I. Of his Over-looking my Answer and Arguments.

OF Twenty Two Chapters in his Reply, there is not one of them, in which he hath not wilfully declined inserting my Answer and Arguments, and on∣ly flutters about, pecks and scratches at some part that is of least moment to the Reason of the Point; perhaps some Rebuke or Reflection upon the ill use he makes of Page  420 our Friends Writings; particularly pag. 9, 22, 23, 24, 30, 31, 35, 53, 56, 57, 71, 73, 82, 83, 85, 86, 90, 92, 93. How is it possible my Arguments should be conquered, when they were never encounter'd? I was never yet so unjustly dealt withal in this Particular by any Adversa∣ry of his Pretences.

II. Of his drawing False Inferences.

Where he ventures at any time to insert any conside∣rable part of my Answer, he is sure to draw some In∣ference that may bring an Odium my words never de∣served. I could particularize at large pag. 6, 13, 17, 18, 31, 35, 41, 42, 47, 49, 71, 72, 73, 74, 75, 85, 86, 87, 88, 89, 90, 91. but take these following for the rest.

1. From Edw. Burroughs Reflecting upon Peoples imagining God to be confined to some place beyond the Stars, he implies, they deny Christ's Manhood, Vindic. pag. 6.

2. From our not styling the Scriptures the Word (but Words) of God, he infers, that we deny the Scriptures, First Book, p. 18, 19.

3. From our Asserting the Doctrine of Inspiration, and Certainty of what we are inspired either to write or speak, he infers, not only our Equalling with, but prefer∣ring what we speak and write before the Scriptures, First Book, pag. 40. Vind. p. 17.

4. From our Condemning the Imitation of any of the Holy Men of God of former Ages in particular Cases, without they are thereunto required by the Spi∣rit of the Lord, he infers, that Commands of God in Scriptures are no Commands unless we think so; and that it is no Sin to break all Commands in the Bible, if our Page  421 Consciences can but be so blinded as to tell us it is no Sin, Vind. p. 34, 35.

5. From our Asserting that there is no knowing of God but by the Spirit; and that Mens Apprehensions of God, and his Work in the Souls of his People, are but the Endeavours and Effects of the Wisdom of the Flesh, he infers, that we oppose the Spirit and the Scrip∣tures; nay, that we reject and scorn them, Vind. pag. 41, 42, 47.

6. From our denying a Carnal, Worldly, Mercena∣ry Ministry, Lifeless Prayers, a meer formal Church, Preaching and not by the Spirit; and W. Smith's say∣ing, that the present Use of Bread and Wine, and Wa∣ter, called Baptism and the Supper (as they are used at this Day) are no other then Popish and Humane; he infers, that the Quakers, deny the Gospel-Mini∣stry, Gospel-Prayer, Gospel-Church, Gospel-Preaching; and that we CALL Baptism and the Lord's Supper, as PRACTISED IN THE FIRST AGE AFTER CHRIST, the Popes Inventions, &c. Vind. from p. 49. to p. 71. Oh Injurious!

7. From our reproving People for feeding in an Un∣converted State upon the meer Report of what Christ hath done without them and depending thereon; & from our asserting that Justification (taken for Remission) goes not before Repentance, which is an inward Work, much less, that Men can be compleatly justifi'd, or made inwardly just, but by the washing of the Word of Regenera∣tion & Sanctification of the Eternal Spirit, this Man dares to infer Our Denyal, yea our Vndervalue, and that to the Degree of Blasphemous Contempt of the Transactions of Christ at Jerusalem, Vind. p. 71, 72, 73, 74.

8. From J. Penning. asking, If outward Blood would Page  422 cleanse the Conscience from indwelling Sin, he infers, that we deny all Benefit by the Blood of Christ shed upon the Cross, for the declaring of Remission of Sins, Rom. 3. 25. First Book, 2. Part▪ p. 46, 47. Vind. 77.

9. From our chusing to call that Body God prepa∣red in which to do his Will, the Body of Christ, rather then the Christ of God; And from our asserting, God to be that Light which enlightens every Man; and that the Soul of Man had something of the Life of God in its primitive Perfection, he makes no more ado, but concludes, First, That we deny the Christ of God; 2dly, That we make the Measure of Light in every Man the Eternal God, thereby confining him to Man's Soul: And lastly, That the Soul of Man is God himself, and so God saves God, and God worships God. This my Reader may find in his Vind. from p. 75. to 87. particularly this following of E. B. about the Soul.

10. From E. Burroughs affirming the Light of Christ in every Man to be one with the Spirit, & as good as the Spirit of Christ (in order to prove it the same) J. Faldo infers, he made the Soul of Man God; because that which is as good as the Spirit of God is God, Book 1. Part 2. p. 122. Vind. p. 85, 86. As if E. B. had spoken it of the Soul of Man, and not the Light of Christ shining in the Soul of Man, as his Words express it.

11. Lastly from our Denyal of his carnal Resurrecti∣on, as inconsistent with Scripture and Reason, he takes Heart to tell all People, that W. P. and all the through Quakers deny the Resurrection of the Dead; and are guil∣ty of not believing a future Reward in an other World, with a Train of Ill Language, too long to bring in, Vind. p. 88, 89, 91.

Page  423 This, Friendly Reader, hath been the Entertainment we have received at J. Faldo's Hands; but all things shall work together for good.

III. of his evading my Answer and Arguments.

It is very frequent with him, next to leaving out what I say, or fastening false Consequences upon what he transcribes, to evade the Strength of mine Answer, either by pretending to have said enough in his first Book, (as if that had foreseen my Answer, and anticipated his Reply with a Refutation) or by some one Word which will serve him to play at; or by being in haste; or else my Answer deserves no Reply at all, &c. An Evidence of this Sort of Carriage my Reader may find in his Reply, p. 5, 17, 18, 38, 51, 57, 58, 59, 69, 71, 76, 91, 93 One at large for all.

To my several Arguments in defence of Immediate Revelation, Inspiration (as he terms it) he returns three or four Lines.

This W. P. is so far from denying, that he pleads for it, but after such a Rude, Impertinent manner, that I should but injure you, and shew my self idle to animadvert upon it, p. 17. The cheapest Way that ever Man took to confute his Adversary. Doth this become any Man of his Pretence to either Schollarship or Christianity?

IV. Of his Forgery or Perversion.

I am sorry I have such reiterated Occasion to charge him with Forging, that is, foisting in Words into our Writings and Sayings, that are wholly inconsistent with them, or perverting those he delivers, to the End he Page  424 may make them ponounce his Mind the more plainly. A few of many Places I have observed, as in page 22, 25, 41, 42, 50, 51, 92, 93. Of which I shall give four Instances more particularly.

1. •. Pennington speaking of Knowledge according to the Flesh: By Flesh, sayes he, The Quakers under∣stand the Vse of our Vnderstandings (though) sanctifi∣ed, first Book, p. 41. Vind. p 24, 25.

2. His second is, making W. Smith to call the Scrip∣tures Traditions of Men, Earthly Root, Darkness, Con∣fusion, Corruption, Rotten, Deceitful, the Whore's Cup, the Mark of the Beast, all out of the Life and Power of God; and not that the meant them of those who had degenerated from the Power of Godliness, and had set up their own Imagination in the stead of God's Institutions, teaching for Doctrines the Traditions of Men, first Book, p. 117. 119. Vind. 41, 45.

3. The Third is, his making I. Pennington to call visible Worship the City of Abomination, Vind. p. 50.

4. Lastly, That he gives in our Name, this Interpre∣tation, of the Vail is over them; i. e. the Belief of the Man Christ Jesus, which was of our Nature to be the Christ, &c. Vind. p. 93.

V. Of his grand Improbabilities and downright Untruths.

This Charge, I know, must needs be very unpleasant to a Man as Vain Glorious as many Places of his Book declare him to be, but I cannot help it; 'Tis Truth, if there be an• Truth in the World, that he hath writ a great many unlikely and absolute untrue Things. Let my Reader take the Pains to look over these following Page  425 Pages of his Reply, and I am well assured, if imparti∣al, he will not think that I have in a Tittle wrong'd him, p. 6, 7, 19, 21, 33, 35, 38, 39, 42, 46, 47, 48, 49, 55, 56, 65, 70, 72, 73, 89, 93. Of which I will only in∣stance four.

1. First he affirms, that he quoted forty Places out of our Friends Books, that would prove the Light within (as within us) to be the only Lord, and Saviour, and very God, p. 6. whereas he brought not any one that either pro∣ved the Terms or the Matter.

2. Secondly, He confidently accused us, of charging the Miscarriage of Mens Souls on the Knowledge the Letter of the Scriptures by God's Blessing doth con∣vey, p. 21.

3. Thirdly, Whereas I said that W. Smith's Words re∣flected not in the least upon the Scriptures, nor those Doctrines truly received thence; neither that any such VVords can be produced by our Adversaries, he boldly tells his Reader; I intended no other but that Smith doth not accuse himself in so many Words of Blaspheming the Spirit of God in the Scriptures, and the Doctrines from thence received; as much as to say; We both knew it to be Blasphemy, but W. Smith did not call it so, p. 41. There is no ingenuous Man that will not abho•• the False∣ness of this Passage.

4. Lastly, I opposing his Affirmation, that we did not profess or believe Eternal Rewards, thus pretends to confute me: W. P. opposes me rather because he would not be thought to subscribe to me, then that he be∣lieves not what I say to be true, p 69. But if this be true sure I am, there is no Truth in the World.

And indeed, there is no giving this Sort of Carriage Page  426 at large, but by transcribing far the greatest Part of his Book.

VI. Of his idle Jeers and frothy Expressions.

I have not met with any Man writing upon so seri∣ous a Subject as Religion is, that gives himself the Li∣berty of so many vain Expressions, as if he had intend∣ed his Discourse for vulgar Merriment, & not to Christi∣an Information. If my Reader please to trouble himself with the Perusal of these following pages, he shall find enough to nauseate, p. 6, 22, 23, 26, 27, 29, 30, 34, 37, 40, 47, 50, 51, 53, 58, 60, 69, 71, 72, 95. Take two Instances: He cackles like a Hen, when he had laid a WORSE THING then an Egg, p. 47.

Again, because we said, God spoak once by Bala∣am's Ass, thereby proving that he did not alwayes speak by the Scriptures, he thus reflects, I wonder not that they leave the Teach∣ings of God by the Scriptures,* to attend on the Ministry of Asses, thereby cal∣ling us Asses, p. 27. Which, how Wit∣ty soever he thinks such sort of Sayings, to be sure, they are more Frothy and Irreligious, then becomes a Man professing Religion, much less writing of the Weightiest Points of it.

VII. Of his Vain Glory and Self-Praise.

At this he is excessive; So conceited is he of his own Abilities, and impatient after Praise (the greatest Disco∣very of Pride and Weakness that any Man can make) Page  427 which my Reader may find, p. 28, 32, 33, 34, 50, 52, 61, 63, 65, 84. I will give one Proof for all.

My Charge and Argument in this Chapter (sayes he) is such an Argument, and so proved by me, as a THOU∣SAND PENNS can never invalidate it, p. 34.

The truth of which, as also the Vanity of it, may be seen both in my Answer and Rejoynder; however he stops his Reader's Mouth, and counts him senseless and desperate that is not of the same Mind, p. 36.

VIII. Of Railing and Ill Names.

No Man pretends to dislike, yet no Man practises these ill-bred, as well as un-christian Courses more then J. Faldo, where he wants Reason he imposes an hard Name; and if he be rebukt, he calls it Railing, reflecting that upon us for reprehending it in him. If I call his Comparison base, that is so, and that he manages it ma∣litiously against us, he replies, that more gentile Rai∣ling may be learned under a Hedge, and that those Words are slovenly imposed UPON HIM; as if he were too great to be reproved, or licensed to rail without Con∣trole, at least against the Quakers; for if I tell him, he is unmannerly, he counts our own Practice a Dispen∣sation; inferring from our Dislike of vain and fruitless Complements, a Liberty to treat us with what unseemly Language pleased him best; This my Reader may see at large, if it please him to look into these Pages of our Adversary's Reply, p. 5, 8, 16, 20, 27, 29, 33, 35, 45, 49, 50, 52, 54, 58, 62, 63, 64, 69, 72, 73, 77, 82, 87, 91, 95.

But to omit whole Sentences, and yet to give some Instance more at large then by bare Figures, my Adver∣sary Page  428 hath liberally bestowed out of his great Store of ill Language these following Epithetes, as well upon our Religion and Friends, as my self for defending them.

That our Light is the second Anti∣christ,* the Quakers Idol, Pernicious Guide and Saviour, Fancyful Teach∣er; in fine, a sordid, sinful, corrupt and ridiculous Thing; and our Religion and Practice Blasphemy and Idolatry, p. 47, 85, 87. Our Friends (Quakers, so called) benighted with palpable Knavery and Impudence;* Absurd and Blasphemous Idiots; Out of the Knowledge and Wits also; Pro∣digiously wicked; Speak the amazing Delusions of Satan. And that I am a presumptuous and blind Accuser, a Sophi∣ster, an Hamam, an accursed Ham, a treacherous and wilful Deluder, a Mad-man, an Hangman, an infalli∣ble Stager, a Fool, an Ape, a Dunce, an impudent For∣ger, and what not, that his Rage and Folly can foam out, pag. 4, 53, 54, 59, 61, 63, 65, 90, 91, 95.

I desire my Reader would also take notice, that be∣sides his excessive ill-using of us, and ruputing our Re∣bukes for doing so, Railing (which shows the Beam to be in his own Eye, and that his Nature is as proud to re∣ject Reproof, as it is foul and rough to occasion it) he gave us the On-set; Had he not begun with us, we know not that ever we should have meddled with him; but having begun, and withal so miserably abused us by foul Charges, false Citations and vilifying Language, that it should be more unreasonable in us to censure him, then in him to deserve it, no impartial Man can ever think▪ What is John Faldo for a Man, of what Rank, what Quality, what eminent Office or Dignity in the World, Page  429 that we must be kickt by him up and down four or five Hundred Pages, for whatever he pleaseth to count us, & not be told, he wrongs us? Is the Quality of this diminu∣tive Priest so much, and the whole Body of the People, called Quakers, and that to stop him in his Career of Scoff, Jeer, Taunt, foul Names and Reflection is to deserve them? But over and above, that this shows his Disposition to be Imperious and Impatient, as well as Rude and Frothy, and therefore very inconsistent with his Pretences to Meekness and Good Manners, but most of all with his Reprehension of others in Cases less of∣fensive; it will neither confute my Arguments nor dam∣nifie my Person, which makes me the less solicitous of making any other Rejoynder. I should here bring in my Conclusion to this whole Discourse, but lest any may yet doubt of the Truth of these things, as belie∣ving me to have made an ill Use and partial Relation of them, I shall yet offer for further Confirmation of my Sense of the Man, and his Undertaking against us, this undeniable Evidence, to wit, that he hath dealt im∣perfectly and falsly with the World in his Account of our Writings, which he makes the Foundation on which every Charge is built, that he exhibits and ag∣gravates against us. I have here and there in my Book toucht already upon this great Failure; But I shall more particularly inform my Reader of it in this place.

Of Imperfect and False Citations.

Forasmuch as J. Faldo would have all People be∣lieve, that he hath charged the People, called Quakers, with nothing that their own Books do not clearly and Page  430 plentifully prove (insomuch, as he counts those that think not so, senseless and desperate) and that many who read him, may be ready to credit him, because they see Books, Names and Passages frequently cited, espe∣cially those who have not the Books by them, to exa∣mine how honestly he deals with us, I thought it re∣quisite to end this Book with this further Unanswerable Discovery of his Defective Foundation, that in many places we find Names without Book; Books without Parts, Chapters & Pages, yea, without Names; and Pag. without Number or Figure; many falsly cited; some added to, others diminished from in the beginning, middle or end of Sentences, thereby robbing them of their own Explanation, that he might the better fit them for his purpose. Take these few Instances.

I. Names without Books.
• G. Fox, Book 1. Part 1. pag. 47.
• G. Fox, 48.
• J. Nailor, 90.
• C. A. Part 2. pag. 7.
• W. Dewsbury, 11.
• C. A. 45.
• R. Farnsworth, 46.
• G. Fox jun. 83, 119.
• R. Farnsworth, 142.
• E. Burroughs, 143.

Thus far of Names without Book, which is not fair in any Adversary. Now of Books without Pages, and Pag. without number.

II. Books Without Parts, Chapters Pages.
• Morning Watch, Book 1. Part 1. pag. 37.
• Light out of Darkness, 37.
• Page  431Shield of Truth, Book 1. Part 1. pag. 45.
• Love to the Lost, 45.
• Life of E. B. 45.
• Epistle of W. Dewsbury, 47.
• Velata quaedam revelata, 53.
• Morning Watch, 92.
• Morning Watch, Part 2. pag. 19.
• W. P. Spir. of Truth, 32.
• Love to the Lost, 39.
• True Faith, 122.
• F. H. Testimony, 123.
• Great Myst. 124, 125.
• Velata quaedam revelata, 133.
• Great Myst. 142.
• Some Principles of the Elect People, 142.
• Great Myst. Vindic. pag. 86.

III. Books Falsly Cited.
• G. F's. Great Myst. Book 1. Part 1. pag. 41.
• W. S's Primmer, 44.
• Great Myst. 52.
• Great Myst. 57.
• Love to the Lost, 118.
• G. Fox Great Myst. Part 2. pag. 10.
• G. Fox Gr. Myst. 12
• J. Parnell Shield of Truth, 22, 23.
• W. Smith's Cat. 27.
• W. Smith's Prim. 37.
• Love to the Lost, 40.
• W. Smith's Prim. 42.
• W. Smith's Prim. Part 3. pag. 94.
• W. Smith's Prim. Vindic. pag. 6, 70.

Thus much at present of False Citation, which▪ Page  432 to say no more, makes any Book uncapable of being answered.

IV. Several Passages Clipt and Maim'd.
• J. St. Short Discovery, Book 1. Part 1. pag. 42.
• Short Discovery, 80.
• W. Smith's Prim. 88.
• J. N. Love to the Lost, 89.
• E. B. Answ. to Choice Experience, 89.
• J. Story Short Discovery, 89.
• W. Smith's Prim. 114.
• J. N. Love to the Lost, 120.
• J. N. Love to the Lost, Part 2. pag. 6.
• I. Penington's Quest. 19, 23.
• W. Smith's Cat. 26.
• W. Smith's Prim. 37.
• G. Fox Gr. Myst. 40.
• J. N. Love to the Lost, 43.
• W. Smith's Cat. 69.
• Love to the Lost, 103.

Reader, These are but a very few of what we could offer; for indeed there is scarcely one Passage that he hath not mangled on purpose to make it speak the bet∣ter on his behalf, which given at length would have cleared it self.

V. Certain Places more particularly Perver∣ted by Adding or Mis-applying.
• I. Penington's Question, Book 1. Part 1. pag. 41.
• E. B's Answ. to Choice Exper. 89.
• I. Peningt. Quest. 109.
• W. Smith's Morning Watch, 119
• W. Smith's Morning Watch, 126.
• Page  433 Love to the Lost, Book 1. Part 2. pag. 25.
• J. N. Love to the Lost, 27.
• W. Smith's Prim. 42.
• I. Peningt. Quest. 46, 47.
• W. Smith's Morning Watch, 48, 49.
• I. Peningt. Quest. 70, 71.
• I. Peningt. Quest. 81.
• I. Peningt. Quest. 126.
• I. P. Quest. 129.

These, Reader, are but some Hints I was willing to give thee of our Adversary's Disingenuous Carriage towards us, either in letting drop that which may be most material, at least might be more explanatory of our Friends Intentions, foisting in words wholely incon∣sistent with the Scope of our Passages, or mis-apply∣ing them in favour of his black Charges, all which may clearly be seen by a Comparison of his Books with our Friends Writings, a great part of which, I must confess, it will be difficult to procure, since to prove his Mis∣carriage in Citations, I have not been able to compass above the one half of the Books he names; but that carries this Woful Reflection with it, if his use of 15. Books in Thirty affords us so many gross Instances of his Unfair Dealing with us, what might we have expe∣cted upon our Examination of the rest? In the mean time we shall without leave suspect him, having so much Reason for it.

To compleat what I have done in this Particular, let me tell thee, Reader, that in his Comparison of us with the Papists, he sets down Twenty several Passages as our Doctrines and Opinions, not producing so much as one Person,* Book or Page to avouch them; a piece of Justice he de∣nies not to the Papists themselves at Page  435 what time he refuseth it to us, though not they, but we were the People against whom the Discourse was writ: which, though gross enough, yet nothing com∣pared with his Disingenuity at the end of his First Book,* where under the Pretence of fur∣nishing his Reader with a Key to under∣stand the Quakers Meanings by, he sets down no less then about two Hundred and Fifty Particu∣lars in our Name, without so much as the bare mention of one Author, Book or Page, to countenance his Attempt. Yet after all this he cannot bear to be told of his unfair Carriage, and his Unjust Dealing towards us; His Quality, or his Pride, is so great, it will not bear a Re∣prehension; I never met with a Man of so much False∣ness and Stomach together. He thinks it so great a Pu∣nishment to be told of his Miscarriages, that if we will not let him pass for a Faithful, Sober, Meek and Chri∣stian Author, however he hath proved himself the Contrary, we must expect all that his Scorn and Anger can cast upon us: But such Vindications of his Essayes will be Hand-writing enough against themselves, and their Author, who ought not to flatter himself after these great Evils, with the Hopes of Impunity; for such as he hath sown against us, such shall he reap at the Hand of God, the Righteous Judge of all, who will reward eve∣ry Man according to his Works. But I desire with all my Soul that God may show him Mercy, that Repen∣tance may yet over-take him, and this Iniquity be blot∣ted out before he departs this World, and is no more seen I would beseech him in the Love of God to fight no longer against the Truth, and for a Cause, his Con∣science (might it speak) would tell him, is not the only true God's, but the Honour and Interest of the God of this World, whom the formal Christian is lead and or∣dered Page  434 by, that is so sharp against us. Let him not be a∣fraid to take Shame for that which is shameful, lest vain Credit here, brings Sorrow hereafter. I cannot be o∣therwise perswaded, but that Reputation prevailed more with him then Conscience in this Controversie; he tugs so hard to prop the one, and there is so little savour of the other: God could never be in that Design, nor a∣midst those Thoughts, that were laid with so great Mi∣stake, and which have been vented with so much Fury. I must needs say, There was neither Truth to inform us, nor Charity to gain us: It stumbled the Weak, grie∣ved the Tender & offended the Peaceable among those Professions he pretended to vindicate, gratifying only such as are of a Litigious and Contentious Nature, whose unreasonable Heat it had been his Duty rather to abate by Sweet Perswasion and a meek Example. I have this Comfort in my Conclusion of this Controversie, that I most heartily forgive him all the Injustice and Vnkindness he hath shown, at least so far as I am therein concerned, and that I think is more then any Man; And with the same Love that God hath loved me, I do with all my Soul fervently wish his Solid & Vnfeigned Repentance, that he may receive the Love and Mercies of God in the Remission of his Sins, and Reconciliation of him by the Power and Spirit of Jesus Christ our Lord, that he may kno• the Excellency and Glory of the Truth in the inward p••ts, and what are those good things, no Carnal Eye, Ear, or Heart hath ever seen, heard or understood, that God hath laid up for them that truly fear him, and which he daily reveals unto all such by his Eternal Spirit.