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 [Page 71]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 [Page 72]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 Hand [...]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, [...]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 [...] [...]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 [Page 73]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 e [...]ift, and are upheld. [Page 74]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 [Page 75]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 [Page 76]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 Ʋnjustly 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 [Page 77]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 [Page 78]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, Tongue­sins, 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 [Page 79]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 [Page 80]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 [Page 81]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 [Page 82]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 [Page 83]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 [Page 84]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 [Page 86]asketh Counsel of God, as by Ʋrim 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, [Page 87]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 [Page 88]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 [Page 89]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; [Page 90]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 [Page 91]Faith, and the Spirit is the Rule of it; and this will stand over the Head of J. C. and his Ranting Principle: And in his bold attempt, he hath neither hurt W. P. nor R. H. nor the Quakers; but has manifested his Distraction, and gi­ven himself the Down-fall, and his Con­fusion is laid open, that the Reader, if unprejudiced, may see what an Un­skilful, Confounded, Babylonish Builder J. C. is.

J. C. saith, pag. 15. The Quakers pre­fer their own Writings above the Scriptures, and call their own Writings by this Title, The Word of God. This was another thing asserted by J. C. at the Dispute, to prove the Quakers Religion against the Scriptures.

Reply, I answered at the Dispute, and again say, The Charge is false; the Qua­kers do not prefer their Writings above the Scriptures of Truth, nor call them, The Word of God; neither did any place in their Books, which he read and were owned, nor Quotation which he hath given in his Relation, prove any such thing: I owned, and we own and dearly esteem the Scriptures of Truth.

Friendly Reader, This false and mali­cious Charge of John Cheyney's, is lately clearly answered by William Gibson, in his before-mentioned Book, entituled, The Life of God, which is the Light and Salvation of Men, Exalted; which An­swer take as followeth: By which thou mayest see clearly, that the People called Quakers do not prefer their own Writings above the Scriptures.

Concerning the Holy Scriptures, or Bible; and concerning the Qua­kers Books.

JOhn Cheney, in thy 8th and 9th page of thy Premonition to thy Sermons of Hypocrisie, thou chargest the People called Quakers, That they esteem their Books and Writings to be of Equal Au­thority with the Scriptures or Bible.

Answ. We truly and dearly own the Scriptures, or Book called the Bible; but the words contained in that Book are not all of equal Authority one with another. See thy own Testimony con­cerning [Page 93]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 [Page 95]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 [Page 96]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 [Page 97]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 [Page 98]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 Peter alludes, [Page 99]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 [Page 100]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 [Page 101]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 [Page 102]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, [Page 103]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 Ʋnction 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, [Page 104]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. This is so evident a Truth, that whosoever hath an Eye to see with, may run and read.

And for his saying, We wickedly oppose the Spirit, and his Holy Laws.

I say, He wickedly Belyes and Slanders us; for we own the Spirit in its place, and the Scriptures in their place, not op­posing them.

And whereas he saith, He quickly si­lenced me.

It is a Lye, like the rest; and he that published it is a Lyar; whom, having rebuked for it, I leave it.

J. C. page 18. saith, As to Matters of Practice, he did before all the Assembly charge and prove them to be such as Paul describes, Rom. 16.17, 18. Men that serve not our Lord Jesus Christ, but their own Belly; and by good Words and fair Speeches deceive the Hearts of the Simple.

Reply, That J. C. did charge the Qua­kers to be such as Paul describes, &c. I grant, it being the second of the seven Charges (in his fore-cited Paper of Charge) that was disputed upon that day; but that J. C. proved the Quakers to be such, I deny; and at the Dispute did sufficiently clear the People called Quakers from that wicked Slander and impious Change, wherewith J. C. most impudently Charged them.

But J. C. relates the Argument, where­by he proved (as he vainly imagines) the Charge against us, in that we are Apo­states, and Turn-coats from the true Faith. This is his Argument.

Reply, That we are Apostates, and Turn­coats from the true Faith, is a Charge as false as the other, which he intended this to have been an Argument to prove; and this hath been J. C's accustomed way, in essaying to prove his Charges against the Quakers, viz. One false Charge by ano­ther Charge, no more true than the for­mer. The true Faith is the Gift of God, this we are not turned from; it is deli­vered unto us, as it was delivered unto the Saints; it was their Victory, and is our Victory, even our Faith; our Faith stands in God's Power, we live by it; The Just shall live by Faith, Hab. 2.4. This is the true Faith, by which the Just lives; we are turned from such as have not the One Faith, Ephes. 4.5. For all Men have not Faith, 2 Thess. 3.2. And from such who having in some things the Form of Godliness, but deny the Power thereof, according as the Apostle exhorted some in his day, 2 Tim. 3.5. And we are justi­fied by the Lord in so doing. So that J. C's Argument is a false wicked Charge; we are not turned from the true Faith, but from such as have it not.

But J. C. says, He did with sober com­passionate Zeal, and a warm affected Heart, [Page 107]make Challenge to R. H. to give any one Reason for their Apostacy.

Reply, Sober Compassionate Zeal, &c. J. C. might well have omitted to menti­on, who rather appeared sometimes that day like a Stage-Player, than a sober Dis­putant: I might say, like one acting the Fool's part in a Play, at times, he ra­ther behaved himself, than like a mode­rate Man; such words as these (in an airy spirit) he vented forth, I'll be with thee anon: Thou hadst better have kept that word in: Thou hast now put a Weapon into my Hand I never thought of; with these, and the like Expressions, stirring up some People to Laughter, and putting them into an Expectation, he would do some great Matter: But alas! Their foolish vain Hopes, with his fond Conceit, were both frustrated; for when he had room to speak, he acted but like a Fool, with his wooden Sword, made a Vapour, but effected nothing, save Shame to him­self.

Now, as to his Challenging me, to give any one Reason for our Apostacy: I answer, No wise Man can expect that I should give any one Reason for our Apo­stacy, who are not Apostatized, but have [Page 108]the Evidence of God's Spirit, that we have the Faith delivered unto us, that was delivered unto the Saints; for that were to give a Reason for what we are not: Nay, I am perswaded, none but a Novice, or a Fool, would require it. But this is not the first Distraction, besides his being Distracted in Prayer, J. C. hath run into.

J. C. saith, R. H could give no Reason at all, nor had any mind to argue it, but shifted it off, That the Quakers Religion, Ministry, Worship and Churches, were oppo­site to theirs. And if his Reader will take his word for it, he saith, He hath given R. H. and his Fellows, an Argument at Croton, which could not be answered or gainsaid by any of them then, nor can they ever answer it.

Reply, That the Quakers Religion, Mi­nistry, Worship and Church, are oppo­site to J. C's Religion, Ministry, Wor­ship and Church, J. C. hath asserted; and if he do believe it, what needs fur­ther Proof? But would not J. C. have been shifting from the Charge, and broaching new Matter? He would some­times have been begging the Question, to have wrested me from the Charge; but keeping him to the Point, not gi­ving [Page 109]him leave to Catechise me, having put him upon the Proof of his Charge, I kept him to it, not suffering him to start new Arguments to lead from it, he failed in Proof, and came off with Infamy.

As to the Argument at Croton, it was there gain-said and answered (therefore J. C. is a Lyar, who said, It could not be answered or gain-said) the Invalidity of which Argument may be seen in the for­mer part of this Treatise, where I have run it through.

J. C. saith, He repeated the same Argu­ment at Arley- Dispute, but that I declined the Arguing of it, and was utterly unable to maintain my own Religion, and to take off the Charge, That the Quakers are Belly-gods and Flesh-servers.

Reply, I declined not the Argument for the Validity of it, but because it led from the Charge J. C. had undertaken to prove, viz. That the Quakers were Belly­gods, &c. And it being gain said and an­swered already, I shall pass it by, only note to the Reader, that J. C. said at Croton, You own'd the Doctrine which was according to the Ten Commandments, Lord's Prayer, and Creed. To which I replied, The Doctrine of the Commandments, which [Page 110]is, To love God with all the Heart, with all the Soul, Might and Strength, is owned by us; and the Doctrine of the Lord's Prayer; which is, That the Will of God may be done in Earth, as it is in Heaven, we also own. But that you, who preach this for Doctrine, live up to it, we deny; and therefore are turned from you. And as to the Creed, we believe in God and in Christ. To this J. C. replied not.

I suppose, that in all his Notes, he had nothing writ in Defence of his Cause in this point; and perhaps being accustomed to lean upon his Crutch, he would not venture to go without it: But however it was, whether he would not, or could not, I shall leave it with the Impartial Reader to judge: Yet sure I am, his Silence was so far a Consent to my Assertion, that all unbiassed Hear­ers could do no less than conclude, he wanted a Reply thereunto.

And his Charge that Quakers are Bel­ley Gods and Flesh-servers, is a false impu­dent Charge; no further either at the Dispute, or by his Relation of the Di­spute, proved, than to say, They are so: Or, that the Quakers are what they are not, in order to prove them so; which is no [Page 111]proof at all; yet so would he prove one false Charge by another. The Quakers were cleared from it at the Dispute, and before and since the Quakers were and are clear of it, and J. C. the Lyar, who falfly accused, belyed and slandered them; and our Religion was maintained against all his false Charges, for the clearing whereof I did appear by Disputation; and the Lord blessed my Undertaking, to him alone be the Praise. And for the Truth's sake, and right Information of the simple-hearted, I do appear again in the Examination of J. C's Relation of the Dispute, and shall leave the event to the Lord.

Further, J. C. saith, pag. 19. Solo­mon Eccles, an audacious Quaker, a day or two after the Dispute, sent me a bold Challenge, by Authority from God, to Fast with him five Days and five Nights, with­out Meat, Drink, and Sleep, &c. But the Quakers have no other Way to evade my Arguments, being rationally and unanswer­ably proved, to be such as Paul describes, Rom. 16.17. making their Belly their God; devised this Shift for a cover of their Nakedness and Hypocrisie.—If People will [Page 112] venture their Souls with such Cheats and Impostures, let them.

Reply, That Solomon Eccles did Chal­lenge J. C. (who had charged the Qua­kers with making their Belly their God, and asserted, that their Belly was their God) to Fast with him five Days and five Nights, not to Eat, not to Drink, nor to Sleep, till the five Days and Nights were faithfully performed before the Lord, for a Tryal of J. C's Faith, viz. Whether his Faith was in God and Christ, yea or nay; and whether J. C's God, whose work he had done in charg­ing the Quakers to be Belly-gods, &c. or the Quakers God, was the true God; and whether of them was a Member of the true Church: I having seen a Copy of a Paper of Solomon Eccles to this effect, do believe it is true; and I am perswa­ded that S. E. did not give forth this Challenge as a vain Scribe, but as one having Authority; and that the God of Heaven (if J. C. had accepted of the Challenge, and come upon Trial with him) would have strengthned him to have performed it faithfully before the Lord, to the manifesting of J. C. to be a Lyar, his Charge against the Quakers [Page 113]to be utterly false, and the Quakers God to be the true God; that as by Dispu­tation God appeared with us, to clear us from this, and the rest of J. C's wicked Charges against us, and manifest J. C. to be a Lyar, &c. so by the Trial of J. C's Belly, God would have appeared on our side, for to have made J. C. fur­ther manifest to be a Lyar, &c. And if J. C. refused to trust his God with his Belly, this is not a true Character that his Faith is in the True God and Christ; and if his Faith be not in the true God and Christ, he is no Member of the true Church.

But J. C. in refusing to Fast with S. E. for the Trial of his Faith, and of his God, hath come behind the Prophets of Baal, who embraced the Offer that Elijah the Prophet of the Lord made, and came upon the Trial of their God, 1 Kings 18.21, &c.

But if J. C. did believe that S. E. had no Authority from God concerning that matter, Why then did not he prove S. E. and manifest him upon Trial? That sure was too hard a Way for J. C. to go, because his Crutch, viz. his Notes, would have done him little service in that Exercise: [Page 114]And may I not conclude that J. C's Faith failed him in that way of Tri­al?

But yet J. C. would lay all at the Qua­kers Door, as that they devised this for a Cover of their Nakedness and Hypocrisie, ha­ving (as he saith) no other way to evade his Arguments, being rationally and unan­swerably proved to be such as Paul describes, making their Belly their God. To which I say, J. C's Disingenuity doth much ap­pear in this matter: Truth needs no de­vised Shifts for a Cover; it can appear with open Face: The Quakers (as I said before) were cleared from this wicked Charge, and J. C's Nakedness was laid open, and his Hypocrisie made manifest at the Dispute, as hereafter I shall make appear. But is not this a devised Shift of J. C's, to Cover his Nakedness and Hypocrisie withal, who was proved a Lyar and Deceiver at the Dispute? Yet would he perswade his Reader, That be­cause a Quaker challenged to Fast with him (for the Trial of his Faith, and of his God, that it might appear by Fast­ing, &c.) (as well as that it had been made manifest by Words, viz. by Di­sputation, that the Quakers did not make [Page 115]their Belly their God, but were clear of J. C's wicked Charge, and he made ma­nifest, &c.) therefore against the Quakers it was rationally and unanswerably proved at the Dispute (saith J. C.) that they make their Belly their God. If J. C. hath devi­sed this for a Cover for himself, it is too narrow; for there are some Hundreds not called Quakers, who were at the Di­spute, who notwithstanding this Cover­ing, will see his Nakedness. But no doubt J. C. would have all to believe, that the Quakers were unanswerably pro­ved to be such as make their Belly their God; which is both a gross Lye, and wicked Slander; yet out of his Study, J. C. hath thus sounded and published it to the World. But what will that Man stick to say, who links his Heart with Satan? For in pag. 158. of his Sermons of Hypocrisie, J. C. saith, It is much easier to Confute a Quaker, than to Confute Sa­tan and My own Heart. Hath not J. C. linked his own Heart with Satan? Sure such who have Eyes to see with, may see him, if wilfully they do not shut their Eyes rather than they will see him; and such as do see him, and yet will follow such a Hypocrite (I shall forbear to call [Page 116]him Cheat and Impostor, how deserv­ing soever he may be thereof, though he hath called us Cheats and Impostors very undeservedly) and venture their Souls with him, and believe his Lyes, Slanders, and Impious Charges, against the Peo­ple called Quakers, rather than the Truth; I shall not say as J. C. doth, Let them: But earnestly desire that they may Re­turn, Repent and Live, and also walk in the Light; which if they do, Peace will be upon them: But if they do not, I ha­ving put Pen to Paper rightly to inform them (tho' their Sin be upon their own Heads) I shall be clear.

I have hitherto examined what J. C. hath related concerning the Proof of his Charges against the Quakers, and signifi­ed how many of the seven Charges, in his recited Paper of Charge, he assayed to prove, which were only two; the other five he makes no mention of in his Relation, neither at that time would he assay the Proof thereof, though he had promised to prove every one of them: But he vainly supposing my Charge a­gainst him, viz. That he was a Lyar and a Deceiver, could not be proved, he was [Page 117]very urgent with me to prove my Charge against him, and vehemently called out for proof thereof, and would not assay further to prove the remaining part of his Charges, before I had proved my Charge: I hearing this, the Zeal of the Lord being upon me, it was in my Heart forthwith to prove my Charge against him; which I did to the full, as in the further Examination of the re­maining part of his Relation, I shall clearly manifest.

J. C. in pag. 16 saith, All that ever he had to say was from a Passage or two in my Book of Quakerism Subverted, and a few words in my Book of Prayer, pag. 141.

Reply, This is a notorious Lye, and he that publisheth it is a notorious Lyar; for before I had produced either of his Books, we had discoursed some Hours, and gone through what I have already examined of the Dispute; in which no Man of Candor can possibly judge, but that I spoke something in Defence of the Truth, the Quakers and their Religion, in order to clear them, and prove J. C. a Lyar. J. C. himself, in Contradiction [Page 118]to himself, in his Relation, confesseth I said something, and something of what I said he hath written, which gives him­self the Lye; and likewise something that he saith I said, which I am sure I never spoke, as I have cleared before; all which was before his Books were brought forth: And yet he is not ashamed to say, All that ever I had to say, was from some Passages in his Books. Sure if a Catalogue of this Man's Lyes and Slanders were ta­ken, I am satisfied from my own Obser­vation of his Books and Papers, they would fill up some Sheets of Paper, for many Pages in his Pamphlets are stuffed with them.

I know J. C. was much concerned, whilst I was speaking, in looking up his Notes, and receiving Papers from the Hands of some one or other of his Abet­tors; and it was observed by many, that he took little notice of what I said, or replyed little directly to it, but disputed by his Notes; and when his Notes were gone through, he had done: Yet sure, if he heeded not, he could do no less than hear that I spoke something before his Books were produced, though not in favour to his Cause; therefore I have [Page 119]ground to believe, that what he heard and took notice of, he hath wilfully omit­ted to relate. But to the Passages in his Books.

J. C. relates, That in his Book, Quakerism subverted, he saith, If the Light within be altogether blameless, the Quakers are in the right. And else-where in the same Book, There is something of God in every Man, and something of Satan and the Flesh: But (saith he) if by something of God, he thinks I mean a Measure or Part of God's Essence or Being, I renounce any such Exposition as Blasphemy.

Reply, 'Tis right J. C. saith in pag. 31. of his Book, entituled, Quakerism sub­verted, If this be true, that the Light with­in by the Quakers owned, promoted and as­serted to be the Life of God (and by J. C. no where confuted) which is the Light of Men, John 1.4. with which every Man is enlightned (as J. C. hath asserted, pag. 21. of the same Book) be utterly blame­less, the Quakers are in the right, and all that he hath written against them falls to the Ground, and he will confess himself utterly defeated, and to have lost the Day. And in p. 27, 28. of the same Book, he saith, In every Man there is something of God, [Page 120]something of Satan, Flesh and Spirit, Light and Darkness. Mark, Reader, J. C. hath not confuted our Assertion, That the Life of God is the Light of Men, &c. but hath affirmed, That the Light within is the Light wherewith Jesus Christ, the true Light, enlightneth every Man that com­eth into the World, pag. 21. as afore­said; which Light (within) he saith is something of God, Spirit, Light.

Now God is a Spirit, John 4.24. God is Light, 1 John 1.5. Observe, he doth not say, something of God's, or that may be called his; but something of God, Light, Spirit; which something of God, being Light and Spirit, must it not needs be something of God's Essence or Being, whose Essence or Being is Light, Life and Spirit? For it cannot be the entire Fulness that is in every Man; and there­fore must it not needs be something of the Fulness, a Manifestation of the Spi­rit, according to the Scripture? 1 Cor. 12.7. Col. 2.9. For in him dwelleth all the Ful­ness of the God-head Bodily. John 1.16. Of his Fulness have we all received, and Grace for Grace.

But though J. C. hath asserted some­thing in every Man, yet before he will grant it to be any thing of God's Essence or Being, fearing the Consequence (to wit) his Overthrow, and that he should be utterly defeated, and lose the day, he will deny God to be Omnipresent, and count it Blasphemy to assert that there is any thing of God's Essence or Being in Man. But if this were Blasphemy to assert, then were J. C. guilty: For (that he may appear the same contradictory J. C.) though in pag. 16, and 17. he counts it Blasphemy to affirm that there is any thing of God's Essence or Being in Man; yet in pag. 4. of the same Book, viz. A Warning to Souls, he affirms, That God's Essence and Essential Presence is every where; and I am sure in Man, for he is somewhere; therefore God's Essence is in Man, according to J. C's Assertion; and if so, whether measurably, or in Fulness, viz. something of the Essence of God, or the whole Fulness of God, whom the Heaven of Heavens cannot contain, let the Reader judge. But I deny it to be Blasphemy to say, That something of God's Essence is in Man; and affirm it to be Blasphemy to deny [Page 122]any thing of God's Essence to be in Man (of which J. C. is guilty, and yet affirms God's Essence and Essential Presence to be every where, which is flat Contradicti­on to himself) for God is an infinite Spi­rit, whose Presence fills Heaven and Earth, who is exempted from no place, but is present every where, therefore in Man, his holy Spirit in Man, his Essence or Being in Man, his Light and Life in Man, which is holy and blameless for ever, according to Scriptures, 1 Cor. 3.16. Mat. 10.20. James 1.13. and never con­sented to Sin; therefore all that J. C. hath writ against it (viz. the Life of God, which is the Light of Men, John 1.4. and the Quakers the Friends of it) by his own grant falls to the Ground, and he is utterly defeated (and so was at the Dispute in handling this Point) and (as he words it) lost the Day: Yet he is not ashamed, in his Relation, to tell his Reader, I had nothing to say against any of his Arguments there: He is the same J. C. a Lyar, and one that makes Lyes his Refuge, and under Falshood would hide himself; but the Hail will sweep away the Refuge of Lyes, and the Waters will co­ver the Hiding Place, Isa. 28.15, 17.

J. C. saith, in page 17. As to my words in my Prayer Book, thence he would conclude me a Hypocrite out of my own Mouth.

Reply, It is true, I did conclude, and also prove J. C. at the Dispute, a Hy­pocrite out of his own Mouth: I shall lay down his words, as spoken by him, and published to the World, in his Book of Prayer, pag. 141. I am compelled to Pray Hypocritically, and Dissemble with God, and utter Ʋntruths 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 [Page 124] 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 [Page 125]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 Ʋntruths 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 [Page 126]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? [Page 108]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 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 [Page 130]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 [...]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 [Page 133]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 [Page 134]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 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 [Page 135]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 [Page 136]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 [Page 137]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, Tongue­sins, 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 [Page 139]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 simple­hearted 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 Christian Hus­bands and Wives are to walk, &c

In the same page, That they quite Sub­vert all the Rules of Duty between Ministers and People, &c.

In the same page, That they pluck down Prayer, Root and Branch.

In the same page, That by the Quakers Doctrine, we may all pray none, or pray Curses and Blasphemies.

In page 22. again, That the Quakers Religion doth pluck up by the Roots all the Doctrines and Rules of Knowledge, Worship and Obedience, touching God, &c.

In page 13. That the Quakers say, Every Man may make as good, if not a better Bible than this we have.

In page 17. That the Quakers are guilty of affirming, The Light in every Man to be a part of God, as a drop of Water fetch'd from the Ocean is part of it.

In page 23. That there are no People do more Oppose and Subvert the Spirit, than the Quakers.

In the same page, That if the Quakers should practise their own Doctrine, they would pass all that ever have been before them in Wickedness.

All these are gross Lyes, and wicked Slanders, whereof the Quakers, and their Religion, are clear. And that no Lye may remain upon the Truth, the Light, and Children thereof, I add, That the Light of Christ within Man, wherewith Christ the true Light lighteth every Man, [Page 142]is the Life of the Word, the Light of Men, John 1.4. The Spirit of God given to in­struct them, Neh. 9.20. Ezek. 36.27. The Manifestation of which Spirit is given to every Man to profit withal, 1 Cor. 12.7. The Spirit of Truth, which proceedeth from the Father, John 15.26. Reproves the World of Sin, John 15.8. And maketh manifest all things that are reproved, Ephes. 5.13. For that is the Spirit of Truth which reproveth and convinceth of Sin; and the Spirit of Truth is the Spirit of Christ; for Christ is the Truth, John 14.6. And the Spirit of Christ is the Spirit of God; for the Son and the Father are One, John 10.30. & 5.18, to 27. One Lord, one God, and Father of all, Ephes. 4.5, 6. Christ and God is Light, John 1.4, 9. & 8.12. & 9.5. 1 John 1.5. The Lord our God is one Lord, Deut. 6.4. God is a Spirit, John 4.24. The Lord is that Spirit which giveth Life, 2 Cor. 3.6, 17. The changing of Man from Death to Life is by the Spirit of the Lord, 2 Cor. 3.18. I the Lord search the Heart, and try the Reins, even to give every Man according to his ways, and according to the fruit of his doing, Jer. 17.10. The Spirit saith, I am he which searcheth the Reins and Hearts, and I will give unto every one of [Page 143]you according to your Works, Rev. 2.23. The Spirit searcheth all things, 1 Cor. 2.10. Hereby it is evident, the Spirit of God is one with God and Christ, and so God Infinite, Omnipresent, who is One Lord, and his Name One, Zach, 14.9. who sees all things; there is nothing hid, or can be hid from God's Spirit, all things being known and seen by the Spirit of God; Man's Thoughts are shewed and told by it; and whatsoever thing is re­proved, it sheweth and maketh manifest; And that which makes manifest, is Light, Eph. 5.13.

Well then, the Spirit of Truth is the Light of Christ within Man, which makes manifest and sheweth whatsoever thing is reproved by it; which decla­reth to Man the Thoughts of his Heart, and giveth to every Man according to his Works, which reproveth and convinceth Man of Sin, and leads into all Truth; in which, we called Quakers have believed, and walk in, even in the Light and Spi­rit of God and Christ, and so witness the Blood of Jesus Christ cleansing us from all Sin, and the Light and Spirit of Christ leading us on together into all Truth; in which blessed Light we have [Page 144]Fellowship with God, who is Light, and one with another, 1 John 1.5.7. And so are of that pure Religion which is undefiled before God, and unspotted of the World, James 1.27. This blessed Light, or Spirit of Christ within, leads us to do unto all Men that which is right in the sight of God; and all of us that walk in in it, walk according to the Pre­cepts, Doctrines and Commands of God, contained in the Scriptures, and witness in measure, the fulfilling of what is therein written for our Learning, that the Man of God may be Perfect, &c. And the keeping of the great Command­ment, which is Love. So then this bles­sed Light, or Spirit of Christ within, born witness to, and walked in, by us called Quakers, which indeed is both our Rule and Way, doth lead and guide us not to oppose God's Spirit (for then we should oppose our Rule and Way, which is the Spirit of God) nor to pluck up by the Roots all the Doctrines, Precepts and Commands of Knowledge, Worship and Obedience touching God, contained in the Scriptures of Truth, as J. C. hath slandered us; but to live and walk there­in, and up thereunto, and manifest both [Page 145]our Love and Honour to the Spirit of God, and Esteem for the Scriptures of Truth, in living that Holy Life the Scriptures declare of, and the Spirit of God com­mands; which Holy Life lived by us through the Spirit, fulfils and justifies the Scriptures of Truth, and exalts and glorifies the Spirit of God over all; for God alone is worthy for ever and ever.

Neither doth the Light and Spirit of Christ, wherein the Quakers walk, and by which they are led and taught, lead them to teach Treason and Rebellion, which J. C. most wickedly hath charged the Quakers withal; but the Light teach­eth and leadeth them to live peaceably and quietly under the Government where they are placed, and to seek the good of all Men, to Pray for Kings, and them which are in Authority, that under their Government, they might live in all God­liness and Honesty, a Quiet and Peace­able Life, to Exhort one another to Love and good Works, and to teach Fidelity and Obedience to the Governments, and Governours, appointed by God; that both Magistrates and their Governments may be submitted unto, and obeyed (by all [Page 146]People that there-under live) by doing or suffering what cannot for Conscience sake God-ward be done; and that who­ever may answer the King and his Go­vernment in suffering for Conscience God-wards, not to seek Revenge, nor the Hurt of the King or his Government; but to leave Judgment to God alone, who disposeth of Kingdoms and Thrones, Government and Kings, at his pleasure; and to Pray to God, to perswade the Hearts of Kings to fear him, to be Encou­ragers of Piety and Godliness, but to Dis­courage all Wickedness, and to Honour Christ, the Lord, the true Light over all, (who purgeth the Conscience from dead Works, and fills it with the Mystery of the living Faith) that over Conscience Christ may only Rule and Govern, whose Right it is; that in so doing their Government may be blessed, to their Comfort, and the Benefit of the People, and the Honour and Glory of God, who is King of Kings, and 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: [Page 147]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 well­pleasing 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 [Page 148]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, [Page 149]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 well­pleasing to the Lord.

Ministers therein walking, every one as they have received the Gift from God, [Page 150]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, [Page 151]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, [Page 152]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 divided, but remains indivisible over all, through all, and in [Page 153]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 [Page 156]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 [Page 157]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 [Page 159]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 am compelled to pray Hypo­critically, and Dissemble with God, and ut­ter Untruths unto him — I shall not be able to cover or conceal my Wickedness from the World; if I get to Heaven, it must be by this Trade of Begging. Here observe, Dissembling with God, and uttering Un­truths unto him, praying Hypocritically, Luke-warm Prayers, Distraction in Pray­er, Compelling himself to Pray, that he might conceal his Wickedness from the World; hath been J. C's Practice, where­by it is apparent, J. C. was not partaker of the Spirit of Holiness, nor acted by it in such services, but is of another spirit than the Spirit of God.

That the Quakers mortally hate J. C. is a false slander; for the Light in which the Quakers have believed and walk, hath taught them to have true Love to God, and good Will to all Men; but to oppose wicked spirits, and deny all Wickedness. Now that spirit whereby J. C. hath been acted in Dissembling with God, and uttering Untruths unto him, in Dissem­bling [Page 160]with God, and uttering Untruths unto him, in belying the Light, and the Children of it, together with their pure and undefiled Religion; in Blaspheming the Light of Christ (the Spirit of God) calling it, Diana, Dagon, a Dumb Idol, comparing it to a Drunken Coash-man, &c. is a wicked spirit, which, together with J. C's Wickedness, viz. his Lyes, Slan­ders, Hpocrisie, Confusion, Blasphemy, &c. The Fruits thereof, the Light (which shineth in Man) hath shined in and through the Quakers, the Children of Light, plentifully to discover and [...]lay them open to the Readers view; which wicked Spirit, together with its Fruits, the Quakers are Enemies to, and perfected ly hate.

And that many of J. C's own Way who agree with him in Opinion, Hate him, is no new thing; for formerly the Lord set the Enemies of his People one against another, and one helped to destroy another, 2 Chron. 20.22, 23. And the Lord is the same, who for his Israel's sake, is dashing the Potsherds of the Earth one against another, and hath appeared, and is appearing against this J. C. (who hath hardened his Heart (as Pharaoh and the [Page 161] Egyptians hardened their Hearts) and set himself against the Light, and Children of Light) to close again the Flood (which hath been divided by the mighty Power of God for the Children of Light to pass through) and overwhelm J. C. that as he doth appear to many to be a Minister of Death, he may likewise so appear to all People.

For the Truth's sake, that no Lye may rest upon it, and for the sakes of the sim­ple-hearted where this may come, is this written; that such who can see, may see, that John Cheyney's Tongue hath risen up in Judgment against Israel, and God hath confounded him. And what I have writ­ten, I do do commend to every Man's Conscience in the sight of God: And con­cerning this J. C. do thus conclude, That in him these Scriptures are fulfilled, Psal. 7.15.16. He made a Pit, and digged it, and is fallen into the Ditch which he made; his Mischief shall return upon his own Head. And to God, who is on our side, who hath taken the Wicked in his own Craf­tiness, and fettered him in his own Net, my Soul ascribes all the Praise, to whom be Glory for ever and ever.

A Salutation to Friends of the Men and Womens Meetings.

DEarly beloved Friends, Brethren and Sisters, with whom my Soul hath precious Unity, in the Seed of God, and pure Fellowship in the Life of Righ­teousness; unto you all, beloved of God, and right well beloved of my Soul: In the abiding Love of God, am I your dear Brother, in the Tribulation and Pa­tience of the Lamb, in Life drawn forth to write unto you, and express some­thing of that Life and Love that is upon my Heart, in a living, as well as fresh remembrance of you, to whom I give the endeared, and truly cordial Salutati­on of right brotherly Love: My very Heart is knit to you, and in Spirit I am present with you, beholding your come­ly Order: I am verily refreshed in your Life, and abundantly comforted in abi­ding Love; my Soul honours you in the Lord, you Elders of Israel, and for your Humility, my spirit saith, That you are worthy of Praise. Your Con­descention one unto another in the [Page 163]Truth, and to the Truth, in whomso­ever it appeared; your giving way, hath been, and is clear demonstration to me, you have sought Truth's Honour, and not your own, and therefore my Soul praises God, let it be so for ever; the greatest amongst you serving the least, the younger submitting to the elder, sub­mitting also one unto another: Indeed, your remembrance hath lived much up­on me, since I parted with you, and Breathings to the God of my Life have run thorough me for your preservation, and increase in Unity with the Lord God, and one another: And my dearly belo­ved, a consideration of your preferring one another in the Truth, whereby the Truth hath gained the Preheminence, hath even melted my Heart into tender­ness of Spirit: I have said, Let it be so for ever.

Of a truth I can say, to the Praise of God who hath honoured you, The good Order of the Gospel is amongst you; and where ever yet I have Travelled, and what Methods soever I have veiwed, in the midst of all, I on your behalf have blessed God for his Wisdom, wherewith he hath endowed you: I hope, finding [Page 164]you praise worthy, without offence I may speak thus much of you: I can bear my Reccord, you having Wisdom, have done justly; and having Mercy obtained, have Mercy shewed; and that which is a Pearl indeed, you have walked humbly with your God: If I may live again to see you, and in a measure of the fulness of the Gospel come unto you, in the full performance of the same Duty, let my Soul find you. In the mean while, dearly beloved, in humility dwell, and the Grace and Peace of God be daily multi­plied upon you, and let your fervent breathings, and earning desires be for one another; and in a tender healing Spi­rit be you always found, and evermore live together in Love; and for me, your younger Brother, who am outward­ly separated from you, and bound in Spirit for Travel in the labour of the Gospel, Let your breathings in Life, to the God of Life be. That God will be pleased to give me a door of Ut­terance, and prosper the work in his hand, He hath called, and yet is call­ing into, to the Praise of his own Glory.

Dear Friends, a long Epistle I intend not; you are Elders, ruling well, to whom double honour for the Works sake I can freely give. Having eased my Heart a little, not questioning but to be rightly understood by you, and in Life's Record more fully so be read by you: My Life greets you all together, and my Soul salutes you one by one with a Kiss of Love; the God of Israel over­shadow you with his Glory for ever: My dear Companion salutes you all: And by this you may know, that in a few Days we intend to leave this City, and pass to Graves-end, where we purpose to take Shipping for Holland, having a Concern upon us to visit the Low-Coun­tries, &c.

Things here at London are pretty well: William Rogers and his Party are here; we had a Meeting with them Yesterday, which lasted nigh 12 Hours, and about 7 this Morning begins again; the Lord's Power was over all, Glory to his Name for ever. So with my cordial Love, once more Saluting you all, I am your Faithful Brother,

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 [...] [Page 176] [...] [Page 177] [Page 178]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 Steward to his Brother.

In like manner was the Proceedings against Heskin Fell, of Coppal, Linnen-Weaver: He was Apprehended the 7th of the 3d Month, committed to the Goal, remained Prisoner until the 12th of the 11th Month, released as be­fore.

The pretended Cause was about 1 s. 8 d. for Hen, Hay, House, &c. for about three Years: This Thomas Catte­rall [Page 180]was no Friend: It is supposed he paid what they demanded.

The said R. H. and H. F. belong to Blackrod-Meeting.

Coppul, the 28th day of the 1st Month, 1675.

The Warrant was directed, To all Ma­yors, Bayliffs, Constables, Sub-constables, but more especially, To the Constables of Coppul.