worſhipping [Page] without the Spirit, confining the Operations of it, to the Firſt or Apoſtolical Times, as if theſe did not want them, as much, or that Chriſt would be leſs Propitious, where his Gifts were not leſs needful. I ſay, an Humane and Lifeleſs Miniſtry and Worſhip, together with the great Wordlineſs of Profeſſors, have occaſioned our Separation; and the Perſecution that has commonly followed it, hath abundantly confirmed our Judgment In that Matter. Hence it was we Retired our ſelves to wait upon God together, according to the Gift of his Holy Spirit, and as the Apoſtle Paul exhorted the Athenians Acts 17. We felt after him (with our Souls) if by any means we might find him, and hear what God the Lord would ſay unto us; who ſpeaks Peace unto his People and his Saints, but let them never turn to folly any more. We could not, I ſay, tell how to think that ſuch as God had never ſent, but run of themſelves, and were made Miniſters by Humane Learning and Authority, not knowing the Work of the Spirit to their own Regeneration, could poſſibly Profit or Edifie the People unto their Regeneration: And yet that is the very Work and End of the true Goſpel Miniſtry, for no Man can guide another in the way he never trod.

[Page] Beſides, we apprehended the Miniſtry was [...]ery much a Temporal Preferment, and there [...]ore few were to be found among them, that [...]d not court the Better Places, I mean thoſe [...]at gave the Greateſt Pay; and by thoſe [...]ethods mounted to Worldly Wealth and [...]onour, as the reſt of the World did: Turn [...]g Alms into Dues and by Law, making [...]ifts Rents; and vexing thoſe extreamly, [...]at for Conſcience ſake could not uphold [...]em: Which we thought very Foreign to Primitive and an Apoſtolical Spirit; and [...]ort of a True and Through Reformation. This is not ſaid with any diſreſpect to their [...]erſons, or yet Calling, ſimply Conſidered; for [...]e that deſires the Office of a Biſhop, certainly [...]eſires a good thing; but the Holy Ghoſt in [...]hoſe days, had the Making of them; and the [...]ood thing then was their Service, and not [...]evenue or Worldly Dignity. They were then [...]ot only no Lords (one being their Lord) [...]ut they lorded it not over God's Clergy or He [...]itage, which was the People in thoſe days, [...]or [...]o the word [...] ſignifies, tho' it is now [...]ſcribed only to the Miniſtry. Then the Ground of Propheſie, or Miniſtry, was the Revelation of the Spirit, in thoſe ancient Aſſemblies, as may be read 1 Cor. 14. 29, 30, 31, 32. For all might Prophecy, that is, Preach as the Spirit of [Page] God moved upon their Spirit, and gave them utterance, be it to Reproof, Inſtruction, or Conſolation: Now Study, Collection and Memory. In thoſe Days they Preach'd their Own Experience of die Work of God upon their Hearts, but moſt now Preach of the Experiences of Others, recorded in Scriptures, but according to their own and others. Humane Apprehenſions. To be brief, we Ground our Conviction, Converſion, Miniſtry, Prayer, and Praiſe upon the Light and Spirit of our Lord Jeſus Chriſt, as the Powerful and Effectual Spring of our Religious Performances, and that alone which prepares the Soul, and Enables it to Perform thoſe reſpective Services and Duties in a Manner Acceptable to God. And that Miniſtry and Worſhip which ſtands not in the Spirit, and is not performed in the Preparation and Inſpiration thereof, but according to the Compilings, Traditions and Precepts of Men, we cannot allow to be Primitive and Evangelical, and conſequently cannot join in them. And we are ſatisfied that it is the good Pleaſure of God, that all who profeſs the Name of his Dear, and Only Begotten, and Well-beloved Son, ſhould Acquaint themſelves with the Spirit of His Son in their own Hearts, in its Reproof Inſtruction, Conviction, [Page] and Conſolation, that they may become Spiritually Minded, ſuch as mind Spiritual Things more than Earthly Ones; and that Daily ſow to the Spirit; that is, bring forth the Fruits of the Spirit, and become the Children of God, who are led by the Spirit of God. Now the Fruit of the Spirit is Love, Joy, Peace, Long-ſuffering, Gentleneſs, Goodneſs, Faith, Meekneſs, Temperance: Againſt ſuch there is no Law. And they that are Chriſt's have Crucified the Fleſh, with the Affections and Luſts thereof. But the Works of the Fleſh are manifeſt which are theſe, Adultery, Fornication, Uncleanneſs, Laſciviouſneſs, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Hereſies, Envyings, Murder, Drunkenneſs, Revilings and ſuch like: Of which I told you before, as alſo in time paſt, that they which do ſuch things ſhall not Inherit the Kingdom of God, Rom. 8. 6. 14. Gal. 5. 16. to 24. Chap. 6. 7. 8. And under theſe Marks, and Directions all People may examine themſelves, and know their Birth, Family and Inheritance, whether they are the offſpring of God, and true Chriſtians, or Children of the Evil One: Thoſe that are born of the Spirit, for whom is reſerved an Inheritance With the Saints in Light, or the Seed of [Page] Evil Doers, for whom is reſerved the Blackneſs of Darkneſs for ever. And truly it ſeems juſt with God, that thoſe who love Darkneſs better than Light in this World, ſhould have their Fill of It in the next; from which, God Almighty redeem Thee, Reader, that thou mayſt walk in his bleſſed Light, as he is in the Light, then thou wilt have fellowſhip with the Children of Light, and the Blood of Jeſus Chriſt (the Great Atonement) ſhall Cleanſe the from All Sin, 1 John 1. 5, 6, 7. yea, from the filthineſs both of Fleſh and Spirit; and being ſanctified throughout in Body and Spirit; thou mayſt live to ſerve God in the Newneſs of his holy Spirit, Rom. 7. 6. and come to be made a New Man; that is an other Man. From a Proud, an Humble Man; from a Paſſionate, a Patient Man; from a Rough, a Meek Man; and of a Cruel, Covetous, Unjuſt, Laſcivious, Intemperate, Vain and Ungodly Man; thou becomeſt a Merciful, Liberal, Juſt, Chaſt, Sober and Godly Man: And where this Change, this New Birth, or New Creature is not known, Sacrifices avail nothing, Religion is but Formality and the Peace of God will never be their Recompence of Reward. But they that walk after this bleſſed unerring Rule of the New Creature, Peace be on them, and [Page] Mercy, and upon the Iſrael of God, Gal. 6. 15, 16. who are the Circumciſion made Without Hands, in putting off the Body of the Sins of the Fleſh, by the Circumciſion of Chriſt, Col. 3. 11. even that of the Heart, in the Spirit, whole Praiſe is not of Men but of God, Rom. 2. 29. And who therefore Worſhip God in the Spirit, and have no Confidence in the Fleſh, Phil. 3. 3. that is, in fleſhly Ordinances, or the obſervation of Figures and Signs compounded of Outward Elements, which repreſent Heavenly Things: Wherefore the Apoſtle Exhorted and Commanded, Col. 2. 16, 17. Let no Man Judge you in Meat or in Drink or in reſpect of an Holy Day &c. which are Shadows of things to Come, but the Body is of Chriſt; that is, Chriſt is the Subſtance of all outward repreſentations, and they that have Chriſt have the End of all thoſe things: Whom Reader we Labour and Pray, may be better known, received and obeyed by the Profeſſors of his holy Name and Religion. That as he is Given of God to be our Prieſt, Prophet and King, we may all Know Feel and Enjoy him ſuch in our ſelves, and then the Kingdom of God will be come in us, and his will done in our Earth as it is in Heaven: Which God Grant, I moſt Humbly beſeech him.

[Page] For the Concluſion of the Biſhop's Paper, it is either Repitition, or Reflection; the one needs no Anſwer, and the other wants a Defence. However, I will not have it ſaid that I either wave or ſuppreſs It, and therefore without any Reflection I will conſider his: Which ſhould have no weight with my Reader but againſt him.

He ſays in his 12 Paragraph, He pities us, thinking many of us Harmleſs and Wellmeaning, but under the Power of ſtrong Deluſions. And in his 13 Paragraph he gives us his ſence of the cauſe thereof, viz. that we make the Light within, a Rule of Faith and Practice, Co-ordinate, if not Superiour and Antecedent to the Holy Scripture. To prove which to be our Sentiment, he cites theſe words out of our Goſpel-Truths, where ſpeaking of the Holy Spirit, and the Scriptures, we ſay, they are the Double and Agreeing Record of true Religion. Now if the Light and Spirit agree with the Scripture, there is no fear of contradicting the Scripture, and ſo we can have nothing to anſwer for on account of that Expreſſion, for what agrees with the Scripture, eſtabliſhes it, inſtead of Slighting or Superceeding the Authority of it.

And though we uſed no ſuch words as [Page] Co-ordinate, much leſs Superiour and Antecedent, which is the Biſhop's Gloſs to render our moſt True and In-offenſive Expreſſion ſuſpected, and make way to faſten his ſuppoſed Strong Deluſions upon us; I will be very frank with him in this matter, that we Believe the Scripture to be the Declaration of the Mind of the Holy Ghoſt, and therefore not Superiour to the Holy Ghoſt, but Credited, Confirmed, and Expounded by the Holy Ghoſt; ſo that without the Illumination of It, the Scripture cannot be underſtood by them that read It. The Grammatical and Critical Senſe of the Words and Alluſions therein may be underſtood, but the Inſide and Spiritual Signification of them, is a Riddle to thoſe that are not Spiritually inſtructed therein, tho' they were never ſuch Grammarians or Linguiſts.

Again Chriſt ſays, He that loves the Light brings his Deeds to the Light, to ſee if they are wrought in God, John 3. 21. which was before the New Teſtament Scripture was in being; and this makes It both Rule and Judge of the Life and Deeds of Men. What ſays the Biſhop to this? Alſo John 14, 15, 16 Chapters, Chriſt promiſes the Spirit to lead them, his People, into all Truth, and this was not the Scripture, but ſomething at [Page] leaſt Co-ordinate, if not Superiour and Antecedent to the Scripture, which is more than we ſaid before. Alſo the Apoſtle Paul tells the Romans, Ch. 8. that as many as are led by the Spirit of God, they are the Sons of God; Then the Spirit is to Lead Believers, or they cannot be the Children of God. And that which Leads, Rules, and that which Rules is a Rule to them that follow it. And the ſame Apoſtle referr'd the Galathians, Chap. 6. 15, 16. to the Rule of the New Creature to walk by, and that muſt be the Spirit which begets the New Creature, viz. Chriſt formed in them, of whom he tells them, Chap. 14. 19. He travelled in Birth again. And the Beloved Diſciple expreſly ſays to the Chriſtians in his Firſt Epiſtle, Chap. 2. 20. that they had an Unction from the Holy One, and they knew all things / that is, all things they had to Believe, Know and Practice. And Verſe 27. he adds, But the Anointing which 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, and is Truth. If the Biſhop will break through all theſe Scriptures to undervalue the Light and Spirit of Chriſt (for no other Light or Spirit do we Aſſert, Recommend People to, or Contend for) that he might [Page] render us Guilty of Strong Deluſions, I cannot help it, but muſt be truly ſorry for him. But I beſeech him to have a care that he does not, like the Jews of old, Undervalue, and indeed Blaſpheme againſt the Holy Light and Spirit of God, and by miſcalling the Fruits and Effects of its Power, Strong Deluſions and Transformations of Satan: For God will not hold ſuch Guiltleſs in his Great and Terrible Day of Judgment.

And after all, the Beſt and Firſt Reformers and Martyrs, as well as Fathers, Concur in our Aſſertion and Teſtimony. As Zuinglius, Luther, Melanchton, Calvin, Beza, Bucer, Peter Martyr, and Eraſmus too. Alſo our own Excellent Martyrs, viz. Lambert, Rogers, Philpot, Bradford, Hooper, Woodman, &c. that the Double and Agreeing Teſtimony of the Spirit of God within, and the Scripture of Truth without, is the Rule and Judge of Faith, Doctrine and Practice; yea that the Spirit is given to Believers to be the Rule and Judge by which they are to underſtand the true Senſe and Meaning of the Scriptures. Now let the Reader judge who gives the Trueſt Honour to the Scripture, the Biſhop, or the People called Quakers? They ſay the Scriptures have a Double Record, that is, the Evidence of the Spirit of Truth [Page] in the Hearts of Believers, as well as their Own: Or the Biſhop, who by his way of Treating us and our Principle, will allow us no other Evidence of their Truth, but Themſelves. For to ſay the Evidence of the Spirit of God, with that of the Scripture, make a Double and agreeing Teſtimony is with him to undervalue the Scripture, and the Ground, in his Apprehenſion, of our Strong Deluſions. It muſt be my turn now to pity the Biſhop, and truly I do it with all my Heart, to ſee him ſtrain ſo Sound, as well as Inoffenſive an Expreſſion, as that which he makes the Reaſon of our Deluſion, that he might have an occaſion to leſſen our Credit with the Profeſſors of Chriſtianity, and eſpecially Proteſtants. Can it Dishonour the Scripture to deny the Evidence of the Principal and Author of the Scripture, to back the Authority of the Scripture? Or doth not he rather leſſen the Authority of Scripture, that will not allow us another Evidence of the Truth of Scripture than its own, for fear of Co-ordinacy, which was not ſo much as once intended to be inſinuated by us, nor do the words import any ſuch thing; yet it had been no ſtrong, nor any Deluſion at all to give the Holy Ghoſt the Preference. But I ſhall keep to the Terms [Page] of the Paper, whatever the Biſhop is pleaſed to do; knowing that whoever Concludes an Argument in terms not in the Queſtion, nor plainly deduceable from the Premiſes, is not a fair Dealer in Controverſie: In which the Biſhop, if he pleaſes, may reaſonably enough think himſelf more than once concerned.

Bleſſed be God we have known the Power and Efficiency of this Holy Light and Spirit of Chriſt in our ſelves, and being in good meaſures Witneſſes thereof, we do not only ſpeak by Report, but by Experience. We had the Scriptures in the Days of our Ignorance and Worldly-mindedneſs, but diſregarding the Reproofs and Inſtruction of the Light of Jeſus in our Hearts, we never could come to know the Power of thoſe Truths the Scripture declares of. But when it pleaſed God, in the Riches of his Love, to cauſe his bleſſed Light, that had ſhined in Darkneſs, and the Darkneſs comprehended it not, to ſhine out of Darkneſs, and gives us the Knowledge of himſelf in the Face (or through the Manifeſtation) of his Son Jeſus Chriſt, we ſaw and bewailed our ſelves, and by an unfeigned Sorrow and Repentance, returned as Penitent Prodigals towards our Fathers Houſe; and in this Turn, [Page] we were brought to die daily to that Love and Satisfaction we once had in the Glory, Pleaſures, Honours, Friendſhips and Diverſions of the World, which now became Burdenſome, more than ever they were pleaſing to us.

Hence it was, and from no Siniſter Ends, or Self-righteous Conceits, that we became an altered and a diſtinguiſhed People, in our Behaviour, Garb and Converſation: More Retired, Watchful, Silent and Plain, than formerly, equally avoiding Luxury and Avarice. I ſay, it was the Work of God's Spirit upon our Hearts, who by his Light gave us to ſee the juſt difference of things, and to diſtinguiſh between that which pleaſed Him, and that which pleaſed Him not. And this Holy Pattern he gave us in the Light of his beloved Son, which we deſign to follow, as did the Holy Ancients; and is a full Anſwer to the Biſhop's Unfriendly Queries upon our diſtinguiſhing Behaviour, in his 14th and 15th Paragraph, as if it were not out of Fear towards God, or upon a Conſcientious Bottom, but to ſerve a worldly Turn? For he asks us Is it not your main Aim, End and Study, by pretended Mortifications, to make your ſelves a Party Conſiderable? Again, Are not to this Purpoſe your different[Page]Garb, Speech, Looks and Geſtures, and to make your ſelves remarkable, rather than out of a Senſe of Duty, or Conſcience of Obligation? Which, as it is the worſt Conſtruction that the moſt Irreligious and Prophane could make upon our Behaviour, ſo I beſeech God to forgive the Biſhop, and make him ſenſible how little ſuch Treatment of ſtrict & ſober Living advances the Common Cauſe of Religion, and how much it indulges thoſe that know no Reins or Check to their Exceſſes in his own Church. But to go no farther than the Biſhop and his Clergy, pray who diſtinguiſh themſelves more by their Garb from other People then they? Tho' I cannot ſay as much of their Behaviour. So indeed did the Chemerims or black Coats of old, and Thoſe that wore long Robes in our Saviours time, but as I take it, they went not without his Cenſure, while I think the Biſhop will find none in Scripture againſt our Plainneſs. But the Biſhops Pontifical Robes, do in my Opinion look much more like Singularity and a Sight than ours; for our Garb is like other Mens, only freed of their Superfluity. In ſhort I wiſh him a better Underſtanding of the true Grounds of our ſtricter Conduct, and Where and Who they are that [Page] make a Trade of Religion; that if he has any Shot left againſt Mercinary Religioniſts, he may not miſs the Mark next time, but may make it his main Aim, End and Study, to Expoſe Hirelings and Hypocrites in their Proper Colours: And ſome are of Opinion he need not go far to find too many of them.

It is ſtrange the Biſhop ſhould be ſo unſenſible of the Advantage he gives me by his Queries, and what a wide Door he opens to a ſevere Retaliation; but my deſire to be Modeſt, and to be Silent upon ſuch Advantages, is, I think, to be abundantly ſo.

Howbeit, I muſt take Notice of one Expreſſion, for it may too ſeriouſly affect us not to be obſerved to him. When he asks, If it be not our main End and Study, by pretended Mortifications, to make our ſelves a Party Conſiderable? He adds, and ſuch to which, for Reaſons of State / Peculiar Priviledges muſt be indulged. If this were not more than Mockery, I ſhould wave my Notice; but calling the meaning of the Government in Queſtion about the Liberty of Conſcience we enjoy, He muſt forgive me if I beſtow a few Remarks upon that Expreſſion. It ſeems then our Liberty flows not [Page] from the Inclination of the Government to Liberty, leſs from Compaſſion, and leaſt of all from Juſtice and a Chriſtian Principle. Which Motives carry with them a Proſpect of the Continuance of Liberty, if not for Liberties ſake. But the Biſhop believes no ſuch thing, and if he would not have us of his mind, he did weakly to tell us ſo. Well then, we are all of us to take his Advertiſement, that our Liberty hangs but by ſlender Threads, and a Reaſon of State, and not of Nature, Right or Chriſtianity; which certainly is not to beſpeak this Conſiderable Party to the advantage of the Government: And for which I think the Biſhop a very moderate States-man, and the Government as little beholding to his Politicks as we are to his Charity. However, we will have a better Opinion of our Superiors Regards to Liberty, and conclude that their Inclination equals their Diſcretion, and that their Judgment as well as Prudence is of that ſide. Let the Biſhop ſay what he pleaſes. And tho' he deſerves it not at my Hands, I could almoſt perſwade my ſelf to think that he does not begrudge us, and means not ſo looſly as he writes. But be it as it will, That God that has upheld us by hit free Spirit to this Day, through many and [Page]great Afflictions, we firmly believe will ſuffer nothing to attend us, that ſhall not in the Concluſion work for his Glory and our Good, if we continue ſtedfaſt to the End, in the bleſſed way of Righteouſneſs, wherein he has ſo often and ſignally Owned and Preſerved us; notwithſtanding the Violence of Open Enemies, and the Treacherous and Reſtleſs Endeavours of Falſe Friends.

His 16th Paragraph multiplies Reflection, as before obſerved, and Repeats what I have already largely anſwered; particularly that we own the Chriſtian Faith, which he makes us to Wave, Suppreſs, or at leaſt not to Confeſs; and have expreſs'd it even in the Paper, he has faulted ſo much of Shortneſs, and that more fully, in all Points, than in the Creed commonly called the Athenaſian; except that about the Trinity, which ſeems to me leſs plain by that Copious way taken to explain It.

He alſo ſays, We Reject all Outward, Poſitive Parts of Worſhip, which we deny: For we own and uſe Prayer, Preaching and Praiſing in the Spirit, without which they cannot be Owned or Joined with; for they cannot be ſo performed to Edification by a true Chriſtian Worſhipper; ſince God, who is a Spirit, will be Worſhipped in Spirit, and in [Page]Truth, which Chriſt's Spirit muſt enable us to perform. And ſuch Worſhippers Only God the Father ſeeks to Worſhip him: Implying he regards not other Worſhippers.

But Eſpecially, the Biſhop ſays, we reject Baptiſm and the Supper. We ſay we do not Reject but Diſuſe the Signs, becauſe we felt the Inviſible Graces in our Souls they were Signs and Shadows of; and therefore not in Diſreſpect to the Signs, but in Reverence to the Divine Subſtance they ſhew forth, we diſcontinue their uſe among us. They obtain'd place in the Infancy and Twi-light of the Church; in her more weak and Ceremonious time, directing, as I may ſay, that Inter-regnum between the Law and Goſpel, before the Diſpenſation of the Holy Ghoſt had Fully obtained Place and Preheminence in the Church. But of this I have been already very particular.

He grows warm in his 17th Paragraph and Epiſcopal; for he ſays, In a word, I again Require you, as you will anſwer all your Secret Arts and Pretenſions at Chriſt's Tribunal, that you either Embrace and Profeſs the Entire Chriſtian Truth, in the Points wherein I have ſhewn you to be Defective; and that you receive the Chriſtian Seals or Badges, Baptiſm and the Lord's Supper; or [Page]elſe that you Deſiſt to lay claim to the Name of Chriſtians.

But firſt I muſt return the Biſhop his Secret Arts and Pretenſions, In all which he is Greviouſly Miſtaken. For either I do not underſtand his meaning, or I abhor it. Next, be it known to him, we Wave not, we Suppreſs not, but heartily Embrace and Profeſs before the whole World, all Points of Chriſtian Doctrine, according to the mind of the Holy Ghoſt, as I have amply ſignified before upon this ſubject. And where the Biſhop takes leave of the Text, he muſt excuſe me if I leave him to keep company with it. We did not Entitle our Paper All Goſpel-Truths; but Goſpel-Truths, which extended ſo far as we were Tax'd with Error about thoſe Truths: And yet he muſt have but a little Charity that will not allow a Believer and Follower of thoſe Truths to be a Chriſtian. Nor indeed has the Biſhop given us the Articles of Faith he ſays we Wave or Suppreſs, or told us his own, or that One Churches Faith he would have us receive, as I have Complained already. But that the Biſhop ſhould forbid us ſo much as to lay claim to the Name of Chriſtians, unleſs we will Practice what he calls the Seals or Badges of Chriſtianity (which [Page] divers Churches in Chriſtendom think he miſuſes) is very Uncharitable and Dogmatical. But beſides what I have ſaid at large in our Excuſe and Defence in that Matter, he produces not one Scripture that calls them either Seals or Badges. But yet there are other things that are ſo repreſented by our bleſſed Saviour and his Apoſtles, which he takes no notice of. As Mat. 16. 24. where, they that will he reputed Chriſt's Diſciples muſt take up his Croſs and follow him. Chriſt's Croſs is a Chriſtians Badge and Seal of Diſcipleſhip. Again, John 13. 35. He ſaid to his Diſciples, By this ſhall all Men know that ye are my Diſciples if ye love one another. Likewiſe Mat. 25. 34, 35, 36. The Diſtinguiſhing Character of the laſt Day is not Water Baptiſm and the Outward Supper, but Love, Mercy and Compaſſion; Bowels and Charity; not being Aſhamed or Afraid of Owning and Helping the Lord's Servants in their Afflictions, viz. I was an Hungry and ye gave Me Meat: I was Thirſty and ye gave Me Drink: I was a Stranger and ye took Me in: Naked and ye Cloathed Me: I was Sick and ye viſited Me: I was in Prison and ye came unto Me. This is the Chriſtian Badge that will be Recognized by our Lord Jeſus Chriſt at the laſt day: We [Page] have his own Word for It. In all which, He is ſo far from mentioning either of the other Badges that Luke 13. He brings in the Unhappy, that are on his left hand, uſing this Argument to engage him to receive them into bleſſedneſs, viz. We have Eaten and Drank in thy Preſence, and thou haſt taught in our Streets. A plain Inſtance they had the uſe of ſuch Ordinances as the Biſhop reputes Badges of Chriſtianity; but it is as plain that ſuch Pleas would not do: For behold the Lord Jeſus ſays unto them in the Parable, I know you not, depart from me ye workers of Iniquity! I recommend the peruſal of the following Verſes to my Reader, which confirm my ſenſe of the Text: For He ſpoke to an outſide People that counted themſelves the People of God, and were obſervers of Meats and Drinks, and Divers Waſhings: And that which was Doctrine and Caution then, is Doctrine and Caution now; for Truth holds the ſame to the End.

I might add, Holineſs for a Characteriſtick, without which no Man ſhall ever ſee the Lord: And that neither Circumciſion availeth any thing nor Uncircumciſion, but a New Creature, Gal. 6. Alſo the Fruits of the Spirit, Chap. 5. among which there is not one [Page] word about Water- Baptiſm or the Outward Supper, with many more Paſſages that are Cloſe and Cogent.

His 18th and laſt Paragraph tells us, He will not judge us, and yet his whole Paper is but one Continued Judgment of us. But, from God, as he ſays, and as his Miniſter he bids us Judge our ſelves. Firſt, We thank God we are before-hand with the Biſhop, having Judged our ſelves, and that by the Judgment of God upon us, and ſo have right to Judge others according to that Judgment. Secondly, We have no proof that the Biſhop ſpeaks from God to us: Nor can I tell how he ſhould, that does not acknowledge the Inſpeaking Word of God in the Soul. Thirdly, For his being God's Miniſter, he has not ſhewn us his Commiſſion yet, and I fear it will not be from Heaven when ever he does. But if my Reader will take the pains of peruſing this very Paragraph, he will not only ſee a Judging Spirit, but that the Biſhop holds out abuſing of us to the laſt, rendring us as bad as bad can be, viz. That we Subvert the Faith once delivered to the Saints, and equal our Conceits to the Divine Oracles, Uſing and Diſuſing what Parts of God's Inſtituted Worſhip we pleaſe; adding, I will not Interpoſe [Page]your making Gain your Godlineſs. But as I have already taken ample notice of this Charge, ſo I ſhall ſay no more of his Irreligious Slant at our Sincerity than this, That I cannot pretend to tell the Biſhop what Tribe of Men in Chriſtendom it is that have long made Gain their Godlineſs, and the Pretence of it their Worldly Inheritance; ſince he has been ſo much more Senſibly inſtructed in this Affair than my ſelf: But one thing I am ſure of, that if Gain and not Godlineſs was our Motive to be the People we are, we mightily Miſtook our way when we left the Biſhops: For Afflictions, Spoiles, Priſons, Baniſhments, yea, and Death it ſelf have attended us ſince God was pleaſed to manifeſt his Truth to us: And if under all thoſe Calamitys that have followed us ſince we were a People, for the ſake of our Unfaſhionable Profeſſion, the Biſhop or any elſe is ſo Unnatural, as to envy us the Bleſſing of God upon our honeſt Induſtry, and to render that which is an Effect of God's Goodneſs, the Reaſon and End of our Religion, God forgive them. I could Enlarge upon this Topick, but time would fail, and the Diſcourſe ſwell beyond Bounds, as indeed it hath already beyond my Expectation: for which [Page] I ſhould Excuſe my ſelf to my Reader, but that it was not Simply from the Regard I had to the Biſhop's Sheet, ſince that could not have deſerved this Notice from me, but might have been anſwered as Conciſely as that was written, had I only conſidered his Undertaking and Treatment, and not my Readers Satisfaction, in the better Knowledge of our ſo much Miſrepreſented Perſwaſion: Eſpecially in a Nation, where of late I had occaſion ſo Generally to Travel, and the Biſhop's Paper hath been I ſuppoſe as Generally Diſperſt. I owe it therefore to My Profeſſion, to My Self, and to the Country, to Vindicate the One, and to Expreſs my Chriſtian Regard and Acknowledgment to the Other; having received a more than common Civility from the Inhabitants in General: To whom I wiſh, as to my own Soul, the Saving Knowledge of the Truth, as it is in Jeſus: That Chriſtians Indeed and at Heart They may be, to the Glory of God their Creator, and the Eternal Salvatiou of their Souls, through Jeſus Chriſt, the alone Redeemer, and to whom with the Father, by the Holy Ghoſt, be all Honour and Glory, Thankſgiving and Praiſe, World without End.

FINIS.

BOOKS Printed and Sold by T. Sowle, next Door to the Meeting-Houſe, in White-Hart-Court, in Gracious-Street. And at the Bible in Leaden-Hall-Street, near the Market, 1698.

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SAmuel Fiſher's Works, in Folio.

The Works of the Long, Mournful, and Sorrowful Diſtreſſed Iſaac Pennington's, in Folio.

William Bayly's Works, Quarto.

The Works of that Memorable and Ancient Servant of Chriſt, Stephen Criſp; containing alſo a Journal of his Life, giving an Account of his Convincement, Travels, Labours, and Sufferings in, and for the Truth. Price Bound 5 s.

A Collection of the ſeveral Writings and Faithful Teſtimonies of that ſuffering Servant of God, and patient Follower of the Lamb, Humphry Smith. Price Bound 2 s. 6. d.

A Collection of certain Epiſtles and Teſtimonies of Divine Conſolation, Experience, and Doctrine: Written by that Faithful, Patient and Long-ſuffering Servant of Chriſt, William Bennit. Price Bound 1 s. 8 d.

[Page] The Memory of the Righteous Revived, being a brief Collection of the Books and Written Epiſtles of John Camm and John Audland: Together with ſeveral Teſtimonies relating to thoſe two Faithful Labourers. Price Bound 2 s.

Truth Vindicated, by the Faithful Teſtimony and Writings of the Innocent Servant and Handmaid of the Lord, Eliſabeth Bathurſt, Deceaſed. Price Bound 1 s.

Baptiſm and the Lord's Supper, Subſtantially Aſſerted; being an Apology in behalf of the People called Quakers, concerning thoſe Two Heads. By Robert Barclay. Price Bound 1 s.

A Catechiſm and Confeſſion of Faith. By R. Barclay. Price Bound 9 d.

No Croſs, No Crown. A Diſcourſe ſhewing the Nature and Diſcipline of the Holy Croſs of Chriſt. By W. Penn. In Two Parts. The Fifth Edition. Price 3 s.

An Addreſs to Proteſtants of all Perſwaſions; more eſpecially the Magiſtracy and Clergy, for the Promotion of Virtue and Charity. In Two Parts. By W. Penn, a Proteſtant. The Second Edition, Corrected and Enlarged. Price Bound 1 s. 6 d.

[Page]

Information about this book

Title statement

A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn

Penn, William, 1644-1718.

Edition statement

1698

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A54129

ID [STC]

Wing P1274

ID [STC]

ESTC R218266

ID [EEBO-CITATION]

99829875

ID [PROQUEST]

99829875

ID [VID]

34322

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A54129)

Transcribed from: (Early English Books Online ; image set 34322)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1921:11)

Source

— A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn, Penn, William, 1644-1718., Penn, William, 1644-1718. Gospel-truths. aut, Wettenhall, Edward, 1636-1713. Testimony of the Bishop of Cork. aut. The second edition..

Extent

[8], 131, [5] p.

printed by Tace Sowle],. [London :: Printed in the year, 1698.. (Includes "The testimony of the Bishop of Cork" with a caption title on p. 21; pagination and register are continuous.) (Place of publication and printer's name from Wing.) (With a final leaf of advertisement.) ("Gospel-truths held and briefly declared by the people called Quakers," was originally published in 1698. With a caption title, and signed on p. 5 by William Penn and 3 others.)

Creation

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