Lord of Lords the Almighty God blessed over all for ever and for evermore So then the Quakers ever were and are clear from teaching Rebellion or Treason against the King or his Government And is it not plain their Principle and Practice is to do good unto all Men whether Rulers or Ruled as much as in them lieth And is it not plain that J. C. who thus wickedly slanders and belyes the Quakers is a Man of that spirit who would drink up the Quakers Blood and remove them out of the King's Government if it were but in his Power But Limits are set for the proud Waves and the high Thoughts of the Hypocrites shall perish and they that walk in the Light shall be saved and all their Goings established The Light and Spirit of Christ wherein the Quakers walk by which they are taught and led leads and teaches them to fulfil the fifth Commandment by giving Honour to Parents in the Lord and obeying them in all things that is well-pleasing to the Lord in which they feel the Promise of God Eternal Life and so they make not void the fifth Commandment as J. C. wickedly saith Neither doth the Light and Spirit of Christ wherein the Quakers walk by which they are taught and led teach them to abolish the Scriptures nor subvert the Rule of Duty between Masters and Servants between Husbands and Wives between Parents and Children between Ministers and People as J. C. hath slandered the Quakers But the Light leads and teaches the Quakers to live the Life the Scriptures declare of to the fulfilling of them and to inform Masters and Servants Husbands and Wives Parents and Children Ministers and People of the Rule of their Duty to God and one another by turning their Minds from Darkness to Light that God placing his Fear in their Hearts and ordering them all by his Light and Spirit in their inward Parts they might all know the Rule of their Duty and walk in it one towards another and so exalt it by walking in it and living the Life of it before one another and to exhort them that are turned to the Light to walk in it and do their Duty to God and one another fully that the Life of Love and Purity may shine through them all over all to the Glory of God And therein to wit the Light and Spirit of Christ Masters walking will forbear threatning their Servants and do unto them that which is just and equal knowing their Master is Christ with whom there is no Injustice nor Oppression Servants therein walking will be obedient to their Masters in all things not with Eye-service as Men-pleasers but as the Servants of Christ doing the Will of God in singleness of Heart knowing that of the Lord they shall receive the Reward of the Inheritance Peace with God Husbands therein walking will love their Wives as their own Body for he that loveth his Wife loveth himself Wives therein walking will submit themselves unto their Husbands and to them be subject as it is comely in the Lord And both Husbands and Wives will then live together in Love as they are Heixs together of the Grace of Life 1 Pet. 3.7 Parents therein walking will not provoke their Children to Wrath but bring them up in the Nurture and Admonition of the Lord. Children therein walking will obey their Parents in all things that is well-pleasing to the Lord. Ministers therein walking every one as they have received the Gift from God will minister and speak as the Oracle of God that God in all things may be glorified and be blameless and pure holy Ministers of Christ without Rebuke shining as Lights in the World People therein walking will be at Peace among themselves and patient towards all Men and have the Ministers of Christ in Esteem and Love for their Work 's sake who admonish and labour in the Power of God amongst them and declare the Word of Truth to them over whom they have a Care and Oversight in the Lord being of that Faith which gives Victory over the World the end of whose Conversation is Eternal Life So then in the Light and Spirit of Christ all that believe and walk perform their Duty to God to one another and to all People and honour and exalt the Everlasting Rule in living a Life unspotted of the World and so of God are abundantly blessed Neither doth the Light and Spirit of Christ wherein the Quakers walk and by which they are taught and led lead and teach them to pluck down Prayer Root and Branch or pray none at all or to pray Curses and Blasphemies as J. C. wickedly slanders them But it viz. the Light leads and teaches the Quakers to pray to God aright to pray in the Holy Ghost for of themselves they know not how to pray as they ought to pray but the Spirit it self maketh request for them according to the Will of God and they do pray to God in Spirit and with an Understanding and God who is Light who is a Spirit hears them and answers their Prayers and is a Father unto them and daily gives them that thing which is convenient and feeds them with the Bread of Life which is their Meat indeed whereby they are strengthned to perform in all things the Will of God and renews their Love and Obedience to God the earnest of whose Spirit is in their Hearts assuring them of an Inheritance in the Kingdom of Christ for the full enjoyment and possession of which they daily pray to God in his Spirit to preserve them and keep them worthy to the end that they may fully inherit that Crown of Glory which God in his appointed time will put upon all them that sincerely and fully love him And so Prayer by the Quakers Doctrine and also by their Practice is to God to be put up and offered in the Spirit of God by all that truly fear God and the Rule of that Prayer which God hears and answers is God's Spirit and in the Spirit of God the Rule all that pray to God bless God and speak well of his Name and exalt God the Light the true Light Lord of all over all and finds with God Acceptance and are of God blessed with Eternal Life Neither doth the Light and Spirit of Christ wherein the Quakers walk and by which they are led and taught lead and teach the Quakers to say Every Man may make as good if not a better Bible than this we have or affirm The Light in every Man to be a part of God as a Drop of Water fetcht from the Ocean is part of it as J. C. falsly accuseth them but the Light leads and teaches Quakers to say The Light in every Man wherewith Christ hath enlightned all Men is the Life of the Word the Spirit of God and Christ proceeding from God of God's Essence not divided from God as a Drop of Water may be from the Ocean For the Essence and God-head cannot be
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
because they speak fully of themselves he ought not to be angry with me for repeating them since he hath caused them to be printed if he be ashamed of them let him call them in and recant and what I have in my custody he shall have freely But to the Matter in order to shew his Hypocrisie Call to Prayer p. 45 46. We all come under Reproof for our Coldness and Deadness in Prayer there is much detestable Hypocrisie and Coldness committed by us in our solemn Prayers to God both in secret in private and in publick Doth not this speak forth it self But hear him further What is this but to mock the Almighty God and to sport with Consuming Fire and dally and play with Everlasting Torment and be in jest and complement with Heaven and Hell and make a light matter of Sin and Eternity What is this but a Profanation of God's Name and going to Hell upon our Knees and a Provoking God to deny us those Mercies which we so faintly beg Why do we pray like canting Beggars like Dreamers and Sleepers Pag. 135. O my God forgive me all my Omission of Prayer all my Coldness Deadness Lukewarmness and Distractions in Prayer Pag. 139. 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 Pag. 145. It is a great Misery as well as Sin to be Lukewarms in Prayer I Tremble to have my Lukewarm Prayers abhorred by God and spued out of his Mouth and cast in my Face like Dung. If I get to Heaven it must be by this Trade of begging Pag. 143. This Priest Cheyney tells us If he be idle in Prayer he shall have but a ragged tattered Soul Mark he saith I shall not be able to cover or conceal my Wickedness from the World R. H. querieth Whether this be not a Hypocrite indeed who by Distracted Prayers thinks to hide his Wickedness from the World Hear him further Pag. 47. O loitering Souls Vnprofitable and unfruitful Servants all of us to our Heavenly Master Let us be ashamed of our Doings and mend our Prayers lest God spue them out of his Mouth Pag. 131. Hadst thou O my Soul but a right Sense of God thou couldst not but be fervent in Prayer Thou prayest but how Exceeding coldly R. H. The Priest grants he hath not a right Sense of God and that he prays exceeding coldly yet in page 141. he saith But the Lord is with me and shall preserve me unto his heavenly Kingdom But mark Reader what follows in the same page But yet my Soul is much sadded and cast down when I consider what Strivings and Fightings there is in my Prayer against it self one part in me would be more Holy and another part contradicteth it and would be as I am and have leave to be Vnholy one side is for God and Heaven and the other side favoureth Earth and is all for the Flesh and grudgeth every painful Sigh for Heaven O how is my Soul tossed between these two Contenders And I am compelled to pray Hypocritically and Dissemble with God and utter Vntruths unto him that searcheth the Hearts and delighteth not but in upright Lips But this is not all though enough to confound this Skirmisher Yet he shuts up himself in Unbelief Hear him But either it must be so in part or there will be no Praying in this World R. H. querieth Must there either be Hypocritical Praying Dissembling with God and uttering Untruths to him that searcheth the Hearts or no Praying in this World God forbid Let this Lying Dissembling Hypocrite's Mouth be stopp'd the Spirit of God inditeth better Matter it teacheth all the Sons of God who are led by it to pray with it and with Undestanding not rude or distracted like Priest Cheyney but to offer to God what God hath prepared for he prepares the Morning and the Evening Sacrifice which as sweet Incense is accepted of him He hears his own Spirit and another spirit he will not hear Hear what he saith to their Congregations Call to Prayer p. 30. O how little of Prayer is there in our Congregations Indeed there is Praying in many Congregations but it is rather a Mocking of God most Vile Hypocrisie so often as the publick Prayers are read and repeated by the Minister and People so often the Name of God is taken in vain exceedingly by many Hypocritical Ministers and People And yet the Priest saith of himself p. 142. I am the most Rude and Vnskilful of all thy Ministers I shall now touch his Confusion and so discover his Blasphemy Call to Prayer p. 16. Prayer is a Holy and Reverend Communion of sinful Dust and Ashes with the great and glorious God Pag. 108. He tells of a Quaker that had so much of Christ's Spirit and Religion Outwardly in Him as to pray Pag. 52. I think there are but few Hypocrites that keep up a constant Course of Prayer and yet I cannot say but there may be some and Many Pag. 145. Tho' Christ be not present upon Earth Corporally and Carnally he is truly present by his Spirit and he dwells in his Saints This latter is for the Quakers Pag. 66. The Priest saith Behold we are lean exceeding lean like blasted Corn there is Husk but no Corn. Pag. 72. Thence it is that we are like raw Flesh unsodden Christians Milk-sops Quakerism Subverted p. 27 28. The Priest saith In every Man since the Fall there is something of God and something of Satan Flesh and Spirit Light and Darkness P. 34. he saith This Light which is something of God by him placed in Opposition to Satan Spirit in Opposition to Flesh is guilty of all Sins of Omission and Commission which the Soul is charged with and guilty of it hath a Hand in all Thought-Sins Tongue-Sins Life-Sins This is the Language of this Blasphemer Hear him further Pag. 21. The worst of Men hath a Light within him and so we say That Jesus Christ is the true Light which enlighteneth every Maâ— that cometh into the World John 1.9 P. 23. He calls this Light within The Quakers Diana Call to Prayer p. 112. The Quakers Dagon In Blasphemy of the true God and Christ once more hear him Quakerism Subverted p. 33. The Light goes down with the Soul into Hell p. 34. The Light within in Hell is turned into a Self-tormenting Light What is this but to say The Light of Christ tormenteth it self in Hell Confusion and Blasphemy But for all this this Skirmishing Priest would not be called a Deceiver Lyar Hypocrite no more would his Generation the Scribes and Pharisees of old Yet he tells us himself Call to Prayer p. 113. I could bring many that could not endure such Ministers as I. No marvel Skirmisher Many see thee to be a Cloud without Water But if this Priest means his own Generation it is
searcheth all things even the deep things of God by which spirit they judge him and that wicked spirit that acts him and the works of both J. C. in pag. 18. concludes There is no Prayer made but there is Contradiction between the Heart and the Tongue he queries Dost thou perceive none If not thou art a graceless proud unhumbled Soul and altogether a Stranger to God and to right Prayer if yea then there is something of Hypocrisie in thy Prayer Reply No manvel if J. C. be distracted in Prayer for he is distracted about it and indeed about the most of the things of God he meddles with which are too high for him Doth he not conclude him to be a Stranger to God and to right Prayer a graceless proud unhumbled Soul who prays without Hypocrisie and that not to be right Prayer which hath not something of Hypocrisie in it or that there is no Prayer made wherein the Heart and Tongue perfectly go together This is in order to justifie his hypocritical Praying Dissembling with God and uttering Untruths to him that searcheth the Heart for he saith Far be it from me to say There is nothing of corrupt Nature within me defiling my Prayers What J. C. both before and here hath said of himself I believe that his Prayers are defiled and that there is Hypocrisie in them in this J. C. and R. H both agree But that Right Prayer is not without Hypocrisie and that he is a Stranger to God and right Prayer who Prays without Hypocrisie or that he is a graceless proud Soul who feels no Contradiction between his Heart and his Tongue but his Heart perfectly goes along with his Tongue in Prayer I deny and assert that right Prayer is without Hypocrisie and that he that Prays right his Heart and Tongue perfectly go together and he is not a proud unhumbled Soul neither a Stranger to God and right Prayer who perceives no contradiction between his Heart and his Tongue This is so evident a Truth that none who pray with the Spirit and with Understanding can deny John Cheyney tho' in contradiction to himself hath largely confessed hereunto in his Book of Prayer pag. 76. he saith The Spirit of God commands and moves to Prayer Pag. 7. All right Prayer must be in the Name of the Lord Jesus Christ which is not so to be understood as if the bare naming of Christ were enough Mark the bare naming of Christ is not enough for all right Prayer must be in the Name of the Lord Jesus Christ Now if so that God commands and moves to Prayer by his Spirit and that all right Prayer is in the Name of the Lord Jesus Christ as certain it is then all right Prayer is without Hypocrisie For God moveth not by his Spirit to Hypocrisie neither is there Hypocrisie in the Name of Christ Pag. 17. he saith Who knows how to pray to God farther than God shall teach and enable him Pag. 20. We could do nothing in Prayer without the special Help of God's Spirit Here again J. C. grants that none knows how to pray to God further than God teaches them and that nothing can be done in Prayer I suppose he means right Prayer without the special Help of God's Spirit Now it is plain that God doth not teach any to Pray Hypocritically and nothing being done in right Prayer without the special Help of God's Spirit there can be nothing of Hypocrisie in right Prayer for right Prayer is performed by the special Help of God's Spirit and the Spirit of of God is not the Author of Hypocrisie And since the Spirit of God cammands and moves to Prayer engaging both Man's Heart and Tongue therein it therefore follows that through the special Help of God's Spirit the Heart and Tongue of Man do perfectly go together â—n right Prayer otherwise the Prayer cannot be said to be right neither acceptable unto God But such as would pray without God's Spirit and would have others not to wait for the Motion of it like J. C. who tho' in his Book of Prayer he hath largely confessed to the Spirit of God in Prayer and affirmed That nothing can be done without the special help of God's Spirit in Prayer for the Spirit of God commands and moves to Prayer Yet in his Sermons of Hypocrisie pag. 218. he saith Do not tarry till the Spirit moves you to Prayer but when you have Time and Place convenient provoke your selves unto Prayer no doubt but such have Hypocrisie in their Prayers and are such as draw near to God with their Tongues but their Hearts are far from him Isa 29.13 Mat. 15.8 J. C. stiles himself a Gospel Minister and would by others be accounted a Minister of Christ yet he counsels People not to tarry till the Spirit moves them to Prayer c. But sure the like Counsel was never given by any faithful Minister of Christ for they knew they could not Pray as they ought but by the Spirit of God Rom. 8.26.27 And J. C. himself says pag. 20. of his Prayer Book Without the special help of God's Spirit we can do no Spiritual Work and right Prayer is sure a spiritual Work or Exercise and therefore not to be performed or done but with the Spirit of God Again p. 21. he saith When the Spirit of the Lord is from Man he can do nothing Prayer sticks in his Mouth like Choak-Cheese And yet this pretended Gospel-Minister would put People upon to Pray without the Spirit instead of tarrying as he saith till the Spirit moves them they must provoke themselves to Prayer This indeed is the Way to make them Hypocrites like himself and if I mistake him not he would not have People be sincere and throughout Christians Is it not then some Medium that he would bring them to Read him thy self and give judgment in his Sermons of Hypocrisie p. 225. he saith I had almost said Either be Sincere and Throughout Christians or keep where you are but by no means Do Neither Doth J. C. think it would hurt People to be sincere throughout Christians If not Why must they by no means do so Would he always keep them Learning and never have them come to the Knowledge of the Truth and be saved They who have Eyes to see with may see the end of this Ministry is to keep People in Sin though he may in words speak against it For tho' he hath not altogether said Either be sincere and throughout Christians or keep where you are yet he hath positively said By no means Do Neither And since to be sincere and throughout Christians is the one state hath he not said By no means be sincere and throughout Christians since he hath absolutely said By no means Do neither This I apprehend to be the drift of J. C's Advice that he would have Christians to have some corrupt Nature in them whilst they are here defiling their Prayers and not to be holy as God
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
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
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
Peter alludes 2 Pet. 1.20 21. No Prophesie of the Scripture is of any private Interpretation Mark for the Prophesie came not in old time by the will of Man but holy Men of God spake as they were moved by the Holy Ghost The Apostle here speaks of the Prophesies of the Scripture what was spoken in the Motion of the Holy Ghost Now that all that was spoken and is written in the Bible was spoken in the Motion of the Holy Ghost there being something spoken by wicked Men in the Bible which was my assertion J. C. doth not affirm But J. C. will have it That every word in the whole Bible was given by the Inspiration of God to the Holy Pen-Men who were inspired to write them Reply This alters the state of the Controversie betwixt us which was about speaking forth what afterwards was Recorded in Scripture viz. what the Serpent and wicked Men spoke who called Christ Beelzebub a Samaritan and said He had a Devil c. It was not the Historical Relation that we were about but of its being spoken before Recorded we were arguing I said The Serpent the Devil and wicked Men spoke words which are recorded in Scriptures and none of them spoke those words in the Motion of God's Spirit But though it be a little beside the matter I query How J. C. will prove yet I deny not that the holy Pen Men of Scriptures had God's Spirit and were assisted by it in the recording the words of wicked Men that every Pen-Man that writ of the Scriptures writ not a word but what was opened in him by the Inspiration of God which he neither heard of Man nor received from Man but in the Immediate Revelation of God received it and by Inspiration writ it Or whether some of the Pen-Men saw not with their outward Eyes several things which they writ of and heard not with their outward Ears several words which are written in the Scripture which they heard of Men According to Luke 1.1 2 3 4. Acts 1.1 23.16 to 23.1 Cor. 1.10 11. Gal. 2.11 c. Gen. 42.29 45.9 to 28. Judges 16.17 18. 2 Sam. 1.5 to 17. 18.10 c. Esther 4. J. C. in page 21. saith R. H. in the Dispute did openly affirm That God did no where command us to walk according to the Scriptures and the Laws and Doctrines of the Scriptures but all are to walk in the Spirit and after the Spirit and according to the Spirit wickedly opposing the Spirit and his Holy Laws He was quickly silenced c. Reply In this I may truly say John Cheyney hath far exceeded not only the bounds of Truth but Honesty in forging Lyes and publishing a false Accusation and Slander against me to render me odious in the sight of good Men But sure I am notwithstanding J. C's wicked Lyes false Accusation and Slander which I hope will find no more acceptance with good Men than his Hypocritical Praying Dissembling and Lying hath with God as in his Prayer-Book p. 141. that I never so said neither ever so intended For first it is against my Principle the Spirit of Truth leads into all Truth such who stand in the counsel of it and are freely given up to be led by it This Spirit is in the inward parts and that is some-where and God by it in our inward parts commands us to walk Holily Righteously and Godlily in this World to observe his Precepts and keep his Commandments love God above all things and our Neighbours as our selves and to do to all Men as we would they should do to us this is the Law and the Prophets and to own the Precepts Doctrines Laws and Commandments contained in the Scriptures and fully to believe That God who by his Spirit gave them forth through his Prophets commanded that People should keep them and walk in his fear and be Witnesses of the fulfilling of them and walk and live in that Holy Life the Scriptures declare of and this walking is according to the Scriptures Secondly It is contrary to my Practice But lest J. C. or any other if I should speak what I might speak in the Truth concerning it should judge me to boast concerning my Practice I shall say thus much It is such as in measure becomes the Gospel fearing God eschewing Evil and this is according to Scripture And for my Conversation in the World to them who know me and know it also I shall leave it for them to speak further thereof as they find cause whether it be not in measure according to the Conversation of those who in times past walked not after the Flesh but after the Spirit Rom. 8.1 I did and I do assert as before That the Spirit of God is the Rule of Saving Faith and that the Apostles did not direct People to the Scriptures to be the Rule of Saving Faith or say Walk in the Scriptures they are the Rule For although the Apostle commended the Noble Bereans for searching the Scriptures c. so did he for receiving the Word with diligence but he did not direct the Bereans to the Scriptures to be the Rule of Saving Faith But the Apostle and Apostles directed People to the sure Word of Prophesie which was nigh in the Heart 2 Pet. 1.19 Rom. 10.8 And turned them from Darkness to Light from Satan's Power to the Power of God Acts 26.18 To the Vnction of the Holy One the Anointing within which teacheth all things 1 John 2.27 To the Spirit thereby to mortifie the Deeds of the Body that they might live Rom. 8.13 To walk in the Spirit Gal. 4.16 Walk in the Spirit and ye shall not fulfil the Lusts of the Flesh I say because I thus asserted and also proved the Spirit to be the Rule of Saving Faith and not the Scriptures and the Apostles directed to the Spirit for the Rule and not to the Scriptures to be the Rule and that they did not say Walk in the Scriptures they are the Rule but Walk in the Spirit I say because I did prefer the Spirit to be the Rule of Faith before the Scriptures yet owned the Scriptures in their place Therefore J. C. hath impiously charged me that I said God did no where command us to walk according to the Scriptures yet in Contradiction to himself he grants I affirmed All things are to walk in the Spirit after the Spirit and according to the Spirit all this is very good and if I said it I own it But here is his Contradiction in allowing I said All mast walk in the Spirit and after the Spirit and according to the Spirit which are Scriptural Expressions he grants I affirmed All must walk according to the Laws and Dctrines in the Scriptures for the Spirit which he grants I affirmed all must walk in after and according to viz. the Spirit of Truth commands and leads to keep those Doctrines and observe those Laws and Precepts in Scripture which concern a Holy Life
hath commanded and perfect as the heavenly Father is perfect which was the Command of Christ Lev. 19.2 20.7 Mat. 5.48.1 Pet. 1.16 Would not J. C. have the best of People whilst in this World to Pray Hypocritically Dissemble with God and utter Untruths to him that searcheth the Heart This he confesseth to be his own state and further adds in the same page But either it must be so in part or there will be no praying in this Word And must there either be Hypocritical Praying Dissembling with God and uttering Untruths unto the Searcher of Hearts or no Praying in this World God forbid The Spirit of God prepareth the Morning and Evening Sacrifice which as sweet Incense is accepted of God who heareth his own Spirit The Spirit of God inditeth good Matter not Hypocrisie it teacheth all the Sons of God who are led by it to Pray with it and with Understanding also according to Scripture 1 Cor. 14 15. Therefore J. C's Unbelief as well as Hypocrisie is hereby made manifest who saith Either it must be so in part or there will be no Praying in this World I do believe it is so with J. C. viz. He Prays Hypocritically c. and that it will be so with him and his Generation so long as they resist the Holy Ghost the Holy Spirit of God and that the best of their Performances is Sin according to his confession That Distraction and vile Hypocrisie are and will be in their Prayers even in those they call their Solemn Prayers to God This we saw to be in that Generation which caused us to separate from them that the Lord might receive us But although it be so with J. C. and his Generation yet it is otherwise with the Children of Light the Sons and Daughters of God who walk in the Light of the Lamb having Fellowship with the Father and with his Son Jesus Christ who walking in the Light as he is in the Light have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth them from all Sin Rev. 21.24 1 John 1.3,7 But J. C. who despiseth the Light of Life cannot believe though a Man declare it unto him See Acts 13.41 J. C. in page 19. of Warning to Souls c. boasts of the Testimony of his Conscience That by the Grace of God he hath had his Conversation in the World and that he would not be in the Condition that a Quaker is in any of them all for Ten Thousand Worlds Reply A Pharisaical Boaster indeed J. C. is to the Grace Light and Spirit of God and Christ he is a professed Enemy and that he hath had his Conversation in the World according to it his Practice in wrongfully taking the Quakers Money proves the contrary which as some can testifie when he had got it he said to some of hs Acquaintance Let us Drink it or Spend it for it will never do good It would have done good if J. C. had either not taken it from them or restored it to them again The Grace of God neither led him to take it nor spend it The Light or Grace of God J. C. hath called Diana Dagon a Dumb Idol compared to a Drunken Coach-Man accused it to be guilty of all Heart-sins Tongue-sins Thought-sins and Life-sins charged it with the guilt of All Sins whether in Angels or in Men and in Hell to be its own Tormentor Indeed he hath exceeded all Men that ever I read or heard of in Blasphemy against the Grace Light Life or Spirit of God and Christ And for his saying He would not be in the Condition a Quaker is in any of them all for Ten Thousand Worlds I answer The Time is coming and hasteneth that he would be glad to be in the Condition of the least of them who really are in Unity with the Light viz. the Spirit of Christ which Ten Thousand Worlds cannot purchase for him Now Reader I have gone through his Relation of the Dispute and by way of Examination have given thee an Account That at the Dispute at Arley-Hall in Cheshire I cleared by the Help of God to whose Power I leaned and to whom alone my Soul ascribes the Praise the Quakers and their Religion from J. C's wicked Charges against both and also proved J. C. to be a Lyar a Deceiver and a Hypocrite after which time his spirit was much under for the Power of God was over him and he sought for an opportunity to be gone And it was observed by some that he might think time tedious whilst he stayed and that he might take more thought to get off the Stage than to prove the remaining part of the Charges which were five in number And though he had boastingly said One for one day and another one for another day and I will be for thee also when thou art as liberty yet it plainly appeared that one piece of a day gave him enough for having got the opportunity looked for he forsook the Stage and left me speaking thereupon and since that time would never look me in the Face to make further Proof of his Charges His Preparation to be gone was noted by many of the Auditory before he went and when he turn'd his back on me a Friend said to him Stay and prove thy Charge and one of his Brethren a Priest who had stood with him lifted up his Stick against the Friend and threatned to knock him down if he would not hold his Peace c. By this the Reader may observe in what a spirit they went away I kept speaking after the Priests were gone to the Auditory remaining and some other of my Brethren after me for some time and the Power of God was over all and the Testimony of Truth got room in many Hearts and the Event hath proved That that Day 's service tended to the Honour of Truth which prevailed and was advantagious to many simple-hearted People in those parts who since have turned their Backs on the Priests and enclined their Ears to a better Teacher even the Spirit of Truth which leads into all Truth which causeth the Priests to rage and some People to cry out as common Fame is They will all turn Quakers Reader I shall observe to thee some of J. C's Lyes and Slanders against the People of God called Quakers out of his Book in which he hath given his Relation of the Dispute which Lyes and Slanders are so gross and wicked that I think no wise Man will believe them Yet for the sake of the Simple-hearted lest any should stumble thereat I shall not only note them down but like wise speak something concerning them John Cheyney page 21. chargeth the Quakers That they teach plain Treason and Rebellion A gross Lye and wicked Slander In the same page That they make void the Fifth Commandment In the same page That they Abolish the Scriptures In page 22. That they do utterly Subvert the Rule of Duty by which
divided but remains indivisible over all through all and in you all as saith the Apostle And that every Man is enlightned with the Light of Christ and that the Light of Christ in every Man is perfect not liable to mutation or alteration And although every Man be lighted with the Light of Christ which is perfect yet every Man loves not the Light neither believes in the Light and because every Man hath not Faith in the Light every Man cannot please God for without Faith it is impossible to please God and every unbelieving Man who loveth his evil Deeds hateth the Light because it manifesteth his evil Deeds and he that hateth the Light can neither speak nor write by the Inspiration of God and he that speaketh or writeth and not by the Inspiration of God can neither speak forth nor write better or so well as the Prophets and Apostles of God and Christ who gave forth the Scripture of Truth as they were moved by the Holy Ghost So then every Man cannot make so good much less a better Bible than that which we already have This the Quakers affirm and so J. C's Slanders and Lyes are turned upon his own Head and he noted for a gross Lyar. The Light and Spirit of God and Christ wherein the Quakers walk and by which they are taught and led leads and teaches them to practise that Doctrine maintained by them and to do unto all Men as they would all Men should do unto them and to love God and Christ who is Light with a sincere Heart fully and to love their Neighbours as themselves and one by one and every one of them called Quakers who stedfastly walk in the Light and Spirit of God and Christ do practise that Doctrine maintained by them and shew it forth in Life and Conversation as well as Word and yet are clear and in the Light ever shall be clear of J. C's wicked Slander viz. That if the Quakers should practice their own Doctrine they would pass all that ever have been before them in Wickedness And in the Light which hath manifested and yet will further manifest J. C. and all such lurking Hypocrites the Quakers shall shine forth in Doctrine and Practice to the Praise and Glory of God who is in them and over Heaven and Earth blessed for ever Again J. C. in pag. 14. saith Supernatural Verities and Mysteries are punctually set down in the Scripture and no where else and that there is nothing within us or without us that doth or can make known to us such Supernatural Verities without the Scriptures and what is derived from them Reply To say That supernatural Verities and Mysteries are punctually set down in Scripture and no where else is contrary to the Scriptures for God hath put his Law in his Peoples Inward Parts and writ it in their Hearts according to his Promise Jer 31.33 Supernatural Verities are written upon the Table of Man's Heart 2 Cor. 3.3 And the Mystery of Faith is held in a pure Conscience 1 Tim. 3.9 And whatsoever is to be known of God is manifest in Man Rom. 1.19 So was before the Scriptures were written and after part of the Scriptures were written yet unknown Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shews the Work of the Law written in their Hearts Now the Gentiles who had not the Law doing the things contashed in the Law doth hold forth and prove that they knew something of God manifest in them and plainly shew forth the Works of the Law written in their Hearts And so then it is clear that supernatural Verities are punctually set down else-where than in the Scriptures and that the Mystery of Faith is held in a pure Conscience But J. C. affirms without any limitation That supernatural Verities and Mysteries are punctually set down in the Scriptures and no where else and this is false Doctrine And yet J. C. hath in another place contradicted it and given himself the Lye for in pag. 8. of his Skirmish he speaks of Precepts contained in Nature and else where in his Books of the Law of God being writ in Mens Hearts which is somewhere else besides the Scriptures But Contradictions Lyes and false Doctrine are so frequent in his Books and the strength and substance of them answered and laid open in several Books lately printed in answer to seven of his confused self-contradictory and Blasphemous Pamphlets this cuts my Work the shorter to the said Answers I refer the Reader for further satisfaction to one entituled The Life of God which is the Light and Salvation of Men Exalted another Skirmisher defeared and shall yet further reply to the remaining part of this Position which is as followeth J. C. saith There is nothing within or without us that doth or can make known to us such Supernatural Verities without the Scriptures and what is derived from them Reply That the Scriptures much less any thing derived from them are God who is Omnipresent and Omnipotent which the Scriptures are not I deny For God is a Spirit an Infinite Substance an independent Being whose Being is of himself who was God Omnipresent before the Scriptures were written and is God Omnipotent who without the Scriptures can do of himself whatsoever he pleases and who shall say unto him What dost thou Now God being a Spirit Omnipresent present every where Omnipotent he can make known supernatural Verities without the Scriptures and what is derived from them But J. C. hath affirmed the contrary in his Position Whereupon I thus argue He that affirms That there is nothing within or without us that doth or can make known to us such Supernatural Verities without the Scriptures and what is derived from them denies God who is Omnipresent to be Omnipotent and is a Blasphemer But J. C. hath affirmed That there is nothing within or without us that doth or can make known to us such Supernatural Verities without the Scriptures and what is derived from them Therefore J. C. denies God who is Omnipresent to be Omnipotent and is a Blasphemer J. C. saith p. 24. Because I have some Portion of the Genuine and Catholick Spirit of Holiness I am mortally Hated by them and yet I am as ill or more if more can be Hated of many of mine own way who agree with me in Opinion Reply Hypocrites formerly had high Conceits of themselves Luke 18. verse 9. to 13. of whose Generation this J. C. both by Disputation and Writing hath been and is manifested to be one and his Fruits plainly shew of what spirit he is For in his Prayer-Book in pag. 139 141 143 145. he saith I Tremble to have my Luke-warm Prayers abhorred by God c. Alas My Hands are feeble in Prayer often do I compel my self unto it I am Distracted in it I am soon weary I come poorly off I
as it was said Neither Circumcision nor Vncircumcision availeth but a New Creature Now where this New Creature is known the Old Man with his Deeds is put off the Old Man and Old Creature put off and changed the New Man is put on and the New Creature which bears the Image of the Heavenly comes up Now where any have a foolish pity to the First Birth being bent to save its Life there is in them an averseness to the cutting off of the fore-skin of the Heart for the sake of your Blood these are like him that pitied Agag whose Life God had required they spare that which God would have cut off Therefore let no ones Eye pity not Hand spare but let the fore skin of all Hearts be cut off that all filthiness of Flesh and Spirit may be done away and that not only in the Fathers Elders young Men Brethren but in them of younger Years and less growth And concerning this let the Elders Fathers and Brethren be careful that all the fore-skins of the Hearts of Abraham's House-hold of his Children who are of the House-hold of Faith be cut off that they may all know the Circumcision And in Heart and Ear being circumcised may all keep the Law of God in keeping of which Law there is a great Reward And the more set them be careful that all be Circumcised and that the Circumcision be kept lest it becoming Uncircumcision in any and being winked at it becomes like a spreading Leprosie upon them that have been Circumcised drawing a fore-skin over their Hearts again as a covering to their Filthiness whereby their Circumcision is made Uncircumcision and their latter end worse than the beginning For it had been better saith the Apostle they had never known the way of Truth than after they had known to turn from it And Dear Friends provoke you one another and be provoked one by another to Love and to good Works Be all stedfast in the Faith speak all by one Spirit and you will speak one thing be Encouragers in what is Good a Praise to them that do Well but a Terror to Evil Doers If there be Tatlers Busy-bodies amongst you Mark such and reprove them Let none strengthen Evil Doers but appear in Judgment against their Evil Deeds for that is the way to do them Good If any hath done Evil let such Repent and do so no more but come and do their first Work lest God smite them with a Curse If any Friend be overtaken with Weakness restore such an one in the Spirit of Meekness and Love and let such a one be easie to be entreated for why should any Man despise his own Mercies It 's a Mercy from God to Offenders that Men fearing God come to them in the Love of God to tell them their Sin This Mercy David though a King rejected not when Nathan said Thou hast slain Uriah the Hittite and taken his Wife but acknowledged saying I have Sinned Nathan replied God hath taken away thy Sin thou shalt not Dye But Alas how few are of David's Mind when for their Offences they are spoken to Let all Dear Friends be Watchful and let your Light shine put not your Candle under either Bed or Bushel let not your Sleep be over it nor your Merchandizing be above it but let your Candle stand in the Candlestick and Shine giving Light over all You are Light in that part of the World so Shine that Men seeing your good Works may be occasioned to bless God on your behalf You are a City upon that Continent you cannot be hid you are the Salt of that Earth therefore season you that part of the Creation They have Eyes upon you looking for good from you their Ears are sometimes attentive to you to reap of the Good proceeding from you Good is with you for God is with you and for the Good proceeding from you they shall glorifie God Preach you Righteousness to them in a holy Life and be before them Patterns of Piety in a Godly Conversation Christ your Life your Light shining in you and through you being both your Righteousness and exceeding great Reward so do that you may convince them of their Righteousness which is a Righteousness of their own which they are going about to establish which is but as filthy Rags and as a menstruous Cloth in Comparison of Christ's Righteousness which they have rejected that so they may see and be ashamed Repent and find Mercy with the Lord that they may be healed Finally my Brethren and all Dear Friends live in Love that God who is Love may dwell in you that Grace Peace and all spiritual Blessings in heavenly things may be multiplied upon you from God the Father of our Lord Jesus Christ Amen As opportunity offers give the Salutation of my Dear Love to all Dear Friends in Frizeland at Frederickstadt Hambrough and other places upon your Continent where I have travelled and the God of my Life who is the Father of our Lord Jesus Christ preserve the Gathered every where in Faithfulness and of his Infinite Love build them all up in the most holy Faith which gives Victory over the World that they may be a People to his Praise And I pray God encrease his chosen amongst you and add to your small number every where even daily such as shall be saved My love flows to the Seed in those parts my life tenderly greets God's Off-spring the Blessing of Jacob of Jesus of God the Father of Christ be upon you all and upon God's Heritage every where Amen I am your Brother Roger Haydock Warrington the 25th of the 11th Month 1686. Concerning Roger Haydock's two Imprisonments in Lancaster Goal ROgen Haydock of Coppal three Miles from Wigan in the County of Lancaster Yeoman was sued in the Bishop's Court at Chester by Ralph Briddock Priest of Standish and Bishop of Chichester He was cited as they say in the Steeple-House at Standish to appear at Chester because he appeared not having not certain knowledge of it he was judged a Contemner of the Law was apprehended the 3d day of the 3d Month 1674. committed to the Goal at Lancaster remained Prisoner until the 12th of the 11th Month following then released through an Appeal to York grounded upon the unlawfulness of their Proceedings but for want of appearing in the said Court personally when he had appealed thither was again committed to the common Goal at Lancaster and was apprehended the 2d of the 8th Month 1675. by James Worthington Constable of Coppal where he remains a Prisoner still The name of the Judge for the Bishop's Court was John Wainwright The pretended Cause was for 10 Thrave of Oates not of his own but of his Brother's John Haydock worth about 30 s. by them valued to 3 l. and something for smoak-Penny and Tithe of Hen and Geese which they pretend to be due for his Brother's Estate The said Roger Haydock is an unmarried Man and as a
Certificate or Complaint from the Right Worshipful John Wainwright Doctor of Law Vicar General and Official Principal to the Right Reverend Father in God John Lord Bishop of Chester to Christopher Bannestree and Henry Houghton Esqs and other his Majesty's Justices of the Peace of the said County directed wherein it was declared That one Roger Haydock of Coppal in the County aforesaid had contemned and disobeyed the Process of the Ecclesiastical Court by not appearing at Days and Times appointed him to answer Ralph Briddock Clerk Doctor of Divinity of a certain Cause of Tithes depending in the said Court The said Christopher Bannestre and Henry Houghton by Warrant under their Hands and Seals did Apprehend or Take or cause to be Apprehended and Taken the Body of the said Roger Haydock and committed the same to Prison viz. to the common Goal of Lancaster there to remain until he had given sufficient Surety for his due Obedience of the Process Proceedings Decrees and Sentences of the Ecclesiastical Court according to a certain Act of Parliament in that behalf made and provided And whereas afterwards the said Roger Haydock appealed to the said Consistory Court at York from the said Decree of Certifying him the said Roger Haydock to his Majesty's Justices of Peace aforesaid and complained of the Injustice Nullity and Invalidity of the said Decree and alledged he was never cited nor any lawful Certificate thereof made By vertue of which Appeal and the Admission of the same the Force and Effect of the said Decree was suspended to the Intent the said Roger Haydock might be free from all Constraint and have free Liberty and Power to Prosecute his Appeal The said Consistory Court at York did will and require the Justices aforesaid to set at Liberty the Body of the said Roger Haydock during the dependance of the said Cause in the said Court which was done accordingly And whereas afterwards the Court rightly proceeding in the said Cause of Appeal decreed the said Roger Haydock to be cited personally to appear in the said Court at a certain time and place assigned him to take and undergo his personal Oath commonly called Juramentum de malitio Committando in the said Cause and issued a Citation under the Seal of the said Court in that behalf by vertue whereof he was cited and for his Contempt and Contumacy in not appearing in the said Court at the time and place assigned him according to the Tenor of the said Citation was by the said Court propounded Contumacious and for his Contumacy in not appearing nor presenting the said Appeal by such ways and means as the Law in that behalf provides the said party appealed was desired to be dismissed from the said Appeal and the said Roger Haydock was desired to be certified to his Majesties Justices of the Peace aforesaid as by the Acts and Records of the Consistory Court aforesaid and the said Warrant and discharge in that behalf made reference being thereto had more fully and at large it appears All which the Consistory Court of York doth Certifie Inform and Signifie unto us and do require our Aid and Assistance to order and reform him the said Roger Haydock for his Contempt and Contumacy aforesaid according to the Tenor and Effect of the above-mentioned Act of Parliament made in the 27th Year of the Reign of King Henry the 8th of famous Memory containing an order for payment of Tithes We therefore in Obedience to the said Significavit and Pursuance to the said Act of Parliament do straitly Charge and Command you That you or some of you do forthwith upon receipt hereof take the Body of him the said Roger Haydock and him convey or cause to be conveyed to his Majesties common Goal at Lancaster there to remain without Bail or Mainprize until he shall find sufficient Surety to be bound by Recognizance to the Use of our Soveraign Lord the King to give due Obedience to the Process Proceedings Decrees and Sentences of the Consistory Court of York made against him as aforesaid fail not herein at your Perils Given under our Hands and Seals the 8th day of May Anno Reg. Dom. Car. Secund. Anglia c. xxvii Annoque Dom. 1675. Roger Bradshave Nicholas Penington To all Mayors Bailiffs Constables sub-Constables and to all other his Majesty's Sworn Officers but more especially to the Constables of Coppal and every of Them These Roger Haydock Heskin Fell and Alice Haydock 's Letter to the Bishop of Chester Unto thee who subscribes thy Name Ralph Chester there is a few Words upon our Minds to impart which are as followeth Friend BY thy Letter to the Jaylor and also by an Information from thee to the Judge at the last Assizes in order to Confine me with some other of my Friends to the common Goal here at Lancaster We whose names are hereunto subscribed do understand that we are Prisoners at thy Suit having so been for the space of twenty Months and upwards for the accomplishing whereof thou say'st it hath cost thee 30 l. Now Friend in a plain Stile for I may not give thee any flattering Titles not having so learned of Christ but in words of Truth and Soberness unto thee who art called a Bishop it is with me to write and that upon good Ground as also having sufficient Reasons inducing me thereunto Love to God and love to thy Soul and that my Conscience may be Clear and that by way of Query leaving it to thy serious Consideration and to the Witness of God in thy Conscience to give an Answer thereunto Whether it was not an Unchristian Act of thee to cause us to be cast into Prison for no other cause but that we who own Christ Jesus to be come who is our Priest and the Bishop of our Souls who oversees us and takes care for us and gives us freely without Money and without Price and because we cannot destroy our Faith in him nor lay waste our Testimony concerning his Coming and the free Teachings of his Spirit could not with a safe Conscience and therefore refused to pay thee Tithes knowing of a Truth that the Levitical Priesthood to which Tithes were due is changed and that Christ Jesus who is made a Priest not after the Law of a carnal Commandment but after the Power of an endless Life A Priest for ever after the Order of Melchisedeck hath disannulled the Commandment as is clear from Hebrews 7 And whether thy writing to the Jaylor and incensing the Judge against us not only to infringe our Liberty but if possible deprive us of Life also be not very Unchristian Whether did ever Christ give ye any such Command that said Freely ye have received freely give Or the Apostles shew thee any such Example who said We Covet no Man's Silver Gold nor Apparel Or whether thou that hast taken upon thee the Office of a Bishop which the Apostle Paul said was a good Work be in the Practice of those things which
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