which is kindled against you because of these things and you perish not in his hot Displeasure And Friends You who are Called and Chosen and Faithful for a Remnant of such I know there is amongst you who keep your Garments unspotted of the World answering the Pure in all Dwell you in the Feeling of the weighty Life which hath seasoned you that in it you may Read me Feel me and Embrace me in the Arm of my Father's Love even as you are Read Felt and Embraced that tho' outwardly separated yet in that Inseparable Bond of Unity in which we are One and our place One even with the Son to behold his Glory we may lie down together and Solace our selves together in the Overcoming of our Father's Love whose Care is over us and whose Love flows towards us To whom be Glory for Ever and Ever Your Brother in true Love R. Haydock Lancaster-Castle the 2d of the 8th Month 1674. THE SKIRMISHER CONFOUNDED Being a Collection of several Passages taken out of some Books of John Cheyney's who stiles himself The Author of the Skirmish upon Quakerism In which is the Baseness Wickedness Contradictions Lyes Hypocrisie Unbelief Confusion and Blasphemy of that Skirmishing Priest Discovered and He Laid Open to the View of every one who shall read with a Single Eye Collected by a Friend to the Truth and a Well-wisher to the Souls of all People ROGER HAYDOCK Isa 54.17 No Weapon that is formed against thee shall prosper and every Tongue that shall rise up in judgment against thee thou shalt condemn This is the Heritage of the Servants of the Lord and their Righteousness is of me saith the Lord. Psalm 7.15 He made a Pit and digged it and is fallen into the Ditch which he made London Printed and Sold by T. Sowle 1699. THE SKIRMISHER Confounded c. JOhn Cheyney in his Book entituled A Call to Prayer c. in the Preface to the Reader saith thus I would be loth to fasten any Error upon any Person which I can perceive him not to hold and I would Candidly Interpret all Words so far as I can with Conscience and Justice to the Truth The next Page of the same Preface to the Reader thus I do not know 〈◊〉 by their Opinion of the Light within Devils and Damned Souls may be saved In his Book entituled The Skirmish c. p. 4. Penn 's Position doth justifie the Irish Rebellion the French Massacre the Marian Persecution the Ten Persecutions of the Primitive Churches the Gun-Powder Treason P. 13. of the same Book I would be glad to make the best I can of your Position Auimadversion Can there be greater Baseness than under pretence of Candor to be thus Absurd Is it not great wickedness in this Skirmisher to make such Ungodly Consequences of so Harmless a Position and yet afterwards say He would be glad to make the best he can of it Here followeth the PRIEST's Contradictions John Cheyney The Skirmisher against OR fighting John Cheyney Himself Assertion 1. CAll to Prayer p. 117. I dar◠say let the Light within alone and say nothing to it and it shall never move any Quaker or ungodly Soul to pray till Death or the Flames of Hell shall awake them 2. P. 119. A Quaker or any other may live a secure Flesh-pleasing Life all his Days and never have one effectual Motion to Prayer if he be ruled by the Light within 3. P. 119. The Quakers could hardly devise a more sin-pleasing Doctrine than never to pray without a Motion from the Light within 4. P. 109. Their grand Principle of the Light within is not consistent with Right Prayer 5. P. 76. The Spirit of God is a Spirit of Supplication he commands and moves to Prayer p. 20. The Spirit doth intercede in us we could do nothing without the special Help of God's Spirit without the special Help of God's Spirit we can do no Spiritual Work 6. Quakerism Subverted p. 18. The Light within tells me there is a God 7. Skirmish p. 13. The Light within which should be Man's Guide takes part with the Flesh and Satan against God 8. Call to Pray p. 111. They are no People of Prayer and make no use of Prayer P. 101. A Prayerless People of a Prayerless Religion Prayerless Pretenders to Holiness 9. Skirmish p. 13. If the Scriptures go farewell God and Christ and Heaven and all Law and Rule 10. O Lord thou know'st that I am what I profess my self to be Thy Servant sincere and upright John Cheyney Contradiction 1. CAll to Prayer p. 119. For though the Light may move yet it will be but a weak Motion and the Motion of the Darkness or Fleshly Part will overcome 2. P. 119. That which should Move them to Prayer the Light within is over-powered by the Darkness 3. P. 118. I 'll tell thee what keeps me from Prayer when my Conscience and the Light within moves me to Prayer my Sloth and Laziness my Deadness want of Life and Hunger and Spirit in my Soul 4. P. 3 4. Right Prayer is not meer Words nor a meer Work of Nature nor bare Humane Industry and Striving without the special Grace and Concurrence of God 5. P. 115. Their great Assertion that Prayer is not to be done without the Motion of the Light within some have confessed they never Prayed without the Motion from the Spirit of God P. 98. You need no Motion of the Spirit to tell you when to feed and cloath your Bodies but you need a Motion from the Spirit to put you upon to dress and feed your Souls 6. P. 101. Trust not that blind deceitful Guide within you the Light within you left it lead you into Everlasting Darkness 7. P. 61. When God and Conscience have called to this Duty a lazy carcarnal self 〈…〉 Mind has kept us away 8. P. 114. If Report be true when they do Pray for I have heard and believe that sometimes they Pray 9. P. 62. Must a hungry Man need a Scripture to tell him how often he must Eat No more doth a hungry Soul need a Scripture to tell him how often he must Pray Besides these Contradictions out of his Books I shall add one more out of two Manuscripts written with his own Hand which I think he will not deny and I am certain in this he hath no cause to blame the Printer as sometime he did but if he denies it I can both produce and prove it 10. Given forth by a weak Believing Christian and Disobedient Servant of Christ John Cheyney I shall here set down some of his Confessions to the Light Grace and Spirit of God and then discover his Lyes c. Pag. 120. THE Light then prevails Habitually and there is a kind of continual Exercise of the Soul by Internal Prayer Pag. 122. The Soul and Heart of Prayer is within seen to God Pag. 4. There is a great deal of Praying outwardly which is not right and sincere Praying outwardly Balling
examined J. C's Relation In this particular the substance whereof is The Quakers do hold Man's Soul to be God and that they had nothing they could object but only that Fox doth not expressly say The Soul is God As to the first the Impartial Reader may plainly see it is a false Accusation And as to the second It is a Lye which Lye doth stand deservedly upon J. C. who either was so buste pondering upon 〈◊〉 Notes and gathering up his Papers 〈…〉 he minded not what was said or 〈…〉 not that any more was spoken but what 〈◊〉 relates a thing scarce possible in a Drâ—â—utant if he was not distracted or else it is wilful Ignorance and desperate Wickedness in him to say Having nothing else that they could object c But he that is so impudent as not only to play the Hypocrite and Dissemble with God and utter Untruths unto him but publish it to the World as in his Book Call to Praâ— p. 141. I may not question but such a Man hath impudence enough to Lye against the Quakers and publish his Lyes to the World But God will judge the Lying Tongue Friendly Reader As for John Cheyney's Cavil against G. F. concerning the Soul it is already lately and soundly Answered by William Gibson in his Book entituled The Life of God which is the Light and Salvation of Men exalted which Answer take as followeth for thy further satisfaction It is judged meet to give thee the Advantage of seeing it here because when this Book comes to thy hand it may be thou may'st not have the opportunity of seeing his Concerning the Soul of Man JOhn Cheyney thou quarrellest at G. Fox's words where he saith something concerning the Soul in his Book entituled Great Mystery thou and some others of thy quarrelling Brethren would insinuate as tho' he did hold or affirm That the Soul is God but who reads his Treatise in the said Book upon that subject without Prejudice in the Fear and Love of God such may see that he distinguisheth plainly between Christ God and the Soul of Man see Great Mystery p. 91. where G. F. hath these words viz. The Soul being in the Death in Transgression so Man's spirit there is not sanctified And the Soul is in Death Again in the same Page after he hath uttered many words in answer to the Priest about the Soul he hath these words viz. So the living of the Soul and the Spirit sanctified that diligent hearkening is come to where the Counsel of God is stood in his Voice heard his Hand felt that the Soul is come up in that which comes from him from God that is Living and Immortal and gives a Creature its feeling and sensibleness through things and so the Covenant of God comes to be received wherein the Soul lives In the same Page he hath these words viz. Now where the Light is hated that of God within transgressed that doth pertain to the righteous Law of God and answers it there the spirit of Man is not sanctified and Man's understanding darkned the Higher Power is denied the Soul comes into Death transgressing of the Law is known the Witness buried which should guide the Mind whereby the Soul should live in the diligent Hearkening thereby comes Man to be defiled and his Spirit and Body and Mind whereby he glorifies Not God in his Body and Soul and Spirit Again in the same Page thus And every one that cometh into the World having a Light from Christ the Second Adam the Bishop of their Souls Christ the Power of God Again in the same Page thus So every Man that cometh in the World having a Light from Christ Jesus the Way out of the Fall the Second Adam Receiving the Light they receive their Redemption and Sanctification whereby their Spirits Bodies and Souls are sanctified J. C. Here G. F. speaks of the Soul of Man in several States and Conditions first in Death and Transgression It is very certain that G. F. doth not believe That God ever was or can be in Transgression And therefore it is certain that when he speaks of the Soul 's being in Transgression that therefore he doth not mean or intend that God's Essence or Being in any measure is in Transgression or ever can be to Again He speaks of the Living of the Soul and the Spirit Sanctified and saith That a ligent Hearkening is come to where the Counsel of God is stood in his Voice heard his Handâ—felt that the Soul comes up into where the Soul lives Note J. C. here he speaks of the Souls Living and of its Hearkening It is evident here That G. F. doth not mean â—nd or believe that God should hearken unto himself or that by not hearkening to himself that he should come into Transgression and Death or that by hearkening he should be Redeemed or Sanctified for G. F. 〈◊〉 that God is unchangeably 〈…〉 â—â—hout any Variation or Mutabilit◠〈…〉 G. F. speaks of receiving God's Counsel and standing in it by which the Soul comes to live Now it is certain that G. F. believes not that God could possibly go on act against his own Counsel and so come into Transgression and Death but it is 〈◊〉 that G. F. believes that when God's Counsel is not stood in by Many who was made a Living Soul that then he 〈◊〉 into Transgression and his Soul comes into Death and this was fulfilled in the first Adam who was made a Living Soul by his going out of the Counsel of God he became a Transgressor and his Soul was brought into Death thereby But as the Apostle saith The Second Adam has made Spirit which Second Adam is Christ the Promised Seed which bruiseth the Held of him that first led Man out of the Counsel of God whereby his Soul was brought into Death who believes in Him who lighteth every one that cometh into the World he raiseth the Soul out of Death being the Captain of its Salvation and the Bishop of it Again Soul being taken for Life as sometimes it is God is the Life of Lives or great Original Soul of Souls being that One Infinite Being by which all other Beings in the beginning of the Creation were brought forth and by whose Word Life and Power they eâ—ift and are upheld And G. F. speaking in answer to the Priests about the Soul saith God breathed into Man the Breath of Life and He became a living Soul for that which came out from God was the cause that Man became alive A Living Soul Upon the afore-cited words in Genesis G. F. p. 68. querieth of the Priest thus And is not this of God And God who bath all Souls in his Hand here and in this latter sense it doth appear that G. F. takes that word Soul for Life or that Breath by which Man lived or was made a living Soul and the Breath of Life by which Man lived or became a living Soul Is of God thus G. F. and the Quakers
Journey was of great Service to me in my young Days and indeed a Time of Service to many in that County many were Convinced that Journey and many young ones strengthned and refreshed many drawings about that time had he had into that County of Chester and of great Service it was the Lord wonderfully blessed his Labours and there remains many Seals of his Ministry amongst which was my dear Brother John Low who was Convinced of the Truth and lived and dyed in It a faithful Man also his dear Wife Children and Servants besides many that way at which the Priests began to Rage and prepare War because many refused to put into their Mouths and could Buy their Merchandize no more receiving the Invitation that was free Come buy Wine and Milk without Money and without Price It was a glorious Time indeed and by the plenteous Preaching of the Gospel the Lord opened many Hearts to receive it as he did the Heart of Lydia of old and the Word of God grew in our Hearts that had received it in Love and the Lord opened my Mouth and touched my Tongue as with a Live Coal from his Altar that I might testifie to that Word of Life that Converts the Heart and gives Understanding to the Simple In this Time was he very Helpful and of great Service to me being always ready to lend an Hand of Help to weak ones to promote every good Word and Work About that time I with my Cousin Elizabeth Hodson went to visit Friends in some parts of Yorkshire and he brought us on our way as far as Bradley where we had a good Meeting where William Ellis and some others were Convinced there he left us and we travelled some Weeks in that County and had good Service for Truth and returned Truth prospering and Zeal and Fervency for it in our Hearts encreased About this time the Lord raised a Concern of Love in our Hearts each to other relating to Marriage In which Concern we felt the Lord's special Hand to order us It continued betwixt us for the space of five Years we never Created Opportunities to discourse it nor any Journey on purpose was made about it during that Time yet in the Way of Providence we met together sometimes in which we had some Discourse the Lord still evidencing to us his good Pleasure therein in which time we laboured in our respective Gifts in the Work of the Ministry being truly united in Spirit and daily sensible of one another's Exercises though much absent one from another outwardly he being concerned in Travels in the Labour of the Gospel though much a Prisoner yet the Lord made way for the Work 's sake that he travelled in many Parts of this Nation both North and South as also through the Nation of Ireland where he took Sickness which was then some Exercise to me being at such a distance but the Lord shewed me that at that time he should not Dye and blessed be the Lord he returned well with the Reward of his Labours Peace and Satisfaction After that he stayed a while and visited the Churches up and down in England where the Lord wonderfully blessed his Labours many were convinced and turned to Christ Jesus their Teacher and the Convinced were strengthned and built up together in that most holy Faith which gives Victory over the World and when clear of these Services here he went up to London to the Yearly-Meeting and found drawings for Holland and Germany which after the Yearly-Meeting was over he faithfully answered together with Roger Longworth his Companion at that time the Lord greatly blessed his Labours and made them effectual to many the same time I was at London with him at the Yearly-Meeting where we were refreshed together being devoted to the Work and Service of God which the Lord blessed and us in it I with dear Mary Warrel travelled from London west-ward through several Counties as Hampshire Dorsetshire Devonshire as far as Plymouth so back to Bristol and homeward The Lord was with us and blessed our Labours and we return'd in Peace After our return Home my dear Friend returned back from Holland that Winter and about this time the Lord gave us to understand our Concern of Marriage was near to be accomplished betwixt us in which we had regard to the Lord's Hand and Counsel It was compleated the Spring following the 6th Day of the 3d Month 1682. before many faithful Friends and others the Lord 's glorious Presence and Power was with us as a Crown upon his Ordinance And as we had evidence in our selves of the Lord's hand with us guiding us in that Affair so the Lord raised up his Testimony in the Word of Life in others And I may further say The Lord who joyned us together blessed Us when together so that we lived in great Love and Peace 14 Years and five Days in which time we were never straitned one towards another always of one Heart and of one Mind purely knit together in the Covenant of Life so that the Grave hath not broken our Fellowship it goes beyond the Grave where we can enjoy the Spirits of the Just the Separation that is made is only of Bodies not of Spirits Praises to God therefore My dear Husband as he was a faithful Man so was he a growing Man doubled his Talents and encreased his Gifts both as a Minister and as a Help in Government in the Church who being very Skilful and Wise therein settled many Affairs comfortably in the Church not only in our own County but Neighbouring Counties I may say of him He was wholly redeemed from the World altogether the Lord's in all Respects given up to him I saw his Growth daily and sometime rejoyced in it yet in my Joy there was some Heaviness looking he was nigh the Perfection of his Gifts and in a little time must go to his Rewards The sence of this came upon me with Sorrow when he was last in Holland which occasioned me to turn over all Affairs to see whether I had given the Lord occasion to withdraw so great a Blessing from me but blessed be the Lord I found all Accounts straight and no Rebuke upon my Spirit any way having always given him to the Lord according to that Promise I made before I took him by the Hand before so many Witnesses which was To give him to the Lord as long as he lived which the great Lord before whom only I promised helped me to the performance of so that my Heart was never strait there through our time and I may further say as freely as I gave so freely was I given to the Lord my dear Husband often expressing his great Love to me above all Visibles as the best of enjoyment he had in this World yet would say I was not too dear to give up to serve the Truth because in it I was made a Blessing to him more comfortable every Day than other he would
pour out a double Portion of his Spirit upon us lest behind and raise up many more that so his Work may become Prosperous in the Earth Amen Oh how Comfortable is the Remembrance of that perfect Love Nearness and Unity that we enjoyed together without the least Jarr which made our Service and Labour together very easie and pleasant and our Conversation together very sweet And know that he was Open-hearted Free and Faithful to his Friend a great Lover as well as Promoter of Love Peace and Concord amongst Brethren able in Advice sound in Judgment tender and kind to the Weak every way ready to serve and help the Needful in every respect of a truly Humble and Lowly Spirit giving Preference to others especially Elders although a Man that had a kind of Greatness or Presence in a Manly Carriage or Deportment from which some might mistake him that knew him not in the Root of Life and Truth Fervent in Spirit Zealous for the Promotion of the Interest of Truth in a Godly-Discipline and Gospel-Order amongst all Friends and his Care and Labour that all might be found in the Practice of the pure Religion professed That so Zion might become Glorious the Praise of the whole Earth and the Church and Family of God be kept Pure and Chaste to shine forth in her Splendor the Eclipsing whereof in any respect I know was ever his Exercise and under the Exercise thereof have simpathized with him in Sorrow and Mourning whom I knew esteemed of and preferred the Peace Prosperity Wellfare and Increase of the Glory of Zion God's People far above his own His Natural Parts were great and augmented by a good and liberal Education All which being Sanctified as well as Inlarged by the Power of Truth made him both Honourable and Serviceable in the Church of Christ in many respects And tho' he be Dead yet Lives and Speaks amongst us and is Enjoyed in that Life which never Ends. And as he has turned many to Righteousness he now shines as a bright Star in the Firmament of God's Power and his Name will be of Lasting Remembrance amongst the Living T. Camm H. M's Testimony concerning our dear and faithful Friend Roger Haydock Deceased AMongst many of the Lord's Worthies whom in this our Day Age and Generation he hath endued with Wisdom Courage Valour and Prevalency in Innocency and Righteousness to make War without Carnal Weapons against the Spiritual Enemies of God and of his Son Christ Jesus the Lamb without Blemish that taketh away the Sin of the World this our dear Friend Roger Haydock was not one of the least who before I knew him was at the Challenges of Priests that opposed the Truth to which he bore Testimony several times engaged in Disputations as Defendant for the Truth professed and lived in by him and the People called Quakers against the false Charges of the Priests One Passage whereof being related to me by one of the party adverse to him when I was a Stranger to the Truth and to Roger Haydock tended to my Convincement and in hopes it may likewise be of good effect to others I shall here insert it viz. My Neighbour told me he had been at a Dispute between Mr. Cheyney as he called him and a Quaker whom I have since known to be Roger Haydock and and that Cheyney among other things charged the Quakers for not using Baptism of Infants Then I asked him how the Quaker answered to that He said Indeed the Quaker behaved himself very moderately and civilly in his way and answered That there was no Proof in the Scriptures of Truth for it and that it was only Men's Invention and by Man's Tradition that they held it and considering how they used it who professed the Scriptures to be their Rule which did not warrant them therein it appeared in them to be ridiculous both before God and Man Then I asked him What Proof Cheyney brought for it He answered to this effect That he did not understand that Cheyney brought any Proof for it This Relation induced me to seek for what Proof could be found for it because I had been taught that my Infant-Baptism was the Foundation of my Christianity thereupon diligently searching the Scriptures and after that reasoning with my Teachers I plainly saw there was no Proof from the Scriptures nor Authority from Christ to be found for it and that therefore my Foundation was unsound and the Building upon it dangerous and ruinous Therefore in a deep Sense of my want of a Foundation that could not be moved I left the Builders upon Infant-Baptism and earnestly sought unto the Lord who in his own time Revealed in me that Foundation which standeth sure even the Rock of Ages the Foundation of all the Generations of the Righteous that great Mystery hid from many Professors which is Christ in Believers the Hope of their Glory who Baptizeth them with Spiritual Water and Fire a Manifestation of whose Spirit is given to every Man to profit withal which inwardly Reproveth the Disobedient but Comforteth the Faithful who in it have true Unity and Fellowship one with another And in this I was in the Lord's time acquainted with this my aforesaid dear Friend and faithful Servant of Christ whose Service the Lord made of good effect to me by the aforesaid Relation of one that was as an Adversary to him and that a considerable time before I knew him for about the time that I left the aforesaid Builders my Teachers he was concerned in the Lord's Service in Ireland in the Year 1680. He was Laborious in the Service to which the Lord by his Grace had called him and for which he had fitted him in giving him largely to know and understand the deep Mysteries of his Kingdom and filling his Treasure with the durable Riches and Righteousness thereof And as he plenteously and freely received of the Lord so it was his delight and great Concern in the Counsel of God freely to give and impart Spiritual Gifts to others that many might be enriched with the same And therefore through great Travels Sufferings and Exercises he cheerfully went in the Lord's Service who blessed his Labours so that he was Instrumental in the Lord's Hand for the turning of many from Darkness to Light and from Satan's Power to God He was neither sparing of Himself nor his Substance to serve the Lord the Giver who blessed him as well with Temporal as Spiritual Blessings of both which he was very free in the Love of God to communicate having an especial Care over the Poor that none might want and a tender respect to the least appearance of Good in any that it might be incouraged He was concerned for the general Good of all but especially Serviceable in the Church of Christ being as a Pillar in the House of God firm and stable supporting the Weak and edifying the Houshold in Love His Ministry attended by the Lord's Power hath often hit my Condition
Thus But rather strengthen our selves in the Lord that we may according to our Membership be more capable to serve the Lord and his People as we had him and others for Examples it was a Portion of the Lord's Spirit that made him a Worthy in Israel that hath made me at this time thus Testifie of him so that I can say He being Dead yet speaketh God by his goodness grant to raise many such helps in Israel to the dignifying of his Name which this our dear deceased Friend sought Since I have known Truth above twenty Years and observed the Conversation of such as were in Christ before me I have beheld few if any more remote from self-Praise or Exaltation I believe while in this Tabernacle I shall not forget his Advice to me the first opportunity I had with him after I was convinced by him viz. Not to Attribute any thing to Man but give God the Glory and with what Reverence and Gravity these things were expressed his Humility at that time reached the better part in me and I hope will remain as a Nail fastned in a sure Place My Prayer to the Lord is that he may raise many such Ministers in his now Israel to the furtherance of his Name Truth and Holiness and that many may be willing as he was to spend and be spent to go to and fro that Knowledge may be increased What I have already testified of this my Father and Friend for in his Bonds he begat me hath eased my Spirit I loved him dearly in his Life and no less at his Death whose Savour reached to People of all sorts and his Death lamented I was several times with him in his Sickness and was concerned in Mind to go down a little before his Departure so that with many good Friends I was present and saw him put off this outward Tabernacle though to our Sorrow yet in a full perswasion that he died the Death of the Righteous prepared for that future felicity which a numberless Number is following after which neither Hell nor Death Beast or false Prophet shall be able to hinder Amen Amen Although I could further Amplify and Enlarge this my Testimony yet shall desist with Real and Ardent Desires to the Lord that he may order our Conversation aright and that all that names the Name of Jesus may depart from Iniquity and be sanctified to reign with the Righteous World without End Christopher Winn. Penkâ—th near Warrington in Lancashire the 3d of the 3d Month 1697. William Ellis's Testimony concerning dear Friend Roger Haydock I Have much in my Heart concerning our dear Friend Roger Haydock tho' I cannot express to the full what I know of him but however I shall say the less not questioning but that there are Testimonies in the Hearts of many Friends to his Worth and Faithfulness and Service in the Blessed and Holy Truth wherein we have believed and felt the Blessed Effects of our Faith to the great Comfort and Consolation of our Souls It was about twenty one Years the last 3d Month since I was Convinced of the Blessed Truth And though I have since that day had many Instructors in Christ yet I have not many Fathers for in Christ Jesus was I begotten by him through the Gospel and the Operation of the Holy Spirit which did Effectually open a door of Entrance in my Heart as it opened a door of Utterance unto him It was at a Meeting at Bradley near Skipton in Yorkshire where he declared the Day of God which was broken forth in this Age in great Splendor to Enlighten Mankind he spoke many things which reached the States of many in that day alluding from the State of Israel of old who passed through the Sea and saw the wondrous Works which the Lord wrought for their Deliverance yet some forgot him and made themselves Idols of their Jewels and Earings saying These be thy Gods O Israel who brought thee out of the Land of Egypt and then sat down to Eat and Drink and rose to Play With many more precious Words wherewith he did sound forth the glorious Gospel I was abundantly satisfied that day with what I had felt and heard So I took heed unto the Word in my Heart unto which I had been directed by him and it grew and Increased and my Faith Increased and I became according to my small Measure obedient thereunto and my Soul was in love with the Truth and the Followers thereof especially with him who had been the Instrument of publishing the same to me his Feet was indeed beautiful unto me and I could say in Truth Blessed be him that Cometh in the Name of the Lord I saw his Zeal and was sensible of the Sincerity of his Heart and Endeavours in his Life-time to promote to his utmost the great Name of God And when through Providence I came to be more Intimately Acquainted with him I was confirmed in my sense of him and his Love to God and Zeal for the Truth and have in many private Opportunities with him been abundantly satisfied in the sweet Society and Fellowship we have injoyed together and I am fully perswaded that his Root was in the Truth and that he was sensible that the Root bore him and he grew therein and laboured much to bring People to be established upon the Sure Rock Christ Jesus the Root of Life upon which the True Church is Built And I know his Labours in that Respect was great and the Lord saw his Faithfulness and poured out upon him the Spirit of Wisdom and Understanding and of a sound Mind to promote Good Discipline and Comely Order in his Church that She might be like the True Church of Old which John spoke of under the Similitude of A Woman who was clothed with the Sun and had the Moon under her Feet Which Glory did far Excel the Glory that attended Solomon in his best State for the sake of which the Queen of the South came far and was overcome with the Sight thereof Thus did he Labour and Travel in his Day spending himself that the Church might be adorned with the Comely Attire and Ornaments of the Holy Spirit and that the Name of the Lord Jesus her Head might spread to the Ends of the Earth Blessed be the great God of Heaven and Earth that raised up him and many more who could hold the Sword and be Expert in the War like the Cant. 3.7 8. Threescore Valiant Men of Israel who kept the Bed of Solomon Or like the Judges 20.15 16. Men of Benjamin who could Sling to an Hairs Breadth and not miss The Lord Raise up more such Faithful Labourers in his Vineyard and give them Wisdom and Zeal to Train up those who shall believe in the Truth in sound Discipline as well as in Word and Doctrine that he may Restore unto the Churc◠〈◊〉 1.26 Judges as at the First and 〈◊〉 as at the Beginning that Men may call them The City of
and Canting Pag. 90. He that turneth away his Ear from hearing the Law even his Prayer shall be Abomination R. H. queries Is not the Law Light And where is this Law and the Ear also that should be turned to it witho◠〈…〉 or within Man Pag. 7. All right Prayer must be in the Name of the Lord Jesus Christ The bare naming of Christ is not enough Pag. 12. Whilst there is Grace in the Soul there will be a Root of Prayer Pag. 28. What is God to me if I have no Life or Spirit in me wherewith to seek him and apply my self to him R. H. queries Whether all Men have not need of Life on Spirit in them as well as Priest Cheyney wherewith to seek God and apply themselves to God And if so Why â—oes this Priest tâ—l the People The Quakers mangle God and Christ and cut them in pieces because they say God hath given People a Measure of Life Light and Spirit wherewith they may seek after and apply themselves to God Pag. 20. The Spirit doth interoede in us by a kind of a continual restless Motion and Importunity towards God Pag. 57. Wicked Poople were it not to still their Consciences they would not pray that little which they do R. H. queries Doth not the Light in the Conscience move them to Pray Is it as a drunken negligent Coach-Man Or rather Doth it not do its Office truly and is clear of the Priest's wicked Charge Hear him farther Pag. 84. This is the Language and Practice of Worldliness Stand by God stand by Christ and Eternal Life cense Conscience away Spirit let my Soul sink R. H. Sure God and Christ the Light and Spirit are not to be blamed since they are bidden Stand by and are turned from before the Soul can sink But what a Strait doth this bring the Skirmisher into who in his Book entituled Quakerism Subverted p. 31. tells us If the Light be blameless or in effect he saith for his words admit of the Consequence If there be any thing in Man though of God and not of Man that is Innocent and Blameless before God then the Quakers are in the Right and all that he hath writ as also his Skirmish must fall to the Ground and he must acknowledge himself to be utterly defeated and to have lost the Day Now that there is something of God in Man he also grants p. 28. of the same Book in these words There is something of God something of Satan Flesh and Spirit Light and Darkness Now to the Conscience of the 〈…〉 in the sight of God do I leave it 〈…〉 Judgment may be given betwixt the Skirmisher and the Quakers whether the Skirmisher be not utterly Routed Hear him farther Call to Prayer p. 103. So dangerous is it to resist the Spirit of the Lord and to imprison the Truth in Vnrighteousness and to go about to salve an Vlcerous Conscience by false Cures they may serve for a while but the day is at Hand when God will search in all R. H. The Priest grants the Spirit of the Lord may be resisted and the Truth in Unrighteousness imprisoned Now I query Whether this Resisting the Spirit and Imprisoning the Truth be within Man or without him Pag. 41. A Gracious Man saith the Priest may silently Worship God and Speak to God and so as none may hear but himself and yet be most fervent in Prayer And yet this Priest scoffingly saith p. 101 102. How many dumb and silent Meetings have you without either Prayer or Preaching P. 19. Men may give us Words and Forms to use but they cannot give us the Spirit of Grace and Supplication P. 17. 〈…〉 â—ows how to pray to God further than God shall teach and enable him R. H. querieth Whether it be not safe for all then to feel God's Spirit with them to teach them in Prayer Hear what the Priest himself saith Pag. 21. When the Spirit of the Lord is from Man he can do nothing Prayer sticks in his Mouth like Choak-Cheese Thus much by the Priest in Honour of the Light Grace and Spirit of God in Prayer I shall here add some of the Priest's Lyes and so proceed Pag. 122. The Quakers declare themselves to be Hypocrites Pag. 50. Christ answers Get you gone away with you to wit the five foolish Virgins ye are Workers of Iniquity I never knew you Pag. 140. I am passed through the Red-Sea Egypt is behind me I am escaped out of Sodom I am from under the Bondage of spiritual Pharaoh the Devil who once was my Father and Master Skirmish p. 2. The Quakers Profâ— build their Religion and Hopes upon the Scriptures Call to Prayer p. 15. God hears wicked Men in their distress and grants them many good things in answer to their Prayers Answ This contradicteth the Scripture If I said David regard Iniquity in my Heart the Lord will not hear me Psalm 66.18 Besides these there are many other forged Lyes in his Books which for Brevity sake I pass by at this time He tells the World p. 115. That he hath discoursed with some Quakers who have confessed to him that they never Pray without a Motion from God's Spirit R. H. queries Why should they pray without God's Spirit J. C. himself confesseth elsewhere as I have hinted before That nothing can be done in Prayer without the special Help of God's Spirit yet he blames the Quakers for refusing to Pray without the Spirit move them But had they not better do so than go before or without the Spirit and have their Prayer stick in their Mouths like Choak-Cheese as said John Cheyney before But in this I have reason to suspect Forgery That 〈◊〉 Quakers should confess to him They in many Years have not had a Motion to Prayer Now if his Tale be true let him give us the Names of such if it be false let his Iniquity stop his Mouth and let Shame come over him But to proceed Call to Prayer p. 42. God is a Spirit and he requires Spirit in every Performance and nothing but the Life and Spirit and Zeal and Fervency in all our Duties and Services will please him Mal. 1. and last Cursed be the Deceiver which hath a Male in his Flock and voweth and sacrificeth unto God a corrupt thing R. H. Well enough for the Downfal of this Skirmisher The Priest confesseth he hath a Male asserts God requireth nothing else neither will he be pleased with any thing else but Spirit Life Zeal and Fervency He grants That the Deceiver who hath a Male may sacrifice to God a corrupt thing to wit A Cold Distracted Lifeless Dead Prayer and such Prayers Offerings and Sacrifices are Abomination to God no more pleasing to him than was the cutting off of a Dog's Neck or offering Swines Blood and unto such Deceivers the Curse is due Now how near this Priest 〈◊〉 Prayers are thereunto read in his own Words published to the World which need little Animadversion
One God and Father of all who is above all and through all and In You all Bat unto every one of us is given Grace according to the Measure of the Gift of Christ Ephes 4.6 7. Rom. 12.3 2 Cor. 10.13 The Manifestation of the Spirit of God is given to every Man to profit withal 1 Cor. 12.7 God hath given the Earnest of his Spirit unto us In our Hearts 2 Cor. 1.22 5.5 He that descended is the same also that ascended up far above all Heavens that he might fill all things Ephes 4.10 J. D. said I deny that God hath given of his Spirit by Measure I replied Then thou deniest Scripture To which J. D. answered not Now I further add some Scriptures that the Reader may take notice thereof and see J. D's Folly John 3.34 For God giveth not the Spirit by Measure unto him viz. Christ Jesus Col. 1.19 2.9 In him it pleased the Father all Fulness should dwell But unto every one of us is given Grace according to the Measure of the Gift of Christ Ephes 4.7 2 Cor. 10.13 Hereby know we that we dwell In Him and he In Us because he hath given us of his Spirit 1 John 4.13 And of his Fulness have we all received John 1.16 Mark Of Christ's Fulness have we all received of his Spirit he hath given us and Grace according to the Measure of the Gift of Christ Observe We have received but Measurably of Christ's Fulness of his Spirit according to the good Pleasure of God the Giver some of us more other-some less yet of the same Fulness of the same Spirit And though given to us Measurably it is the same with the Fulness it is of the Spirit and whether a larger or lesser Measure or Manifestation of the Fulness of the Spirit be by one or another of us received yet still it remains undivided from the Fulness from the Spirit which is invisible Neither is the Measure Manifestation or Gift of the Spirit of God the Fulness dissected or parted from the Fulness but is really of the Fulness One in us all proceeding from the Fulness One through all and over all abiding in the Fulness and so of the Godhead which cannot be divided into Particles nor cut into Shreds or Pieces for to assert that were Blasphemy Which Assertion our Adversaries have unjustly laboured to force upon us being blinded through Envy and altogether ignorant of the Glorious Mystery Christian Man the Hope of Glory But they have all come short and we are clear from any such Assertion and farther hold forth That God is an Infinite Spirit Omnipresent an Immense God Immensurate yet Measureably doth he manifest himself unto us and gives us to partake of the Divine Nature 2 Pet. 1.4 And so we are in Christ and Christ dwells in us and walks in us according to the Measure of his Gift given us of his Spirit and we daily grow up in Grace from Stature to Stature from one Degree of Holiness to another a Habitation for God and Christ through the Spirit And is not this according to the Scriptures And is not J. D's Holly as well as J. B's Ignorance discovered Let the Reader judge Then spoke John Cheyney and said Every Man is so far enlightened with the Light and Spirit of Christ as that he is left without excuse This was J. C's grant Which Light and Spirit the Quakers are led by and direct People to This grant or rather assertion of J. C. overthrew J. B. and cleared the Quakers of his false Charge as was noted to the People It being according to the Doctrine the Quakers preach That Christ the true Light lighteth every Man that cometh into the Woâ—â—â— John 1.9 What said J. C Every Man is so far enlightned with the Light and Spirit of Christ as that he is left without excuse In this J. C. said what is true But hath not J. C. by asserting every Man to be enlightned with the Light and Spirit of Christ done more against J. B. I suppose without his leave for this was before he saith He gave him leave to propound an Argument than by the Argument he propounded he was able to do for him I leave the Reader to judge Only adding for his Information That it is the Light and Spirit wherewith Christ lighteth every Man that cometh into the World which the Quakers direct People to This is evident by their Books and Doctrine J. B. asserted this Light and Spirit to be the Spirit of Antichrist J. C. affirmed it to be the Light and Spirit of Christ saying Every Man is so far enlightned with the Light and Spirit of Christ as that he is left without Excuse But J. B. in the closure of this Assertion of J. C's excepted against Heathens being so enlightned So these three Priests all Episcopal Priests differed in Principle amongst themselves J. D. denied the Spirit to be given by Measure J. C. asserted every Man was enlightned with the Light and Spirit of Christ And J. B. denied Heathens who are Men to be so enlightned Again J. D. denied the Light of Christ to be Saving but J. C. and J. B. acknowledged the Light of Christ to be Saving These Contradictions of the Priests were noted down and so kept since the Dispute And upon these Points at the Dispute I told them They were like the Scribes Pharisees and Saducees who differed among themselves yet joyned together against Christ and so they joyned together against us yet differed amongst themselves Therefore said I Go and be Reconciled amongst your selves to which J. D. replied Reflect not I answered What I said is true The Reason which induced me to give this short yet true Relation is To inform the Reader what Arguments J. C. saith we were canvassing about the Light within in which he saith Many Quakers spoke beside R. H. and would make his Reader believe on the other side none spoke but J. B. until J. B. gave him leave to speak when as in the canvassing of this Argument there were J. B. J. D. and J. C. Besides what was spoken by the Standers by on their part as well as that there were some others besides R. H. who spoke on our part To give a Relation of much of what was spoken either by one or other or either sides is not my purpose But since John Cheyney over the Heads of John Barber and John Davis seems to assume a Glory of Conquest to himself concerning that Dispute and would be somebody therefore he never mentions John Davis and only makes mention of Mr. B. as he stiles him that he may shortly tell his Reader what he hath done therefore I thought meet to hint a little of what each of the three aforementioned Priests as well J. C. as the other two said that the Reader may not only hear they spoke but see something of what was spoken by every one of them and I thought in most safe to publish what was
noted down and kept since the Dispute in which I have been as short as I well could 〈◊〉 and that the Reader may also perceive the Dis-ingenuity of J. C. who would have his Reader to believe That many Quakers spoke besides R. H. and yet on the other side none spoke but J. B. and that until J. B. gave him leave to manage an Argument he was silent which was utterly false Now I shall examine J. C's Account of this Dispute which is as followeth That J. B. giving him leave to manage an Argument for proof That the Spirit by which the Quakers are acted is not the Spirit of God that 〈◊〉 upon J. B. to prove Reply John Cheyney hath clipped the Charge the Charge was and that which lay upon J. B. to prove That the Light and Spirit the Quakers are led by and direct People to is the Spirit of Antichrist This being the Charge iâ— appears by John Cheyney's account That John Barber had not proved his Charge but it lay upon him to prove The wrong J. C. hath done us 〈◊〉 this◠〈◊〉 clipping the Charge But to bring them 〈◊〉 near together The Quakers are led by the same 〈◊〉 by which they are acted and to the same Spirit by which they are led they direct People This then says J. C. as stating J. B's Charge The Quakers are not acted by the Spirit of God then not led by the Spirit of God then direct not People to the Spirit of God therefore that the Spirit the Quakers are acted by led by direct People to is the Spirit of Antichrist This then lay upon J. B. to prove viz. his Charge and having stated it upon J. B. at the latter end of the Dispute and since laid it in writing before him that his Charge was false and in a few lines cleared the People called Quakers of it I shall at present acquiesce in J. C's grant that it lay upon J. B. to prove and shall now examine what he hath done in proof thereof J. C. tells his Reader He propounded an Argument That the Quakers deny the faithful Ministers of Jesus Christ and his Holy Ordinances and so we not acted by the Spirit of God Answ If propounding of an Argument were proof that the Argument propounded were true then J. C. hath done something in telling his Reader He propounded an Argument to prove the Quakers are not acted by the Spirit of God But if propounding of an Argument be not proof as sure it is not that the Argument propounded is true then J. C. hath done nothing as to proof in telling his Reader He propounded an Argument to prove the Quakers are not acted by the Spirit of God so his Argument ends in nothing But J. C. tells his Reader He proved the Ministers whom the Quakers do utterly condemn and separate from to be Christ's Faithful Ministers by this Argument They teach sound Doctrine lead Godly Lives are duly Called to the Ministry have their Call and Commission from Christ and he Seals and Confirms their Ministry with the Conversion of Souls And if his Reader will but take his word for it he says He made evident all these Particulars and took off all their Cavils and Exceptions And yet further if his word may but find credit with his Reader In the judgment of all equal Hearers and Standers-by the Quakers were clearly overthrown Answ If J. C's telling his Reader â—e proof that those Ministers the Quakers separate from are Christ's Faithful Ministers or if his saying be made evident All those particulars which was his Argument That they teach sound Doctrine lead godly Lives were duly called to the Ministry had their Call and Commission from Christ and that he seals their Ministry with the Conversion of Souls were full proof or any proof at all against the Quakers then in the judgment of J. C. his Reader might acquiesce That the Quakers were overthrown But if J. C's telling his Reader He proved and saying He made all those Particulars evident not shewing in the least wherein be neither full proof nor any proof at all as sure it is not then in the Eye of any Impartial Reader the Quakers cannot be overthrown This Reader is the substance of what J. C. hath done to prove what lay upon J. B. to prove First He propounded an Argument Secondly he saith He proved it Thirdly he saith He made evident all those Particulars But what wise Man will believe him Lastly he saith The Quakers were overthrown if thou canst credit him but whether thou canst or no this is all the proof thou must have for he quickly tells thee He will forbear to make farther mention of this Dispute Well what J. C. confessed lay upon John Barber to prove lies still upon J. B. to prove for all that J. C. hath either said or done and not only upon J. B. but upon J. C. and who by thinking to taâ—e the Thorn out of J. B's Heeâ— hath struck one full as deep in his own His proprounded Argument signifies nothing but to discover his Folly his saying He proved it is a meet Say-so and no more for he proved no more than J. B. proved and that was just nothing at all With Conversion of Souls of which J. C. boasts so much it was not confirmed that Day That J. C. was Victor and the Quakers Overthrown but on the contrary Truth that Day gaining and the Priests â—ing and that none of the meanest or weakest of their Hearers in the account of some of them in whom God's Witness being reached that Day since separated from them and joyned to the Quakers through believing in the Light wherein Fellowship with God is and with the Brethren also Therefore J. C. is a Lyâ— who says The Quakers were overthrown And although upon the fore recited Particulars I was not principally engaged with J. C. but rather my Friend Alexander Lawrence the matter being taken from J. B. and me yet I give Testimony 〈◊〉 my Testimony is true having the Evidence of God's Spirit with me That J. C. thereby to assume a Glory of a Conquest to himself hath Lyed wickedly in saying He proved his Argument and that the Quakers were clearly overthrown Therefore let his Iniquity stop his Mouth and shame come over him and let his Lyes perish that Truth may stand over his Head and take place with all Impartial Readers Since J. C. hath at least charged us to be revolted from the true Ministers and I may also say At the most but charged us for he hath proved no such thing I might write pretty largely to manifest That neither he nor any of his Brethren the Priests from whom we have turned away are faithful Ministers of Jesus Christ neither are truly called to the Ministry nor have Commission from Christ But because it is only the Examination of this Account concerning that Dispute at Croton I here intend and finding no Tract of his further to prove that he and his
comes to the Father but by him In the same Way and by the same Rule viz. the Spirit in and by which they walked who had not the Scriptures walked they who gave forth the Scriptures not only before they gave forth the Scriptures but afterwards in the same Way and by the same Rule have they walked do and shall they walk who have come do or shall come to live the Life the Scriptures declare of and not one of these who lives the Life the Scriptures testifie of make the Scriptures void as J. C. falsly suggesteth who thereby hath manifested his Ignorance both of the Scriptures and of the Power of God being one of those unlearned who wrests the Scriptures to their own Destruction 2 Pet. 3.16 And for his saying The Scriptures were proved the Rule it is false For the Spirit was proved the Rule and yet the Scriptures not made void J. C. in page 10 11. to prove W. P. and R. H. confute themselves and so saith he down goes the whole Body of Quakerism affirms That Saving and Historical Faith are not two Faiths but one entire saving Faith Historical and Saving Faith are not opposite where-ever there is Saving Faith there is Historical and the Rule is one and the same There is the same Law and Rule to wicked Men as to godly Men the same Scripture which breeds Historical Faith breedeth Saving Faith but neither one nor the other without the Spirit of God Reply Now if this Tale he true that Historical Faith and Saving Faith are not two Faiths nor opposite but one Faith and that upon this point Down must go the whole Body of Quakerism Then I argue thus He that hath Historical Faith hath Saving Faith if they be one as J. C. says they are and not opposite then there is no difference betwixt a Dead Faith and a Living Faith a Faith without Works and a Faith that hath Works J. C. saith They are not two nor opposite where-ever saith he there is Saving Faith there is Historical and the Rule is one and the same Is it not as broad as long where-ever then there is Historical Faith there is Saving Faith for saith J. C. They are not two Faiths nor opposite but one Faith and the Rule is one and the same But doth not this contradict the Scripture and give the Apostle James the Lye Who saith Thou believest that there is one God thou dost well the Devils also believe and tremble But wilt thou know O vain Man that Faith without Works is dead James 2.19 20. What saith J. C Historical Faith and Saving Faith are not two Faiths nor opposite but one Faith What is this but to say the Faith of vain and wicked Men and the Belief of Devils and the Faith of God's Elect are not opposite not two Faiths but one Faith J. C's assertion plainly holds forth this Doctrine That there is no difference nor opposition between Historical Faith and Saving Faith Faith without Works and Faith which hath Works Dead Faith and living Faith the Faith of Wicked Men and the Faith of God's Elect. I will not say J. C. is a Ranter in Practice But let the Reader judge whether J. C. be not a Ranter in Principle For J. C. cannot deny but that Devils and wicked Men believe there is a God and that the belief of Devils and wicked Men is not saving and that wicked Men whose Faith is not saving but vain believe the History of the Scriptures Now whether the historical Faith of vain and wicked Men and the saving Faith of God's Elect be not opposite be not two Faiths but one entire saving Faith let Truth in all People judge Likewise observe how grosly J. C. contradicts himself for he says Neither the one nor the other doth the Scriptures breed without the Spirit of God If they be one and another they are two if they be two J. C. gives himself the Lye who before said They were not two but one and he makes God's Spirit the Author of them both And again he saith The Spirit in both concurreth and maketh use of the Scriptures in this he concludes them to be two for J. C. saith In both that is in both Faiths Historical and Saving Again J. C. saith Saving and Historical Faith are not two Faiths are not opposite Now the Verb are is plural and speaks of more then one So all along though J. C. deny them to be two he concludes them to be two Faiths and wofully contradicts himself and instead of throwing down the whole Body of Quakerism is sadly confounded Historical Faith is one thing the Drunkard Lyar Whoremonger Deceiver may have it or he that hath made shipwrack of that Faith which is saving and of a good Conscience may yet have historical Faith that is he may acknowledge there is a God But Saving Faith is another thing this Faith all Men have not 2 Thess 3.2 but God visits all with his Spirit and Power in order to give saving Faith but many resist the Visitation of God and perish in their Gain saying the Destruction of all such is of themselves and the Lord God is Clear Of historical Faith the History may be a Rule but of saving Faith the Mystery is a Rule The Spirit gives saving Faith and the Spirit is the Rule of it and this will stand over the Head of J. C. and his Ranting Principle And in his bold attempt he hath neither hurt W. P. nor R. H. nor the Quakers but has manifested his Distraction and given himself the Down-fall and his Confusion is laid open that the Reader if unprejudiced may see what an Unskilful Confounded Babylonish Builder J. C. is J. C. saith pag. 15. The Quakers prefer their own Writings above the Scriptures and call their own Writings by this Title The Word of God This was another thing asserted by J. C. at the Dispute to prove the Quakers Religion against the Scriptures Reply I answered at the Dispute and again say The Charge is false the Quakers do not prefer their Writings above the Scriptures of Truth nor call them The Word of God neither did any place in their Books which he read and were owned nor Quotation which he hath given in his Relation prove any such thing I owned and we own and dearly esteem the Scriptures of Truth Friendly Reader This false and malicious Charge of John Cheyney's is lately clearly answered by William Gibson in his before-mentioned Book entituled The Life of God which is the Light and Salvation of Men Exalted which Answer take as followeth By which thou mayest see clearly that the People called Quakers do not prefer their own Writings above the Scriptures Concerning the Holy Scriptures or Bible and concerning the Quakers Books JOhn Cheney in thy 8th and 9th page of thy Premonition to thy Sermons of Hypocrisie thou chargest the People called Quakers That they esteem their Books and Writings to be of Equal Authority with the Scriptures or Bible
Peter alludes 2 Pet. 1.20 21. No Prophesie of the Scripture is of any private Interpretation Mark for the Prophesie came not in old time by the will of Man but holy Men of God spake as they were moved by the Holy Ghost The Apostle here speaks of the Prophesies of the Scripture what was spoken in the Motion of the Holy Ghost Now that all that was spoken and is written in the Bible was spoken in the Motion of the Holy Ghost there being something spoken by wicked Men in the Bible which was my assertion J. C. doth not affirm But J. C. will have it That every word in the whole Bible was given by the Inspiration of God to the Holy Pen-Men who were inspired to write them Reply This alters the state of the Controversie betwixt us which was about speaking forth what afterwards was Recorded in Scripture viz. what the Serpent and wicked Men spoke who called Christ Beelzebub a Samaritan and said He had a Devil c. It was not the Historical Relation that we were about but of its being spoken before Recorded we were arguing I said The Serpent the Devil and wicked Men spoke words which are recorded in Scriptures and none of them spoke those words in the Motion of God's Spirit But though it be a little beside the matter I query How J. C. will prove yet I deny not that the holy Pen Men of Scriptures had God's Spirit and were assisted by it in the recording the words of wicked Men that every Pen-Man that writ of the Scriptures writ not a word but what was opened in him by the Inspiration of God which he neither heard of Man nor received from Man but in the Immediate Revelation of God received it and by Inspiration writ it Or whether some of the Pen-Men saw not with their outward Eyes several things which they writ of and heard not with their outward Ears several words which are written in the Scripture which they heard of Men According to Luke 1.1 2 3 4. Acts 1.1 23.16 to 23.1 Cor. 1.10 11. Gal. 2.11 c. Gen. 42.29 45.9 to 28. Judges 16.17 18. 2 Sam. 1.5 to 17. 18.10 c. Esther 4. J. C. in page 21. saith R. H. in the Dispute did openly affirm That God did no where command us to walk according to the Scriptures and the Laws and Doctrines of the Scriptures but all are to walk in the Spirit and after the Spirit and according to the Spirit wickedly opposing the Spirit and his Holy Laws He was quickly silenced c. Reply In this I may truly say John Cheyney hath far exceeded not only the bounds of Truth but Honesty in forging Lyes and publishing a false Accusation and Slander against me to render me odious in the sight of good Men But sure I am notwithstanding J. C's wicked Lyes false Accusation and Slander which I hope will find no more acceptance with good Men than his Hypocritical Praying Dissembling and Lying hath with God as in his Prayer-Book p. 141. that I never so said neither ever so intended For first it is against my Principle the Spirit of Truth leads into all Truth such who stand in the counsel of it and are freely given up to be led by it This Spirit is in the inward parts and that is some-where and God by it in our inward parts commands us to walk Holily Righteously and Godlily in this World to observe his Precepts and keep his Commandments love God above all things and our Neighbours as our selves and to do to all Men as we would they should do to us this is the Law and the Prophets and to own the Precepts Doctrines Laws and Commandments contained in the Scriptures and fully to believe That God who by his Spirit gave them forth through his Prophets commanded that People should keep them and walk in his fear and be Witnesses of the fulfilling of them and walk and live in that Holy Life the Scriptures declare of and this walking is according to the Scriptures Secondly It is contrary to my Practice But lest J. C. or any other if I should speak what I might speak in the Truth concerning it should judge me to boast concerning my Practice I shall say thus much It is such as in measure becomes the Gospel fearing God eschewing Evil and this is according to Scripture And for my Conversation in the World to them who know me and know it also I shall leave it for them to speak further thereof as they find cause whether it be not in measure according to the Conversation of those who in times past walked not after the Flesh but after the Spirit Rom. 8.1 I did and I do assert as before That the Spirit of God is the Rule of Saving Faith and that the Apostles did not direct People to the Scriptures to be the Rule of Saving Faith or say Walk in the Scriptures they are the Rule For although the Apostle commended the Noble Bereans for searching the Scriptures c. so did he for receiving the Word with diligence but he did not direct the Bereans to the Scriptures to be the Rule of Saving Faith But the Apostle and Apostles directed People to the sure Word of Prophesie which was nigh in the Heart 2 Pet. 1.19 Rom. 10.8 And turned them from Darkness to Light from Satan's Power to the Power of God Acts 26.18 To the Vnction of the Holy One the Anointing within which teacheth all things 1 John 2.27 To the Spirit thereby to mortifie the Deeds of the Body that they might live Rom. 8.13 To walk in the Spirit Gal. 4.16 Walk in the Spirit and ye shall not fulfil the Lusts of the Flesh I say because I thus asserted and also proved the Spirit to be the Rule of Saving Faith and not the Scriptures and the Apostles directed to the Spirit for the Rule and not to the Scriptures to be the Rule and that they did not say Walk in the Scriptures they are the Rule but Walk in the Spirit I say because I did prefer the Spirit to be the Rule of Faith before the Scriptures yet owned the Scriptures in their place Therefore J. C. hath impiously charged me that I said God did no where command us to walk according to the Scriptures yet in Contradiction to himself he grants I affirmed All things are to walk in the Spirit after the Spirit and according to the Spirit all this is very good and if I said it I own it But here is his Contradiction in allowing I said All mast walk in the Spirit and after the Spirit and according to the Spirit which are Scriptural Expressions he grants I affirmed All must walk according to the Laws and Dctrines in the Scriptures for the Spirit which he grants I affirmed all must walk in after and according to viz. the Spirit of Truth commands and leads to keep those Doctrines and observe those Laws and Precepts in Scripture which concern a Holy Life
many of the seven Charges in his recited Paper of Charge he assayed to prove which were only two the other five he makes no mention of in his Relation neither at that time would he assay the Proof thereof though he had promised to prove every one of them But he vainly supposing my Charge against him viz. That he was a Lyar and a Deceiver could not be proved he was very urgent with me to prove my Charge against him and vehemently called out for proof thereof and would not assay further to prove the remaining part of his Charges before I had proved my Charge I hearing this the Zeal of the Lord being upon me it was in my Heart forthwith to prove my Charge against him which I did to the full as in the further Examination of the remaining part of his Relation I shall clearly manifest J. C. in pag. 16 saith All that ever he had to say was from a Passage or two in my Book of Quakerism Subverted and a few words in my Book of Prayer pag. 141. Reply This is a notorious Lye and he that publisheth it is a notorious Lyar for before I had produced either of his Books we had discoursed some Hours and gone through what I have already examined of the Dispute in which no Man of Candor can possibly judge but that I spoke something in Defence of the Truth the Quakers and their Religion in order to clear them and prove J. C. a Lyar. J. C. himself in Contradiction to himself in his Relation confesseth I said something and something of what I said he hath written which gives himself the Lye and likewise something that he saith I said which I am sure I never spoke as I have cleared before all which was before his Books were brought forth And yet he is not ashamed to say All that ever I had to say was from some Passages in his Books Sure if a Catalogue of this Man's Lyes and Slanders were taken I am satisfied from my own Observation of his Books and Papers they would fill up some Sheets of Paper for many Pages in his Pamphlets are stuffed with them I know J. C. was much concerned whilst I was speaking in looking up his Notes and receiving Papers from the Hands of some one or other of his Abettors and it was observed by many that he took little notice of what I said or replyed little directly to it but disputed by his Notes and when his Notes were gone through he had done Yet sure if he heeded not he could do no less than hear that I spoke something before his Books were produced though not in favour to his Cause therefore I have ground to believe that what he heard and took notice of he hath wilfully omitted to relate But to the Passages in his Books J. C. relates That in his Book Quakerism subverted he saith If the Light within be altogether blameless the Quakers are in the right And else-where in the same Book There is something of God in every Man and something of Satan and the Flesh But saith he if by something of God he thinks I mean a Measure or Part of God's Essence or Being I renounce any such Exposition as Blasphemy Reply 'T is right J. C. saith in pag. 31. of his Book entituled Quakerism subverted If this be true that the Light within by the Quakers owned promoted and asserted to be the Life of God and by J. C. no where confuted which is the Light of Men John 1.4 with which every Man is enlightned as J. C. hath asserted pag. 21. of the same Book be utterly blameless the Quakers are in the right and all that he hath written against them falls to the Ground and he will confess himself utterly defeated and to have lost the Day And in p. 27 28. of the same Book he saith In every Man there is something of God something of Satan Flesh and Spirit Light and Darkness Mark Reader J. C. hath not confuted our Assertion That the Life of God is the Light of Men c. but hath affirmed That the Light within is the Light wherewith Jesus Christ the true Light enlightneth every Man that cometh into the World pag. 21. as aforesaid which Light within he saith is something of God Spirit Light Now God is a Spirit John 4.24 God is Light 1 John 1.5 Observe he doth not say something of God's or that may be called his but something of God Light Spirit which something of God being Light and Spirit must it not needs be something of God's Essence or Being whose Essence or Being is Light Life and Spirit For it cannot be the entire Fulness that is in every Man and therefore must it not needs be something of the Fulness a Manifestation of the Spirit according to the Scripture 1 Cor. 12.7 Col. 2.9 For in him dwelleth all the Fulness of the God-head Bodily John 1.16 Of his Fulness have we all received and Grace for Grace But though J. C. hath asserted something in every Man yet before he will grant it to be any thing of God's Essence or Being fearing the Consequence to wit his Overthrow and that he should be utterly defeated and lose the day he will deny God to be Omnipresent and count it Blasphemy to assert that there is any thing of God's Essence or Being in Man But if this were Blasphemy to assert then were J. C. guilty For that he may appear the same contradictory J. C. though in pag. 16 and 17. he counts it Blasphemy to affirm that there is any thing of God's Essence or Being in Man yet in pag. 4. of the same Book viz. A Warning to Souls he affirms That God's Essence and Essential Presence is every where and I am sure in Man for he is somewhere therefore God's Essence is in Man according to J. C's Assertion and if so whether measurably or in Fulness viz. something of the Essence of God or the whole Fulness of God whom the Heaven of Heavens cannot contain let the Reader judge But I deny it to be Blasphemy to say That something of God's Essence is in Man and affirm it to be Blasphemy to deny any thing of God's Essence to be in Man of which J. C. is guilty and yet affirms God's Essence and Essential Presence to be every where which is flat Contradiction to himself for God is an infinite Spirit whose Presence fills Heaven and Earth who is exempted from no place but is present every where therefore in Man his holy Spirit in Man his Essence or Being in Man his Light and Life in Man which is holy and blameless for ever according to Scriptures 1 Cor. 3.16 Mat. 10.20 James 1.13 and never consented to Sin therefore all that J. C. hath writ against it viz. the Life of God which is the Light of Men John 1.4 and the Quakers the Friends of it by his own grant falls to the Ground and he is utterly defeated and so was at the
Lord of Lords the Almighty God blessed over all for ever and for evermore So then the Quakers ever were and are clear from teaching Rebellion or Treason against the King or his Government And is it not plain their Principle and Practice is to do good unto all Men whether Rulers or Ruled as much as in them lieth And is it not plain that J. C. who thus wickedly slanders and belyes the Quakers is a Man of that spirit who would drink up the Quakers Blood and remove them out of the King's Government if it were but in his Power But Limits are set for the proud Waves and the high Thoughts of the Hypocrites shall perish and they that walk in the Light shall be saved and all their Goings established The Light and Spirit of Christ wherein the Quakers walk by which they are taught and led leads and teaches them to fulfil the fifth Commandment by giving Honour to Parents in the Lord and obeying them in all things that is well-pleasing to the Lord in which they feel the Promise of God Eternal Life and so they make not void the fifth Commandment as J. C. wickedly saith Neither doth the Light and Spirit of Christ wherein the Quakers walk by which they are taught and led teach them to abolish the Scriptures nor subvert the Rule of Duty between Masters and Servants between Husbands and Wives between Parents and Children between Ministers and People as J. C. hath slandered the Quakers But the Light leads and teaches the Quakers to live the Life the Scriptures declare of to the fulfilling of them and to inform Masters and Servants Husbands and Wives Parents and Children Ministers and People of the Rule of their Duty to God and one another by turning their Minds from Darkness to Light that God placing his Fear in their Hearts and ordering them all by his Light and Spirit in their inward Parts they might all know the Rule of their Duty and walk in it one towards another and so exalt it by walking in it and living the Life of it before one another and to exhort them that are turned to the Light to walk in it and do their Duty to God and one another fully that the Life of Love and Purity may shine through them all over all to the Glory of God And therein to wit the Light and Spirit of Christ Masters walking will forbear threatning their Servants and do unto them that which is just and equal knowing their Master is Christ with whom there is no Injustice nor Oppression Servants therein walking will be obedient to their Masters in all things not with Eye-service as Men-pleasers but as the Servants of Christ doing the Will of God in singleness of Heart knowing that of the Lord they shall receive the Reward of the Inheritance Peace with God Husbands therein walking will love their Wives as their own Body for he that loveth his Wife loveth himself Wives therein walking will submit themselves unto their Husbands and to them be subject as it is comely in the Lord And both Husbands and Wives will then live together in Love as they are Heixs together of the Grace of Life 1 Pet. 3.7 Parents therein walking will not provoke their Children to Wrath but bring them up in the Nurture and Admonition of the Lord. Children therein walking will obey their Parents in all things that is well-pleasing to the Lord. Ministers therein walking every one as they have received the Gift from God will minister and speak as the Oracle of God that God in all things may be glorified and be blameless and pure holy Ministers of Christ without Rebuke shining as Lights in the World People therein walking will be at Peace among themselves and patient towards all Men and have the Ministers of Christ in Esteem and Love for their Work 's sake who admonish and labour in the Power of God amongst them and declare the Word of Truth to them over whom they have a Care and Oversight in the Lord being of that Faith which gives Victory over the World the end of whose Conversation is Eternal Life So then in the Light and Spirit of Christ all that believe and walk perform their Duty to God to one another and to all People and honour and exalt the Everlasting Rule in living a Life unspotted of the World and so of God are abundantly blessed Neither doth the Light and Spirit of Christ wherein the Quakers walk and by which they are taught and led lead and teach them to pluck down Prayer Root and Branch or pray none at all or to pray Curses and Blasphemies as J. C. wickedly slanders them But it viz. the Light leads and teaches the Quakers to pray to God aright to pray in the Holy Ghost for of themselves they know not how to pray as they ought to pray but the Spirit it self maketh request for them according to the Will of God and they do pray to God in Spirit and with an Understanding and God who is Light who is a Spirit hears them and answers their Prayers and is a Father unto them and daily gives them that thing which is convenient and feeds them with the Bread of Life which is their Meat indeed whereby they are strengthned to perform in all things the Will of God and renews their Love and Obedience to God the earnest of whose Spirit is in their Hearts assuring them of an Inheritance in the Kingdom of Christ for the full enjoyment and possession of which they daily pray to God in his Spirit to preserve them and keep them worthy to the end that they may fully inherit that Crown of Glory which God in his appointed time will put upon all them that sincerely and fully love him And so Prayer by the Quakers Doctrine and also by their Practice is to God to be put up and offered in the Spirit of God by all that truly fear God and the Rule of that Prayer which God hears and answers is God's Spirit and in the Spirit of God the Rule all that pray to God bless God and speak well of his Name and exalt God the Light the true Light Lord of all over all and finds with God Acceptance and are of God blessed with Eternal Life Neither doth the Light and Spirit of Christ wherein the Quakers walk and by which they are led and taught lead and teach the Quakers to say Every Man may make as good if not a better Bible than this we have or affirm The Light in every Man to be a part of God as a Drop of Water fetcht from the Ocean is part of it as J. C. falsly accuseth them but the Light leads and teaches Quakers to say The Light in every Man wherewith Christ hath enlightned all Men is the Life of the Word the Spirit of God and Christ proceeding from God of God's Essence not divided from God as a Drop of Water may be from the Ocean For the Essence and God-head cannot be
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 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 â—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 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 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 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
Quotidian Ague which continu'd nine Weeks in which time he was assessed 20 s. for a Preacher and had Corn taken by Thomas Taylor and Thomas Clare worth 28 s. and the second time assessed the like Sum and had Wheat taken for it A Dispute agreed upon by him in the latter end of the 12th Month 1692. and had with John Hide a Priest in Cheshire the 16th of the first Month 1693. which alarmed the People of that County and was of Service to Truth Afterwards he took his Journey through many of the Southern Counties through Wales by Bristol Weymouth and so to London at the Yearly Meeting After returned to Lancashire and Lancaster Quarterly Meeting and to Penketh and so again into the South visiting several Meetings in several Counties and in the 8th Month following returned to Lancashire where he travelled to and again that Winter in the North in visiting the Meetings and about the Affairs of the Church At the Spring 1694. he was at London at the Yearly Meeting giving a full Visit through that City to the several Meetings there and then returned to Lancashire and to York Yearly Meeting and after visited some Meetings in Yorkshire then to Penketh and visited the Meetings in the South part of Lancashire then to Lancaster Quarterly Meeting and after that returned to his own House but staid but a while for he travelled to and again in Lancashire and Cheshire till the 11th Month and then went to Lancaster Quarterly Meeting so to Kendal at Quarterly Meeting then visited some of the Meetings in those parts and then came back for Penketh The 20th of the first Month 1695. took his Journey to the Yearly Meeting in Wales and then visited the Churches in several places therein so to Bristol visited the Meetings there and staid the Yearly Meeting then visiting the Meetings in several Counties Southward came to London at the Yearly Meeting from whence to Colchester and Harwich took â—hipping the 26th of the 3d Month â—anded in Holland the 29th lying Windâ—ound 36 Hours came to Amsterdam at Yearly Meeting then visited the Churches in Holland Westfrizeland Groningen Embden to Frederickstadt Hambrough and so along those Countries visiting Friends to Amsterdam and Roterdam afterwards took Shipping and landed at Harwich the 28th of the 5th Month 1695. and so by Colchester to London still visiting Meetings along as he travelled and then for the North where he travelled to and again at times until the 25th of the 12th Month 1695. and then took his Journey for Bristol and was at the Marriage of William Penn with Hannah Callowhill and back After his return he visited Meetings to and again in the North till the 29th of the 2d Month 1696. he with his Brother's John and Robert Haydock accompanied the two Wifes of Roger and Robert on their Journey to Talk-hill in Staffordshire John Haydock and two Women being on their Journey to visit the Meetings of Friends in the South of England and there they parted from John and the two Eleanor's and returned back to Penketh Fifty Three Years Old he was the first of the 3d Month 1696. and having been at Hartshaw Monthly Meeting for Worship the 8th Day day of the said Month returned back and the day following being the 7th day of the Week and 9th day of the said Month was taken with Sickness which was supposed to be a Malignant Fever and upon the 2d day next departed whose Body was buried at the Burying-place belonging to Friends at Grayston in Penketh in the South part of Lancashire many Friends and other People being present And thus have I abreviated the Journal of my Fellow-labourer in the Gospel and dear Brother according to the Spirit and Brother also according to the Flesh whose Unity and Fellowship in the Light was precious being of one Mind in things relating to Truth and the Discipline in the Church of Christ as also of the Doctrine and Precept of Christ being joyned in the Truth which is but one and bound up together in the Bond of Life and Love in our Souls to be one and in the one Eternal Spirit and Light of Life together sealed And although he be removed from the House of Clay or Dust which moved to and fro in the Counties Islands Countries and Kingdoms here below wherein he bore a faithful Testimony to the Light the Truth the Life manifest within in which he was supported and carried along in that weighty Work and Service in his Day yet the Fruits of his Labours and Travels shew forth the Praise of God and his Faithfulness Uprightness and Zeal to God and his Truth is sealed in many Hearts by the Spirit of Christ From the time of his Convincement to the time he was first moved by the Spirit of God to visit the Churches of Christ and Children of Light was four Years in which time Sufferings by Imprisonment he passed through being young Our Father's departure the 10th of the 7th Month 1670. and burial the 12th of the same and other hard Exercises which he past through I at that time being in Ireland in the labour of the Gospel had but small past thereof From the first of his going abroad in the Work of the Ministry to the time of his departure from hence was twenty four Years and a half in which time not with standing his Imprisonment Sickness and Weakness of Body and Family he travelled by Sea and by Land by Computation Thirty Two Thousand Seven Hundred Twenty Seven Miles and ministred in Two Thousand Six Hundred and Nine Meetings or Churches as his Journal plainly makes appear which he writ down with his own hand from Day to Day Weekly Monthly and Yearly to that very Day he was visited which was the 9th day of the 3d Month 1696. as aforesaid And now having finished the Account I give taken out of the Manuscript of his Sufferings Travels Services and Zeal as aforesaid add this furthur Account This my Friend departed was my younger Brother begot by one Father and brought forth by one Mother and Born in Coppul in the South part of Lancashire brought up whilst a Child at School and had some Learning who whilst a Schollar had an Exercise of Mind by the in-workings of the Light but at that time attained not to the Knowledge of that good Spirit of God in his Heart which was then at work in him so that after it pleased God the Father in the 7th Month 1667. to visit me by his Light in the inwards of my Heart by which he powerfully work'd in me until my Will was brought down and subjected to the Will of God and my Heart so fitted that in it I saw Christ the Light and Word of Eternal Life and believed After this my said Brother coming to my Father's House was by our Mother put on to Discourse with me she being a Professor and inclined to the Presbyterian Way but quickly he was put to Silence and confounded so that being gone from