Brethren are faithful Ministers of Christ duly Called and Commissionated by Christ but his bare Word which is of little esteem with many and it is nothing though it be so for I know not how that Man who plays the Hypocrite and Dissembles with God and utters Untruth to the Searcher of Hearts should have esteem with good Men for if he will lye to God he will lye to Men and what Credit shall be given to his Word And because several Brethren whose Books are extant in the World in which these things are thoroughly treated of have fully proved these things which may be seen by such as read them I say many have written and coplous and plentiful are the Books in which sufficient proof of these things may be seen by any who reads them with a single Eye yet I refer the Reader who is desirous to be informed to a Book entituled The Priests and Professors Principles and also to William Gibson's Book entituled The Life of God which is the Light and Salvation of men exalted which is an Answer to six of John Cheney's Books in which whoever reads if simple-hearted may be rightly informed and in pag. 10. of the said W. G's Book may read J. C's own Testimony concerning his Church which agrees not with his fore-cited Boast of their Ministry and Doctrine but contradicts himself So I shall leave the Dispute at Croton that I may examine J. C's Relation of the Dispute at Arley in which I expect to find him the same J. C. to boast of Victory though he fled the Stage which if so it prove it will something resemble the running Bird which when got home crows aloud upon his own Dunghil J. C. in p. 1. of his Warning to Souls saith For sundry Reasons he is purposed to make a brief Relation of his Dispute with the Quakers at Arley Reply In this the Man is well nigh as good as his word for of that whole confused Treatise which contains twenty five pages I think there is not above four pages if collected of what was spoken at that Dispute and of those four pages so far as I perceive not thrice four lines of what J. C. says I spoke and of those lines I think not six lines of what I spoke which Lines had they been left out then had J. C. according to his word made a brief Relation of his Dispute For his Relation made together with his whole Treatise I find not the recital of a word spoken by any Quaker in that Dispute but R. H. So that if the thing intended was a Relation of a Dispute with the Quakers herein J. C. hath come short for Roger Haydock is not Quakers but if it was as I rather think though mist in the making intended to be a Relation of his Dispute to tell his Reader what he said and what he did and what a Conquest he made and how the Quakers were overthrown though indeed it was quite otherwise much like his Account of the afore-mentioned Dispute at Croton in which there is not one word of what any Quaker said then J. C. hath on that hand over-reached especially in telling his Reader that R. H. spoke what he spoke not nay what he ever abhorred to think viz. That God did no where command us to walk according to the Scripture pag. 21. of his Warning c. To which at present I say It is a Lye and a wicked Slander and concerning it I shall say something more hereafter This is one Character of his Relation and no question but if he have that Impudence as to make R. H. speak as he would have him he will have Confidence enough to speak what he pleases for himself in composing his Relation in order to perswade his Reader R. H. was confuted and silenced and the Quakers were overthrown But if his Reader be a Wise Man he will not judge of things before the time Lyes are said to be light and often spread far and False Reports often get the start and go before and sometimes that side hath cryed Victory which hath run away Fools have believed them but Wise Men have waited to know the Truth who got the Day and to such the first Report to be false and the Folly of them that believe it was made manifest in due time But to come to J. C's Relation in order to examine it so soon as I can reach thereunto it is my purpose but by the way John Cheyney mentions a Paper which I came to him with the day after the Dispute at Croton which he saith was written to prevent a Brother of a Godly Acquaintance who was inclining to Quakerism in which Paper he saith He had charged their Religion to be Antichristian and Damnable Reply This Paper J. C. mentions was shewed me by a Friend several Days before the Dispute at Croton or that I knew to have a Dispute with J. B. who for the sake of the Young Man then lately Convinced desired me to write something in answer to it I perused it and found the Charges very wicked but there was no Name subscribed to it so I gave it to the Friend again looking upon it to be no other than a Reproachful Libel The Friend told me He believed J. C. writ it and was very urgent upon the Young Man's account to have it answered Whereupon I said Let some Friend shew it to J. C. and if he own it and will subscribe his Name to it something then may be done So the Friend took it with him After the Dispute at Croton I went for Lancashire and in Warrington met providentially with some Friends who were about to go to J. C. with the Paper they desired me to go along with them at whose request I took the Paper and went with them shewed it to J. C. who read it over afterwards owned that he writ it but would not subscribe it neither give it me again but alledged the Paper was neither Ours nor His but God's and Providence having ordered it to his Hand again he would keep it I told him Whereas he had wronged us if he would acknowledge it we would pass it by He desired after some debate about the Paper which he had in his hand to read it over again he read it that the standers by did hear it afterward he said to one of his Friends who stood by him He thought there was nothing in it but what might be stood by his Friend assented to what he said I told J. C. It was very unlike a Minister of Christ to give forth a Paper as a Minister and afterward desire to read it over to see whether he could stand by it or not he ought to have considered that before he gave it forth Yet still he refused to subscribe until some of our Friends would first draw him a Copy of it If he would have subscribed it after the second perufal of it I promised he should have a Copy of it before
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
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
One God and Father of all who is above all and through all and In You all Bat unto every one of us is given Grace according to the Measure of the Gift of Christ Ephes 4.6 7. Rom. 12.3 2 Cor. 10.13 The Manifestation of the Spirit of God is given to every Man to profit withal 1 Cor. 12.7 God hath given the Earnest of his Spirit unto us In our Hearts 2 Cor. 1.22 5.5 He that descended is the same also that ascended up far above all Heavens that he might fill all things Ephes 4.10 J. D. said I deny that God hath given of his Spirit by Measure I replied Then thou deniest Scripture To which J. D. answered not Now I further add some Scriptures that the Reader may take notice thereof and see J. D's Folly John 3.34 For God giveth not the Spirit by Measure unto him viz. Christ Jesus Col. 1.19 2.9 In him it pleased the Father all Fulness should dwell But unto every one of us is given Grace according to the Measure of the Gift of Christ Ephes 4.7 2 Cor. 10.13 Hereby know we that we dwell In Him and he In Us because he hath given us of his Spirit 1 John 4.13 And of his Fulness have we all received John 1.16 Mark Of Christ's Fulness have we all received of his Spirit he hath given us and Grace according to the Measure of the Gift of Christ Observe We have received but Measurably of Christ's Fulness of his Spirit according to the good Pleasure of God the Giver some of us more other-some less yet of the same Fulness of the same Spirit And though given to us Measurably it is the same with the Fulness it is of the Spirit and whether a larger or lesser Measure or Manifestation of the Fulness of the Spirit be by one or another of us received yet still it remains undivided from the Fulness from the Spirit which is invisible Neither is the Measure Manifestation or Gift of the Spirit of God the Fulness dissected or parted from the Fulness but is really of the Fulness One in us all proceeding from the Fulness One through all and over all abiding in the Fulness and so of the Godhead which cannot be divided into Particles nor cut into Shreds or Pieces for to assert that were Blasphemy Which Assertion our Adversaries have unjustly laboured to force upon us being blinded through Envy and altogether ignorant of the Glorious Mystery Christian Man the Hope of Glory But they have all come short and we are clear from any such Assertion and farther hold forth That God is an Infinite Spirit Omnipresent an Immense God Immensurate yet Measureably doth he manifest himself unto us and gives us to partake of the Divine Nature 2 Pet. 1.4 And so we are in Christ and Christ dwells in us and walks in us according to the Measure of his Gift given us of his Spirit and we daily grow up in Grace from Stature to Stature from one Degree of Holiness to another a Habitation for God and Christ through the Spirit And is not this according to the Scriptures And is not J. D's Holly as well as J. B's Ignorance discovered Let the Reader judge Then spoke John Cheyney and said Every Man is so far enlightened with the Light and Spirit of Christ as that he is left without excuse This was J. C's grant Which Light and Spirit the Quakers are led by and direct People to This grant or rather assertion of J. C. overthrew J. B. and cleared the Quakers of his false Charge as was noted to the People It being according to the Doctrine the Quakers preach That Christ the true Light lighteth every Man that cometh into the Woâ—â—â— John 1.9 What said J. C Every Man is so far enlightned with the Light and Spirit of Christ as that he is left without excuse In this J. C. said what is true But hath not J. C. by asserting every Man to be enlightned with the Light and Spirit of Christ done more against J. B. I suppose without his leave for this was before he saith He gave him leave to propound an Argument than by the Argument he propounded he was able to do for him I leave the Reader to judge Only adding for his Information That it is the Light and Spirit wherewith Christ lighteth every Man that cometh into the World which the Quakers direct People to This is evident by their Books and Doctrine J. B. asserted this Light and Spirit to be the Spirit of Antichrist J. C. affirmed it to be the Light and Spirit of Christ saying Every Man is so far enlightned with the Light and Spirit of Christ as that he is left without Excuse But J. B. in the closure of this Assertion of J. C's excepted against Heathens being so enlightned So these three Priests all Episcopal Priests differed in Principle amongst themselves J. D. denied the Spirit to be given by Measure J. C. asserted every Man was enlightned with the Light and Spirit of Christ And J. B. denied Heathens who are Men to be so enlightned Again J. D. denied the Light of Christ to be Saving but J. C. and J. B. acknowledged the Light of Christ to be Saving These Contradictions of the Priests were noted down and so kept since the Dispute And upon these Points at the Dispute I told them They were like the Scribes Pharisees and Saducees who differed among themselves yet joyned together against Christ and so they joyned together against us yet differed amongst themselves Therefore said I Go and be Reconciled amongst your selves to which J. D. replied Reflect not I answered What I said is true The Reason which induced me to give this short yet true Relation is To inform the Reader what Arguments J. C. saith we were canvassing about the Light within in which he saith Many Quakers spoke beside R. H. and would make his Reader believe on the other side none spoke but J. B. until J. B. gave him leave to speak when as in the canvassing of this Argument there were J. B. J. D. and J. C. Besides what was spoken by the Standers by on their part as well as that there were some others besides R. H. who spoke on our part To give a Relation of much of what was spoken either by one or other or either sides is not my purpose But since John Cheyney over the Heads of John Barber and John Davis seems to assume a Glory of Conquest to himself concerning that Dispute and would be somebody therefore he never mentions John Davis and only makes mention of Mr. B. as he stiles him that he may shortly tell his Reader what he hath done therefore I thought meet to hint a little of what each of the three aforementioned Priests as well J. C. as the other two said that the Reader may not only hear they spoke but see something of what was spoken by every one of them and I thought in most safe to publish what was
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
believe and also that this Breath of Life cannot Transgress or be in Transgression though the Motions of it in the Soul may be quenched and it grieved for so it is when Man hearkens unto and takes Counsel at the Serpent who first drew Man from God's Counsel and thus as it is written God is grieved with the Wicked every day His displeasure or grief is because he would have Man to hearken to his Voice and be saved but Man will not as God complained of old They rejected all my Counsel and would none of my Reproof In this latter sense taking the Soul for that Life or Breath by which Man lived or became a living Soul this as G. F. saith p. 68. is infinite which he must needs intend as his own words do import being taken in their own proper and gennine sense It appears in G. F's Controversie with the Priests about the Soul that he takes up the word Soul and speaks of it under three Considerations 1st The Soul of Man in Transgression in Death 2dly The Soul of Man in the Restoration in Life and 3dly He speaks of the word Soul as being that Breath of Life which came forth from God by which Man Lived or Became a Living Soul which Breath and Life is of God's Being and Infinite as I said before Thus it appears that the Spirit of God the Light of Christ within the Breath of Life and the Quakers Religion and G. F. are all clear from J. C's wicked Charge and J. C. is a Lyar whose Work hath been both by Disputation and Writing to prove that the Quakers assert Man's Soul to be God and so charge God to be guilty of Sin because Man's Soul Sins therefore God Sins This Wicked Blasphemous Assertion and Consequence he would have fastened upon the Quakers which we do utterly deny But J. C. hath failed in his purpose and the Quakers are clear of holding Man's Soul to he God and J. C's false Charge That the Quakers Religion is against God's Spirit remains unproved and like to remain unproved What J. C. hath done is this He hath brought one wicked Charge to prove another by and both alike are utterly false And what J. C. intended Vnjustly to have fastened upon the Quakers is it not in a great measure justly fallen upon his own Head For whereas he says The Quakers do plainly hold Man's Soul to be God therefore when Man 's Soul Sins God Sins is it not clearly evident that J. C. plainly holds the Light within the Light of Christ in Man wherewith Christ lighteth every Man that cometh into the World John 1.9 something of God in Man Light and Spirit to be Man's Soul to have a hand in Sin to be guilty as being himself and in Hell to be a felf-tormenting Light I shall give some Quotations out of his Book entituled Quakerism Subverted and query a little thereupon and so leave it to the Impartial Reader to judge Pag. 21. of the said Book J. C. saith Every Man hath a Light within him and so we say that Jesus Christ is the true Light which enlightneth every Man that cometh into the World John 1.9 P. 28. Hath not every Man a Light within him Mark given him to be his Guide his Monitor P. 27 28. In every Man there is something of God and something of Satan Flesh and Spirit Light and Darkness Upon which I query If something of God in opposition to Satan Spirit and Light in opposition to the Flesh and Darkness is it not the Spirit of God who is a Spirit John 4.24 Is it not Light of God who is Light and in whom is no Darkness at all 1 John 1.5 J. C. says it is something of God Spirit and Light is it not then the Light and Spirit of God according to Scripture 1 Cor. 12.7 Pag. 34 35. he says If the Light within never did err nor can err it is the same to say the Soul of Man never did err nor can err P. 35. When we say The Light smiteth or convinceth excuseth or reproveth it 's but the same to say The Soul doth return upon it self Upon which I query Whether that which Convinceth and Reproveth the Soul for Sin be not the Spirit of Truth which reproves the World of Sin According to John 16.8 10. And if the Spirit of Truth which Convinceth and Reproveth the Soul for Sin then whether he doth not plainly hold the Spirit of Truth to be Man's Soul Pag. 34. he saith The Light hath a Hand in all Thought-sins inward Heart-Sins Tongue-sins and Life-sins Pag. 36. Every Sin I commit the Light within is guilty as being myself Pag. 34. The Light within in Hell is turned to a self tormenting Light Is it not clearly evident from these Quotations out of his Book that J. C. hath asserted the Light within the Light of Christ in Man wherewith according to John 1.7 Christ lighteth every Man that cometh into the World something of God in Man Light and Spirit to be Man's Soul To have a Hand in Sin to be himself guilty of Sin and in Hell to be a self-tormenting Light And is not this Blasphemy And is not J. C. a Blasphemer And if J. C's Religion hold forth and maintain this Doctrine Is not J. C's Religion guilty of Blasphemy And if J. C's Religion be guilty of Blasphemy Is not J. C's Religion against God's Spirit And hath not J. C made a Pit and digged it for the Quakers and their Religion and is not J. C. and his Religion fallen into the Ditch which he made Let the Reader judge The next thing in J. C's Relation that here I shall take notice of is in pag. 6. he saith The Quakers do utterly make void the Scriptures this saith he was prov'd at the Dispute Reply Was ever any pretended Gospel-Minister more void of shame than is this J. C. to publish such Lyes to the World What 's more false than to assert we make the Scriptures void And What 's less true than to say he proved it O wicked Man of slander in the one and shameless impudent Liar in the other I do believe I might have the Testimonies of some hundreds of People who were Auditors at the said Dispute that J. C's Relation is false if I needed thereunto But it may be he thinks the Title of a Minister of Christ will give him Credit where his Lyes are broached with People to believe what he says is true especially against R. H. by him stiled a Sect-Master R. H. expects to fare no better from him than the Disciples of Christ did from his Generation the Scribes Pharisees and Hypocrites who called them pestilent Fellows Seducers Enemies to the Law and Scriptures all which J. C. is guilty of against the Quakers as the Generation he is of was against the Disciples so it is evident he is in the foot-steps of that Generation J. C. might have remembred the Truth was by his fore-Fathers in whose steps he
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