86. My Answer pag. 250. 6. That the Quakers mean by the Vail that is over People their Belief of the Man Christ Jesus born of the Virgin Mary to be now existing in Heaven Ibid. p. 87. Vind. p. 93. My Answer pag. 251 252. Rejoynd pag. 395 396. 7. I take occasion to censure mens adding their Comments and Glosses fram'd from Study TO any part of the Scripture and J. Faldo cites me as complaining of such as frame them from the Study OF the Scriptures as if Studying OF the Scriptures and mens Adding their own Glosses TO the Scriptures were one and the some thing Vind. pag. 42 43. My Rejoynd p. 159. 8. From E. Burrough's making the Light of Christ within to be one in Nature with the Spirit of Christ J. Faldo infers That the Quakers hold the Soul to be God as if that had been said of the Soul which was said to the Light of Christ shining in the Soul or that they were Synonymous Vind. from p. 75. to 87. Rejoyndr p. 348 349 350. 9. Because E. B. rejected that Carnal Notion that confines the Infinite Omnipresent God to a Residence only above the Stars he makes no Difficulty of inferring that we deny the Manhood of Christ Jesus As most absurd as base Q. no C. p. 9 10. My Answer p. 14. Vind p. 9. Rejoynd p. 420. 10. From our affirming that such a kind of Reading of Scripture as the Pharisees used and to those Ends makes men harder to be wrought upon to true Conversion then the Heathen J. Faldo infers that reading the Scriptures and getting Knowledge thence puts Men into a worse Condition then the Heathen and that there 's scarcely anything more Dangerous then reading the Scriptures Yea he accuseth us of Charging the Miscarriages of Mens Souls on the Knowledge the Scripture by God's Blessing both convey Vind. p. 21 37. Rejoynd p. 126 127 425. Thus much and I wish here had been no occasion for this to evidence the false and unworthy Practice of J. Faldo against the Writings and Sayings of our Friends in order to compass his Designes I shall now give some touch upon his Confidence since he hath intituled me to an unparallel'd share and counts himself the fit Person to Curb me for it J. Faldo began with us in a great Book called Quakerism No Christianity I answered him in a Book intitled Quakerism a New Nickname for Old Christianity against this he put forth his Vindication unto which I made my Rejoynder consisting of TWENTY THREE CHAPTERS in which I vindicated our Principles striping them of those frightful Vizards and hateful Disguises he put upon them confirm'd them by many Scriptures and Reasons and to compleat our Defence produc'd iin favor of the whole above TWO HUNDRED TESTIMONIES out of both ancient and modern Authors Besides all this I faulted his Conduct and Behaviour in this Controversie in above FOUR HUNDRED PARTICULARS and that under distinct Sections most of which were not less unworthy of a good Christian yea an honest Heathen I will say of any fair Controvertist then the Ten I just now mention'd Notwithstanding this great Obligation upon him either to answer my Book or ente Muter to any farther Proceed in this Debate in my Absence at the first Barbican Meeting beâ—ore a great Concurse of People after T. Hicks had won the Goal by running Alone the Man as one in Love with such Romance-Trophys starts up like some Herald at Arms bids Defiance to the Quakers and their Religion gives forth his Challenge to W. Penn to dispute him I that he would and instead of his Glove flung a Paper to bind it which when all came to all was but some of the Contents of his first Book twice largely answered and because no farther Notice was taken of this Giant partly by not receiving his Paper so soon as might expect and partly by reason of these other Contests that claim Precedency That he might not be thought NoBody when so many strove to be Some-Body against us he prints it without all consideration had to my Rejoynder or so much as an Apology for his Silence to it which at least had become a Modest Person to give After all this can any man think J. Faldo Bashful or one that is so out of Love with Confidence in himself as that he is fit to Curb it in others Me thinks he should not believe that repetitious Farthing or Half-penny Paper feat enough toi excuse him or so sufficient to acquit him of old Debts as that without any Breach of Modesty or common Honesty he might encrease his former Score by fresh Charges It is but reasonable that he should make good what he hath done first and not that we should gratifie every importinent tautological Humor of J. F. But what saith John Faldo to this part of my Answer to his Challenge viz. But that I may acquit my self of that Duty incumbent on me for the Truth I do hereby signifie That in as much as the Controversie depending between T. Hicks c. and us takes in the most of the particulars of his Charge we freely consent that he should come in with them for a Share as Confederate in the same work and use his utmost Abilities to maintain his Accusations And if in any thing his Charge is singular we shall be ready to hear and fairly debate it at the same Meeting or Meetings to avoid fresh and unnessary Contests as much as justly may be To this he thus Replieth 1. I must fall into a Confederacy which the Antipaedo-baptists in the same Work Hold a little Mr. Penn If I have my Option I must deal with you singly More confuse rather then assist But it seems I must be wholely at your Appointment for although you had consented that in your Contest about Mr. Hicks's Dialogues there should four of each Party have Liberty to speak yet I no sooner began to oppose you being desired to be one of the four but you told me you were not to dispute with me but Mr. Hicks and call'd to T. Hicks and were follow'd by the Quakers Clamours of Hicks Hicks which answer'd your End and forc'd my Silence Contradiction and Falshood make up this Paragraph Was he not of the Confederacy when he tells us himself that he was not only a Party with them but One of the four pitcht upon to mannage their Cause But if he have his Option he must deal with me singly It is time for him indeed who hath been a double-dealing so long But certainly if the man were not more then ordinarily fond of hearing himself talk or extravagantly ambitious of a single Crown he would be contented with a Partner but this Option holds no Concord with his Adoption into the Confederacy He hath begun already as one of the four what hinders that he should not continue so But he thinks that more then one confounds rather then assists If so what made T. Hicks have three to help
and that a considerable Book lay at his Door unanswer'd To this he gives me several Returns worth noting for something or other one is this That he perfectly knows the Contrary To what That I have twice defended our Belief The Quibble is here I have twice Writ but not twice Defended notable but he goes of late for a Critick however who say so John Faldo Doth he prove as well as say No such matter He would not be mistaken yet in asserting he transcends for he further tells us That I have not overthrown one Line of his books in which as he explicitely proves his own Impudence and Ostentation so implicitely he calls many far from Quakerism as he terms it Fools or Knaves for theâ—r contrary Judgment But to the next Reason My Prints have confirmed him which though no Evidence to others of the Reasonableness of his Belief yet a great one to me that that Scripture is fulfilling upon him Wicked Men shall wax worse and worse But this is not all He tells us That it is not a Considerable Book Who expeâ—ted J. Faldo should say any other But doth he not hold himself oblieged to help others to the same Creed if his Heat be any better then Mercenary should he not endeavour to disintangle those that otherwise opinionate of the Matter Doubtless he thinks it not less deserving his Pains then those his first Book pretended to refute If he doth he would have done well to point in what if he doth not why doth he not answer me as well as them Or why did he begin at all if he intended no to make good what he said But I would not be thoâ—gâ—t to imitate Pharaoh's putting the People to make Brick without Straw by urging him to defend that which indeed is indefensible Only it is worth our Notice that the Book is not considerable but prethee why I think so Ergo what It is not considerable This Way of arguing calls J. Faldo an Idle Meddler for ever writing an Half-Crown or Three Shillings Book to terminate here My Adversary is not Considâ—rable So much Wit Folly or Shuffle call it what he will would have saved him much Brain-work in the beginning but it may do the Man some good Folâ—s â—ay so of Experience dear bought and better Rep 〈…〉 late then never though its commonly judg'd to be a Repentance per force Well but ther 's more behind viz. Whatever Qualities my last Book had he tells me it is more then I knew that ever he saw it He is sure I never laid it at his Door by sending one of them to him If he had said by receiving one of them it had past him for I might have sent it it might have many ways miscarried But I will not press him with this nor talk either of Gnosticks or Over-Lashers to Lash him with And that I may right my self and shew him how willing I was it should lie at his Door I did to the best of my remembrance order him one and if it came not to his hand it neither accuseth me nor excuseth him J. Faldo sent me none of his and I think I never gave that for a Reason why either of them lay at my Door But it seems J. Faldo hath lately been at Bedlam and one would think so by the Story he tells an Impertinent one it is Some Body said something of W. P. c. but Who he knows not here is the Upshot What I should say I know not for he neither directs me to the Person nor House So I must be contented to leave it as I found it with J. Faldo and Bedlam a Place that suits the Relation He hath not yet done My Book is said to be printed in 1673. and it stuck in the Birth till many Months were past of the Year 1674. This hits the Book in the Head provided the Title-Page may stand for one But how doth J. Faldo know it stook so many Moneths in 1674 Which way came he so well acquainted with the Secrets of the Press But let us see what this Objection amounts to The Title is either printed first or last If first say in 73. would he have the Printer foresee all those Difficulties that may obstruct the coming forth of the Book till 74. in order to set down 73 74 This were to make a Gnostick of him with a Witness or if he doth not his Book shall be charg'd with an Vntruth If the Title be printed last which I suppose is not common say in 74. and he sets down 74. he tells an Vntruth of the Book though not of the Title Should the Printer then have set it down 73 74. because some of the Book was printed in 73. this had been an Vntruth respecting the Title Page for that was all and only printed in 74. That ever a man that loved Reputation at the rate they that know him say he doth should be so Idle in Print Suppose his Observation true Is the Book therefore not Considerable or doth it not lye at his Door or is W. P. to be blamed which is the Business in hand What he would be at I know not unless he design'd to shew that he is a Critick and well skill'd in Annals but I am of Opinion that Baronius after the old Proverb may sleep in a whole Skin for all J. Faldo's Attempts His next Reason for not giving my Rejoynder any Return is as he sayes elsewhere Magnipotent I have two Thousand Pounds per ann in Possession as reported I may waste Paper but he Alas for him must write no more then is deem'd Convenient and Satisfactory I perceive that J. Faldo is govern'd much by Reports and that may be one Reasen why the Man reports so much Vntruth But if he will make the Report good I will give him a Years Rent and let him waste Paper or waste it in Paper and then call it an Answer to W. P. if he pleaseth I observe that his Want of it is the Reason of his not being a better Friend to the Printer for his words that He must write no more then what is deemed convenient imply that had he wherewithal he might Write and Waste and Waste and Write But what is the true English of this Apologetical Sentence It is to be suspected this viz. I must write no more then can be sold The Book-sellers do not deem more of my Writings Convenient and Satisfactory For I cannot believe that J. F. could not write what he deems both Convenient and Satisfactory But what is become of that greedy Appetite in Learned and Vnlearned after his Books not only certified by the Book-sellers but with a most nauseous Self Glorying proclaimed by himself in his Vindication For my part I know not what else to infer from all this then that his Books are become a Drug at least they so far stick undigested in the Peoples Stomachs if not unsold in the Booksellers Shops as there is neither Appetite
the next Instance brought to prove our Books unscripturally written Child Then the Scriptures are to be owned and believed as a true Testimony of what the Saints were made Partakers of in that Day Father Yes they are to be owned and believed and they that do not so they are to be denyed An admirable Confession to the Scriptures Is this the way to prove W. Smith's Book unscripturally written That there is not an Exhortation to read the Scriptures and that the whole scope of it is to throw Dirt upon them yea to deny them though J. Faldo himself tells us that W. Smith teacheth that those ought to be denyed that do not own them but the Truth is J. Faldo's Proofs against the Quakers are like Hebrew to be read backwards He hath a Faculty beyond the common rate of men to facilitate his own Confutation But he makes W. Smith further to Answer Thou must take heed Child of giving more unto the Scriptures then unto them belongs lest in so doing thou diminishest from the Glory of Christ What of all this May not People Idolize as well as undervalue the Scriptures Ought they to be put in the room of Christ Or is it ill done to exhort People to prefer Christ before the Scriptures How can J. Faldo call this part of W. Smith's Answer Unscriptural and yet believe those words of Christ be any part of Scripture Search or rather ye search the Scriptures for in them ye think ye have Eternal Life they are they which testifie of me ye will not come unto me that ye might have Life Joh. 5. 39 40. I am the Way the Truth and the Life Joh. 14. 6. Christ himself here teacheth us to give him the Preference and implicitely rebuketh the Jews from expecting Eternal Life in the Scriptures rather then in Him who is the Way the Truth and the Life His last Instance is this Child I am sensible that there is something in my Conscience that lets me see my â—ecret Thoughts the Intents of my Heart but I have not known what it hath been nor hitherto have much regarded it Father That is the true Light c. Child But if I should turn to it and obey it when it reproveth me for Sin is there Power in it to save me from Sin and to deliver me from Iniquity Father Yes Child All Power in Heaven and Earth is in it c. Now judge Reader saith J. F. If all these things are contain'd in the Scripture But I will help the Reader to judge rightly in this matter and question not if by Containing he means as he ought the Substance of such Answers and not that they are so laid down to prove them to be according to Scripture and therefore Scriptural I st That it is God who searcheth the Heart tryeth the Reins and telleth unto Man his Thoughts the Prophet affirms and I know no body that pretends to Christianity denyeth it 2. The Apostle asserts That which may be known of God is manifest men for God hath shown it unto them Rom. 1. 19. 3. That it was the Apostolical Message That God is Light 1 Joh. 1. 5. 4. That whatsoever doth make manifest is Light Ephes 5 13. 5. That Christ who is God over all blessed forever is that True Light which thus enlightneth every man 6. That all Power in Heaven and in Earth belongs to Christ the true Light Now unless he denyes Christ to be God or Christ to be Light or that He the true Light so searcheth c. or that all Power in Heaven and Earth belongs to Him it will naturally follow that to say All Power in Heaven and in Earth belongs to God Christ or the Light of the World is Equivalent For we do not assert as some Ignorantly and some Malitiously have printed reported That all Power in Heaven Earth is in the Maâ—ifestation but in him that gâ—ves the Manifestation I have taken great Care with several others to explain our Belief in this matter if possible to prevent such Evil-minded Men as this Adversary from making so Ill and Use of our Innocent Expressions and giving their own monstrous Consequences for our Scriptural Principles Thus much to evidence to my Reader how groundlesly J. F. flung Vnparallâ—l'd Falshood and Confidence upon me for asserting that those Books before mention'd were generally written in a Scripture Style and with what Weakness he hath endeavour'd to disprove me I shall among a multitude of Instances that might be given produce 10. to show to my Reader with what Truth those Imputations belong to J. Faldo and how exactly he character'd himself when he bestow'd that Reflection upon me 1. J. Faldo affirms that W. Smith not only quoted never a Scripture writ unscripturally but that he had not one Exhortation to read the Scriptures nay that the main Design of the Book was to deny them and throw Dirt upon them yet J. F. thus cites him concerning the Scriptures Child Then the Sâ—riptures are to be own'd and believed c. Father Yes they are to he OWN'D BELIEV'D and they that do not so are to be DENIED To this let me add another notable Passage in the same Discourse cited by me in that very Page of my Rejoynder where my Challenge lay which he thought no Boldness to accept though he was so modest as not to be so bold with this Passage Quest Of what Service are the Scriptures as they are given forth and recorded without Answ MUCH EVERY WAY unto those than have receiv'd the same Spirit from whom they were given forth for unto such they are PROFITABLE and MAKE WISE unto Salvation and are unto them of Service for INSTRUCTION EDIFICATION COMFORT Rejoynd pag. 61. Is there no Exhortation lodg'd in these words And is this to Deny or throw Dirt upon the Scriptures If any shall object W. Smith's making the Spirit necessary to the profitable Reading of the Scriptures let them go to W. Tindal J. Bradford Bp. Jewel J. Philpot Luther Calvin Peter Martyr and others they will preach them the same Doctrine which I have observ'd in my Rejoynder and may easily be found in my Catalogue of Authors 2. My second Instance shall be this That he makes W. Smith call the Scriptures Traditions of Men Earthly Root Darkness Confusion Corruption All out of the Light and Power of God which he only asscrib'd to degenerated men their Worship Imaginations and Traditions See Quakerism no Christianity pag. 117 119. Vind. p. 41 45. My Rejoynder from pag. 141. to 157. 3. That the Quakers understand by Knowledge according to the Flesh the Vse of the Vnderstanding though santified Qu. no Chr. pag. 41. Vind. p. 24 25 My Answer p. 35. Rejoynd p. 424. 4. That I. Penington should call Visible Worship as sub the City of Abomintion Vind. p. 50. Rejoynd l. 194 195. 5. That by Traditions of Men we understand the Scripture or written Word Qu. no. Chr. part 3. p.