INNOCENCY WITH Her open Face PRESENTED By way of Apology for the Book entitled The Sandy Foundation Shaken, To all Serious and Enquiring Persons, PARTICULARLY The Inhabitants of the City of LONDON:  
By W. P. i.  
He that uttereth a Slander is a Fool; and a False Balance is an Abomination to the Lord,  Prov. 10. 18. and 11. 1. 
Printed in the Year, 1669.   

RELIGION, Although there can be nothing of greater concernment, nor which doth more essentially import the immortal happiness of men; yet such is the calamity of the Age, that there is not any thing they are less solicitous about, or serious in the prosecution of, vainly imagining it to consist in the implicit subscription and verbal confession of men's invented Traditions and Precepts, whilst they neglect that more Orthodox definition of the Apostle James, (viz.) Pure Religion and undefiled before God is, 
Jam. 1. 27.  to visit the Fatherless, and to keep himself unspotted from the World; and instead thereof, believe they are performing the best of Services, in sacrificing the Reputation, Liberty, Estate, if not Life itself of others to their own tenatious conceptions; because perhaps though Persons of more virtue, they cannot in all punctillioes correspond therewith; how much I have been made an instance must needs be too notorious to any that hold the least intelligence with common fame, that scarce ever took more pains to make the Proverb good, by proving herself a Liar, then in my concern; having been most egregiously slandered, reviled and defamed by Pulpit, Press and Talk, terming me a Blasphemer, Seducer, Socinian, denying the Divinity of Christ the Saviour, and what not? And all this about my late Answer to a Disputation with some Presbyterians: but how unjustly; it is the business of this short Apology to show, which had not been thus long retorted, if an expectation first to have been brought upon my examination had not required a suspense; and if I shall acquit myself from the injurious imputations of my Adversaries, I hope the cry will have an end; to which purpose, let but my innocency have your hearing in her own defence, who as she never can detract from her intentions in what she really hath done; so will she as easily disprove her Enemies, in manifesting their Accusations to be fictitious: judge not before you read, neither believe any further than you see.  
I. That which I am credibly informed to be the greatest reason for my Imprisonment, and that noise of Blasphemy, which hath pierced so many Ears of late, is, my denying the Divinity of Christ, and divesting him of his Eternal Godhead, which most busily hath been suggested as well to those in Authority, as maliciously insinuated amongst the People; wherefore let me beseech you to be impartial, and considerate in the perusal of my Vindication, which being in the fear of the Almighty God, and the simplicity of Scripture dialect presented to you, I hope my Innocency will appear beyond a scruple. The Proverbs which most agree, intent Christ the Saviour, speak in this manner; By me King's reign, and Princes decree 
Prov. 8. 12, 15, 20, 23.  justice; I (Wisdom) lead in the midst of the Paths of Judgement: I was set up from Everlasting; to which Paul's words allude, unto them which are called (we preach) 
1 Cor. 1. 24.  Christ the Power of God, and the Wisdom of God; from whence I conclude Christ the Saviour to be God; for otherwise God would not be himself; since if Christ be distinct from God, and yet God's Power and Wisdom, God would be without his own Power and Wisdom; but inasmuch as it is impossible God's Power and Wisdom should be distinct or divided from himself, it reasonably follows, that Christ, who is that Power and Wisdom is not distinct from God, but entirely that very same God.  
Next, the Prophets, David and Isaiah speak thus, The Lord is my 
Psal. 27. 1. Isa. 49. 6. and chap. 60. 20.  Light and my Salvation; I will give thee for a Light unto the Gentiles; and speaking to the Church, for the Lord shall be thine Everlasting Light; to which the Evangelist adds, concerning Christ, That was the true Light which lighteth every 
Joh. 1. 9 1 Joh. 1. 5.  man that cometh into the World; God is Light, and in him is no darkness at all; from whence I assert the unity of God and Christ, because though nominally distinguished, yet essentially the same Divine Light; for if Christ be that Light, and that Light be God, then is Christ God; or if God be that Light, and that Light be Christ, then is God Christ. Again, And the City had no need of the Sun, for the glory of God did lighten it, and the 
Rev. 21. 23.  Lamb (Christ) is the Light thereof, by which the oneness of the nature of these Lights plainly appears; for since God is not God without his own glory, and that his glory lightens, (which it could never do if it were not Light) and that the Lamb; or Christ is that very same Light, what can follow, but that Christ the Light, and God the Light are ONE pure and eternal Light?  
Next, from the word Saviour its manifest, I even I am the Lord, 
Isa. 43. 11.  and besides me there is no Saviour: And thou shalt know no God but me, 
Hos. 13. 4.  for there is no Saviour besides Me. And Mary said, my spirit hath rejoiced 
Luke 1 47.  in God my Saviour: And the Samaritans said unto the Woman, Now we know that this is indeed the 
Joh. 4. 42.  Christ the Saviour of the World: according to his grace made manifest 
2 Tim. 1. 9 10.  by the appearing of our Saviour Jesus Christ. Simon Peter to them that have obtained like precious Faith 
2 Pet 1. 1.  with us, through the Righteousness of God, and our Saviour Jesus Christ. For therefore we suffer reproach because we trust in the Living God, 
1 Tim. 4. 10.  the Saviour of all men: To the only wise God our Saviour be glory, etc. 
Jud. v. 25.  From which I conclude Christ to be God; for if none can save, or be styled properly a Saviour but God, and yet that Christ is said to save, and properly called a Saviour, it must needs follow, that Christ the Saviour is God.  
Lastly, In the beginning was 
Joh. 1. 1. 3.  the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Word, (which the Greeks sometimes understood for Wisdom and divine Reason) and the Word was with God, and the Word was God: all things were made by him, and without him was not any thing made that was made; for by him 
Col 1. 16, 17.  were all things created that are in Heaven, and that are in Earth: He is before all things, and by him all 
Hebr. 1. 3. 10.  things consist, upholding all things by the Word of his Power, etc. wherefore I am still confirmed in the belief of Christ the Saviour's Divinity; for he that made all things, and by whom they consist and are upheld, because before all things; he was not made nor upheld by another, and consequently is God: now that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word that was made Flesh, or Christ 
Joh. 1, 24.  the Light, Power and wisdom of God, and Saviour of men, hath made all things, and is him by whom they only consist and are upheld, because before them, is most evident from the recited passages of Scripture; therefore he was not made, nor is he upheld by any other power then his own, and consequently is truly God: In short, this conclusive Argument for the proof of Christ the Saviour's being God, should certainly persuade all sober persons of my Innocency, and my Adversaries Malice, He that is the Everlasting Wisdom, the Divine Power, the true Light, the only Saviour, the creating Word of all things, (whether visible or invisible) and their Upholder by his own Power, is without contradiction God; but all these qualifications and divine properties are by the concurrant testimonies of Scripture ascribed to the Lord Jesus Christ; therefore, without a scruple, I call and believe him really to be the Mighty God. And for a more ample satisfaction, let but the 28th page 
Guide Mistaken, p. 28. con. 9 Clap.  of my Reply to J. Clapham be perused, in which Christ's Divinity and Eternity is very fully asserted.  
Judge then impartial Readers, (to whom I appeal in this: concern) whether my Christian Reputation hath not been unworthily traduced; and that those several Persons who have been posting out their Books against me (whilst a close Prisoner) have not been beating the Air, and fight with their own Shadows, in supposing what I never thought, much less writ of, to be the intendment of my Book; and then as furiously have fastened on their own conceits, expecting I should feel the smart of every blow, who thus far am no ways interressed in their heat.  
As for my being a Socinian, I must confess I have read of one Socinus, of (that they call) a noble Family in Seine in Italy, who about the year 1574, being a young man, voluntarily did abandon the glories, pleasures and honours of the great Duke of Tuskany's Court at Florence, (that noted place for all worldly delicacies) and became a perpetual Exile for his Conscience, whose parts, wisdom, gravity and just behaviour made him the most famous with the Polonian and Transylvanian Churches; but I was never baptised into his name, and therefore deny that reproachful Epithet; and if in any thing I acknowledge the verity of his Doctrine, it is for the Truth's sake, of which, in many things, he had a clearer prospect than most of his Contempories; but not therefore a Socinian, any more than a Son of the English-Church, whilst esteemed a Quaker, because I justify many of her Principles, since the Reformation, against the Roman Church.  
II. As for the business of satisfaction, I am prevented by a Person whose reputation is generally great amongst the Protestants of these Nations; for since the Doctrine against which I mostly leveled my Arguments, was, the impossibility of God's forgiving sin upon repentance, without Christ's paying his Justice, by suffering Infinite Vengeance and Eternal Death for Sins past, present, and to come, he plainly in his late Discourse about Christ's Sufferings, against Crellius, acknowledges me no less by granting, upon a new state of the controversy, both the possibility of Gods pardoning sins, as debts, without such a rigid satisfaction, and the impossibility of Christ's so suffering for the World; reflecting closely upon those persons, as giving so just an occasion 
Still. con. Cr●ll. pag. 269, 270, 271. 272, 273, 274.  to the Church's Adversaries to think they triumph over her Faith, whilst it is only over their Mistakes, who argue with more zeal than judgement: Nay, one of the main ends which first induced me to that Discourse, I find thus delivered by him, namely; If they did believe Christ came into the World to reform it, 
p. 160.  That the Wrath of God is now revealed from Heaven against all unrighteousness, that his Love which is shown to the World, is to deliver them from the hand of their Enemies, that they might serve him in righteousness and holiness all the days of their lives, they could never imagine that Salvation is entailed by the Gospel upon a mighty confidence, or vehement persuasion of what Christ hath done and suffered for them; thus doth he confess upon my Hipothesis, or Proposition what I mainly contend for; and however, positively I may reject or deny my Adversaries unscriptural and imaginary Satisfaction; let all know this, that I pretend to know no other name by which Remission, Atonement and Salvation can be obtained, but Jesus Christ the Saviour, who is the Power and Wisdom of God, what apprehensions soever people may have entertained concerning me.  
III. As for Justification by an imputed righteousness, I still say, that whosoever believes in Christ shall have Remission and Justification; but than it must be such a Faith as can no more live without Works, than a Body without a Spirit; wherefore I conclude, that 
Jam. 2. 26.  true Faith comprehends Evangelical Obedience; and here the same Dr Stillingflees comes into my relief (though it's not wanting) by a plain Assertion of the necessity of obedience (viz.) such who make no other condition of the Gospel but believing, 
Id. pag. 164, 165, 166.  aught to have a great care to keep their hearts sounder than their heads; thereby intimating the grand imperfection and danger of such a notion; and therefore (God Almighty bears me record) my design was nothing less, or more, then to wrest those beloved and sin-pleasing Principles out of the hands, heads and hearts of people, that by the fond persuasion of being justified from the personal righteousness of another, without relation to their own obedience, they might not sin on upon trust, till the Arrest of Eternal Vengeance should irrecoverably overtake them, that all might be induced to an earnest pursuit after holiness by a circumspect observance to God's holy Spirit, As without which none shall ever see the Lord. And (to shut up my Apology for religious matters) that all may see the simplicity, Scripture Doctrine, and phrase of my Faith, in the most important matters of Eternal Life, I shall here subjoin a short Confession.  
I sincerely own, and unfeignedly believe (by virtue of the sound knowledge and experience received from the gift of that holy Unction, and divine Grace inspired from on 
1 Cor. 8. 5. 6.  high) in one holy, just, merciful, almighty and eternal God, who is the Father of all things; that appeared 
Hebr. 1. 1.  to the holy Patriarches and Prophets of old, at sundry times, and in divers manners; And in ONE Lord Jesus Christ, the everlasting Wisdom, divine Power, 
1 Cor. 8. 6.  true Light, only Saviour and preserver of all, the same one holy, just, merciful, almighty and eternal God, who in the fullness of time took, and was manifested in the Flesh, at which time he preached (and his Disciples after him) the 
Joh. 1. 14.  Everlasting Gospel of Repentance, and Promise of Remission of Sins, 
1 Tim. 3. 16.  and Eternal Life to all that heard and obeyed; who said, he that is 
Mat. 4. 17.  with you (in the Flesh) shall be in 
Luk. 24. 47.  you, (by the Spirit) and though he left them, (as to the Flesh) yet not comfortless, for he would 
Joh. 14. 17, 3, 18.  come to them again, (in the Spirit) for a little while and they should 
Ch. 16. 16.  not see him (as to the Flesh;) again, a little while and they should see him (in the Spirit,) for the Lord (Jesus Christ) is that Spirit, a Manifestation whereof is given to 
2 Cor. 3. 17.  every one to profit withal, In which holy Spirit I believe, as the 
1 Cor. 1●. 7.  same Almighty and Eternal God, who, as in those times ended all shadows 
Rom. 8. 14. 17.  and became the infallible Guide to them that walked therein, by which they were adopted Heirs and Coheirs of Glory; so am I a living witness, that the same holy, just, merciful, almighty and eternal God, is now, as then, (after this tedious night of Idolatry, Superstition and humane inventions that hath overspread the World) gloriously manifested to discover and save from all iniquity, and to conduct unto the Holy Land of pure and 
Rev. 21. 3 Prov. 28. 13.  endless Peace; in a word, to tabernacle in men: and I also firmly believe, that without repenting and 
Luke. 14. ●●.  forsaking of past sins, and walking in obedience to this heavenly voice, 
〈…〉  which would guide into all Truth, and establish there, Remission and Eternal Life can never be obtained, 
〈…〉.  but unto them that fear his Name and keep his Commandments, they, and they only shall have right unto the Tree of Life, for whose Name sakes I have been made willing to relinquish and forsake all the vain fashions, enticing pleasures; 
Mat. 10. 37, 38, 39  alluring honours and glittering gloglories of this transitory World, and readily to accept the portion of a 
Luke 18. 32. and  Fool from this deriding Generation, and become a man of sorrows, and of 
Ch. 23. 36.  perpetual reproach to my Familiars; yea, and with the greatest cheerfulness can obsignate and confirm, (with no less seal, than the loss of whatsoever this doting World accounts dear) this faithful Confession, 
1 Pet. 4. 14.  having my eye fixed upon a more enduring Substance, and lasting Inheritance; and being most infallibly assured, that when time shall be no more. I shall (if faithful here unto) possess the Mansions of Eternal Life, and be received into his Everlasting Habitations of Rest and Glory.  
IU. Lastly, It may not be unreasonable to obse ve, that (however industrious some (and those Dissenters too) have been to represent me as a person disturbing the Civil Peace) I have not violaced any truly Fundamental Law which relates to external property and good behaviour, and not to religious apprehensions, it being the constant Principle of myself and Friends, to maintain good works, and keep our Consciences void of offence, paying active or passive obedience, suitable to the meek Example of our Lord Jesus Christ; nor would I have any ignorant, how forward I was by Messages, Letters and Visits, to have determined this debate in a sober and select Assembly, notwithstanding the rude entertainment we had met with before; but contrary to their own appointments our Adversaries failed us, which necessitated me to that defence; and finding the Truth so pressed with slander, I cannot but say I saw my just call to her relief: but, alas! how hath those two or three extempore sheets been tossed, tumbled, and torn on all hands, yea aggrevated to a monstrous design, even the subversion of the Christian Religion, than which there could be nothing more repugnant to my Principle and purpose; wherefore how very intemperate as well as unjust have all my Adversaries been in their revile, slanders and defamations? using the most approbrious terms of Seducer, Heretic, 
See Tho. Vincent's late railing piece against the Quakers, also Tho. Danson's and Dr Owen's.  Blasphemer, Deceiver, Socinian, Pelagian, Simon Magus, Impiously robbing Christ of his Divinity, for whom the Vengeance of the Great Day is reserved, etc. nor have these things been whispered, but in one Book and Pulpit after another, have more or less been thundered out against me, as if some Bull had lately been arrived from Rome; and all this acted under the foul pretence of zeal and love to Jesus Christ, whose meek and gentle 
Mat. 5. 39 39 40.  Example always taught it for a principle mark of true Christianity, to suffer the most outrageous injuries, but never to return any; nay, if my Adversaries would but be just and constant to themselves, how can they offer to conspire my destruction upon a Religious ground, who either are themselves under a present limitation, or have been formerly by the Papists: 
Coun. Trent. p. 14.  Tell me, I pray, did Luther, that grand Reformer, whom you so much reverence justly demand from the Emperor at the Diet of Worms (where he was summoned to appear) that none should sit judge upon his Doctrines but the Scripture, and in case they should be cast, that no other Sentence should be passed upon him, than what Gamaliel offered to the Jewish Council, If it were not of God it would not stand? and if you will not censure him who first of all arraigned the Christian World (so called) at the Bar of his private judgement, (that had so many hundred years sound slept, without so much as giving one considerable shrug or turn, during that tedious winter night of dark Apostasy, but justify his proceedings) can you so furiously assault others? but above all, you who refuse conformity to others, and that have been writing these eight years for Liberty of Conscience, and take it at this very season by an indulgent connivance; what pregnant testimonies do you give of your unwillingness to grant that to others you so earnestly beg for yourselves? Doth it not discover your injustice, and plainly express what only want of power hinders you to act? But of all Protestants in general I demand, Do you believe that Persecution to be Christian in yourselves, that you condemned for Antichristian in the Papists? you judged it a weakness in their Religion, and is it a cogent Argument in your? nay, is it not the readiest way to enhance and propagate the reputation of what you would depress? If you were displeased at their assuming an infallibility, will you believe it impossible in yourselves to err? Have Whitker, Rynolds, Laud, Owen, Baxter, Stillingfleet, Poole, etc. disarmed the Romanists of these inhuman Weapons, that you might imply them against your inoffensive Countrymen? let the Example & holy Precepts of Christ dissuade you, who came not to destroy, but save; and soberly reflect upon his equal Law of doing as you would be done unto. Remember I have not dethroned a Diviny, subverted Faith, made void obedience, nor frustrated the hope of an Eternal Recompense; much less have I injured your persons, or in any thing deviated from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or holy Principle, so much insisted on by Philosophers and Lawyers as the Original of good Laws, and Life: No, your own Consciences shall advocate on my behalf. Let it suffice then, that we who are Nicknamed Quakers have under every revolution of Power and Religion been the most reviled, contemned and persecuted, as if God indeed had set us forth in these last days as a 
1 Cor 21. 9  Spectacle to the World, to Angels and to Men; and treat us not as if by being what we are, our common right and interest in humane Societies were forfeited; neither accept that for a true Measure of our Life and Doctrines, which hath been taken by the ill-will or ignorance of others; but rather make an impartial examination, that what you judge may be from what you know, and not from what you hear at second hand; and then we shall as little question your just opinion of our innocency, as we have too much been made sensible of the sad effects that follow an ignorant and unadvised zeal; for so monstrously fond are some of their persuasions, and doting on the Patrons of them, that seldom they have discretion, much less religious desires to consider how true or false an other Religion is, or what may be the consequence of its toleration; but with a fury, not inferior to their ignorance, cry, Crucify, crucify; and Pharisee-like, out of pretence of honour and service done to God Almighty, and the memory of his holy Prophets, not stick to persecute his beloved Son, and righteous Servants, so Cruel, Blind, and Obstinate is Persecution: Be therefore advised in the words of that meek Example Jesus Christ, Call not for fire any more; let the Tares grow with the wheat; neither employ that Sword any more, which was commanded to be sheathed so many hundred years ago (suppose we were Enemies to the true Religion; but have a care you are not upon one of Saul's errands to Damascus, and helping the mighty against God and his Anointed;) and rather choose by fair and moderate debates (not penalties ratified by Imperial Decrees) to determine religious differences; so will you at least obtain Tranquillity which may be called a Civil-Unity. But if you are resolved severity shall take its course, in this; our case can never change, nor happiness abate, that no humane Edict can possibly deprive us of his glorious Presence, who is able to make the dismal'st Prison so many receptacles of Pleasure, and whose Heavenly Fellowship doth unspeakably replenish our solitary Souls with Divine Consolation; by whose Holy, Meek and Harmless Spirit I have been taught most freely to forgive, and not less earnestly to solicit the Temporal and Eternal good of all my Adversaries: Farewell.  
William Penn, jun.   

A Questionary Postscript.  
WHere doth the Scripture say that Christ suffered an Eternal Death and Infinite Vengeance? for did not Christ rise the third day? and is not infinite vengeance and eternal death without end? and doth not God say he was well pleased with his Son before his death? and was not his Offering acceptable? and did not the Apostle say that the Saints were accepted in Christ that was God's beloved? and this was after Christ died and rose; and God was said to be well-pleased with his Son, both before he suffered, in his suffering, and after he suffered, though displeased with those that caused him to suffer.   

These Lines were added by a Friend.  
WE are bought with a price, and therefore we are to glorify God with our bodies, souls and spirits, which are his; and not to live in sin which dishonours God; and Christ tasted death for every man; not that men should live in sin and death: Christ's Blood was shed for all men; and by his Blood he redeems from iniquity; not that people should live in iniquity, and die in their sins; for he came to make an end of sin: Christ's Righteousness is not put upon people that lives and dies in unrighteousness; for Abraham believed, and it was counted to him for righteousness, as it is written, he that doth righteousness, is righteous, even as he is righteous; and he that commits sin is of the Devil: and he that hath the Son hath Life, and he that hath not the Son hath not Life; and Christ was the Offering, not for our sins only, but for the sins of the whole World; and so he is the Way & the Mediator; and so Christ's Birth, Blood, Offering, Death, Mediatorship, Covenant, his being Priest, Prophet and King, is owned according to the Scriptures of Truth, and all the Prophecies of him: And Christ who is the Foundation which no other can be laid, than what is already laid (the Foundation of the Prophets and Apostles) we own; and there are three that bear record in Heaven, the Father, the Word, and the Spirit, which are one; and there are three that bear record in the Earth, the Spirit, the Water, and the Blood, and these three agree in one.  
THE END.