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
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 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 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 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 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 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
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 Turn-coats 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 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 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 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 Belly-gods 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 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
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
it went out of the Room but he refused So I having a Journey before me could not well stay longer but came away the Paper still unsigned yet left with Friends that if he did sign it to send it to Alexander Lawrence who was the day before engaged with him in the Dispute because I had a Journey to go and was uncertain of my return home J. C. did afterwards sign the Paper and Friends sent it to me my return home being sooner than I expected I met with it writ to J. C. reduced the whole into seven Heads or Charges which I shall here insert First The Quakers Religion is New and so new that he says he can remember since first it came up 2dly That it is Worldly and Fleshly 3dly That it is Bred and Fed by Ignorance and Pride 4thly That it is Uncharitable 5thly Its Principles are contrary to Truth and Godliness 6thly It is against God's Spirit the Scriptures and Christ's Ministers 7thly That the Quakers are such as are described by Paul Rom. 16.17 18. who serve not the Lord Jesus Christ but their own Bellies and by good Words and fair Speeches deceive the Hearts of the Simple c. These seven Charges I put him upon the proof of and to give me his essayed Proofs under his hand He writ to me again evading Proof I replyed and several Letters past betwixt us I put him upon Proof by Writing his Charges being written he shuffled one while counting it great cost to buy the Quakers Books and great labour to study them fully and elaborately to confute our Cause by which I told him it appeared he could Charge deeply without buying our Books or studying them even at all Adventures but his Mouth was more open to Charge than Prove Another while urging a Disputation it being a short way to put an end to Religious Strife occasioned by his Paper I replyed He would have less than full Proof to serve us and slubber things over which is a common thing when People grow weary of what they have undertaken I would have kept him to the proof of his Charge by Writing but he absolutely refused and challenged a Dispute which was consented to and agreed upon to be at Arley as before When we came upon the Stage he would have excused himself saying He did not Challenge the Dispute which was a wicked Lye as I shall make appear All Lyes I know are wicked but his Wickedness in this exceeded that though he was guilty he would have rendered me to be the Challenger of the Dispute and himself clear Upon this I earnestly urged the reading of what Letters had passed betwixt us which would have decided that matter He refused I told him if he was not ashamed to stand by what he had written let the Letters be read for they would manifest who challenged the Dispure He still evaded alledging together with some of his Abettors It was but a Shuffle in me I reminded him of his Promise which was That the Letters should be read which would give People an Inspection into the Matter to which I engaged him in the embracing of his Offer of Disputation he regarded not his Promise but broke his Covenant still declining the reading of them and laboured to perswade the People it was Evasion in me to keep from the Charge Whereupon I replyed John Cheyney confess thou challengest the Dispute and I will pass by the reading of the Letters and come to the Paper or Charge to which he granted yet the Auditory being large many did not either hear him or so apprehend him as afterwards I was informed But though at the Dispute he absolutely denyed at the first that he challenged the Dispute yet in his Relation p. 3. he saith He provoked me to a publick Dispute and that the Reader may understand how he provoked me I shall give some Citations out of his Letters in which I will not wrong him one Tittle In his Letter of Date July 24. 1676. he begins thus Roger Haydock if thou be able to defend thy Religion John Cheyney calls thee forth to maintain it And in the same Letter I would have thee and me to Dispute it out Why art thou not as forward to Dispute with me as with John Barber Again in the same Letter I am constrained by the Unreasonableness of a declining shuffling Adversary who calls for Proofs in Writing and will neither say Yea nor No he will Dispute or no as distrusting himself or his Cause or both Once more in the same Letter even to a Tautology But what the matter is I cannot tell Roger Haydock will not yield me an Answer pro or con he will or he will not Likewise in his Letter of Date August 28 1676. I being under restraint for my Testimony he writes thus If thou canst not procure thy Liberty send to any one of thy Brethren Choose out any one or one for one day Mark and another one for another day and when thou art at Liberty send to me and I shall be ready for thee also These Reader are some of his daring Challenges I shall not trouble thee with my Answers thereunto my intent chiefly being to give thee to under stand that J. C. and not R. H. challenged the Dispute and who reads this that heard J. C. that day affirm he did not challenge the Dispute but R. H. if not byassed in judgment can do no less than conclude That one of the first things J. C. insisted upon was a Lye viz. That R. H. challenged the Dispute That J. C. is a Lyar his Mouth and Pen both bespeak him so to be Reader the words Lye and Lyar thou mayest bear being plain English words and used in Scripture For he hath spoken and written as many Lyes and Contradictions as ever any I have heard or read of who have assumed to themselves the Title of Gospel-Ministers if they were all collected which I have heard from his own Mouth and read in his Books and Papers the Catalogue thereof would fill up several Pages some of which Lyes and Contradictions may be seen in the Skirmisher Defeated by W. P. The Skirmisher Confounded by R. H. The Life of God which is the Light and Salvation of Men exalted by W. G. which Book of William Gibson's so intituled is an Answer to J. Cheyney's six Books and comprehends a great part of his seventh Book entituled A Warning to Souls c. especially concerning some of the Heads we disputed on which makes my Work the shorter otherwise I should fully have handled every particular Head but being laid down in his Sermons of Hypocrisie and other Books already answered by W. G. I shall briefly 〈◊〉 through them recommending 〈…〉 to the Reader for further Informâ— And though in the three forâ—mentioned Books many of his Lyes and Contradictions be publish'd yet in this Treatise also shall I add some more of his to the number thereof J. C. again before he comes to
give his Relation in the third Page saith If R. H. could have been quiet and let him alone he had not said or done any thing after the said-Dispare at Croton ended Reply By this J. C. would perswade his Reader that R. H. and the Quakers have lost by medling with him and that they have brought this Stuff to their own Head But sure it is the Quakers have not lost but gained Truth prevailing but the poor Unskilful Skirmisher both Rude and Distracted and that by his own Confession hath lost by medling with the Quakers this is very evident to many sober Impartial People I may say to some that once looked upon J. C. to be what he was not viz. a Minister of Christ but having discovered him like a Serpent in the Grass have turned 〈…〉 whom the Quakers both 〈…〉 and Writing have pro◠〈…〉 and Deceiver and this is 〈…〉 him yet this proud Vain boast◠〈…〉 and hardned in Error drowned in 〈◊〉 â—â—ceit which is as a Consumption to him wasting his Reputation amongst many sober Men and spurred on with Envy and Malice against the Truth and the Friends of it he is crying Conquest and Victory like a Man besides himself as well as the Truth a distracted Man Why not distracted in this as well as in his Prayers Would any but either a Foâ— or a Man distracted after he had left the Stage being sufficiently proved before he went a Lyar and Deceiver be so â—dacious and desperately Wicked as to publish to the World that he had over thrown the Quakers But what if a Man should query Hath John Cheyney with running away overthrown the Quakers A Fool might quickly Answer Yes but sure a Wise Man would be more deliberate he would not believe that such a Victory could be obtained by him that fled but rather the contrary not a Conquest to him that perks up and cries Conquest before he begins nor yet he that runs away and cries Victory when he is gone but rather he who having 〈…〉 Encounter and defeated his 〈◊〉 â—nds his Ground when his Adâ—â— fled Now that the Quakers were not overthrown there are some Hundreds of People can witness who were at that Dispute and know it right well who likewise knew that R. H. however it was with J. C. did not forsake the Stage and leave his Opponent thereupon And if I should not have put Pen to Paper I am satisfied there are some Hundreds of People who were there that day would not believe the Relation J. C. hath published of that Dispute but judge him to be a Lyar You for the Truth 's sake and for the sake of many Simple-hearted People who were not there but may take things upon Trust and judge my Silence a Consenting that J. C's Relation is true therefore as briefly as I may without wrong to the Truth I shall examine his Relation being now come to it J. C. p. 3. saith He divided the matter of his Dispute and Charge against the Quakers into 1st Matters of Doctrine 2dly Matters of Practice I think it pertinent to the matter here to insert the Charge I â—…t J. C. upon to prove viz. That the Quakers Religion is against God's Spirit this was the first Branch of one of the seven Changes recited before To prove this Charge J. C. asserted That the Quakers Religion held forth Blasphemy viz. That the Soul of Man is God and to prove it quoted G. F's Great Mystery p. 90 92. Reply I denyed that the Quakers held Man's Soul to be God and renounced that Doctrine as Blasphemy whereof G. F. and the Quakers Religion are clear Now J. Cheyney in his Relation says Having nothing that they could object but only that Fox doth not expressly say that the Soul is God Reply In this J. C. is a Lyar G. F.'s words I owned and said they did admit of no such consequence as that Man's Soul is God But I told him he wrested and perverted G. F's words and meaning as he did the Scriptures G. F. queried of the Priests Is not the Soul coming from God Infinite I affirmed the Breath of Life which God breathed into Man the Life and Spirit which came forth from God the Life of Man's Soul or by which Man became a living Soul was infinite and G. F's words as intended were sound J. C. affirmed There was n othing come forth from God which is infinite and without beginning I replied The Son of God came forth from God yet the Son of God was infinite and without beginning to which J. C. was silent This my Answer was according to Scripture John 8.42 Jesus said I proceeded forth and came from God this was he who said John 17.5 O Father Glorifie thou me with thy own self with the Glory which I had with thee before the World was Verse 24. For thou lovedst me before the Foundation of the World John 16.27 28 30. For the Father himself loveth you because you have loved me and have believed that I came forth from the Fathar and am come into the World Again I leave the World and go to the Father by this we believe that thou camest forth from God Again J. C. asserted There was nothing in Man that is infinite I replied The Breath of Life breathed into Man the Spirit of God in Man is Infinite This was according to Scripture Gen. 2.7 And breathed into his Nostrils the Breath of Life 1 Cor. 3.16 Know ye not that ye are the Temple of God and â—hat the Spirit of God dwelleth in you Mat. 10.20 The Spirit of the Father which speaketh in you Mark The Spirit of God was in Men dwelt in them spoke in them so according to the Scriptures God's Spirit which is infinite dwells in Man and speaks in Man even the Spirit of Truth which proceedeth from the Father John 15.26 So there is something in Man that is Infinite Now Reader is not J. C's assertion There is nothing come forth from God which is infinite and without beginning and that there is nothing in Man which is infinite plainly manifest to be contrary to Scripture Hath not J. C. denied the Son of God who came forth from God to be Infinite and without Beginning Hath he not also denied the Spirit of Trust which proceedeth from the Father to 〈…〉 Infinite and without Beginning 〈…〉 is not J. C. a Lyar against the â—criptures a Lyar against the Son 〈…〉 and a Lyar against the Spirit of Truth And is not this Blasphemy to deny Christ the Son of God who came forth front God and the Spirit of Truth which proceedeth from the Father to be Infinite and without Beginning For J. C. said expresly There was nothing came forth from God which 〈…〉 and without Beginning And is not J. C. a Blasphemer in denying the Son of God who came forth from God and the Spirit of Truth which proceedeth from the Father to be Infinite and without Beginning Let the Reader judge I have
believe and also that this Breath of Life cannot Transgress or be in Transgression though the Motions of it in the Soul may be quenched and it grieved for so it is when Man hearkens unto and takes Counsel at the Serpent who first drew Man from God's Counsel and thus as it is written God is grieved with the Wicked every day His displeasure or grief is because he would have Man to hearken to his Voice and be saved but Man will not as God complained of old They rejected all my Counsel and would none of my Reproof In this latter sense taking the Soul for that Life or Breath by which Man lived or became a living Soul this as G. F. saith p. 68. is infinite which he must needs intend as his own words do import being taken in their own proper and gennine sense It appears in G. F's Controversie with the Priests about the Soul that he takes up the word Soul and speaks of it under three Considerations 1st The Soul of Man in Transgression in Death 2dly The Soul of Man in the Restoration in Life and 3dly He speaks of the word Soul as being that Breath of Life which came forth from God by which Man Lived or Became a Living Soul which Breath and Life is of God's Being and Infinite as I said before Thus it appears that the Spirit of God the Light of Christ within the Breath of Life and the Quakers Religion and G. F. are all clear from J. C's wicked Charge and J. C. is a Lyar whose Work hath been both by Disputation and Writing to prove that the Quakers assert Man's Soul to be God and so charge God to be guilty of Sin because Man's Soul Sins therefore God Sins This Wicked Blasphemous Assertion and Consequence he would have fastened upon the Quakers which we do utterly deny But J. C. hath failed in his purpose and the Quakers are clear of holding Man's Soul to he God and J. C's false Charge That the Quakers Religion is against God's Spirit remains unproved and like to remain unproved What J. C. hath done is this He hath brought one wicked Charge to prove another by and both alike are utterly false And what J. C. intended Vnjustly to have fastened upon the Quakers is it not in a great measure justly fallen upon his own Head For whereas he says The Quakers do plainly hold Man's Soul to be God therefore when Man 's Soul Sins God Sins is it not clearly evident that J. C. plainly holds the Light within the Light of Christ in Man wherewith Christ lighteth every Man that cometh into the World John 1.9 something of God in Man Light and Spirit to be Man's Soul to have a hand in Sin to be guilty as being himself and in Hell to be a felf-tormenting Light I shall give some Quotations out of his Book entituled Quakerism Subverted and query a little thereupon and so leave it to the Impartial Reader to judge Pag. 21. of the said Book J. C. saith Every Man hath a Light within him and so we say that Jesus Christ is the true Light which enlightneth every Man that cometh into the World John 1.9 P. 28. Hath not every Man a Light within him Mark given him to be his Guide his Monitor P. 27 28. In every Man there is something of God and something of Satan Flesh and Spirit Light and Darkness Upon which I query If something of God in opposition to Satan Spirit and Light in opposition to the Flesh and Darkness is it not the Spirit of God who is a Spirit John 4.24 Is it not Light of God who is Light and in whom is no Darkness at all 1 John 1.5 J. C. says it is something of God Spirit and Light is it not then the Light and Spirit of God according to Scripture 1 Cor. 12.7 Pag. 34 35. he says If the Light within never did err nor can err it is the same to say the Soul of Man never did err nor can err P. 35. When we say The Light smiteth or convinceth excuseth or reproveth it 's but the same to say The Soul doth return upon it self Upon which I query Whether that which Convinceth and Reproveth the Soul for Sin be not the Spirit of Truth which reproves the World of Sin According to John 16.8 10. And if the Spirit of Truth which Convinceth and Reproveth the Soul for Sin then whether he doth not plainly hold the Spirit of Truth to be Man's Soul Pag. 34. he saith The Light hath a Hand in all Thought-sins inward Heart-Sins Tongue-sins and Life-sins Pag. 36. Every Sin I commit the Light within is guilty as being myself Pag. 34. The Light within in Hell is turned to a self tormenting Light Is it not clearly evident from these Quotations out of his Book that J. C. hath asserted the Light within the Light of Christ in Man wherewith according to John 1.7 Christ lighteth every Man that cometh into the World something of God in Man Light and Spirit to be Man's Soul To have a Hand in Sin to be himself guilty of Sin and in Hell to be a self-tormenting Light And is not this Blasphemy And is not J. C. a Blasphemer And if J. C's Religion hold forth and maintain this Doctrine Is not J. C's Religion guilty of Blasphemy And if J. C's Religion be guilty of Blasphemy Is not J. C's Religion against God's Spirit And hath not J. C made a Pit and digged it for the Quakers and their Religion and is not J. C. and his Religion fallen into the Ditch which he made Let the Reader judge The next thing in J. C's Relation that here I shall take notice of is in pag. 6. he saith The Quakers do utterly make void the Scriptures this saith he was prov'd at the Dispute Reply Was ever any pretended Gospel-Minister more void of shame than is this J. C. to publish such Lyes to the World What 's more false than to assert we make the Scriptures void And What 's less true than to say he proved it O wicked Man of slander in the one and shameless impudent Liar in the other I do believe I might have the Testimonies of some hundreds of People who were Auditors at the said Dispute that J. C's Relation is false if I needed thereunto But it may be he thinks the Title of a Minister of Christ will give him Credit where his Lyes are broached with People to believe what he says is true especially against R. H. by him stiled a Sect-Master R. H. expects to fare no better from him than the Disciples of Christ did from his Generation the Scribes Pharisees and Hypocrites who called them pestilent Fellows Seducers Enemies to the Law and Scriptures all which J. C. is guilty of against the Quakers as the Generation he is of was against the Disciples so it is evident he is in the foot-steps of that Generation J. C. might have remembred the Truth was by his fore-Fathers in whose steps he
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
Steward to his Brother Lane ss FOr as much as Roger Haydock Heskin Fell of Copply and Thomas Catterall Gent. within the Parish of Standish within the County aforesaid and Diocess of Chester have disobeyed and contemned the Process of the Ecclesiastical Court by not appearing at Days and Times appointed to answer in a Case depending in the said Court These are therefore in his Majesty's Name straitly to Charge and Command you and every of you forthwith upon receipt hereof to Apprehend and Take the Bodies of them the said Roger Haydock Heskin Fell and Thomas Catterall and bring them forthwith before us or the one of us or any other of his Majesty's Justices of the Peace within this County to find sufficient Sureties for their and every of their due Obedience to the Process Proceedings Decrees or Sentences of the Ecclesiastical Court And if they or any of them should resuse so to do That then you forthwith Convey him or them so refusing to the common Goal at Lancaster there to remain until him or them shall willingly do the same See you fail not herein at you Peril Given under our Hands and Seals at Eccleston the 21st day of March Anno Dom. 1674. Christopher Bannestre Henry Houghton 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 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 Roger Haydock and Heskin Fell 's Letter to the Judge concerning their Sufferings Friend LEt not the plainness of our Stile in this our Address unto thee turn away thy Ear from hearing our just Complaint but be pleased at least to view and according to the perswasion of thy own Heart to do to us the Justice which the Law will afford us We hope as sitting in the place of Judicature thou hast not only Power but likewise a Mind to Right the Wronged and Relieve the Oppressed if Innocent which makes us having some experience of thy Clemency the more freely to lay the Nakedness of our Case before thee hoping thou wilt candidly interpret our words having an eye to the merit of our Cause We have been Prisoners at this Castle about twenty Months for refusing to take an Oath called Juramentum de maâ—itiâ— non Committando in the Consistory Court at York which Oath we are informed though tendered by an Ecclesiastical Judge is neither Matrimonial nor Testamentary but contrary to a Statute made in the 13th Year of the Reign of the King that now is which Statute doth prohibit Bishops Chancellors and all other Ecclesiastical Ministers and Officers to Administer the Oath Ex Officio or any other c. Be pleas'd therefore to consider that the dammage we have sustained in being hindred in the prosecution of our Appeal to York from the unjust proceedings in the Consistory Court of Chester hath not been small being as we are informed Illegally forestalled and prevented by the said Oath but we leave it to thy Judicious Censure as also our Imprisonment for twenty Months or upward instead of having Right done us for our nine Months Imprisonment before the admittance of our said Appeal which hath been no small Charge and Loss unto us and upon consideration thereof we hope thou wilt see we have just ground to lay our suffering Condition before thee and to make our Grievancs known unto thee not that we seek Revenge but that our future Liberty is desired having confidence in thee that if proceeding against us be as Illegal as we are informed and have here hinted by thee our Liberty will be granted Be pleased also to view over the inclosed being a Copy of our Answer tendered to the Chancellor at York whereby thou may'st further inspect into the cause of our Sufferings and how that thus far we have suffered Innocently So having simply and in short laid our Condition before thee we leave it with thee subscribing our Names hereunto Prisoners at Lancaster-Castle Roger Haydock Heskin Fell. A Copy of my Answer tendered to the Chancellor in the Consistory Court at York the 23 d of the 2 d Month called April WHereas I am required to take the Oath called Juramentum de malitio non Committando the Substance of which I understand is to Swear that in my Appealing to York I have done nothing out of Malice c. I Answer It is several Years since I could Swear at all Swearing being expresly contrary to Christ's Command who said Swear not at all But my Yea hath been Yea and Nay Nay according to Christ's Doctrine Let your Yea be Yea and Nay Nay But I can very freely speak the Truth and if I say Nay to or deny the Truth or Yea affirming that for Truth which is a Lye I desire the same Penalty may be laid upon me which is due to them that forswear themselves I therefore affirm I have done nothing out of Malice to Ralph Briddock in Appealing to you nor is there any Malice in my Heart against him The cause why I Appealed was That I who had suffered nine Months Imprisonment in Lancaster Goal for disobeying as saith the words of my Mittimus the Process of the Ecclesiastical Court of Chester might come to Trial that the Truth might appear I knowing my self to be clear for I never saw not had knowledge of any Process And that I might be quit of the Injury done me by Ralph Briddock who sued and imprisoned me because another Man would not pay Tithes can the like be parallell'd I having no Corn of my own nor any liable within his Precincts And also of the Injustice done me by the Illegal proceedings of the Bishop's Court at Chester who decreed me guilty of Contumacy wherein I had not offended as was clear by the Records of that Court whereupon my Appeal was admitted This was the very cause of my Appealing and therefore I do defire Justice at your hands which if you do refuse to do me I Appeal to the Righteous Judge the Lord of Heaven and Earth to plead my Innocent Cause And so I rest a Friend to Truth and a Well wisher to the Souls of all People Roger Haydock Justice Bradshaw and Penington 's Warrant of Commitment Lanc. ss WHereas we whose names are subscribed two of his Majesty's Justices of the Peace within the said County the one of us being of the Quorum having received a Certificate under the Seal of the Consistory Court of York bearing date the 23d of April 1675 declaring unto us that whereas by vertue of a certain Information
the said Apostle gave in Charge to Timothy concerning Rishops that they should be Blameless Vigilant Sober no Striker nor greedy of filthy Lucre Not a Brawler not Covetous that he be not lifted up with Pride lest he fall into the Condemnation of the Devil Also the same Apostle to Titus A Bishop must be Blameless as the Steward of God not self willed mark no Striker not given to filthy Lucre one that holds fast the Faithful Word that he may be able by sound Doctrine mark by sound Doctrine to Exhort and Convince gainsayers And whether or no if thou hast been in the footsteps of these Primitive Bishops to whom Paul writ supposing us to be without to wit Gainsayers instead of spending 30 l. to cast us into Prison and of threatning the Jaylor and stirring the Judge against us wouldst thou not rather have laboured by sound Doctrine mark by sound Doctrine and not by casting us into Prison whom thou hast not so much as given the least word of Exhortation unto to have convinced us But I query of thee Whether did any of the Apostles or Ministers of Christ Jesus cast any Man into Prison for denying to pay Tithes or of whom did they ask the Tenths of their increase If thou canst shew me such a President in the Scriptures of the New Testament Or whether they did freely receive and freely give Yea or Nay if Yea then whether Imprisoning People who cannot give their Money for that which is not Bread be not a very unchristian Practice and too much like the way of Cain who was a Persecutor resembling the Error of Balaam who loved Gifts and Rewards And whether such as are in the Practice thereof be not in the footsteps of those Prophets Micah spoke of that bite with their Teeth and he that puts not in their Mouths they prepare War even against him and of such as looked every one for his gain from his quarter Friend Christ said Every Tree is known by his Fruits And if thou be a Minister of Christ the words of Christ will not offend he said Not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Such as when he was Hungry gave him no Bread to Eat when he was Thirsty gave him no Water to Drink when he was Naked did give him no Clothing when Sick and in Prison did not visit him such were shut out of the Kingdom of Heaven For said Christ In as much as ye did it not unto them ye did it not unto me Now if such were shut out of the Kingdom who did not these things unto Christ in his Members mark if such as did not visit Christ in his Members in Prison were shut out of the Kingdom of Heaven What then will become of such who Imprison Christ's Members Now Friend consider thy Ways and thy Actions Hast thou done unto us as thou thy self would be done unto Or hast not thou rather broken the Righteous Law of Christ If by thy Works thou be not Justified shalt not thou by thy Works be Condemned since every Man must receive according unto his Deeds be they Good or be they Evil Now If a Bishop should bite with his Teeth and prepare War against an Innocent People because they cannot put into his Mouth and cast them into Prison some of which neither owes him any thing either according to the Law of God or any Law of Man as is known to some of his Agents The like of which I think cannot be parallell'd by all the Impropriators and Priests in England Besides yet done by or at least in the Name and at the Suit of the Bishop and threatens the Jaylor with severe Punishment if he suffer them to have any Liberty at all and likewise stir up the Judge to straiten their Bonds that if possible he might have the Lives of such for whom Christ dyed and bring the Guilt of their Blood upon his Head I say if a Bishop have thus done I Query Whether this be the way for such a Bishop to stand approved in the sight of God and to be manifest to the Conscience of all People and to have a good Report of them which are without or rather the way to fall into Reproach and the Snare of the Devil and bring the Wrath and Judgment of God upon his Head So let the Witness of God in thy Conscience Answer to these things And the Lord God of Heaven and Earth the Righteous Judge of all the Earth whose Judgment is Just Judge betwixt thee and us And unto him we Appeal with whom there is no respect of Persons who Judgeth the Cause of the Poor and the Cause of the Rich and to his faithful Witness in thy Conscience we also Appeal in this matter Whether it be not more Christian like more according to Truth the Example of Christ and his Apostles who gave Commandment unto the Church That they should walk as they had them for Examples in Christ which all true Christians ought to follow to ser us at Liberty than to keep us Prisoners until Death having contrary to the Law ensnared us and bring the Guilt of Innocent Blood upon his Head But now Friend if thou shalt say It is because you will not pay Tithes I Answer One of us being one of the three thou imprisoned and writ against in order to straiten our Bonds hath nothing according to the Law of the Nation Titheable therefore wrongfully imprisoned according to that Law and so detained and as to the other who for Conscience sake refused to pay them if thou canst make good by the Scriptures of the New Testament that Christ or his Apostles sued any Man for Tenths or Tithes and cast them into Prison if they would not pay them give us Chapter and Verse for this and let us see where it is so written that Christ Jesus who has all Power in Heaven and Earth given unto him made such a Law and gave it to his Disciples Apostles Ministers Ambassadors and Evangelists and if so let us see where it is written in the New Testament and where his Disciples and Apostles did practice any such Law shew this plain Scripture unto us and we to wit who have any thing Titheable will pay thee Tithe But if thou canst not art not thou a Transgressor of the Command of Christ that said to his Disciples Freely ye have received freely give So to be one that Transgresses and abideth not in the Doctrine of Christ as thou may'st see in the se cond Epistle of John and the ninth Verse And did ever Christ or his Disciples force any to hear them and come to their Church and if they would not cast them into Prison And did ever Christ and his Apostles force any that were not of their Church to give them Maintenance or Tithes and if they would not cast them into Prison and threaten the Jaylor to
Counties to and again in the South visiting the Friends and returned into Lancashire In the 5th Month following he went for Notinghamshire after which he travelled visiting many Meetings in England till the 3d of the 3d Month 1680. at which time he took Shipping for Ireland and landed at Dublin visiting the Churches there and in the South part and Mid-land of that Nation and returned to Dublin the 13th of the 5th Month following at which place he was taken extreamly Sick and lay four days then recovered and travelled into the North and visited several Meetings there but at Lisnegarvy was taken Sick yet passed to Belfast and Knockfergus where his Sickness encreasing grew to a violent Fever so that he was nigh unto Death in the view of most that saw him yet the Lord restored him blessed be his Name After which he assayed to Travel to Lisnegarvy and Lurgan where being weak he rested till stronger and so came to Dublin where Friends gladly received him Staying some Weeks there having good Service he left the City took Shipping in the 7th Month following and landed at Leverpool in the North of England where he visited Meetings to and again till the middle of the first Month 1681. at which time he travelled the Country visiting the Friends to Bristol and so to London where he took Shipping at Gravesend and past to the Brill in Holland The 5th of the 4th Month following he visited the Churches in Holland Westfriezland Groningland Frederickstadt Hambrough Saxony Germany Palatinate An Order was sent from the High Court at Altry by which he was brought before the Chief Magistrate there who kept him Prisoner eleven days being twice brought to the Ant-house and there examined and at last released and so returned visiting the Churches came to the Bril the 17th of the 7th Month following by Packquet Boat came to Harwith and so along visiting Friends Meetings to London and through part of the South and so into the North where he travelled visiting the Meetings of Friends And according to the good Order of Truth practised in the Church he took to Wife Elianor Lowe the 6th of the 3d Month 1682. and after stayed in Lancashire and Cheshire till the latter end of that Month and then travelled for London afterwards through the South part to Exeter visiting the Churches to Bristol and so into the North where he settled his Wife at Warrington in the South of Lancashire in the 7th Month following The 20th of the 6th Month 1683. he was for being at a Religious Meeting committed to Lancaster Goal and kept Prisoner till the 26th of the 3d Month 1684. then set at Liberty The 24th of the 5th Month 1684. he was by the Lord's Assistance Serviceable to Friends in Staffordshire and returned to Warrington very Sick which proved a Fever which continued twenty Days and the weakness that followed forced him to keep home till the 28th of the 7th Month following Then he pass'd Northward and visited Friends Meetings to and again and returned back And the 10th of the 10th Month following was at the Burying of his Mother The 29th of the said 10th Month he was by the Constables of Warrington John Taylor and William Carter apprehended and brought to Lancaster Goal and at the Assizes brought twice before Judge Atkins and continued Prisoner until the 19th of the first Month 1686. at which time he and several other Friends were by the King's Pardon released So that from the 29th of the 10th Month 1684. to the 19th of the first Month 1686. he was a Prisoner In the 2d Month following he spoke to the Earl of Darby about Friends Sufferings in the Isle of Man who was moderate towards the said Friends and then took his Journey to visit the Meetings along the several Counties through Wales to Bristol and so along to Cornwal and so to London to the Yearly Meeting afterwards by Colchester to Harwich where he took Shipping on Board the Hope and landed at the Brill the 11th of the 4th Month 1686. and came to the Yearly Meeting at Amsterdam where by Friends he was gladly received and afterwards travelled those Countries to Hambrough to and again in Germany Groningland Friezland and Holland visiting the Churches And at the Brill took Shipping and landed the 26th of the 5th Month following at Harwich past to Colchester so to London and after visiting the Meetings past along the Counties for the North and came to Lancashire in the beginning of the Winter where he pass'd the Winter over and at the Spring following visited the Meetings further North and pass'd into Scotland by Douglass Glasco and to Edenburgh to a Yearly Meeting there then to Rosse Aberdeen Kinmuck and returned by Edenburgh and after having visited the Churches in Scotland returned to England and by New-Castle through Bishoprick Cleaveland East part of Yorkshire then to York at the Yearly Meeting there Thus having visited the Churches along pass'd for Lancashire to his Wife and Family which he removed from Warrington to Brick-hall in Penketh in the 5th Month 1687. and there settled them In the 6th Month following he was visited with Sickness which continued some time but after he recovered he visited Friends Northward and returned into Staffordshire and Cheshire where he was taken Sick again and in the 10th Month returned to his House not well and kept his Bed several days The 11th Month after recovered and past to Lancaster Quarterly Meeting from thence returned unwell again which continued sometime so that he travelled not much because thereof save only to Meetings in the South part of Lancashire and Cheshire till the 2â—th of the 3d Month 1688. at which time he travelled for London to the Yearly Meeting and returned to Lancashire the latter end of the 4th Month following and travelled to and again visiting the Meetings and about the Churches Affairs in the North the Winter and Spring following and till the beginning of the 6th Month 1689. A violent Fever then took him which brought him very weak yet blessed be God he recovered And in the 7th Month following the Tithe-takers broke open his Gates being lock'd and took his Corn against whose doings he appeared in Testimony and got Cold grew weak again and so continued all Winter till Summer following in which upon the 29th of the 4th Month 1690. he got to Franley Meeting it being the first after his Fever took him which was the 7th of the 6th Month 1689. so that his Weakness made him unfit for Travel near eleven Months afterwards he travelled at times to visit Meetings and about the Churches Affairs Northwards that Summer and Winter following and latter end of the 3d Month 1691. he travelled for London to the Yearly Meeting and so through several Counties visiting Friends Meetings in his return for Lancashire and to and again that Summer and till latter end of the 12th Month he travelled visiting the Friends in the North at which time he got a Surfeit and
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
is resisting the Holy Ghost Holy Spirit as they did called a Sect and no doubt but the Apostles were accounted Sect-Masters by J. C.'s Predecessors as well as R. H. is stilled a Sect-Master by him for the Truth 's sake which prospers and prevails R. H. can bear it and J. C. hath discovered Himself and manifested his Folly But perhaps he thinks whatever he says or writes whether Slander Lye or Scoff his Coat will bear him out but if so his thoughts will deceive him for there are many will not so take things upon trust neither from him nor any of his Brethren either because of their Black Coat or White Coat but him will reprehend and judge for his Slanders Lyes and Scoffing Sure I may say a lying spirit hath entered him and acts him and it is against that spirit my controversie is I have Love and Good will to the Creature for the Scriptures were that day owned by us in their place as they have ever been by us since we were a People to God's Praise J. C. had Will enough to have proved all he hath said but he wanted Power Truth being stronger than all Neither had he so much Skill as Baseness nor Honesty as Impudence He laboured by indirect means to accomplish his wicked End but fell short and instead of Glory reaped Shame And why may I not use his own Expression published to the World only instead of the word Foes put in Opponent and say In this J. C. came poorly off as when he prayed his Opponent being too hard for him There were several that Day his Baseness and Wickedness being discovered and laid open cried against him and one called aloud unto him and openly asserted J. C. to be a Lyar and offered to prove it to his Face and said He was No Quaker But when J. C. had produced the Baptist's Book which he would have made the People to have believed was one of our Books out of which he brought a Quotation I asked to see the Book he refused I pressed again to see it not so much questioning the Book as that he had wronged the words in reading them he again refused I promised if he would let me have our Friend 's Bood to read the Quotation my self I would do the like for him with any Book I produced if requested when he saw I would not be satisfied but pressed still to see the Book then he confessed It was the Baptists Book and impudently asserted the Quotation was right and that they had truly stated our Friends Assertion But his dis-ingenuity thereby appear'd he being laid open and many saw him baffled in his Undertaking He also gave other Forged Quotations which he would have had the People believe were our Friends Assertions yet all would not avail to prove the Quakers Religion was against the Scriptures A Second Branch of the afore-cited Charge which in order to prove he asserted That the Quakers made the Scriptures useless and utterly void alledging That if the Scriptures were not the Rule of Faith they were useless and utterly void quoting the Second of Timothy 3.16 To which I replied I deny the Quakers do make void the Scriptures but that they own them I affirm and that they are profitable to the Man of god But there is no Man of God without God's Spirit it is the Spirit of God that makes a Man of God and it is the Spirit of God which was the Rule to the Man of God before the Scriptures were written and that which was the Rule to the Man of God is the Rule to the Man of God that which gives Faith is the Rule of Faith and that is the Spirit of God which gave Faith and was the Rule of Faith before the Scriptures were written Yet this makes not the Scriptures useless for the Man of God who walks according to this Rule the Spirit lives the Life the Scriptures declare of And to such a Man the Scriptures are profitable though he cannot set the Scriptures above the Spirit which gave them forth yet owning them in their place hath a more real esteem for the Scriptures than that Man who cries them up for his Rule yet walks contrary thereunto and short of the Life the Scriptures testifie of John Cheyney saith in the same Page R. H. would not say that the Scriptures were no Rule at all But he affirmed that they were not the Rule Reply This grant of J. C's proveth I did not make the Scriptures useless and void I asserted as before That the Spirit is the Rule of Doctrinal Saving Faith for that which is more universal than the Scriptures which was the Rule of Faith before and ever since the Scriptures were written to wit of saving Faith is the Spirit which gave Faith and ruled it and gives Faith and rules it for what it was it is and what it is it will for ever remain because unchangeable And I further add That that which the Saints walked in was their Rule and that was the Spirit Gal. 5.16 Walk in the Spirit c. Yet is not the Scriptures made void but fulfilled This is but a false Suggestion of J. C. That Scriptures are either the Rule or useless for he that walks in Spirit comes in measure to know the Scriptures fulfilled It is the Spirit of God which gives saving Knowledge and that which gives saving Knowledge is the saving Rule One to all God's People throughout all Ages of the World since Adam was created his Rule before he fell his Rule as he came up again in the same Life from which he fell Enoch's Rule in which he walked with God before the Scriptures were written the Prophets Rule who spake forth Scriptures by God's Spirit who were Prophets before the Scriptures they spoke forth by God's Spirit were written the Evangelists Rule who set forth a Declaration of those things which were most surely believed amongst them having had perfect understanding of all things from the very first Luke 1.1 3. Mark they had perfect understanding of all things they writ before they writ them the Apostles Rule who were Apostles before their Epistles were written the Rule of all the Holy Men of God since the Apostles days for there is no Holy Man of God without God's Spirit He that hath not the Spirit of God is none of his Rom. 8.9 He that hath the Spirit is to walk in it Gal. 5.16 25. He that walks in the Spirit it is his Rule he asketh Counsel of God as by Vrim and Thummim hath an answer from God takes Counsel of God and is covered with a Covering of God's Spirit such have comfort in reading the Scriptures being come in measure to the fulfilling of them in measure witnessing what their Elder Brethren the Prophets and Apostles declared of their Experiences as they did tread in their Foot-steps for One is the Way for the Righteous in all Ages Christ the Way the Truth and the Life John 14.6 No Man
Answ We truly and dearly own the Scriptures or Book called the Bible but the words contained in that Book are not all of equal Authority one with another See thy own Testimony concerning the Scriptures or Bible which is as followeth The Scriptures are not God Christ nor the Spirit but Laws and Doctrines Histories and Reports given by the Inspiration of God I say The words which God spake unto Man saying Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Were and Are of greater Authority than those words which as History or Relation declare of the Wars and Battels of the Jews and other such Historical Matters and of greater Authority to and among Christians than those words that related to Circumcision the Blood of Bulls Goats and Rams and the Ashes of an Heifer c. these being Shadows and to pass away And the words of Christ who said to his Disciples I am the Vine ye are the Branches as the Branches cannot bring forth Fruit except they abide in the Vine no more can ye except ye abide in me And without me ye can do nothing My Flesh is Meat indeed and my Blood is Drink indeed Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you These words are of greater Authority than the Relation or Histories of the Apostles outward Travel by Sea or Land and they are of greater Authority than those words that speak of Paul's Cloak that he left at Troas mentioned in 2 Tim. 4.13 and all other such Historical Matters The People called Quakers do prefer and esteem the Book called the Bible or Holy Scriptures above any outward Writing or Book extant upon the Earth because of the Verity and Plenty of deep heavenly Sayings uttered by God unto Moses and the Prophets through the several Ages of the World and particularly and eminently through the heavenly Man Christ Jesus who was anointed with the Oyl of Gladness above his Fellows and filled with the Spirit without measure Nevertheless we do affirm that the Spirit of God in this Age hath moved several of us to write Books which have been Instrumental in his Hand for Good unto many with respect to their Immortal Souls God the Holy One changeth not neither is he to be limited and all our Books and Writings are not of equal Authority one with another some treat of our inward Experience of the Work of God in which are contained words that do direct Man and Woman to the Manifestation of the Spirit of God which is given them to profit withal to the Grace of God which brings Salvation to the Light wherewith Christ lighteth every one that comes into the World Some others of our Books do treat of our Sufferings and outward Exercises c. which though all of them be true yet some are of greater weight than others And Destruction comes upon People because they do not believe in and obey the Light Grace and Spirit of God which he hath given them to lead them out of Sin into all Truth Those who read our Writings without Prejudice may receive Good thereby as by Instruments which God makes use of and such who do so they will return the Glory to God as we do And those who read our Books in Envy and Malice the Murdering Spirit blinds their Minds and God doth condemn such And for J. C's saying He proved by Arguments the Scriptures rightly to be called by this Title The word of God Here the Reader hath no more but his say so which I deny to be any proof at all neither did he prove it but in this also is a Lyar. J. C. saith The Quakers acknowledge the Scriptures to be the Words of God by their own Confession every Scripture Word is God's Word Reply This is a dark Consequence J. C. hath drawn Though we own God's Words in the Scriptures to be his Words yet this doth not follow that we own every word in the Scripture to be God's Word For in the Scriptures there are words of the Serpent who is called the Devil and Satan words of wicked Men as well as God's words and words of good Men And hath not J. Cheyney here manifested his Falshood Let the Reader judge J. C. further saith R. H. in the Dispute denyed all Scripture to be given by Inspiration of God and would read the words 2 Tim. 3.16 All Scripture given by Inspiration of God is profitable leaving out Is c. Reply J. C. himself grants the word is not to be expressed in the Original Text but that the Original Text is read thus All Scripture given by Inspiration of God c. the word is not being expressed why then should R. H. be blamed for reading it according to the Original Text which was before the English Copy or Translation Yet there is extant some old English Bibles in which this Scripture is thus read All Scripture given by Inspiration of God is profitable c. And the word is and also the Conjunction and about which J. C. quarrels so much are left out But it seems J. C. will rather skirmish with his own Shadow than have nothing to do For what he grants to be true R. H. must if he can reach it be stigmatized as some Blasphemer But this way of skirmishing will never hurt R. H. nor stain his Reputation amongst good Men. R. H. acknowledged and doth acknowledge All Scripture given by Inspiration of God to be profitable c. But J. C. is Angry with him because he will not say All Scripture is given by Inspiration of God though he grants the word is not to be expressed in the Original Text therefore R. H's Reading is true And that all Scripture which is as much as to say All Writing is given by Inspiration of God I think J. C. himself If considerate will not assert for All Writing contains or comprehends every Writing that is written not only in the Scriptures of Truth the Books of the Prophets Evangelists the Epistles of the Apostles and other Writings of Truth extant but all other Writings extant of what matter or subject soever they treat If J. Chayney grants this that all Writing viz. all Books of what nature or kind soever that are written printed and published to the World are not given by Inspiration of God as sure he will then he grants all Scripture is not given by Inspiration of God for All Scripture comprehends all Writing and all Writing includes all Books that are written and all Books that are written are not profitable to the Man of God for Doctrine c. Then he must needs grant the Apostles Meaning was according to the Original Text with which the old English Bibles agree to wit All Scripture given by Inspiration of God is profitable c. This sense the Original Text will bear without any wrong to the Truth or the Apostle who spoke it forth To this the Apostle