comes to the Father but by him In the same Way and by the same Rule viz. the Spirit in and by which they walked who had not the Scriptures walked they who gave forth the Scriptures not only before they gave forth the Scriptures but afterwards in the same Way and by the same Rule have they walked do and shall they walk who have come do or shall come to live the Life the Scriptures declare of and not one of these who lives the Life the Scriptures testifie of make the Scriptures void as J. C. falsly suggesteth who thereby hath manifested his Ignorance both of the Scriptures and of the Power of God being one of those unlearned who wrests the Scriptures to their own Destruction 2 Pet. 3.16 And for his saying The Scriptures were proved the Rule it is false For the Spirit was proved the Rule and yet the Scriptures not made void J. C. in page 10 11. to prove W. P. and R. H. confute themselves and so saith he down goes the whole Body of Quakerism affirms That Saving and Historical Faith are not two Faiths but one entire saving Faith Historical and Saving Faith are not opposite where-ever there is Saving Faith there is Historical and the Rule is one and the same There is the same Law and Rule to wicked Men as to godly Men the same Scripture which breeds Historical Faith breedeth Saving Faith but neither one nor the other without the Spirit of God Reply Now if this Tale he true that Historical Faith and Saving Faith are not two Faiths nor opposite but one Faith and that upon this point Down must go the whole Body of Quakerism Then I argue thus He that hath Historical Faith hath Saving Faith if they be one as J. C. says they are and not opposite then there is no difference betwixt a Dead Faith and a Living Faith a Faith without Works and a Faith that hath Works J. C. saith They are not two nor opposite where-ever saith he there is Saving Faith there is Historical and the Rule is one and the same Is it not as broad as long where-ever then there is Historical Faith there is Saving Faith for saith J. C. They are not two Faiths nor opposite but one Faith and the Rule is one and the same But doth not this contradict the Scripture and give the Apostle James the Lye Who saith Thou believest that there is one God thou dost well the Devils also believe and tremble But wilt thou know O vain Man that Faith without Works is dead James 2.19 20. What saith J. C Historical Faith and Saving Faith are not two Faiths nor opposite but one Faith What is this but to say the Faith of vain and wicked Men and the Belief of Devils and the Faith of God's Elect are not opposite not two Faiths but one Faith J. C's assertion plainly holds forth this Doctrine That there is no difference nor opposition between Historical Faith and Saving Faith Faith without Works and Faith which hath Works Dead Faith and living Faith the Faith of Wicked Men and the Faith of God's Elect. I will not say J. C. is a Ranter in Practice But let the Reader judge whether J. C. be not a Ranter in Principle For J. C. cannot deny but that Devils and wicked Men believe there is a God and that the belief of Devils and wicked Men is not saving and that wicked Men whose Faith is not saving but vain believe the History of the Scriptures Now whether the historical Faith of vain and wicked Men and the saving Faith of God's Elect be not opposite be not two Faiths but one entire saving Faith let Truth in all People judge Likewise observe how grosly J. C. contradicts himself for he says Neither the one nor the other doth the Scriptures breed without the Spirit of God If they be one and another they are two if they be two J. C. gives himself the Lye who before said They were not two but one and he makes God's Spirit the Author of them both And again he saith The Spirit in both concurreth and maketh use of the Scriptures in this he concludes them to be two for J. C. saith In both that is in both Faiths Historical and Saving Again J. C. saith Saving and Historical Faith are not two Faiths are not opposite Now the Verb are is plural and speaks of more then one So all along though J. C. deny them to be two he concludes them to be two Faiths and wofully contradicts himself and instead of throwing down the whole Body of Quakerism is sadly confounded Historical Faith is one thing the Drunkard Lyar Whoremonger Deceiver may have it or he that hath made shipwrack of that Faith which is saving and of a good Conscience may yet have historical Faith that is he may acknowledge there is a God But Saving Faith is another thing this Faith all Men have not 2 Thess 3.2 but God visits all with his Spirit and Power in order to give saving Faith but many resist the Visitation of God and perish in their Gain saying the Destruction of all such is of themselves and the Lord God is Clear Of historical Faith the History may be a Rule but of saving Faith the Mystery is a Rule The Spirit gives saving Faith and the Spirit is the Rule of it and this will stand over the Head of J. C. and his Ranting Principle And in his bold attempt he hath neither hurt W. P. nor R. H. nor the Quakers but has manifested his Distraction and given himself the Down-fall and his Confusion is laid open that the Reader if unprejudiced may see what an Unskilful Confounded Babylonish Builder J. C. is J. C. saith pag. 15. The Quakers prefer their own Writings above the Scriptures and call their own Writings by this Title The Word of God This was another thing asserted by J. C. at the Dispute to prove the Quakers Religion against the Scriptures Reply I answered at the Dispute and again say The Charge is false the Quakers do not prefer their Writings above the Scriptures of Truth nor call them The Word of God neither did any place in their Books which he read and were owned nor Quotation which he hath given in his Relation prove any such thing I owned and we own and dearly esteem the Scriptures of Truth Friendly Reader This false and malicious Charge of John Cheyney's is lately clearly answered by William Gibson in his before-mentioned Book entituled The Life of God which is the Light and Salvation of Men Exalted which Answer take as followeth By which thou mayest see clearly that the People called Quakers do not prefer their own Writings above the Scriptures Concerning the Holy Scriptures or Bible and concerning the Quakers Books JOhn Cheney in thy 8th and 9th page of thy Premonition to thy Sermons of Hypocrisie thou chargest the People called Quakers That they esteem their Books and Writings to be of Equal Authority with the Scriptures or Bible Answ We truly and dearly own the Scriptures or Book called the Bible but the words contained
in that Book are not all of equal Authority one with another See thy own Testimony concerning the Scriptures or Bible which is as followeth The Scriptures are not God Christ nor the Spirit but Laws and Doctrines Histories and Reports given by the Inspiration of God I say The words which God spake unto Man saying Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Were and Are of greater Authority than those words which as History or Relation declare of the Wars and Battels of the Jews and other such Historical Matters and of greater Authority to and among Christians than those words that related to Circumcision the Blood of Bulls Goats and Rams and the Ashes of an Heifer c. these being Shadows and to pass away And the words of Christ who said to his Disciples I am the Vine ye are the Branches as the Branches cannot bring forth Fruit except they abide in the Vine no more can ye except ye abide in me And without me ye can do nothing My Flesh is Meat indeed and my Blood is Drink indeed Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you These words are of greater Authority than the Relation or Histories of the Apostles outward Travel by Sea or Land and they are of greater Authority than those words that speak of Paul's Cloak that he left at Troas mentioned in 2 Tim. 4.13 and all other such Historical Matters The People called Quakers do prefer and esteem the Book called the Bible or Holy Scriptures above any outward Writing or Book extant upon the Earth because of the Verity and Plenty of deep heavenly Sayings uttered by God unto Moses and the Prophets through the several Ages of the World and particularly and eminently through the heavenly Man Christ Jesus who was anointed with the Oyl of Gladness above his Fellows and filled with the Spirit without measure Nevertheless we do affirm that the Spirit of God in this Age hath moved several of us to write Books which have been Instrumental in his Hand for Good unto many with respect to their Immortal Souls God the Holy One changeth not neither is he to be limited and all our Books and Writings are not of equal Authority one with another some treat of our inward Experience of the Work of God in which are contained words that do direct Man and Woman to the Manifestation of the Spirit of God which is given them to profit withal to the Grace of God which brings Salvation to the Light wherewith Christ lighteth every one that comes into the World Some others of our Books do treat of our Sufferings and outward Exercises c. which though all of them be true yet some are of greater weight than others And Destruction comes upon People because they do not believe in and obey the Light Grace and Spirit of God which he hath given them to lead them out of Sin into all Truth Those who read our Writings without Prejudice may receive Good thereby as by Instruments which God makes use of and such who do so they will return the Glory to God as we do And those who read our Books in Envy and Malice the Murdering Spirit blinds their Minds and God doth condemn such And for J. C's saying He proved by Arguments the Scriptures rightly to be called by this Title The word of God Here the Reader hath no more but his say so which I deny to be any proof at all neither did he prove it but in this also is a Lyar. J. C. saith The Quakers acknowledge the Scriptures to be the Words of God by their own Confession every Scripture Word is God's Word Reply This is a dark Consequence J. C. hath drawn Though we own God's Words in the Scriptures to be his Words yet this doth not follow that we own every word in the Scripture to be God's Word For in the Scriptures there are words of the Serpent who is called the Devil and Satan words of wicked Men as well as God's words and words of good Men And hath not J. Cheyney here manifested his Falshood Let the Reader judge J. C. further saith R. H. in the Dispute denyed all Scripture to be given by Inspiration of God and would read the words 2 Tim. 3.16 All Scripture given by Inspiration of God is profitable leaving out Is c. Reply J. C. himself grants the word is not to be expressed in the Original Text but that the Original Text is read thus All Scripture given by Inspiration of God c. the word is not being expressed why then should R. H. be blamed for reading it according to the Original Text which was before the English Copy or Translation Yet there is extant some old English Bibles in which this Scripture is thus read All Scripture given by Inspiration of God is profitable c. And the word is and also the Conjunction and about which J. C. quarrels so much are left out But it seems J. C. will rather skirmish with his own Shadow than have nothing to do For what he grants to be true R. H. must if he can reach it be stigmatized as some Blasphemer But this way of skirmishing will never hurt R. H. nor stain his Reputation amongst good Men. R. H. acknowledged and doth acknowledge All Scripture given by Inspiration of God to be profitable c. But J. C. is Angry with him because he will not say All Scripture is given by Inspiration of God though he grants the word is not to be expressed in the Original Text therefore R. H's Reading is true And that all Scripture which is as much as to say All Writing is given by Inspiration of God I think J. C. himself If considerate will not assert for All Writing contains or comprehends every Writing that is written not only in the Scriptures of Truth the Books of the Prophets Evangelists the Epistles of the Apostles and other Writings of Truth extant but all other Writings extant of what matter or subject soever they treat If J. Chayney grants this that all Writing viz. all Books of what nature or kind soever that are written printed and published to the World are not given by Inspiration of God as sure he will then he grants all Scripture is not given by Inspiration of God for All Scripture comprehends all Writing and all Writing includes all Books that are written and all Books that are written are not profitable to the Man of God for Doctrine c. Then he must needs grant the Apostles Meaning was according to the Original Text with which the old English Bibles agree to wit All Scripture given by Inspiration of God is profitable c. This sense the Original Text will bear without any wrong to the Truth or the Apostle who spoke it forth To this the Apostle
which is kindled against you because of these things and you perish not in his hot Displeasure And Friends You who are Called and Chosen and Faithful for a Remnant of such I know there is amongst you who keep your Garments unspotted of the World answering the Pure in all Dwell you in the Feeling of the weighty Life which hath seasoned you that in it you may Read me Feel me and Embrace me in the Arm of my Father's Love even as you are Read Felt and Embraced that tho' outwardly separated yet in that Inseparable Bond of Unity in which we are One and our place One even with the Son to behold his Glory we may lie down together and Solace our selves together in the Overcoming of our Father's Love whose Care is over us and whose Love flows towards us To whom be Glory for Ever and Ever Your Brother in true Love R. Haydock Lancaster-Castle the 2d of the 8th Month 1674. THE SKIRMISHER CONFOUNDED Being a Collection of several Passages taken out of some Books of John Cheyney's who stiles himself The Author of the Skirmish upon Quakerism In which is the Baseness Wickedness Contradictions Lyes Hypocrisie Unbelief Confusion and Blasphemy of that Skirmishing Priest Discovered and He Laid Open to the View of every one who shall read with a Single Eye Collected by a Friend to the Truth and a Well-wisher to the Souls of all People ROGER HAYDOCK Isa 54.17 No Weapon that is formed against thee shall prosper and every Tongue that shall rise up in judgment against thee thou shalt condemn This is the Heritage of the Servants of the Lord and their Righteousness is of me saith the Lord. Psalm 7.15 He made a Pit and digged it and is fallen into the Ditch which he made London Printed and Sold by T. Sowle 1699. THE SKIRMISHER Confounded c. JOhn Cheyney in his Book entituled A Call to Prayer c. in the Preface to the Reader saith thus I would be loth to fasten any Error upon any Person which I can perceive him not to hold and I would Candidly Interpret all Words so far as I can with Conscience and Justice to the Truth The next Page of the same Preface to the Reader thus I do not know 〈◊〉 by their Opinion of the Light within Devils and Damned Souls may be saved In his Book entituled The Skirmish c. p. 4. Penn 's Position doth justifie the Irish Rebellion the French Massacre the Marian Persecution the Ten Persecutions of the Primitive Churches the Gun-Powder Treason P. 13. of the same Book I would be glad to make the best I can of your Position Auimadversion Can there be greater Baseness than under pretence of Candor to be thus Absurd Is it not great wickedness in this Skirmisher to make such Ungodly Consequences of so Harmless a Position and yet afterwards say He would be glad to make the best he can of it Here followeth the PRIEST's Contradictions John Cheyney The Skirmisher against OR fighting John Cheyney Himself Assertion 1. CAll to Prayer p. 117. I dar◠say let the Light within alone and say nothing to it and it shall never move any Quaker or ungodly Soul to pray till Death or the Flames of Hell shall awake them 2. P. 119. A Quaker or any other may live a secure Flesh-pleasing Life all his Days and never have one effectual Motion to Prayer if he be ruled by the Light within 3. P. 119. The Quakers could hardly devise a more sin-pleasing Doctrine than never to pray without a Motion from the Light within 4. P. 109. Their grand Principle of the Light within is not consistent with Right Prayer 5. P. 76. The Spirit of God is a Spirit of Supplication he commands and moves to Prayer p. 20. The Spirit doth intercede in us we could do nothing without the special Help of God's Spirit without the special Help of God's Spirit we can do no Spiritual Work 6. Quakerism Subverted p. 18. The Light within tells me there is a God 7. Skirmish p. 13. The Light within which should be Man's Guide takes part with the Flesh and Satan against God 8. Call to Pray p. 111. They are no People of Prayer and make no use of Prayer P. 101. A Prayerless People of a Prayerless Religion Prayerless Pretenders to Holiness 9. Skirmish p. 13. If the Scriptures go farewell God and Christ and Heaven and all Law and Rule 10. O Lord thou know'st that I am what I profess my self to be Thy Servant sincere and upright John Cheyney Contradiction 1. CAll to Prayer p. 119. For though the Light may move yet it will be but a weak Motion and the Motion of the Darkness or Fleshly Part will overcome 2. P. 119. That which should Move them to Prayer the Light within is over-powered by the Darkness 3. P. 118. I 'll tell thee what keeps me from Prayer when my Conscience and the Light within moves me to Prayer my Sloth and Laziness my Deadness want of Life and Hunger and Spirit in my Soul 4. P. 3 4. Right Prayer is not meer Words nor a meer Work of Nature nor bare Humane Industry and Striving without the special Grace and Concurrence of God 5. P. 115. Their great Assertion that Prayer is not to be done without the Motion of the Light within some have confessed they never Prayed without the Motion from the Spirit of God P. 98. You need no Motion of the Spirit to tell you when to feed and cloath your Bodies but you need a Motion from the Spirit to put you upon to dress and feed your Souls 6. P. 101. Trust not that blind deceitful Guide within you the Light within you left it lead you into Everlasting Darkness 7. P. 61. When God and Conscience have called to this Duty a lazy carcarnal self 〈…〉 Mind has kept us away 8. P. 114. If Report be true when they do Pray for I have heard and believe that sometimes they Pray 9. P. 62. Must a hungry Man need a Scripture to tell him how often he must Eat No more doth a hungry Soul need a Scripture to tell him how often he must Pray Besides these Contradictions out of his Books I shall add one more out of two Manuscripts written with his own Hand which I think he will not deny and I am certain in this he hath no cause to blame the Printer as sometime he did but if he denies it I can both produce and prove it 10. Given forth by a weak Believing Christian and Disobedient Servant of Christ John Cheyney I shall here set down some of his Confessions to the Light Grace and Spirit of God and then discover his Lyes c. Pag. 120. THE Light then prevails Habitually and there is a kind of continual Exercise of the Soul by Internal Prayer Pag. 122. The Soul and Heart of Prayer is within seen to God Pag. 4. There is a great deal of Praying outwardly which is not right and sincere Praying outwardly Balling
and Canting Pag. 90. He that turneth away his Ear from hearing the Law even his Prayer shall be Abomination R. H. queries Is not the Law Light And where is this Law and the Ear also that should be turned to it witho◠〈…〉 or within Man Pag. 7. All right Prayer must be in the Name of the Lord Jesus Christ The bare naming of Christ is not enough Pag. 12. Whilst there is Grace in the Soul there will be a Root of Prayer Pag. 28. What is God to me if I have no Life or Spirit in me wherewith to seek him and apply my self to him R. H. queries Whether all Men have not need of Life on Spirit in them as well as Priest Cheyney wherewith to seek God and apply themselves to God And if so Why â—oes this Priest tâ—l the People The Quakers mangle God and Christ and cut them in pieces because they say God hath given People a Measure of Life Light and Spirit wherewith they may seek after and apply themselves to God Pag. 20. The Spirit doth interoede in us by a kind of a continual restless Motion and Importunity towards God Pag. 57. Wicked Poople were it not to still their Consciences they would not pray that little which they do R. H. queries Doth not the Light in the Conscience move them to Pray Is it as a drunken negligent Coach-Man Or rather Doth it not do its Office truly and is clear of the Priest's wicked Charge Hear him farther Pag. 84. This is the Language and Practice of Worldliness Stand by God stand by Christ and Eternal Life cense Conscience away Spirit let my Soul sink R. H. Sure God and Christ the Light and Spirit are not to be blamed since they are bidden Stand by and are turned from before the Soul can sink But what a Strait doth this bring the Skirmisher into who in his Book entituled Quakerism Subverted p. 31. tells us If the Light be blameless or in effect he saith for his words admit of the Consequence If there be any thing in Man though of God and not of Man that is Innocent and Blameless before God then the Quakers are in the Right and all that he hath writ as also his Skirmish must fall to the Ground and he must acknowledge himself to be utterly defeated and to have lost the Day Now that there is something of God in Man he also grants p. 28. of the same Book in these words There is something of God something of Satan Flesh and Spirit Light and Darkness Now to the Conscience of the 〈…〉 in the sight of God do I leave it 〈…〉 Judgment may be given betwixt the Skirmisher and the Quakers whether the Skirmisher be not utterly Routed Hear him farther Call to Prayer p. 103. So dangerous is it to resist the Spirit of the Lord and to imprison the Truth in Vnrighteousness and to go about to salve an Vlcerous Conscience by false Cures they may serve for a while but the day is at Hand when God will search in all R. H. The Priest grants the Spirit of the Lord may be resisted and the Truth in Unrighteousness imprisoned Now I query Whether this Resisting the Spirit and Imprisoning the Truth be within Man or without him Pag. 41. A Gracious Man saith the Priest may silently Worship God and Speak to God and so as none may hear but himself and yet be most fervent in Prayer And yet this Priest scoffingly saith p. 101 102. How many dumb and silent Meetings have you without either Prayer or Preaching P. 19. Men may give us Words and Forms to use but they cannot give us the Spirit of Grace and Supplication P. 17. 〈…〉 â—ows how to pray to God further than God shall teach and enable him R. H. querieth Whether it be not safe for all then to feel God's Spirit with them to teach them in Prayer Hear what the Priest himself saith Pag. 21. When the Spirit of the Lord is from Man he can do nothing Prayer sticks in his Mouth like Choak-Cheese Thus much by the Priest in Honour of the Light Grace and Spirit of God in Prayer I shall here add some of the Priest's Lyes and so proceed Pag. 122. The Quakers declare themselves to be Hypocrites Pag. 50. Christ answers Get you gone away with you to wit the five foolish Virgins ye are Workers of Iniquity I never knew you Pag. 140. I am passed through the Red-Sea Egypt is behind me I am escaped out of Sodom I am from under the Bondage of spiritual Pharaoh the Devil who once was my Father and Master Skirmish p. 2. The Quakers Profâ— build their Religion and Hopes upon the Scriptures Call to Prayer p. 15. God hears wicked Men in their distress and grants them many good things in answer to their Prayers Answ This contradicteth the Scripture If I said David regard Iniquity in my Heart the Lord will not hear me Psalm 66.18 Besides these there are many other forged Lyes in his Books which for Brevity sake I pass by at this time He tells the World p. 115. That he hath discoursed with some Quakers who have confessed to him that they never Pray without a Motion from God's Spirit R. H. queries Why should they pray without God's Spirit J. C. himself confesseth elsewhere as I have hinted before That nothing can be done in Prayer without the special Help of God's Spirit yet he blames the Quakers for refusing to Pray without the Spirit move them But had they not better do so than go before or without the Spirit and have their Prayer stick in their Mouths like Choak-Cheese as said John Cheyney before But in this I have reason to suspect Forgery That 〈◊〉 Quakers should confess to him They in many Years have not had a Motion to Prayer Now if his Tale be true let him give us the Names of such if it be false let his Iniquity stop his Mouth and let Shame come over him But to proceed Call to Prayer p. 42. God is a Spirit and he requires Spirit in every Performance and nothing but the Life and Spirit and Zeal and Fervency in all our Duties and Services will please him Mal. 1. and last Cursed be the Deceiver which hath a Male in his Flock and voweth and sacrificeth unto God a corrupt thing R. H. Well enough for the Downfal of this Skirmisher The Priest confesseth he hath a Male asserts God requireth nothing else neither will he be pleased with any thing else but Spirit Life Zeal and Fervency He grants That the Deceiver who hath a Male may sacrifice to God a corrupt thing to wit A Cold Distracted Lifeless Dead Prayer and such Prayers Offerings and Sacrifices are Abomination to God no more pleasing to him than was the cutting off of a Dog's Neck or offering Swines Blood and unto such Deceivers the Curse is due Now how near this Priest 〈◊〉 Prayers are thereunto read in his own Words published to the World which need little Animadversion
examined J. C's Relation In this particular the substance whereof is The Quakers do hold Man's Soul to be God and that they had nothing they could object but only that Fox doth not expressly say The Soul is God As to the first the Impartial Reader may plainly see it is a false Accusation And as to the second It is a Lye which Lye doth stand deservedly upon J. C. who either was so buste pondering upon 〈◊〉 Notes and gathering up his Papers 〈…〉 he minded not what was said or 〈…〉 not that any more was spoken but what 〈◊〉 relates a thing scarce possible in a Drâ—â—utant if he was not distracted or else it is wilful Ignorance and desperate Wickedness in him to say Having nothing else that they could object c But he that is so impudent as not only to play the Hypocrite and Dissemble with God and utter Untruths unto him but publish it to the World as in his Book Call to Praâ— p. 141. I may not question but such a Man hath impudence enough to Lye against the Quakers and publish his Lyes to the World But God will judge the Lying Tongue Friendly Reader As for John Cheyney's Cavil against G. F. concerning the Soul it is already lately and soundly Answered by William Gibson in his Book entituled The Life of God which is the Light and Salvation of Men exalted which Answer take as followeth for thy further satisfaction It is judged meet to give thee the Advantage of seeing it here because when this Book comes to thy hand it may be thou may'st not have the opportunity of seeing his Concerning the Soul of Man JOhn Cheyney thou quarrellest at G. Fox's words where he saith something concerning the Soul in his Book entituled Great Mystery thou and some others of thy quarrelling Brethren would insinuate as tho' he did hold or affirm That the Soul is God but who reads his Treatise in the said Book upon that subject without Prejudice in the Fear and Love of God such may see that he distinguisheth plainly between Christ God and the Soul of Man see Great Mystery p. 91. where G. F. hath these words viz. The Soul being in the Death in Transgression so Man's spirit there is not sanctified And the Soul is in Death Again in the same Page after he hath uttered many words in answer to the Priest about the Soul he hath these words viz. So the living of the Soul and the Spirit sanctified that diligent hearkening is come to where the Counsel of God is stood in his Voice heard his Hand felt that the Soul is come up in that which comes from him from God that is Living and Immortal and gives a Creature its feeling and sensibleness through things and so the Covenant of God comes to be received wherein the Soul lives In the same Page he hath these words viz. Now where the Light is hated that of God within transgressed that doth pertain to the righteous Law of God and answers it there the spirit of Man is not sanctified and Man's understanding darkned the Higher Power is denied the Soul comes into Death transgressing of the Law is known the Witness buried which should guide the Mind whereby the Soul should live in the diligent Hearkening thereby comes Man to be defiled and his Spirit and Body and Mind whereby he glorifies Not God in his Body and Soul and Spirit Again in the same Page thus And every one that cometh into the World having a Light from Christ the Second Adam the Bishop of their Souls Christ the Power of God Again in the same Page thus So every Man that cometh in the World having a Light from Christ Jesus the Way out of the Fall the Second Adam Receiving the Light they receive their Redemption and Sanctification whereby their Spirits Bodies and Souls are sanctified J. C. Here G. F. speaks of the Soul of Man in several States and Conditions first in Death and Transgression It is very certain that G. F. doth not believe That God ever was or can be in Transgression And therefore it is certain that when he speaks of the Soul 's being in Transgression that therefore he doth not mean or intend that God's Essence or Being in any measure is in Transgression or ever can be to Again He speaks of the Living of the Soul and the Spirit Sanctified and saith That a ligent Hearkening is come to where the Counsel of God is stood in his Voice heard his Handâ—felt that the Soul comes up into where the Soul lives Note J. C. here he speaks of the Souls Living and of its Hearkening It is evident here That G. F. doth not mean â—nd or believe that God should hearken unto himself or that by not hearkening to himself that he should come into Transgression and Death or that by hearkening he should be Redeemed or Sanctified for G. F. 〈◊〉 that God is unchangeably 〈…〉 â—â—hout any Variation or Mutabilit◠〈…〉 G. F. speaks of receiving God's Counsel and standing in it by which the Soul comes to live Now it is certain that G. F. believes not that God could possibly go on act against his own Counsel and so come into Transgression and Death but it is 〈◊〉 that G. F. believes that when God's Counsel is not stood in by Many who was made a Living Soul that then he 〈◊〉 into Transgression and his Soul comes into Death and this was fulfilled in the first Adam who was made a Living Soul by his going out of the Counsel of God he became a Transgressor and his Soul was brought into Death thereby But as the Apostle saith The Second Adam has made Spirit which Second Adam is Christ the Promised Seed which bruiseth the Held of him that first led Man out of the Counsel of God whereby his Soul was brought into Death who believes in Him who lighteth every one that cometh into the World he raiseth the Soul out of Death being the Captain of its Salvation and the Bishop of it Again Soul being taken for Life as sometimes it is God is the Life of Lives or great Original Soul of Souls being that One Infinite Being by which all other Beings in the beginning of the Creation were brought forth and by whose Word Life and Power they eâ—ift and are upheld And G. F. speaking in answer to the Priests about the Soul saith God breathed into Man the Breath of Life and He became a living Soul for that which came out from God was the cause that Man became alive A Living Soul Upon the afore-cited words in Genesis G. F. p. 68. querieth of the Priest thus And is not this of God And God who bath all Souls in his Hand here and in this latter sense it doth appear that G. F. takes that word Soul for Life or that Breath by which Man lived or was made a living Soul and the Breath of Life by which Man lived or became a living Soul Is of God thus G. F. and the Quakers
is resisting the Holy Ghost Holy Spirit as they did called a Sect and no doubt but the Apostles were accounted Sect-Masters by J. C.'s Predecessors as well as R. H. is stilled a Sect-Master by him for the Truth 's sake which prospers and prevails R. H. can bear it and J. C. hath discovered Himself and manifested his Folly But perhaps he thinks whatever he says or writes whether Slander Lye or Scoff his Coat will bear him out but if so his thoughts will deceive him for there are many will not so take things upon trust neither from him nor any of his Brethren either because of their Black Coat or White Coat but him will reprehend and judge for his Slanders Lyes and Scoffing Sure I may say a lying spirit hath entered him and acts him and it is against that spirit my controversie is I have Love and Good will to the Creature for the Scriptures were that day owned by us in their place as they have ever been by us since we were a People to God's Praise J. C. had Will enough to have proved all he hath said but he wanted Power Truth being stronger than all Neither had he so much Skill as Baseness nor Honesty as Impudence He laboured by indirect means to accomplish his wicked End but fell short and instead of Glory reaped Shame And why may I not use his own Expression published to the World only instead of the word Foes put in Opponent and say In this J. C. came poorly off as when he prayed his Opponent being too hard for him There were several that Day his Baseness and Wickedness being discovered and laid open cried against him and one called aloud unto him and openly asserted J. C. to be a Lyar and offered to prove it to his Face and said He was No Quaker But when J. C. had produced the Baptist's Book which he would have made the People to have believed was one of our Books out of which he brought a Quotation I asked to see the Book he refused I pressed again to see it not so much questioning the Book as that he had wronged the words in reading them he again refused I promised if he would let me have our Friend 's Bood to read the Quotation my self I would do the like for him with any Book I produced if requested when he saw I would not be satisfied but pressed still to see the Book then he confessed It was the Baptists Book and impudently asserted the Quotation was right and that they had truly stated our Friends Assertion But his dis-ingenuity thereby appear'd he being laid open and many saw him baffled in his Undertaking He also gave other Forged Quotations which he would have had the People believe were our Friends Assertions yet all would not avail to prove the Quakers Religion was against the Scriptures A Second Branch of the afore-cited Charge which in order to prove he asserted That the Quakers made the Scriptures useless and utterly void alledging That if the Scriptures were not the Rule of Faith they were useless and utterly void quoting the Second of Timothy 3.16 To which I replied I deny the Quakers do make void the Scriptures but that they own them I affirm and that they are profitable to the Man of god But there is no Man of God without God's Spirit it is the Spirit of God that makes a Man of God and it is the Spirit of God which was the Rule to the Man of God before the Scriptures were written and that which was the Rule to the Man of God is the Rule to the Man of God that which gives Faith is the Rule of Faith and that is the Spirit of God which gave Faith and was the Rule of Faith before the Scriptures were written Yet this makes not the Scriptures useless for the Man of God who walks according to this Rule the Spirit lives the Life the Scriptures declare of And to such a Man the Scriptures are profitable though he cannot set the Scriptures above the Spirit which gave them forth yet owning them in their place hath a more real esteem for the Scriptures than that Man who cries them up for his Rule yet walks contrary thereunto and short of the Life the Scriptures testifie of John Cheyney saith in the same Page R. H. would not say that the Scriptures were no Rule at all But he affirmed that they were not the Rule Reply This grant of J. C's proveth I did not make the Scriptures useless and void I asserted as before That the Spirit is the Rule of Doctrinal Saving Faith for that which is more universal than the Scriptures which was the Rule of Faith before and ever since the Scriptures were written to wit of saving Faith is the Spirit which gave Faith and ruled it and gives Faith and rules it for what it was it is and what it is it will for ever remain because unchangeable And I further add That that which the Saints walked in was their Rule and that was the Spirit Gal. 5.16 Walk in the Spirit c. Yet is not the Scriptures made void but fulfilled This is but a false Suggestion of J. C. That Scriptures are either the Rule or useless for he that walks in Spirit comes in measure to know the Scriptures fulfilled It is the Spirit of God which gives saving Knowledge and that which gives saving Knowledge is the saving Rule One to all God's People throughout all Ages of the World since Adam was created his Rule before he fell his Rule as he came up again in the same Life from which he fell Enoch's Rule in which he walked with God before the Scriptures were written the Prophets Rule who spake forth Scriptures by God's Spirit who were Prophets before the Scriptures they spoke forth by God's Spirit were written the Evangelists Rule who set forth a Declaration of those things which were most surely believed amongst them having had perfect understanding of all things from the very first Luke 1.1 3. Mark they had perfect understanding of all things they writ before they writ them the Apostles Rule who were Apostles before their Epistles were written the Rule of all the Holy Men of God since the Apostles days for there is no Holy Man of God without God's Spirit He that hath not the Spirit of God is none of his Rom. 8.9 He that hath the Spirit is to walk in it Gal. 5.16 25. He that walks in the Spirit it is his Rule he asketh Counsel of God as by Vrim and Thummim hath an answer from God takes Counsel of God and is covered with a Covering of God's Spirit such have comfort in reading the Scriptures being come in measure to the fulfilling of them in measure witnessing what their Elder Brethren the Prophets and Apostles declared of their Experiences as they did tread in their Foot-steps for One is the Way for the Righteous in all Ages Christ the Way the Truth and the Life John 14.6 No Man
many of the seven Charges in his recited Paper of Charge he assayed to prove which were only two the other five he makes no mention of in his Relation neither at that time would he assay the Proof thereof though he had promised to prove every one of them But he vainly supposing my Charge against him viz. That he was a Lyar and a Deceiver could not be proved he was very urgent with me to prove my Charge against him and vehemently called out for proof thereof and would not assay further to prove the remaining part of his Charges before I had proved my Charge I hearing this the Zeal of the Lord being upon me it was in my Heart forthwith to prove my Charge against him which I did to the full as in the further Examination of the remaining part of his Relation I shall clearly manifest J. C. in pag. 16 saith All that ever he had to say was from a Passage or two in my Book of Quakerism Subverted and a few words in my Book of Prayer pag. 141. Reply This is a notorious Lye and he that publisheth it is a notorious Lyar for before I had produced either of his Books we had discoursed some Hours and gone through what I have already examined of the Dispute in which no Man of Candor can possibly judge but that I spoke something in Defence of the Truth the Quakers and their Religion in order to clear them and prove J. C. a Lyar. J. C. himself in Contradiction to himself in his Relation confesseth I said something and something of what I said he hath written which gives himself the Lye and likewise something that he saith I said which I am sure I never spoke as I have cleared before all which was before his Books were brought forth And yet he is not ashamed to say All that ever I had to say was from some Passages in his Books Sure if a Catalogue of this Man's Lyes and Slanders were taken I am satisfied from my own Observation of his Books and Papers they would fill up some Sheets of Paper for many Pages in his Pamphlets are stuffed with them I know J. C. was much concerned whilst I was speaking in looking up his Notes and receiving Papers from the Hands of some one or other of his Abettors and it was observed by many that he took little notice of what I said or replyed little directly to it but disputed by his Notes and when his Notes were gone through he had done Yet sure if he heeded not he could do no less than hear that I spoke something before his Books were produced though not in favour to his Cause therefore I have ground to believe that what he heard and took notice of he hath wilfully omitted to relate But to the Passages in his Books J. C. relates That in his Book Quakerism subverted he saith If the Light within be altogether blameless the Quakers are in the right And else-where in the same Book There is something of God in every Man and something of Satan and the Flesh But saith he if by something of God he thinks I mean a Measure or Part of God's Essence or Being I renounce any such Exposition as Blasphemy Reply 'T is right J. C. saith in pag. 31. of his Book entituled Quakerism subverted If this be true that the Light within by the Quakers owned promoted and asserted to be the Life of God and by J. C. no where confuted which is the Light of Men John 1.4 with which every Man is enlightned as J. C. hath asserted pag. 21. of the same Book be utterly blameless the Quakers are in the right and all that he hath written against them falls to the Ground and he will confess himself utterly defeated and to have lost the Day And in p. 27 28. of the same Book he saith In every Man there is something of God something of Satan Flesh and Spirit Light and Darkness Mark Reader J. C. hath not confuted our Assertion That the Life of God is the Light of Men c. but hath affirmed That the Light within is the Light wherewith Jesus Christ the true Light enlightneth every Man that cometh into the World pag. 21. as aforesaid which Light within he saith is something of God Spirit Light Now God is a Spirit John 4.24 God is Light 1 John 1.5 Observe he doth not say something of God's or that may be called his but something of God Light Spirit which something of God being Light and Spirit must it not needs be something of God's Essence or Being whose Essence or Being is Light Life and Spirit For it cannot be the entire Fulness that is in every Man and therefore must it not needs be something of the Fulness a Manifestation of the Spirit according to the Scripture 1 Cor. 12.7 Col. 2.9 For in him dwelleth all the Fulness of the God-head Bodily John 1.16 Of his Fulness have we all received and Grace for Grace But though J. C. hath asserted something in every Man yet before he will grant it to be any thing of God's Essence or Being fearing the Consequence to wit his Overthrow and that he should be utterly defeated and lose the day he will deny God to be Omnipresent and count it Blasphemy to assert that there is any thing of God's Essence or Being in Man But if this were Blasphemy to assert then were J. C. guilty For that he may appear the same contradictory J. C. though in pag. 16 and 17. he counts it Blasphemy to affirm that there is any thing of God's Essence or Being in Man yet in pag. 4. of the same Book viz. A Warning to Souls he affirms That God's Essence and Essential Presence is every where and I am sure in Man for he is somewhere therefore God's Essence is in Man according to J. C's Assertion and if so whether measurably or in Fulness viz. something of the Essence of God or the whole Fulness of God whom the Heaven of Heavens cannot contain let the Reader judge But I deny it to be Blasphemy to say That something of God's Essence is in Man and affirm it to be Blasphemy to deny any thing of God's Essence to be in Man of which J. C. is guilty and yet affirms God's Essence and Essential Presence to be every where which is flat Contradiction to himself for God is an infinite Spirit whose Presence fills Heaven and Earth who is exempted from no place but is present every where therefore in Man his holy Spirit in Man his Essence or Being in Man his Light and Life in Man which is holy and blameless for ever according to Scriptures 1 Cor. 3.16 Mat. 10.20 James 1.13 and never consented to Sin therefore all that J. C. hath writ against it viz. the Life of God which is the Light of Men John 1.4 and the Quakers the Friends of it by his own grant falls to the Ground and he is utterly defeated and so was at the
Dispute in handling this Point and as he words it lost the Day Yet he is not ashamed in his Relation to tell his Reader I had nothing to say against any of his Arguments there He is the same J. C. a Lyar and one that makes Lyes his Refuge and under Falshood would hide himself but the Hail will sweep away the Refuge of Lyes and the Waters will cover the Hiding Place Isa 28.15 17. J. C. saith in page 17. As to my words in my Prayer Book thence he would conclude me a Hypocrite out of my own Mouth Reply It is true I did conclude and also prove J. C. at the Dispute a Hypocrite out of his own Mouth I shall lay down his words as spoken by him and published to the World in his Book of Prayer pag. 141. I am compelled to Pray Hypocritically and Dissemble with God and utter Vntruths to him that searcheth the Hearts and delighteth not but in upright Lips These are J. C's words word by word Upon which I thus argue He that saith he prays Hypocritically Dissembles with God and utters Untruths to the Searcher of Hearts confesses himself a Hypocrite a Deceiver and a Lyar. But J. C. saith He Prays Hypocritically Dissembles with God and utters Untruths to the Searcher of Hearts therefore John Cheyney confesses himself a Hypocrite a Deceiver and a Lyar and was so proved out of his own Mouth My Charge against him That he was a Lyar and a Deceiver was by me at the Dispute proved to the full and stands over his Head to this day And it seems J. C. at the last hath cried Peccavi It is much for so hot a Skirmisher to retract any thing he hath spoken and especially to publish his Recantation to the World he tells his Reader If those words were out of his Book they should not so be in judging it an Incommodious Expression which he should have avoided and wisheth It had not been said Yet he queries What if these Words and the Book had not been writ Reply Taking it for granted that by these words and his Book he is proved a Hypocrite a Deceiver and a Lyar yet I say before this Book was written he was a Hypocrite a Deceiver and a Lyar and so I could have proved him if this Book had never been written But J. C. sure concludes because I took this way I had no other but that is false Yet taking this way for proof of my Charge I may truly say I needed no other sufficient Proof being made What fuller and clearer Proof that a Man is an Hypocrite to the satisfaction of an Auditory can be made than his own Confession Though we may not believe a Man to be every thing that he says he is or every thing that he says of himself to be true yet sure when a Man saith He is what he is and says of himself what is true we have just ground to believe him J. C. saith He Prayeth Hypocritically Dissembles with God and utters Vntruths to the Searcher of Hearts And in page 45. of the same Book There is much detestable Hypocrisie committed by us in our solemn Prayers to God both in secret in private and in publick He saith in page 130. I am distracted in Prayer I am soon weary I come poorly off my Foes are too hard for me Why go I mourning all the day long when the Comforter which should relieve my Soul is gone from me Also in page 145. I Tremble to have my Luke-warm Prayers abhorred by God and spued out of his Mouth and cast in my Face as Dung. And several more such like Confessions to his Hypocrisie which in his Book of Prayer may be seen which for brevity sake I pass by Now I do believe that what J. C. hath confessed and said of himself is true That he Prays Hypocritically Dissembles with God and Lyeth to the Almighty that there is detestable Hypocrisie the Character of an Hypocrite committed by him in his Prayers to God that he is Distracted in Prayer that the Comforter which would relieve his Soul is gone from him and that he may tremble to have his Luke-warm Prayers abhorred by God and cast in his Face like Dung And why any impartial Man should believe to the contrary I see no Reason It is a Maxim in Law grounded upon Reason That a Man's Evidence may be believed against himself though not for himself Neither doth J. C. himself retract any thing he hath said of his detestable Hypocrisie Distraction and Lukewarmness in Prayer which are signs and tokens of an Hypocrite nor of the Comforter being gone from his Soul which is a deplorable State yet this seems not so much to be his Trouble as that he hath not so worded the matter but that every one who believes what he hath said of himself to be true must conclude him a Hypocrite a Deceiver and a Lyar out of his own Mouth And though he be all this and hath both confessed and published it to the World yet he would not be so accounted Further J. C. after his Recantation saith If R. H. and his Friends would but read that Book with the same Spirit that it was writ this had not needed Reply R. H. doth not believe that Book was writ by the Inspiration of God for then there had been no need of a Recantation But J. C. wisheth That some Words had been left out and some Expressions in his Book had not been said Doth he not therefore Repent they were written And R. H. desires not to read either that Book or any other with that confused lying spirit which acted him that writ that Book but with the Spirit of God which tries and judges all false spirits The Lyes Contradictions Slanders Confusions and Blasphemy that is broached in that Book is proof sufficient that it was not written by the Inspiration of God but that a lying blaspheming spirit hath entered and acted him that writ it and the Spirit of God in and through R. H. and his Friends judges the Book and that spirit by which it was writ But would not J. C. if he could perswade R. H. and his Friends to believe That Book was written by Inspiration and that he was Inspired by God to write it if this be the thing he aims at he hath evidently manifested his Folly who hath denied the infinite Spirit of God to be in Man and yet would he have us to read his Book with the same Spirit by which it was writ Doth he not mean the Spirit of God If not then would he not have R. H. and his Friends read his Book with another Spirit than the Spirit of God And so might they be blind and deluded like himself and call Good Evil and Evil Good put Light for Darkness and Darkness for Light But if at this he aimed he is like to come off with Shame For R. H. and his Friends can joyn to no other Spirit but the Spirit of God which