William Penn's return to John Faldo's reply, called A curb for William Penn's confidence, &c. writ in defence of his answer to John Faldo's printed challenge.
Penn, William, 1644-1718.
1674
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William Penn's return to John Faldo's reply, called A curb for William Penn's confidence, &c. writ in defence of his answer to John Faldo's printed challenge.
Penn, William, 1644-1718.
30 p.
s.n.,
[London? :
1674]
Caption title.
Dated: 12th 9th Mon. 1674.
Reproduction of original in Bodleian Library.
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Faldo, John, 1633-1690. -- Curb for William Penn's confidence.
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William
Penn's
RETURN
To
John
Faldo's
REPLY
,
CALLED
A
Curb
for
William
Penn's
Confidence
,
&c.
Writ
in
Defence
of
his
Answer
to
John
Faldo's
Printed
Challenge
.
MY
Answer
to
J.
Faldo's
Challenge
was
in
terms
so
Modest
,
that
no
man
not
bent
to
be
Abusive
,
and
resolv'd
against
all
Candor
and
Moderation
,
could
have
taken
such
Pains
as
he
hath
done
,
to
bedirt
it
.
Would
I
so
ill
bestow
my
Time
,
I
could
well
nigh
fill
as
great
a
Compass
with
the
Hard
Names
he
flings
upon
it
;
The
Refuge
and
Practice
of
Petulant
and
Empty
Adver●aries
.
His
Title
charges
it
with
False
Inf
〈…〉
a
〈…〉
s
and
Juglings
:
I
seriously
pro●ess
,
I
never
intended
any
thing
with
more
Tr●th
,
Plainness
and
Softness
then
that
short
Answer
.
And
truly
,
that
which
renders
this
Usage
at
any
time
●neasie
,
is
the
fastening
unjustly
that
Character
upon
me
&
my
Friends
,
which
is
most
deservedly
their
own
,
thereby
concealing
and
securing
the
Offender
,
and
substituting
the
Innocent
in
his
room
,
to
the
Deceiving
of
the
Simple
,
and
exposing
us
to
the
Bate
of
the
rude
and
ignorant
Multitude
:
But
it
is
our
Lot
,
and
mine
at
this
time
more
particularly
;
I
was
treated
at
another
rate
whilst
I
could
cry
Hosanna
to
his
Order
.
But
let
us
hear
what
he
sayes
to
prove
that
my
Answer
contains
f●lse
Insinuations
and
Juglings
.
I
told
him
,
That
it
was
unfairly
done
of
him
to
chuse
the
Barbican-Meeting
,
to
divulge
his
Challenge
to
me
,
which
I
had
receiv'd
no
notice
of
.
To
this
he
replies
;
That
the
Meeting
was
occasion'd
by
the
Quakers
Appeal
:
Which
,
beside
that
it
is
nothing
to
the
Purpose
,
is
a
great
Untruth
:
Did
we
occasion
any
Meeting
,
wherein
we
were
concerned
to
be
present
without
our
Notice
and
Consent
,
either
as
to
Matter
or
Manner
,
Time
or
Place
,
taking
the
word
Occasion
in
the
common
Acceptation
of
it
?
No-body
surely
,
but
J.
Faldo
,
and
such
Prejudgers
can
think
so
.
For
Shame
be
Just
!
But
he
believes
such
a
Critical
Season
seldom
happens
,
wherein
both
G.
W.
and
I
before
so
long
a
Season
out
of
the
Reach
of
so
publick
a
Concern
.
What
then
!
Therefore
were
we
not
then
out
of
Reach
?
What
would
he
be
at
?
Lamentable
Weakness
!
Is
this
to
justifie
his
Cowardly
Brags
?
I
will
call
them
so
now
,
since
softer
Terms
fair'd
so
ill
at
his
hands
.
But
let
J.
F
know
,
that
for
that
Glorious
Gospel
of
Jesus
Christ
,
our
Lord
,
he
with
as
much
Envy
as
Untruth
s●ggests
us
to
deny
,
we
are
frequently
engaged
in
remote
Places
,
and
that
for
Weeks
,
and
sometimes
Moneths
,
where
no
Letters
can
be
sent
to
us
with
any
previous
Knowledge
where
to
find
us
;
insomuch
as
that
our
nearest
and
dearest
Relations
may
have
taken
their
Leave
of
this
World
,
and
exchanged
their
House
for
Grave
;
before
our
Return
,
or
Knowledge
of
their
Condition
;
which
might
have
better
bee●
considered
by
this
Stipendiary
Resident
,
who
though
he
gets
more
Money
by
it
,
is
not
exposed
to
that
and
many
other
Hardships
.
But
to
palliate
the
Injust
Procedure
of
the
Baptists
against
us
at
their
first
Barbican-Meeting
,
he
tells
us
a
Tail
of
G.
Whitehead's
surprizing
him
with
a
Dispute
upon
three
dayes
Notice
,
which
he
saith
,
was
not
according
to
the
Agreement
made
betwixt
him
and
some
of
our
Friends
,
to
wit
,
Mutual
Consent
;
which
granted
to
him
,
neither
helps
the
Baptists
,
nor
hurts
us
:
for
first
,
G.
Whitehead
went
principally
to
a
Meeting
of
our
Friends
,
and
if
he
might
have
Opportunity
,
to
allay
the
Heat
of
this
Vapouring
Adversary
.
2dly
,
It
was
so
far
left
with
J.
Faldo
,
either
to
accept
or
reject
,
as
that
it
was
most
remote
from
the
Thoughts
of
G.
W.
upon
his
Refusal
to
assemble
the
Inhabitants
of
the
Place
,
and
in
his
Absence
exclaim
both
against
his
Faith
and
Pra●tice
;
our
manifest
Suffering
from
T.
Hicks
and
his
Confederates
3dly
,
There
can
be
nothing
well
falser
then
his
insinuating
the
Issue
of
that
M●eting
to
have
been
his
Q●iet
from
the
Quakers
;
if
by
Quiet
he
understands
any
Fear
upon
them
from
his
Force
of
Argument
to
encounter
him
;
since
he
could
neither
recover
our
half
Proselyte
,
as
he
is
pleased
to
call
that
Person
once
a
Hearer
of
him
;
nor
did
he
re●t
one
Moneth
without
a
fair
offer
of
another
Meeting
from
some
of
our
Friends
near
the
Place
of
his
Residence
,
which
,
as
I
am
informed
,
he
declined
:
I
blame
him
not
for
doing
so
.
But
suppose
G.
W.
was
as
culpable
as
he
represents
him
,
who
so
little
deserved
his
Reflection
;
how
doth
this
excuse
T.
Hicks
,
or
extenuate
his
own
Injustice
,
who
without
any
Notice
given
to
G.
W.
or
my self
,
did
so
publickly
at
Barbican
in
our
Absence
abuse
the
one
,
and
challenge
forth
the
other
in
Defence
of
himself
and
Friends
,
from
a
Charge
then
exhibited
by
him
against
our
Faith
and
Principles
,
suggesting
to
the
Auditory
,
as
if
what
were
in
Reality
but
his
own
crooked
Consequences
(
detested
of
us
)
had
been
the
express
Articles
of
our
Creed
.
If
yet
he
can
presume
to
believe
himself
Modest
,
Just
or
Christian
,
his
Case
is
desperate
,
and
I
heartily
pitty
his
Mistake
.
But
he
faults
me
for
saying
,
He
could
not
but
know
of
my
being
at
a
great
Distance
;
telling
me
,
That
I
either
make
him
an
Extraordinary
Gnostick
,
or
my self
such
an
Over-Lasher
as
needs
to
have
my
words
well
measured
after
me
.
Truly
if
J.
Faldo
hath
the
Doing
of
it
,
I
am
sure
to
be
wronged
,
unless
he
hath
changed
his
Wont
.
How
near
a
kin
he
is
to
the
Gnosticks
in
other
Respects
,
I
will
not
undertake
to
determine
;
only
if
what
Epiphamus
writes
of
their Self
Conceit
,
be
true
,
J.
F.
has
printed
himself
one
of
the
Extraordinariest
Gnosticks
of
this
Age
:
But
I
will
stand
to
my
words
,
that
he
must
needs
know
of
my
Absence
;
for
they
that
gave
him
notice
of
the
Meeting
,
being
some
of
the
Persons
concern'd
,
might
also
inform
him
,
that
I
was
at
a
great
distance
,
they
receiving
that
Answer
:
But
left
he
should
deny
all
this
,
as
proba●le
as
it
is
,
the
Prolocutor's
Gloss
upon
the
Word
EAST
,
doth
the
Business
to
an
Hairs
breadth
;
for
unless
J.
Faldo's
Ears
happen
like
J.
Ives's
,
to
be
all
of
a
sudden
thick
of
Hearing
,
or
to
have
as
great
an
Impediment
as
T.
Hick's
Tongue
(
that
is
,
in
Cases
unpleasant
to
them
)
he
could
not
but
observe
,
that
W.
K.
insinuated
,
as
if
I
had
Voyag'd
to
the
East-Land
,
or
the
East-Indies
,
too
far
for
the
Noise
of
J.
Faldo's
Charge
to
be
heard
,
as
Empty
as
it
was
▪
But
I
must
not
forget
,
and
yet
take
no
Delight
to
remember
,
that
Grave
Person
purposely
left
out
England
,
joyn'd
to
East
,
in
the
Letter
,
that
he
might
better
break
his
Jest
.
But
be
it
as
it
will
,
I
cannot
but
return
J.
Faldo
an
Allusion
in
his
first
Book
,
it
may
be
,
not
in
the
very
Words
,
yet
the
same
Sense
,
viz.
That
he
doth
with
me
in
this
as
nicely
and
unjustly
,
as
some
Physitians
,
who
strictly
prohibit
that
to
their
Patients
they
eat
themselves
with
great
Gusto
.
I
further
told
him
,
as
he
observes
,
that
I
had
twice
Defended
our
Faith
in
Print
against
him
,
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
the●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
expe●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
tho●g●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
Consid●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
:
Fol●s
●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
enough
in
the
one
,
nor
Room
enough
in
the
other
for
more
of
the
Labours
of
the
Author
of
Quakerism
No
Christianity
.
But
he
thanks
me
that
I
have
put
one
Argument
into
his
Mouth
,
viz.
Wherefore
hath
W.
P.
made
such
a
Bussie
against
Mr.
Hicks
and
me
,
seeing
he
hath
not
toucht
,
or
much
less
answer'd
the
far
greater
part
of
my
first
Book
?
Oh
that
J.
Faldo
would
but
learn
to
write
Truth
,
and
not
cover
great
Weakness
and
Baleness
with
so
much
Vntruth
!
Have
I
not
answered
to
every
Charge
in
the
first
Book
?
Examin'd
2
,
3
,
4
or
5.
of
his
Witnesses
at
a
time
to
each
Charge
;
that
is
,
Testimonies
out
of
our
Friends
Books
,
he
brought
to
justifie
it
?
It
seems
then
that
my
not
fully
Answering
of
his
first
Book
is
one
Reason
why
he
hath
hitherto
declin'd
Publishing
something
against
my
second
;
but
had
the
Man
been
of
this
Mind
before
,
doubtless
he
would
never
have
writ
a
Second
.
But
what
saith
J.
F.
to
my
second
Book
,
wherein
I
charge
him
in
Point
of
Fact
with
so
many
horrid
Abuses
or
our
Principles
and
Writings
?
Not
one
word
,
unless
that
it
is
a
considerable
Book
for
Railing
,
Confidence
,
abusing
Authors
,
Impertinences
,
Falshoods
,
and
unfaithful
Gi●●ng
what
I
pretend
to
confute
.
What
sence
can
be
had
against
such
a
Flail
?
Is
this
through
the
aboundings
of
the
Man's
M●desty
?
Am
I
not
like
to
be
cur'd
of
my
Confidence
by
a
Curb
made
up
of
such
Links
?
Certainly
unless
J.
Faldo
hath
as
little
Brains
,
as
this
Character
of
my
Book
shows
him
to
have
of
Honesty
,
he
cannot
think
tkis
Entertainment
should
prevail
with
me
to
step
over
the
Kennel
to
meet
such
A
—
.
If
ever
Man
was
wrong'd
,
I
am
in
that
Expression
;
though
his
Saying
and
Not
Proving
helps
it
a
little
.
I
will
at
present
overlook
all
but
the
last
Ill
Quality
he
fastens
upon
my
Rejoynder
,
and
that
is
,
Not
fairly
citing
his
Reply
:
I
think
I
may
say
,
I
have
quoted
the
better
half
of
his
Reply
into
my
Rejoynder
,
and
that
with
such
Distinction
as
any
Capacity
may
discern
his
Matter
from
mine
;
And
where
he
hath
quoted
One
Line
of
mine
,
I
have
quoted
Three
of
his
.
But
I
cannot
think
this
the
Way
to
Carb
my
Confidence
;
or
to
Act
the
Modest
Man
,
To
Charge
and
Not
Prove
;
Nay
,
to
Overlook
so
much
Charg'd
and
Proved
against
him
in
my
Rejoynder
,
That
is
,
Vnfairly
Citing
us
,
grosly
Perverting
what
is
cited
,
Adding
or
Diminishing
,
as
best
answer'd
his
Ends
;
overlooking
my
Matter
&
Arguments
,
and
evading
the
Strength
of
most
of
what
he
cited
;
Charging
Consequences
unfairly
drawn
upon
us
for
our
Principles
,
and
abusing
our
Writings
to
maintain
that
Abuse
;
which
is
not
only
prov'd
in
the
Body
of
the
Discourse
,
but
summ'd
up
at
the
End
of
my
Rejoynder
,
to
help
the
Readers
Memory
.
And
so
far
hath
the
Man
been
from
Defending
himself
Do●trinally
,
that
he
suffers
himself
to
remain
without
all
Defence
against
my
Charges
.
But
he
hath
told
us
very
seasonably
,
His
farther
Writing
is
not
deem'd
Convenient
or
Satisfactory
;
A
great
deal
of
Wi●dom
,
believe
me
,
in
the
D●emers
;
and
a
great
●hare
of
Submission
in
t●is
Adversary
.
I
confess
it
is
no
Argument
to
do
Indiscretly
a
third
time
,
because
a
Man
hath
done
so
twice
before
.
Had
I
return'd
him
a
Seurrilousc
Frothy
&
Evasive
Pamphlet
(
like
his
Reply
)
to
his
great
Book
,
I
should
have
blam'd
my self
,
not
him
;
but
I
did
conscientiously
consider
it
,
and
bestow'd
a
large
&
grave
Discourse
upon
it
,
faithfully
citing
,
and
(
I
hope
)
as
fully
enervating
it
.
But
to
this
he
objects
,
&
that
seems
the
Strength
of
his
Sheet
,
if
there
be
any
in
it
;
that
is
,
That
he
made
12
Citations
out
of
our
own
Books
,
and
brought
13
Texts
of
●cripture
to
prove
(
one
Point
of
many
)
&
that
I
took
bu●
2
of
each
;
which
granted
,
makes
nothing
against
me
,
but
proves
himself
Weak
to
say
no
worse
:
For
either
each
of
them
he
brought
was
pertinent
,
or
not
;
If
not
,
then
his
urging
them
calls
him
Impertinent
;
If
pertinent
,
I
answer'd
the
Law
that
saith
,
In
the
Mouth
of
two
Witnesses
,
&c.
for
I
examin'd
Two
,
I
thought
of
his
Considerabl●st
,
and
sound
them
nothing
to
his
Purpose
,
but
that
he
had
aggravated
his
Evil
by
grosly
Abusing
our
Books
,
to
prove
his
Infamous
Charge
:
Now
I
would
fain
know
,
if
it
became
not
J.
Faldo
rather
to
have
shown
how
weakly
I
invalidated
his
Evidence
,
and
prov'd
him
as
Abuser
of
our
Words
,
then
to
tell
the
World
I
took
but
Two
into
Consideration
;
for
if
he
be
gone
upon
them
,
he
is
gone
upon
all
;
for
they
are
not
a
Jot
more
to
his
Purpose
,
if
so
much
,
as
those
examin'd
:
And
I
did
not
holy
my self
oblieged
to
answer
every
impertinent
Line
in
his
Book
:
If
I
skipt
the
Strength
of
his
Evidence
,
or
that
those
I
left
had
something
not
exprest
or
implyed
in
the
other
,
it
had
been
proper
for
him
to
have
particularly
and
expresly
excepted
against
me
;
all
which
he
not
doing
,
his
Objection
is
frivolous
,
and
amounts
to
no
more
then
a
mean
Shuffle
.
But
he
tells
the
World
,
That
also
a
whole
Chapter
of
Apostolical
Inspirations
lye
at
my
Door
untoucht
,
and
that
they
may
judge
at
what
rate
I
have
answer'd
his
Book
.
Poor
Man
!
Is
this
all
he
can
do
,
after
he
hath
thought
fit
to
give
us
a
second
Book
?
Must
his
first
be
his
Asylum
still
?
Why
did
he
not
tell
T.
H.
and
W
K.
so
to
excuse
his
coming
to
Barbican
?
Is
he
for
Disputing
notwithstanding
,
and
yet
not
for
Writing
?
It
seems
then
that
it
is
not
deem'd
Inconvenient
to
Dispute
,
but
Write
.
Well!
But
why
will
J.
Faldo
drop
things
against
himself
,
and
,
as
he
terms
it
,
put
Instances
in
my
Mouth
,
to
prove
him
a
most
Disingenuous
and
Impudent
Person
?
for
did
I
not
tell
him
,
That
what
concern'd
us
upon
the
Point
of
Inspiration
,
I
had
treated
at
large
else
where
,
and
there
was
no
need
of
a
Repetition
?
Now
hath
he
shown
or
attempted
an
Enervation
of
that
?
Nothing
less
.
Or
that
we
were
concern'd
in
that
more
then
in
his
4th
Chapter
?
No
such
Matter
.
Or
hath
he
given
us
one
Reason
,
why
I
ought
to
have
consider'd
it
?
Or
dare
he
say
,
the
other
contain'd
not
the
Matter
of
it
?
What
more
can
we
say
to
a
Man
of
this
Fore-head
?
I
told
him
of
Scores
of
Passages
given
by
him
under
our
Name
,
he
had
not
so
much
as
cited
Person
or
Book
for
,
as
well
as
abundance
willfully
abused
by
him
,
that
he
did
cite
:
To
all
which
he
is
as
mute
as
if
I
had
never
accused
him
,
or
he
had
nothing
to
say
in
his
own
Vindication
.
Is
his
Recrimination
(
suppose
a
Reason
for
it
in
its
place
)
a
valid
Answer
?
Would
he
have
thought
this
enough
to
his
two
Books
?
How
easily
could
we
have
told
J.
F.
Thou
hast
abused
our
Religion
,
Books
and
Persons
;
but
would
he
have
accepted
this
as
a
sufficient
Answer
or
Rejoynder
?
He
tells
the
World
of
our
Denying
the
Man's
Nature
,
or
Man
Chirst
Jesus
,
and
brings
a
Company
of
wrested
and
misapplyed
Sentences
to
vail
his
Abuse
from
the
Vulgar
;
who
most
faithfully
and
honestly
believe
it
,
and
never
speak
or
write
undervaluingly
of
it
:
But
because
we
press
and
exalt
his
Spiritual
App●arance
,
or
Christ
as
come
in
Spirit
to
the
Soul
for
its
particular
Redemption
,
the
Work
of
our
Day
;
the
other
being
granted
on
all
hands
;
therefore
men
of
his
Leaven
inser
,
That
we
make
void
the
ourward
Coming
&
Sufferings
of
Christ
,
and
utterly
deny
and
reject
him
,
as
he
is
the
Man
Christ
Jesus
.
I
wish
for
their
sakes
that
thus
traduce
us
,
they
were
as
far
from
drawing
such
Consequences
,
as
our
Faith
is
from
countenancing
them
.
Of
this
I
have
spoak
so
largely
both
in
my
Answer
and
Rejoynder
disingenuously
overlookt
by
this
Adversary
.
But
he
faults
me
for
saying
,
That
W.
Smith
's
Catechism
is
scripturally
written
,
&c.
but
never
takes
notice
of
his
unworthy
Assertion
,
nor
my
Answer
,
as
he
ought
to
have
done
.
The
Matter
was
this
:
J.
Faldo
making
use
of
this
Instance
,
to
prove
we
preferr'd
our
own
Writings
before
the
Scriptures
,
viz.
That
we
call'd
our
own
Sayings
&
Books
,
The
Voice
of
the
Son
of
God
was
uttered
forth
by
him
,
&c.
Truths
Principles
;
Shield
of
Truth
,
&c.
I
answer'd
,
that
those
Titles
were
given
with
respect
to
that
Divine
Truth
they
declar'd
of
and
testified
unto
;
not
in
Comparison
with
the
Scriptures
:
That
not
one
of
those
Books
were
destitute
of
Scripture
;
but
it
either
generally
writ
in
a
Scriptural
Styl
,
or
particularly
defended
by
express
Scripture
cited
;
therefore
of
necessity
the
Scripture
must
also
partake
with
them
in
common
of
those
famous
Titles
:
And
thus
far
have
they
the
Preference
that
they
are
quoted
on
purpose
to
give
the
Truth
we
write
of
greater
Credit
;
What
is
that
greater
Credit
then
to
be
exactly
agreeable
with
them
?
This
and
more
I
gave
for
Answer
;
He
replieth
thu
:
I
leave
it
to
my
Reader
to
give
a
Name
to
this
Passage
,
the
like
to
which
for
a
daring
Vntruth
the
World
hath
scarcely
been
acquainted
with
;
yet
the
Man
pretends
,
besides
all
other
Graces
,
to
*
Infallibility
.
It
is
frequent
with
him
,
and
that
Sort
of
Adversaries
,
to
fling
Infallibility
in
our
Teeth
;
and
here
he
doth
it
with
manifest
Derision
,
as
if
it
was
a
greater
Evil
to
be
Infallible
,
then
to
Err
;
but
let
the
Reader
know
,
that
we
do
not
so
much
as
pretend
to
any
such
Thing
,
as
meer
Men
;
for
as
such
,
Humanum
est
crrare
;
but
in
our
Judgment
of
the
Things
of
God
,
so
far
as
we
receive
it
from
the
Grace
of
God.
And
if
this
be
a
Piece
of
Quakerism
in
Opposition
to
Christianity
in
J
Faldo's
Account
,
the
Scripture
must
answer
for
it
;
only
I
cannot
but
take
Notice
how
he
beats
the
Air
,
who
either
defends
or
opposeth
any
Religion
upon
Fallible
Grounds
.
In
many
a
large
Libel
I
could
produce
,
where
there
is
not
one
Quotation
of
Scripture
.
W.
Smith
in
his
Directory
for
Religious
Principles
,
consisting
of
above
200.
Pages
,
hath
not
one
Scripture
quoted
,
not
one
Exhortation
to
read
the
Scriptures
;
but
as
his
main
Scope
,
denyes
and
throws
Dirt
upon
them
.
This
was
J.
Faldo's
Reply
,
I
shall
now
contract
the
Substance
of
my
Rejoynder
to
it
.
First
,
I
did
not
say
that
there
was
not
one
Book
without
plenty
of
express
Scripture
,
but
that
those
Books
(
whose
Titles
he
quoted
)
were
either
generally
in
a
Scripture
Style
,
or
particularly
defended
by
plenty
of
express
Scriptures
.
Secondly
,
To
confute
me
,
he
produceth
one
of
those
Books
,
wherein
he
saith
,
one
Scripture
was
not
quoted
;
as
if
that
was
sufficient
to
prove
,
it
was
not
written
generally
in
a
Scripture
Style
one
half
of
the
●uestion
;
Upon
which
I
made
him
this
Challenge
,
to
give
me
one
Book
out
of
a
Scripture
style
,
that
is
not
Controversial
,
or
any
Controversial
Book
without
express
Scripture
cited
:
If
he
could
not
,
his
vain
Insulte
should
fall
upon
his
own
Head.
In
this
particular
,
though
he
has
ove
lookt
all
the
rest
of
my
Discourse
in
Defence
of
our
Faith
,
Writings
and
Principles
,
he
undertakes
me
in
his
pretended
Curb
to
my
Confidence
,
in
these
words
,
To
accept
W.
P
's
Challenge
is
no
bold
thing
;
and
to
shew
his
unparallel'd
.
Falsehood
and
Confidence
,
I
shall
need
to
give
you
but
a
few
Instances
out
of
W.
Smith's
Catechism
and
Primer
.
But
J.
Faldo
,
Three
instances
,
few
enough
to
be
sure
,
prove
200
Pages
generally
unscriptural
,
the
Terms
of
the
Question
?
Methinks
this
shews
more
Confidence
then
a
Man
that
undertakes
to
Curb
another
Man's
Confidence
ought
to
have
:
but
all
J.
Faldo's
sayings
are
to
be
construed
cum
grano
salis
.
But
to
the
first
Instance
.
Child
.
I
would
know
Father
,
how
it
is
concerning
those
things
call
'
Ordinances
,
as
Baptism
,
Bread
and
Wine
,
which
are
much
used
in
their
Worship
?
Father
.
Why
Child
,
as
to
those
things
,
they
rose
from
the
Pope's
Invention
—
And
then
the
Priest
gives
it
to
the
People
,
and
tells
them
that
it
is
the
Blood
of
Christ
shed
for
them
,
when
it
is
Wine
,
and
not
Blood
,
Smith's
Catechism
,
pag.
39.
I
see
nothing
unscriptural
in
either
.
Question
or
Answer
;
unless
J.
Faldo
quibbles
upon
the
Pope
.
'T
is
true
,
he
rose
not
till
several
hundred
years
after
the
Scriptures
were
written
;
but
if
there
be
a
use
of
those
things
call'd
Sacraments
,
invented
by
the
Pope
,
after
another
manner
then
they
were
ever
practised
by
the
ancient
Christians
,
which
is
undeniable
with
J.
Faldo
,
and
that
scuh
an
unscriptural
use
may
be
called
an
Invention
,
and
that
the
Pope
be
a
Man
,
●ea
,
the
Man
of
Sin
,
as
also
J.
Faldo
,
I
suppose
,
and
many
more
do
conceive
,
and
all
this
Scripturally
;
then
,
I
hope
,
it
cannot
with
any
sober
Pretence
be
deny'd
but
that
W.
S's
Answer
is
very
Scriptu●●l
.
But
what
makes
this
great
Pretender
to
Truth
and
Modesty
decline
taking
any
notice
of
that
Charge
I
publisht
against
him
upon
occasion
of
his
most
gross
Abuse
of
W.
Smith
upon
these
words
?
who
would
needs
have
it
,
that
W.
Smith
calls
the
Lord's
Supper
the
Pope's
Invention
,
when
I
expresly
proved
out
of
the
same
place
,
that
W.
Smith
intended
it
of
the
present
Practice
of
them
,
and
not
of
any
primitive
Institution
?
W.
Smith's
words
are
these
:
The
whole
Practice
of
those
things
as
THEY
USE
them
,
had
their
Institution
by
the
Pope
,
and
were
never
SO
ordained
of
Christ
;
for
he
did
not
ordain
Sprinkling
of
Water
in
a
Child's
face
,
or
to
make
a
Sign
of
a
Cross
in
his
forehead
,
nor
God-fathers
and
God-mothers
to
undertake
for
it
;
neither
did
he
ordain
Bread
and
VVine
to
be
SO
(
or
after
that
Manner
)
used
and
received
.
If
this
be
to
make
Baptism
and
the
Supper
Popish
,
what
becomes
of
his
Antipaedobaptists
and
all
Protestants
,
that
maintain
the
same
respectively
?
But
most
evident
it
is
,
VV.
Smith
intended
not
that
Baptism
and
Supper
used
by
the
Ancient
Christians
;
but
most
true
it
is
,
that
J.
Faldo
made
VV.
Smith
to
intend
so
.
I
leave
the
Reader
to
give
a
Name
to
this
Carriage
;
the
like
to
which
for
a
Daring
Perversion
I
yet
know
nobody
guilty
of
,
J.
Faldo
and
T.
Hicks
excepted
.
Now
for
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
●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
Ma●ifestation
;
but
in
him
that
g●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
Vnparall●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
S●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.
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
,
be●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
him
?
And
why
did
J.
Faldo
attempt
it
?
Certainly
he
did
not
design
to
confound
T.
Hicks
.
To
all
this
Confusion
of
his
let
me
add
his
Vntruth
:
He
chargeth
me
with
telling
him
at
the
Barbican-Meeting
when
he
began
to
speak
,
I
was
not
there
to
dispute
with
him
,
which
is
false
to
a
Title
;
Either
his
Ears
were
as
infirm
,
as
his
Voice
was
low
,
or
else
he
saith
this
to
serve
his
present
occasion
:
however
,
I
said
no
such
thing
;
but
understanding
it
to
be
him
that
spoak
from
some
better
acquainted
with
his
*
person
,
I
answered
,
Thus
the
Noise
of
the
Multitude
was
so
great
,
We
could
not
hear
what
he
said
;
Though
had
I
given
that
Answer
he
made
for
me
,
I
think
it
had
been
very
reasonable
,
since
he
never
told
us
,
That
he
was
One
of
the
four
;
besides
,
more
then
that
fixt
Number
had
spoaken
before
him
.
That
the
Quakers
should
clamour
,
Hicks
,
Hicks
,
to
answer
my
End
,
and
force
his
Silence
,
is
as
true
as
the
rest
;
It
was
the
Multitude
that
frequently
and
importunately
cryed
,
Hicks
,
Hicks
,
Hicks
;
as
looking
upon
it
unreasonable
that
one
who
had
shown
himself
so
arch
in
abusing
us
,
should
pretend
such
Inability
to
answer
our
Charge
,
as
that
other
Folks
must
mostly
mannage
his
Affair
.
But
that
to
silence
him
was
to
answer
my
End
,
is
both
to
tell
A
—
and
proclaim
the
good
Opinion
he
has
of
himself
,
as
if
it
stood
our
Cause
so
much
upon
,
to
have
him
silent
,
and
T.
Hicks
speak
,
Poor
T.
Hicks
!
this
was
not
kindly
done
of
J.
F.
but
perhaps
he
meant
it
of
his
better
Elocution
and
Skill
in
stating
the
Question
,
recommended
to
us
in
his
Curb
to
my
Confidence
:
Modest
Man
that
he
would
be
thought
!
But
what
saith
he
to
this
part
of
my
fair
Offer
,
That
if
in
any
thing
his
Charge
be
singular
,
we
should
be
ready
to
debate
it
at
the
same
Meeting
or
Meetings
with
the
Baptists
,
to
avoid
Vnnecessary
Contests
;
since
most
of
the
Particulars
of
his
Charge
are
taken
in
by
the
Controversie
depending
between
us
and
the
Baptists
:
It
is
not
only
an
Vntruth
(
sayes
J.
F.
)
but
a
meer
Shift
;
for
in
the
One
and
Twenty
Proposals
to
be
debated
by
them
,
there
is
not
one
of
the
Particulars
of
my
Charge
:
Besides
in
Position
to
be
disputed
on
,
not
only
the
Matter
,
but
the
Form
,
and
each
Term
is
of
great
Consideration
.
Which
is
as
much
as
to
say
,
if
I
understand
J.
Faldo's
Meaning
,
that
after
we
have
disputed
the
Matter
of
the
same
Questions
with
T.
H.
and
his
Three
Assistants
,
they
must
be
disputed
over
again
upon
J.
Faldo's
new
Model
,
which
one
Nice
and
Humorsom
Impertinency
shall
make
Disputes
both
Endless
and
Useless
:
Let
him
bestow
his
Skill
upon
T.
Hicks
,
his
Cause
wants
it
,
and
do
their
utmost
together
.
But
he
would
fasten
an
Untruth
upon
me
,
for
saying
,
that
most
of
the
Particulars
of
his
Charge
are
taken
into
that
Controversie
,
affirming
,
That
in
our
One
and
Twenty
Proposals
there
was
not
one
of
the
Particulars
of
his
Charge
;
To
which
I
need
say
no
more
but
this
,
The
Charge
we
exhibited
against
T.
Hicks
contain'd
so
many
particular
Charges
:
I
grant
they
related
to
Matter
of
Fact
,
and
in
that
sense
the
Particulars
of
J.
Faldo's
Charge
against
us
,
were
not
explicitly
there
;
yet
they
that
please
to
read
what
follows
the
One
and
Twenty
Particulars
,
as
given
in
to
the
Baptists
,
exhibited
and
read
at
Barbican
,
and
since
printed
in
our
first
Account
,
they
will
find
that
we
offer
after
a
full
Consideration
and
Determination
upon
the
foresaid
Particulars
,
to
come
to
Doctrinal
Points
,
which
are
chiefly
in
Controversie
between
us
and
them
upon
T.
Hicks
's
Three
Dialogues
;
and
I
hope
J.
Faldo
is
not
grown
quite
so
desperate
as
to
deny
that
most
,
if
not
all
the
Particulars
of
his
Charge
,
fall
in
with
T.
Hicks's
Attempts
against
us
,
and
that
materially
too
.
I
have
heard
as
if
such
a
Confession
was
one
part
of
his
Speech
at
the
first
Barbican-Meeting
:
However
,
if
he
denyes
their
Endeavours
to
have
been
so
harmonious
,
I
offer
to
prove
them
so
;
but
could
I
not
do
it
,
yet
I
made
Provision
for
him
,
wherein
his
Case
is
singular
.
Besides
,
I
desire
the
Reader
to
take
notice
,
I
did
not
say
,
the
Particulars
of
J.
Faldo's
Charge
were
exprest
in
the
Catalogue
of
our
Charge
of
Matter
of
Fact
against
T.
Hicks
,
but
that
they
fell
in
with
the
Controversie
,
which
word
Controversie
takes
in
both
Fact
and
Doctrine
:
And
since
he
could
fall
in
with
T.
Hicks
upon
Matter
of
Fact
at
Barbican
,
wherein
he
was
not
concerned
there
can
be
no
just
Pretence
for
him
to
refuse
falling
in
with
T.
H.
in
Matter
of
Doctrine
,
wherein
he
is
concerned
:
So
that
,
in
short
,
I
am
neither
guilty
of
Vntruth
.
who
never
said
,
that
most
of
the
Particulars
of
his
Charge
were
concerned
in
the
One
and
Twenty
Particulars
of
Fact
exhibited
against
T.
H.
but
in
the
Controversie
,
which
is
most
true
;
nor
yet
of
Shis●●ng
,
in
referring
him
to
our
Meeting
with
T.
Hicks
,
since
I
therein
only
offer
what
his
own
Words
and
Practice
countenance
me
in
especially
,
since
I
further
added
(
as
before
said
)
That
if
in
any
thing
his
Charge
was
singular
from
that
Controversie
,
we
should
be
ready
to
hear
and
fairly
debate
at
the
same
Meeting
,
to
avoid
fresh
and
unnecessary
Contests
.
One
would
think
this
were
pretty
fair
to
a
Man
under
J.
Faldo's
Circumstances
with
us
.
I
leave
the
Reader
to
say
where
the
Shift
and
the
Vntruth
lieth
.
Only
let
me
add
Two
Passages
more
,
that
will
not
a
little
help
him
to
make
a
true
Judgmenr
of
the
Man.
The
one
is
his
telling
the
World
,
That
by
my
Manuscript
Letter
to
him
,
I
do
in
effect
unsay
all
again
,
that
I
said
of
accepting
his
Challenge
in
my
Printed
Answer
,
and
yet
neither
prints
the
Letter
,
though
but
short
,
nor
that
Passage
he
fastens
his
Consequence
upon
.
It
s
true
,
I
told
him
,
that
it
was
our
present
Resolution
to
stick
to
the
Matter
of
Fact
against
T.
H.
and
so
much
he
prints
;
but
what
is
that
to
the
Purpose
?
Will
any
scuh
Passage
bear
an
Ergo
,
W.
Penn
unsaith
all
he
said
of
Accepting
the
Challenge
,
&
c
?
Or
,
therefore
W.
Penn
will
never
proceed
to
Matter
of
Doctrine
,
because
he
first
resolves
to
stick
to
Matter
of
Fact
,
the
Method
agreed
upon
?
The
other
Passage
is
this
:
For
my
part
,
though
I
shall
not
refuse
any
Opportunity
offered
to
defend
the
Christian
Religion
from
its
Adversaries
;
yet
I
expect
that
Mr.
Penn
shall
undertake
to
defend
the
Quakers
(
and
himself
especially
)
from
my
Charge
,
intire
as
it
is
exhibited
,
and
until
then
I
shall
look
on
him
as
declining
it
.
At
what
rate
I
decline
a
Meeting
,
and
how
well
J.
Faldo
,
proves
it
,
impartial
men
may
judge
:
But
one
would
think
by
what
he
saith
,
as
if
he
were
another
Tertullian
,
and
the
Quakers
a
pack
of
obstinate
Heathens
,
He
is
unfit
to
defend
Christianity
,
whose
Works
prove
he
doth
not
understand
it
,
unless
the
Jew
outward
with
all
his
Envy
,
be
the
Jew
inward
;
or
a
froward
Pharisee
,
a
good
Christian
:
No
,
No.
J.
Faldo
we
affirm
hath
first
charged
impious
Errors
upon
us
,
and
then
abused
our
Writings
to
countenance
them
with
;
And
though
this
be
largely
and
effectually
discovered
in
not
only
my
Answer
(
at
which
he
let
fly
a
squibbing
Reply
)
but
in
my
Rejoynder
too
(
being
a
more
particular
Resumption
of
the
whole
Controversie
,
and
unto
which
he
never
yet
made
any
Return
)
we
see
he
hath
Forehead
enough
to
insinuate
as
if
the
Quakers
still
remained
undefended
.
This
is
the
man
that
undertakes
to
Cure
my
Confidenct
,
who
begs
so
unreasonably
and
importunately
,
and
doth
as
good
as
threaten
,
if
I
refuse
his
Terms
;
and
which
aggravates
the
Matter
,
he
would
have
People
believe
,
that
I
shift
defending
the
Quakers
,
whilst
he
is
yet
so
manifest
a
Debtor
to
our
Defences
.
Well
,
but
for
all
this
,
that
it
may
sufficiently
appear
we
neither
did
not
do
decline
a
Meeting
with
him
;
Let
it
be
observed
,
1st
,
That
I
gave
him
timely
Notice
of
our
Wheeler
street-Meeting
,
with
an
Invitation
to
be
there
,
and
went
more
in
Expectation
of
him
then
T.
Hicks
,
from
a
Report
that
T.
H.
would
not
,
but
that
John
Faldo
intended
to
be
present
,
though
both
thought
fit
to
be
absent
.
2dly
,
If
he
yet
thinks
it
convenient
to
imbrace
that
●ffer
already
made
,
viz.
To
be
one
of
the
four
,
a
Place
he
confesseth
to
have
accepted
at
the
Barbican-Meeting
,
even
about
another
man's
Fact.
Or
Lastly
,
If
through
the
Apprehension
he
hath
of
T.
H's
ill
Elocution
,
and
great
Conceit
he
hath
of
his
own
Oratory
,
with
his
better
Skill
at
Forming
and
Terming
the
Question
,
he
can
prevail
with
the
Baptists
,
to
be
their
Mouth
in
the
present
Controversie
,
we
shall
through
God's
Assistance
be
ready
to
embrace
any
convenient
Time
and
Place
for
a
free
and
publick
Meeting
.
And
that
he
may
not
think
himself
unconcerned
in
this
Proposal
,
nor
want
any
Encouragement
we
can
well
give
him
to
accept
it
,
I
do
hereby
offer
at
such
a
Meeting
or
Meetings
,
first
,
To
prove
him
as
well
as
T.
Hicks
,
an
Abuser
of
us
and
our
Writings
by
Forgery
and
Perversion
;
And
next
,
to
maintain
those
Doctrines
which
are
indeed
believed
and
asserted
by
us
,
to
be
Scriptural
,
and
therefore
Christian
.
And
if
this
will
not
please
him
,
I
shall
not
think
my self
oblieged
to
gratifie
every
nice
and
critical
Humor
he
is
troubled
with
;
but
leave
him
to
tire
himself
with
the
Pain
of
his
own
manifest
and
merited
Disquiet
:
Though
my
Soul
beseecheth
Almighty
God
,
if
it
please
him
,
to
turn
him
and
the
Hearts
of
our
Enemies
,
that
they
may
see
how
much
they
wound
Christianity
,
in
pretending
to
defend
it
,
and
grieve
that
Holy
Spirit
which
would
lead
them
into
Holiness
,
Meekness
,
Patience
and
Love
,
by
these
Tempestuous
Assaults
upon
the
Faith
,
Practice
and
Persons
of
their
Harmless
Neighbours
.
12th
9th
Mon.
1674.
I
am
a
Real
Friend
in
the
Vniversal
Principle
of
God
to
all
men
,
and
therein
seek
Peace
with
all
men
,
William
Penn.
THE
END
.
Notes, typically marginal, from the original text
Notes for div A54205-e10
I
never
saw
him
before
;
and
he
asserts
in
his
this
printed
Paper
,
that
he
never
saw
me
till
the
Barbican
Meeting
,
yet
several
Moueths
before
in
his
printed
Vindication
he
saith
,
he
had
spoaken
with
me
▪