Twenty-One Divines Cleared, Treatise · Commentary 2

Twenty-One Divines Cleared · Treatise · Commentary 2

p. 77I might fairly upon these accounts have declined farther notice of many of your Charges but Truth and Evidence takes pleasure in a Tryal. After Quaker. no Chr. impr. ult. p. 102.much search, I find somewhat of it in my ninth Chapter. Let us now compare notes, and behold your Justice.

What I inferr'd, was from these words; Making him wise and able there [in his head] to oppose Truth, and so bringing him into a state of Condemnation, Wrath, and Misery beyond the Heathen; and making him harder to be wrought upon by the Light and Power of Truth, than the very Heathen.

But will not your Reader think you out of your honesty, or me out of my wits, in reading what you say I infer from the Quakers words? viz. That reading the Scriptures, and getting knowledg thence, puts men into a condition worse than the Heathen, &c. No such matter: But I conclude, If it be so as the p. 78Quaker-Author saith, then I scarce know what is more dangerous than reading the Scripture; and this is every word of my Conclusion.

But suppose I should take your word, that the Quaker spake it of reading the Scriptures as the Pharisees us'd, and to those ends; What shelter from the storm will it afford you? This is but a common trick you have to hide your sence from the Reader, unacquainted with your sence of your words; for all that you intend by it, is but such a reading as depends not upon Apostolical Inspiration, or rather the Conduct of your Light within. And so we all read as the Pharisees us'd.

Yet that I may not make an empty sound without proof of its truth, I will demonstrate out of the most Learned Author that ever was yet a Quaker, how you understand the manner and ends of the Scribes, or Pharisees (which are all one in the case) reading the Scriptures.

And (saith he) to such wise Sayers and Knowers Fisher Re…ata quae…dam Rev. p. 6.as these (and such were the Scribes) who were ever scraping in the Scriptures to find God and his Life, yet never knew him at any time, nor saw his shape, because they heard not his voyce, nor heeded his Word in themselves, John 5. 37.] What think you, or rather what will my Reader think of this? For the manner and frequency of reading the Scriptures as the Scribes, is to be ever scraping in the Scriptures. A most scornful phrase! Their ends were to find God and his Life: Is this the end that makes reading them so mischievous? But the Reason he gives why they missed of their end is, because they heard not his voyce, nor heeded his Word in themselves; that is, they heeded not your Christ, the Light within.

p. 79Now if you allow Fisher's Explanation of the Scribes or Pharisees reading the Scriptures (which you dare no more to contradict, in so many words, than the Bible) you your self affirm, that our reading the Scriptures makes us harder to be wrought o… to true Conversion than the Heathen. And it is o… mercy that they do so, if we take true Conversion in your sense; for they preserve us (by the Grace of God) from turning QƲAKERS.

And now let the sober Reader judg, if my inference be not as clear as Sun-beams, and somewhat illustrated by what you say to mend your sence. Thus by the good-hand of the Lord upon me, I have wiped off all the dirt your utmost virulency and cunning could throw upon my Book, and thereby upon those Reverend Divines for their Recommendation of it.

Let us now see what bold Reflections you make from such a heap of bold Ʋntruths and Forgeries. Behold (say you) at what a rate your Reverend Author P's Rebuk…. p. 19.hath investigated our Principles! you have said truly, in saying he did it throughly; for he hath scarcely touch'd any thing, that he hath not throughly abused: Yet this is the man whose attempts, so obnoxious as you see, you have adventured to commend. You say, you judg it (among other things) for the PROOF of it, to be especially useful for those who desire information concerning the Quakers, and their Principles. That ever men of your Age, Experience and Reputation, should precipitate themselves into any thing so foul and scandalous: Can you believe this is imitating of God, and being just to the Quakers? I hope your condition is not yet so dangerous.

Have you your Peer for Confidence, and no Conscience, who can reflect in this manner p. 80upon so many persons of Worth and Integrity, from the slanders and untruths of your own devising? Certainly you have hereby deserved to be remark'd for the most abusive Impostor that hath pretended to Christianity. At this rate you manage your Controversie against me in all your Writings. I doubt not but all judicious men will take your behaviour to be a sufficient discharge to me, or any other, from considering or regarding what you say or write. You take a course not only to destroy Religious true Principles, but all civil Converse: For if the highest Pretences and Protestations of Sincerity, shall be found but the cover of Falseness; and Truth and Honesty trampled under foot by those who clothe their Assertions with them, whom shall we believe? to what shall we trust? The Lord discover both you, and your Principles, whose hateful Properties, need such kind of falsities for their Refuge.

You are pleased to tell me (according to the P's Reb. …. 22.usual violence of your phrasifying) that I most horribly abuse you, in saying, you pretend all your Ministers to be infallible: And you explicate your self thus, We ascribe not an infallibility to men, but to the Grace of God; and to men, so far as they are led by it; for that it certainly teacheth what it doth teach.

But if this Charge against you be true, and your P's Answ. …. 36, 43.Defence but a shuffle; have you not horribly prevaricated? How often have you scornfully thrown in my teeth, This is your fallible, errable John Faldo! This fallible, errable Priest! Did you intend this of my person, or not? Surely you intended it of the man John Faldo. But if you ascribe not Infallibity to any man, why do you make my Fallibility my Reproach?

p. 81Let us hear your greatest Oracle in the case: Now he that is not infallible in his counsel, and judgment, Fox's Myst. p…and advice, is not be in errour? And are not the Ministers of Christ, the Ministers of the Spirit?—And are they Ministers of Christ that are fallible? Again, How can ye be Ministers of the Spirit, and Page 82not of the Letter, if ye be not infallible? And how can they but delude people, who are not infallible?

What can be said more, unless you will allow that your Ministers are not men, or women, or not Ministers of the Spirit, and that they delude people? Which two last, though certainly true, you will hardly acknowledge. Doth Fox speak this to and of the Grace of God? No sure, 'tis to and of the men and women whom you call your Ministers. You shew ignorance enough, in ascribing Infallibility to the Grace of God, it not being an intelligent Subject. But such faults may pass, without much notice, in the crowd of your far greater.

The remaining part of your Piece is mostly taken up in raking into old matters, and removing the Grave-stone under which the Kings Favour and Wisdom had buried them in perpetual Oblivion: But as your design therein is no symptom of your meek and innocent temper; so I shall not serve your humour with a wind, by taking farther notice of your Provocations therein.

The Worthy Divines are far from Culpable, in advising against undue Separation. That it is an evil in it self, and mischievous in its consequence, is a matter of no great doubt; who they are, or who they have been, that lye under the guilt of it, is sub Judice: But of all others, we shall not expect its Determination from a Quaker; whose estimate of all beside THE FRIENDS, is, that they p. 82are no Christians, and so in the greatest incapacity for Christian-Communion: The consideration of which might render it no very hard and strange measure, that we should esteem you unworthy of that name, having such grounds for so doing.

You often cry out against our uncharitable Censures, as if there were no such things in the World as the evils you are charged with. The Grace, or the Vertue either of Charity is no such blind thing, as to shut its eyes against the clearest evidences of Guilt; or to call Poyson by lovely names, that persons might not abhor to be tampering with it; or discern the difference between the things that accompany Salvation, and those which shut the Gate of Heaven, and the favour of God against the souls of men.

It would be a token of Insolency, as well as Ignorance, for Malefactors convicted by the clearest Evidence, to cry out, O your Charity! Is this your Charity! when they are justly censured. If this were a good Plea against all Accusations; it were a merry World with the greatest Offenders, who would have an easie remedy against those sufferings, which alone (with them) can secure others from their injuries.

At special Grace you scoff, in a pretended favour of Morality. If you were qualified with either, … 's Reb. …. 12.you were by far a better man than you are. I cannot take Pride, Lying, Dissembling, Revenge, Deluding, Slandering, Immodesty, to be the Symptoms of the one or the other. You have little to shew for your Morality, except your preferring it before special Grace, by an undue Commendation. If to be possessed of such a good thing, were but to talk on its behalf, many would be enriched with it, who have scarce a rag of it to shew.

p. 83I suppose your design herein was, to carry favour with some who have of late vented things of that nature, as bespeak themselves to be none of the Ornaments of the Church they pretend to. But while you seem to hug Morality, your Kindness for it is as deceitful, as for the Christian Principles you in words embrace.

Though Morality is a word, whose sence is hardly defined, yet 'tis generally understood to be, what is within the reach of the light and powers of Nature, without the Auxiliaries of Divine Revelation, and special assistance of the Spirit of Grace. But that Light which you say is in every man and by which, and whose powers only, they ought (as you say) to be informed and moved, you abhor to call a Natural Light, or that which is less than a Divine and increated thing. You hold it to be at such a distance from Humane Reason, that where-ever it rules, Reasonings have no place. So that here you and your Moralists, and your Morality too, must part to as great a distance, as Humane Reason is from the highest Enthusiasm.

The truth is, your fawnings on Persons or Principles (except your own) are as treacherous, as your Invectives are virulent. You flatter a Worthy Person, whose Learning and Discretion you magnifie, Page 28.because he was not of the number of the One and twenty Divines: Yet while you kiss him, you betray him, by fastening a Sentence on him as its Author, not very grateful to the Church of England. Perhaps you intended to smite him under the fifth rib, for applying to the Quakers so roundly (in his late Sermons) the Contents of that dreadful Text, Heb. 6. 6. If they shall fall away, to renew them again to Repentance, seeing they crucifie to themselves p. 84the Son of God afresh, and put him to an open shame.

The close of your Pamphlet, is a magnifying the …eb. p. 31.Ʋniversal Principle in the Conscience, or Light within, and ascribing to it those things, which are only applicable to the Spirit, or Christ of God. This is your Alpha and Omega, the sum and substance of your Gospel; according to the saying of your beloved W. Smith, And this is the end of our Doctrine, …atechis. … 95.to bring people to the everlasting Word of God in themselves; or a Christ within, which is all one with you.

I must not let your Postscript pass without a Censure, which is very fit to be the tail of your Book, it being as plain and evident a tale, as you could likely utter.

As for his Appendix (say you) it is an arrant cheat, obtruded on the Reader. These are hard words, and a very unfriendly parting. But 'tis a comfort when your self bring the Antidote so near the Poyson, in the Reason you give for your Rashness: The Title-page (you say) bespeaks it a new Piece, when it is no other in the matter, and for a great part of the words of it, than what hath been answered by me again and again; 1. Two Letters of our Friends, &c.

That the Title-page bespeaks it new, any farther than every Title-page bespeaks the matter of the Book it relates to new, is untrue; and that the matter of it is no other but what you have answered, is as false.

You do not honour your Creed, by shewing so much displeasure at its Repetition (if it were such.) But for the words being a great part the same you have answered; you might as well say the Letters are the same of which the Words are composed, and p. 85you had confuted the Alphabet. Away with this vanity!

You say, you have justified the two Letters: The more is your shame. Tell me, if you can; what one passage in all the Books which I have cited Testimonies out of, which you have not justified? or at least, which you have condemned as guilty of Infirmity, though they are stuffed with Blasphemy, as well as Errour. I shall here repeat one of your justified Letters to G. Fox, because this may fall into the hands of some, who may not meet with it elsewhere.

DEar George Fox, Who art the Father of many Nations, whose Life hath reached through us thy Children, even to the Isles afar off; to the begetting of many again to a lively Hope, for which Generations to come shall call thee Blessed; whose Being and Habitation is in the Power of the Highest, in which thou Rules and Governs in Righteousness: And thy Kingdom is established in Peace, and the encrease thereof is without end.

Josiah Coal.

Now let others, who are yet in their wits judg, how just those things are which you dare undertake to justifie; and what there is of injustice in the things you condemn? The righteous God hath said, He that justifieth the wicked, and he that condemneth p. 86the just; even they both are abomination to the Lord.

I have done with your Ʋnjust REBƲKE, &c. and shall now take a little notice of your carriage in your Writings, and what manner of Censure they deserve. You have made a huge noise of 400 things you have faulted me with in the Conduct (as you call it) of my Books against you. You might as easily have said 4000; for I doubt not but you counted every word and letter therein, under an ill Conduct, while managed against Quakerism; but what your word is worth, I have already made manifest. And now being a clear man, I am the more competent Witness against you.

First, I charge you with three bulky, wilful Ʋntruths, which I will not call Lies for civility sake. The first was a plot to spoil the credit of my Books, within three months of their first Impression: Or else (say you) what means his great pains to be made wast paper of already? QƲAKERISM NO CHRISTIANITY, has exchang'd the Booksellers …n… 's …nsw. to …ld. p. 67.stalls, for the Tobacco shops: Poor man! Perhaps he will write another Book to complain of the deadness of Professors hearts, that they make so ill use of the Labours of painful Ministers. I am confident, nothing but his fear of losing by it, could divert him from such a Lamentation.

This passage carries its name in its fore-head. But the Book-sellers have given it a sufficient Confutation, and a broad brand for an impudent Falshood, in their Certificate signed by Jonat. Robinson, and Rob. Boulter, and printed with my Vindication of Quakerism no Christianity.

The second is a bloody one, and looks like a …. P's …nsw. to …l. p. 199.blood-thirsty one: Not Garments rolled in the blood of p. 87Kings, Princes, Rulers, and People, no worldly Armies, Battels, Victories, Trophies, Spoils, Sequestrations, Decimations, and the like Blood-thirsty, and Tyrannical Projects; in which John Faldo, and his poor Non-conforming Ministers, have had their hands over head and ears, till they had well-nigh lost their ears, and their heads too.

Here is the Comment on the Quakers boasted Innocency, Meekness, Patience, and Truth. And that you are not only mischievous herein, but false, I being now but entring on my forty second year, will render the truth of what you say concerning me impossible.

The third wilful untruth I charge you with is, your saying, Let it be observed; 1. That I gave him P's Retu… to Faldo… Curb, p. 2…timely notice of our Wheeler-street Meeting, with an Invitation to be there; and went more in expectation of him, than T. Hicks, from a report that T. H. would not, but that John Faldo intended to be present.

That you gave me any notice of it at all, I need no other testimony but my own Conscience, that it is a falshood; much less did you give me timely notice, and an invitation to be there.

Having the occasion of once more encountring you in Print, and intending not to let pass this untruth of yours, I fairly sent a Letter to you; wherein I desired you (that I might do you no injustice) to let me know by what means you sent me the foresaid timely notice and invitation, and by whom it was reported, that I intended to be there. To which you replied first, by an untruth; viz. That I did not deny either that I was informed, or invited. But I Adv. be…fore Qu… no Christhad denied it, if my saying in Print, I take it to be a plotted untruth, be a denying it.

p. 88But although you took two days time to return me an Answer, the most certain intelligence you could afford me, and the best you had to say for your self was, My Message to thee by J. Robinson, if I mistake not, expressed the substance of the matter, that I invited thee to the next Meeting with the Baptists, and fairly promised thee time to say out thy say. Let Mr. Robinson's Certificate determine this.

OF the Wheeler-street Meeting, and Mr. Penn's Invitation of Mr. Faldo to be there, I never had the least order or notice from Mr. Penn, or any other.

Jonat. Robinson.

4. Untruth. But what is become of that greedy appetite …s Retur. … Faldo's …rb, p. 9.in Learned and Ʋnlearned after his Books, not only certified by the Book-sellers, but with a most nauseous self-glorying proclaimed by himself in his VINDIDICATION. Not one word of this is true, nor is there any such thing in the Book-sellers Certificate, nor any thing like it in my VINDICATION: 'Tis too true of you, Aut inveniam aut faciam.

5. But he hath told us very seasonably, his farther writing is not deemed convenient or satisfactory. A …d. p. 10.gross Forgery!

6. But this Age hath no kindness for Good-works, the more the pity; loose men sleight them in Life, and …eb. to 21 …ivines, …. 30.you in Doctrine. A man cannot plead for them, but at the hazard of being counted a Papist. Untruth and Treachery wrapt together! A Whip for all Protestants, and a Curry-favour with those you are too p. 89near of Kin to, the meritorious Romanists: Whom we never desire should practise their Good-works on us. And I fear you will prove Co-workers with them in works bad enough.

7. He affirms, That he quoted fourty places out of P's Rej… to Faldo … p. 425.our Friends Books, that would prove the Light (within, as within us) to be the only Lord and Saviour, and very God. This is a down-right Forgery, and as easily proved to be such, as looking into the place in my Book you pretend to transcribe. Who Fal. Vin… p. 6.finds the words Within, as within us there, must have a faculty with P. to read the words were never written.

8. Preaching, Praying, and that Scripturally too P's Ans… p. 130. 12… Quak. … Christ. p… 155. imp… last.(by him called Christian-Ordinances) are by him made natural to all Nations. An Untruth, built upon both a corrupting my words, and foisting in some of your own: A practice to be abhorred, and by which you may say what you list, and make me prove it.

9. He confidently affirms, God to be more concerned P's Answ p. 130. Quak. n… Christ. p… 156. last impres.to vindicate the former; and take vengeance for the breach of his positive exterior Precepts; as the Ceremonial part of the Jews Worship, and the Bread, Wine, and Water Sacramentally us'd now-a-days (if yet, as such, they may be accounted Precepts) which the Devil himself can creep into the Profession of, and cannot cleanse as concerning the Conscience; then of his Fundamental, Natural, and Substantial Laws and Ordinances, without which God cannot be worshipped, nor one Soul saved. All this you say, I affirm, and give it as my own words, as well as my sense, in a different Letter, except what is in the Common Letter in this passage. M. P. you write at random, no ground will hold you, nor the Boundaries of Truth be any Law to you.

p. 9010. Another of the like nature, or a worse, you have in the same page: From whence (say you) John Faldo infers against us, that the Body Christ took upon himself of our nature, is not the Christ. My inference was in these very words; This is a plain denying the man Christ Jesus, whose body of flesh was of our nature. But the truth is, you were so put to it in answering my Chapter of your denying the Christ of God, that you wrote like a man beside your self: And as you past by ten Citations I produced to prove my Charge, and attempted to take off two only; so to those two you talked so idly, as signified you knew not what to say, nor well what you did say. And any body will conclude with me, who shall find your Chapter in answer to this Charge, almost wholly taken up in proving, that the mere body of Christ, is not the intire Christ; which was to confute John a Nokes, and not John Faldo.

But it is a small thing for you to slander and forge, to the abuse of such an insignificant thing as I; seeing those great men, Dr. Hammond, and Dr. More cannot escape you.

You tell me, that Dr. More saith, But the Atheist will still hang on, and object further, …r. Hen. …ore, …yst. God. … 222.that the very term Resurrectio implies, That the same body shall rise again: for that only that falls can be said properly to rise again. Here you make your Application to me in these words; Where let the Reader take notice, that Dr. More calls 's Rejoy. … Faldo, … 374.John Faldo ATHEIST; for it is his Objection against me, Reply, p. 89.

Here are two things you are to be indicted for; first, making my Opinion to be the Atheists about the Resurrection, which the Atheist mostly objects against, and is stumbled at. Doth Dr. More say, p. 91that the Atheist holds such a Resurrection, who denies any Resurrection at all? Ʋnhappy Writers would the most Learned be, if there were no more able, careful, and faithful Readers and Reporters of what they read than W. Penn!

But the second which I intended by this of Dr. More (which you abuse) is, that you say Dr. More calls me Atheist in this Section; whereas the Dr. saith expresly, by way of Caution, before this Section; This I say to the Atheist, not to those who hold the substance [of the Resurrection.]

The Learned and much-respected Dr. Hammond, Penn's Rejoyn. Faldo, p… 378.you make a partaker of your Heresie; in telling me, that Dr. Hammond also denies a proper and strict Resurrection of bodies, and consequently is guilty of that horrid Principle as John Faldo calls it: Which may be seen in his Comment, 1 Cor. 15. O horrible Defamation! Neither the Doctor nor I call it a Strict, &c. And he saith there as much as can be said for my Opinion, but not one word against it.

Mr. Penn, I have here given twelve of your Forgeries, or Falshoods in fact: If you will adventure to clear your self of these, without your usual defending of one untruth (in point of fact) by adding more of the like ill qualities; I will promise to furnish you with an account of fourty more of the like nature. I never read any man who replied to your Defences, who have not accused you of wilful untruths in point of fact, which is an ill symptom of your guilt.

I do not greatly wonder, that you write so extravagantly against those who oppose you, when 'tis so apparent, that besides the defect of Truth and Conscience, your Writings have not the Conduct of p. 92common Prudence; but you are as inconsistent with your self, as you are with Truth, and need no other Condemnation but what proceeds out of your own mouth. For the proof of which, compare your self with your self, in the following passages.

I will rather (say you) betake my self to single …n's …sw. to …ldo, p. …6.out the strength of his Objections, if any there be, and bestow my time in Vindication of the Truth, than to rail, revile, undervalue, and stigmatize with I know not how many disgraceful Epithetes; a way that never yet reached any man's Conscience—A Bannian is a Saint to a Congregation of such Christians. Bravely said! and that's all.

Would not any man expect (who knows you not) to meet with most calm and candid lines from so fair a Talker? yet the very next words of yours, calls my Book a Discourse interterlined with Babling and Prattle. I hope no man will think you overvalue your Adversaries Writings, who in your best mood, can give them such a Character, and be at the charge of giving your self the—in the same breath.

Let us hear you once more proclaim your sweet temper. I omit (say you) more than an hundred … 's Spirit … Truth, …. 8.things, that would engage to a personal reflection; for my Soul hath no pleasure in striving therein, as knowing the inconsistency of that uncharitable virulent temper with a Christian spirit; which I am sure is quite another thing for what is Verbose, Abusive, Cavilling, Airy, and merely Notional. Truly I have more Charity for you, than you have for your self: For although I take not very uncivil Language, and undue personal Reflections to be your goodness; yet had I no other Arguments against you but your bad Carriage in this kind, I might hope you were a p. 93Christian notwithstanding. But let us see at how cheap a rate you will forfeit your Christianity, and the good effects of your Writings on the Readers Conscience.

I shall rake into but one of your Books for all the following good Language, and leave large gleanings. All these lovely Titles and Epithetes you afford me, and my work, Behold your Priest! W. Penn. Answ. t… Fal. Pre. … p. 43. 65. 79. 64. 209… 117. 190. 208. 216. 74. 107. 11… 49. 46. 110… 157. 204. 213. 214. 203. 215.Fallible, errable Priest. Scoffing, Independent Priest. Ʋngodly Priest. Busie Priest. Cavilling Priest. Overdoing Priests. Antichristian Priest. Mountebank Priest. This Taunting Priest. Stingie Priests. Mercenary John Faldo. A Quack. A Religious Bone-setter. The Priests Break-neck. The Priest and his Puppe…-play Doctrine. Vaunting, strutting John Faldo. Insolent Vilifier. Ignorance, or Malice it self. Our malignant Adversary J. Faldo. Ignorance, Malice, and Revenge, Black as Hell it self in malice. Impious Scoffs. Impudence. Strange Impudence. The impudence of his Wickedness. Sordid Pedantry. He Vomits. His Scriptures he brings, no more to purpose, than Tobie and his Dog. Oh Doctrine of Devils! A Lye. A Lye to be sure. A very Lye. Devilish Falsities. A downright Lye. An arrant Lye. A wicked Lye. The last great Lye of his second part of Lyes. A wicked Lye minted out of Hell.

Is not here enough to advance you to be Master of the Ceremonies, or Gentleman of the Black rod, to the Confusion of all Railers? yet these are but your Retale-vent; for such mild, melting Language, you have also a Wholesale-Trade, by which you discharge whole Loads, or Vollies together, enough to make a man out of breath with repeating them.

p. 94Behold two examples: Such Covenant-breaking, page missing Answ. Faldo, …20.Self-seeking, Club-law (hitherto you are very pregnant, and bring forth your kind Epithets by couples) Proud, Covetous, Tyrannical, Persecuting Priests we could never own; but EVER did, and ever shall bear our faithful testimony against them, as the Locusts, Caterpillars, Serpents, and Dragons of the Earth; whose Cruelty, Self-seeking, and Falseness hath grieved good-men.

Again, But in the Earth there is not any thing so fantastical, conceited,, proud, railing, busie-body, and …. p. 165.sometimes ignorant, as a sort of Priests, to me not unknown (among whom our Adversary is not the least) who think their Coat will bear out their worst expressions for Religion, and practice an haughty reviling for Christ, as one of the greatest Demonstrations of their zeal. An ill-bred and pedantick Creco, the bane of Reason, and pest of the World, the old Incondiaries to mischief, and the best to be spared of mankind.

Is this the man whose Soul hath no pleasure in Revilings, and personal Reflections? Dost thou teach others, and teachest not thy self? Is there a plainer evidence of a down-right Hypocrite? But methinks the innocency, candor, peaceableness, and good-will which you pretend to all men, has but a poor evidence in these lines. And your saying, that I especially am one of those who are the pest of the World, and the best to be spared of Mankind, is no other in the true English of it, than that I ought to be preferred to the Gallows, or any other execution, rather than a Thief or Murtherer. The Lord be merciful to us, and deliver us out of your hands, whose tongues and pens being at liberty, are so sharp a sword, and sentence us to death, while your hands cannot execute the thoughts of your hearts.

p. 95You commend your selves for an innocent people, and you close your Answer to me with this. Subscription, Id. p. 9…Who am a lover of all men, for I seek the Salvation of mine Enemies, William Penn. But did you mean as you say, it will not hold always. But if you be once in the angry spirit, their Salvation must be interpreted their ruine and destruction. What else mean these lines, and what I shall further add out of the same Book, wherein you break through the Law of God and man, to be revenged on me, and many more who (for ought you know) never lift up a tongue against your culpable Tenets.

But why poor Nonconformists (say you) after all Id. p. 109…their preach'd up Battels, Spoils, Plunders, Sacriledges, Decimations? Again, Not Garments roll'd in Id. p. 119…the blood of Kings, Princes, Rulers, and People: no worldly Armies, Battels, Victories, Trophies, Spoils, Decimations, and the like blood-thirsty and tyrannical projects, in which John Faldo and his poor Non-conforming Ministers have had their hands over head and ears, till they had well-nigh lost their ears, and their heads too.

What is the sense of this? its base and cruel countenance speaks the spirit from whence it came, to be a mischievous one. The Lord forgive you, and give you the knowledg of your self, and your deluded Votaries, a deliverance from your Conduct, and others from your Power.

This puts me in mind of your glorying, that you had killed an old Priest (as you call him) with your Answer to his Book written against your Principles: And you tell me the story thus; There was an old peevish Priest in Ireland, T. Jenner, who writ an envious Book against us—who lived long enough to vex himself to death with our Answer (as p. 96we are credibly informed) not long surviving its arrival. Rejoynd. to Faldo, p. 172.

Is not this a piece of Vanity, which rather informs us what you would do, and how pleasant the conceit of killing your Adversaries is to you, than of the effects of your Writings? for the good-man was about seventy years old, and therefore very likely that he died no such untimely death.

4. You are no such Basilisk to kill at that distance, and I am like enough to be safe from your close encounters. Your Writings may be like what the Poets feign of Pandora's Box, which when opened, filled the World with many plagues: But the Grace of God, and a few grains of right Reason, is defensative enough against the danger. If you thought I would die too upon the conceit of your story of Mr. Jenner, you are much mistaken: I am not such a Milk-sop, but I hope I shall be a better Souldier of Jesus Christ of Nazareth, than to fall or faint under all your Rage, Reviling, and Reproaches.

I intended to have gratified my Reader, with the Counter-Scuffle you make with your own self, in all or most of the main points I charge you as erring in: But to keep within the bounds of a few sheets, I shall only present your contrary Aspects on the holy Scriptures, and that briefly, in your following Sayings.

But also as we acknowledg them to be the Words of Penn's Answ. to Faldo, p. …53.the holy, living, and powerful word of God, so that they express and declare unto us many holy Rules for godliness—And I declare, in the name of all the right Quakers in the World, that we utterly reject all such as deny the Scriptures to be profitable for Reprehension, Instruction, Exhortation, and Edification.

p. 97By this a common Reader would think you have a huge respect for the Scripture: But let us see the other side of your Countenance.

This choaks John Faldo (say you) and the rest of his Partners—who dread the Consequence of having their Id. p. 7…litteral knowledg of the Scriptures laid aside.

No Command in the Scripture is any farther obling upon any man, than as he finds a conviction upon Id. p. 7…his Conscience: Otherwise men should be engaged without, if not against conviction, a thing unreasonable in man; therefore the Apostle when he wrote to the Churches, exhorted them not to do those things whereof they were ashamed, &c.

Then if they were not by a convicted Conscience ashamed, they could not sin: Right Ranter.

Dry cavilling Lettermongers.P's Spiri… of Truth, &c.

But to think to run us down, by exalting them; or to lessen what we are, by encreasing their praise, is an old Artifice of the Devil.

But let it suffice, that John Faldo steals as bad as Penn's Answ. to Fald. p. 38…Jeremiah's neighbours did, and thus far more boldly and notoriously, in that they perhaps got the true Prophets words so soon, that some might not know who P's Re…oy. to Faldo, p. 156.had them first; whereas J. F. runs back two or three thousand years a pilferring for his hackney Sermons out of them, which are so well known to be other mens lines and labours. Methinks people should not suffer themselves to be so miserably gull'd, nor lie at the expence of maintaining a Priest to tell his tales, &c.

Not boasting of things beyond our measure, that Id. p. 151.is of other mens labours, 2 Cor. 10. 15. Of this sort of boasters is John Faldo, who hath nothing for his Religion but the mere Bible, and but an usurpt title to that.

p. 98Faith in John Faldo's sense, rises no higher than so many Articles laid down (suppose truly) according to the bare letter of the Scripture, which the Devil … p. 71.ean believe as well as he. A slander to boot.

They could not run their Canon higher than the …et. Soan. …fau. p. …2.Council of Laodicea; which, as we said before, was 364 years after Christ: At what time, says a great Author, Ambition prevailed with the Doctors of the Church, and they began to think of holy …. Penn's …ejoynder … Faldo, … 37.Cheats, and would have their Doctrines pass for Laws, not Counsel. This wretched saying you oppose not, but embrace as your very dear Friend.

I cannot but observe after what a suspected rate the Scriptures have been first collected, and then conveyed …d. p. 38.through the several succeeding Ages.

From hence we may observe the uncertainty of John …d. p. 39.Faldo's Word of God.

Yet the running Title of your ANSWER is, The Quakers own the Scriptures. I will not concal, that you say after your unworthy detractions, Far be it from me to write this in any undervalue of that holy Record. But 'tis as small amends, as to say to a man, after you have stab'd him to the heart, far be it from me to hurt you. And indeed the Scripture must be valued at a very low rate, for you to say of them they are undervalued.

There remains now only one Question to be determined; and that is, Whether Mr. Penn or I have dealt faithfully in matter of fact, and made true Reports of what depends only on so much Reason, as to know whether we read such and such words; and so much honesty, as not to report contrary to our knowledge? If what Mr. Penn hath charged on me in the most of his Ten Instances be true, I may pass for an Idiot, or worse; but if false, I am loth to call him by his proper name.

p. 99Those who have my QƲAKERISM NO CHRISTIANITY, and my VINDICATION by them, may as easily determine of most of them, as to read English. With those who compare them with his Charges, he will be known to be what he is; and that is worse than most mens charity will give them leave to censure, till undeniable evidence hath left no room for better thoughts.

It is in vain to trouble the World with an answer to every thing a man writes, who doth not so much as intend honesty, nor makes any Conscience of wilful abusing his Adversary by perfect Forgeries. He that is thus guilty, frequently and designedly, deserves to be hissed out of Christian, yea Humane Society, as one against whose Injuries there is no defence, but a detection of his hateful qualities.

I have for determining matters of fact, provoked him in print, to give me a meeting in these terms.

In the close of my VINDICATION I say, To conclude, I shall desire Mr. Penn (if he dare Vindic: Quak. no Christian. p. 95.come to that test) to appoint some of his Friends, (that can but read English) to give me a meeting, and I do promise to make it appear to them, that he hath in abundance of places egregiously played the Forger, foisting into my Sentences words of his own, to serve his design; yea, and framing whole Sentences, and calling them mine, which were never in my Book, nor the sense of them. This offer was 18 months since, but never accepted.

Before this Answer passed the Press, I engaged divers persons, of no mean Consideration, to spend a little time in examining his ten things he charged upon me, to beget an opinion in the Reader of my ignorance and dishonesty. And being thereto advised, I gave him a friendly Invitation by Letter, to p. 110be present at nhe Examinarion, that he might have opportunity to make the best of his Cause, and prevent my misrepresenting him to the World, by any mistake on my part, if such there should have been. What passed by such a way betwixt him and me, I here faithfully recite.

Mr. Penn,

I Have been obliged to consider your Rebuke, &c. to One and twenty Divines; in which you have endeavoured to render both them and me so criminal, that as we tender our own Reputation (beside the concern of Christianity) it stands us upon to vindicate our selves, so far as we are guiltless. In order to which (your Charges being chiefly about matter of fact, and therefore easily determined by comparing our Writings) there are engaged divers Divines, and others, persons of Integrity, Wisdom, and Reputation, to examine them, at Mr.—house, &c. on Tuesday next, at three in the Afternoon. I thought meet to give you this Account, and invite you thither; where you will find nothing contrary to Candor, and genuine Christianity.

Yours, John Faldo. Jan. 21. 1674/5

J. Faldo,

NOt to be so rude as to take no notice of thy Letter, of Invitation, nor yet to be injurious to other previous occasions, I thought good to let thee know, that this day, and hour, pitch'd upon by thee, has been fix'd for the dispatch of an affair, above four years standing: p. 101And had not that otherwise engaged me than to meet thee, the Interment of a loving Friend (punctually given out to be at the same hour intended by her Relations) I should gladly have embraced that oportunity: For I heartely love peace, and dispare not of some of the 21 better information; though I confess it looks strainge, to examin a Book after recommended. Be it as it will, all your prosperety is sincerely wish'd; and perticulerly a disposition to cander and quiet. By

Thy Friend, W. Penn. 26 11th Month.

I have given you his Letter exactly. If there be both bad sense, and no very good Orthography, I cannot help that: Nor have I time to catch Flies. But you may observe how critically his great affairs fall out for an excuse; and how ceremoniously he is addicted (very strange in a Quaker) that his following a dead Corps to the grave (if there were no other consideration) is preferred by him, before so great a Concern. No doubt but he had Reasons more Cogent stood in his way, but they were not to be proclaimed by him. …s Intellects were not very quick about the unseasonableness of examining a a Book after Recommendation, unless his and mine were to be compared before his had a being. But however, saith he, Be it as it will (a desperate case) he wishes us now to be quiet. He hath had the last word, and laid all the dirt at our doors (but of his own making) there let it lie, and 'tis as he would have it. If he had a mind indeed to the opportunity offered, he should have desired some other time; But no mention being made of that. I sent him the following Epistle.

p. 102Mr. Penn,

YOurs to me, excusing your meeting at the time I proposed (I being desirous that the matters of fact you charge upon me might be examined fairly) I do now propose to you to appoint your own time on any day betwixt this and Friday next, or at any hour of the day betwixt eight in the Morning, and seven at night: Provided you give me notice of your resolution therein by to morrow twelve at Noon—The place of meeting may be the same proposed in my last: You may bring four persons with you, and I shall do the like,

Yours, John Faldo. Feb. 1st, 1674/5

P's Answer.

J. Faldo,

THough I know not to what purpose such meeting will be; yet since it is so much desired on thy part, I will endeavour to bend my affairs to a compliance: But to pitch the day and hour, I can't well do, yet shall endeavour to limit it to this week, and if I can, to let it be on the 5 day of its about 10 in the morning, at the same place. Perhaps thou mayest interpret this a shyness in me to meet thee, being very unhappy at drawing of Consequences: But they that both know and believe me, are well satisfied that very important affairs obstruct. No more occurring, I remain,

Thy Friend, Will. Penn. Lond. 2d 12th Month.

p. 103This hesitating, irresolute, and excusive Reply, being the most I could procure, I sent him notice that I should not attend his uncertainties; I having other matters to mind as well as he, and at a distance from London. And that he might hear further from methe next week; i. e. by this Book coming forth.

It is worth the notice, that in his first Letter he saith, he would gladly have embraced the offered opportunity, were it not for the lets mentioned; but when they were vanished, and I importune him again, he tells me, he knows not to what purpose it would be (thus true is the man to himself:) Yet that he might seem willing, he saith somewhat; but that he might not be obliged, he takes great care to say nothing to purpose. But I must not interpret it a shyness in him to meet me, least I should be guilty of drawing an unhappy Consequence; that is (as sometimes understood) hit the nail o'th head. Whether there be any such persons as both know him, and believe him (in matters of this nature) I will not say; but sure I am he hath taught me, as sure as Sense it self, that they that believe him, do not know him. But if it be so, that important affairs still obstruct, and his coming to the test must be encouraged by some vacant hours, wherein he can find nothing else to do, or say; I do hereby assure him (the Lord sparing me life and liberty) that whenever he is at leisure, and shall give me notice of his inclination to a meeting, with tolerable circumstances, I shall gladly embrace it without a contradiction; and shall prove, that in in his ten Instances of my failings, he hath committed almost, if not altogether, ten Falsities in point of fact, to the reproach of his honesty.

p. 104You among the People called Quakers, who are so honest as to mean well (of which number I am perswaded there are many) 'tis time to look about you, and not trust your Faith, on which depends the honour of God, and his Truth, and your Souls eternal Concerns, upon the words of deceitful men. Be so industrious, as to try them; and so impartial, as to believe your own eyes. Think me not your Enemy, who would be glad to be at the cost of many a suffering to undeceive you. The holy Scriptures tells us of some who speak lies in Hypocrisie, and who deceive, and are deceived. It will not ease you of your misery in another World, to find your Perverters having the greater share, as they have been the greater sinners. Be not so charitable to others, as to be cruel to your selves. Quickly after the Apostles days, there were men of the same Complexion with your Leaders; of whom Irenaeus gave that account, the Latin of which I put into the Title-page, and with its English I conclude the Book.

While that Hereticks speak like the faithful, they not only mean otherwise than they say, hut clean contrary. And by their Tenets full of Blasphemies, they destroy the Souls of those, who with their fair words, suck in the poyson of their foul opinions. Irenaeus in his 3 Book against Heresies.

ERRATA.

PAge 36. line 30. for specifically, read generically, page 38. line 13. for hide, read countenance.

FINIS.

End of the text · John Faldo, Twenty-One Divines Cleared (1675)