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
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
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
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
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
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
A COLLECTION OF THE Christian Writings LABOURS Travels and Sufferings OF THAT Faithful and Approved Minister of Jesus Christ Roger Haydock To which is added An Account of his Death and Burial They that turn many to Righteousness shall shine as the Star's for ever and ever Dan. 12.3 London Printed and Sold by T. Sowle in White-Hart-Court in Gracious-street 1700. TO THE READER THis little Treatise of and concerning Roger Haydock is Recommended to thy Serious Perusal and Christian Consideration and whatever therein thou findest of Benefit Comfort and Instruction unto thee give the Praise and Glory to Him that made the Instrument what he was and Called him by his Grace Fitted him by his Power Commissionated him from on High to Preach the Everlasting Gospel of Life and Salvation and Endued him with his Wisdom and Guided him by his Counsel and I am satisfied in Mercy hath taken him to Himself who is worthy of all Praise Honour and Glory for ever His Christian Character Exemplary Conversation Sound Judgment Fervent Zeal Great Labours Many Travels Godly Care for Christian Discipline in the Churches of Christ Faithful Testimony to the Truth and Sufferings for the same with his Earnest and Pious Endeavours that in Faithfulness and Simplicity it might be kept to by all the Professors thereof in all its several Branches that there might not be a Swerving from the same in any thing but in WORDS HABIT CONVERSATION SPIRIT FAITH and TESTIMONY there might be a diligent keeping thereto is largely Testified by many Witnesses his great Love to the Brethren and Concern for the Preservation of Unity his Sympathizing with the Exercised and Afflicted his Tenderness over Them his Strengthening the Weak and Comforting the Mourners Admonishing and Reproving the Careless and Disorderly are also Testified unto by those that knew him and had intimate Conversation with him and opportunity to make their Remarks thereupon And therefore I shall not Enlarge but Recommend thee to the following Testimonies and Collection desiring as thou findest them Agreeable to Truth and Corresponding with the Testimony thereof Recorded in Holy Writ thou may'st receive them in Love and use thy utmost Endeavours through the Assistance of the Grace of God to follow the same and him as he followed Christ That so through Faith and Obedience unto God and a constant and sincere Continuance therein to the End thou may'st finish thy Course keep the Faith and receive a Crown of Righteousness from God the Righteous Judge So to Him I Recommend thee that is the blessed and only Potentate the King of Kings and Lord of Lords who only hath Immortality dwelling in the Light which no Man can approach unto whom no Man hath seen or can see To whom be Honour and Power Everlasting Amen Thy Sincere Friend and Hearty Well-wisher John Feild The 14th of the 10th Month 1699. THE CONTENTS AN Epistle to Friends of Blackrod-Meeting page 1 The Skirmisher confounded Being a Collection of several Passages taken out of some Books of John Cheyney's who stiles himself The Author of the Skirmish upon Quakerism c. p. 5 A Hypocrite unvailed and a Blasphemer made manifest Being an Examination of John Cheyney's false Relation of his Dispute with the Quakers at Arley-Hall in Cheshire the 23d of the 11th Month called January 1676. Published in his Book entituled A Warning to Souls c. p. 27 A Salutation to Friends of the Men and Womens Meetings p. 162 To Friends in Holland p. 166 Concerning Roger Haydock's two Imprisonments in Lancaster Goal p. 177 Roger Haydock and Heskin Fell's Letter to the Judge concerning their Sufferings p. 180 A Copy of his Answer tendered to the Chancellor in the Consistory Court at York the 23d of the 2d Month called April p. 183 Justice Bradshaw and Penington's Warrant of Commitment p. 185 Roger Haydock Heskin Fell and Alice Haydock's Letter to the Bishop of Chester p. 190 A Brief Account of the Life Travels Sufferings and Death of Roger Haydock p. 201 Advertisement THere is lately Published a Book entituled God's Protecting Providence Man's Surest Help and Defence in Times of the Greatest Difficulty and most Eminent Danger Evidenced in a most Affecting Narrative of the Surprizing Danger and Remarkable Deliverance of Robert Barrow with divers other Persons from the Devouring Waves of the Sea amongst which they suffered Shipwrack And also from the cruel Devouring Jaws of the Inhumane Canibals of Florida Sold by T. Sowle in White-Hart-Court in Gracious-street Eleanor Haydock's TESTIMONY Concerning her Husband Roger Haydock Dear Friends MY Spirit hath been and is bowed under a deep sence of my great Loss and Exercise in the Removal of my Dear Husband whom it hath pleased God in his Wisdom to take away from me who was Comfort to my Life and Joy to my Days in this World being given me of God in great Mercy and Loving Kindness and so hath been enjoyed by me in thankfulness of Heart to the Close of that time God had appointed and now is taken from the World with all its Troubles and Exercises as also from all his Labours and Travels which were great amongst the Churches of Christ which with me have no small Loss in his Removal But What shall I say Wise and Good is the Lord who doth what he will in Heaven and in Earth and amongst his Churches and his Chosen he can Break and Bind up Wound and Heal Kill and make Alive again that the Living may see his Wonders and magnifie his Power in all through all and over all who is God Eternal Blessed for ever Amen And now dear Friends I being sensible of the Wise Conduct and Vertuous Life of my dear Husband whom God hath seen meet to divest of this Earthly House and Tabernacle that he might possess a most sure House and Building with God Eternal in the Heavens that glorious Mansion which the blessed Lamb whom he faithfully followed in his Day hath prepared for him where he now rests from his Labours and his Works follow him And as one that had full Knowledge of him for many Years cannot but commemorate something of my Experience as a Mite amongst many faithful Brethren cast into the Treasury and left upon Record as a Testimony for him and can say He was a Man of Vertue from his Youth altho' of a Child I knew him not he being in Christ before me yet nigh from the Time of my Convincement which hath been for the space of Twenty Six Years and more he being at the first Meeting I was at when I received the Truth altho' I cannot say I was begotten into the Faith by him as a Father yet can say he was to me a faithful Instructor and a Furtherer of me in the Work of God as well by Conversation as Ministry His Love to me was great in those days for the Work 's sake which God had begun in me He with James Harrison had drawings to visit Meetings in Cheshire and I went with them which
often express it and truly so was he to me every Day every Way and in every Respect no Tongue nor Pen can relate the full of that Comfort and Joy we had in God and one in another Yet we find such hath been the Pleasure of God concerning them he hath loved to try them in the most near and dear Enjoyments that it might be manifest he was loved above all that no Gift or Gifts may be preferred above the Giver but that he may be all in all and over all who is and is to come God blessed for ever and ever And truly there hath been great Care and Watchfulness one over another and over our own Spirits to see that our Love though great was bounded and kept within its Compass the Truth being its Original the Alpha and Omega also Although it hath been the Pleasure of God to try me in the removal of so great a Blessing from me sure it is that I may be the more inward to him and have his Love always in my Remembrance who gives and takes away and in all Bless his Name My Soul travels that I may always follow his footsteps of Self-denial in all things that I may finish my Course in this World to the Glory of God as he did and have my part in that Mansion of Glory with him eternal in the Heavens though it be my Lot to stay for a time in this World of Troubles yet I have hope in Immortality and Eternal Blessedness when time in this World shall be no more My dear Husband was a Man very Laborious in his time though he had several long weak Fits of Feavers and Agues yet when a little well regarded the Lord's Business above all Besides his Travels about home and here in England he travelled through Scotland and twice in Holland and Germany since we were Married and had great Services for the Lord in many Places as I doubt not but Accounts may be given and through Mercy for two Years last had his Health well and is gathered to his place like a Shock of Corn in its due Season and rests with the Lord for ever I have sometimes considered the suddenness and manner of his Removal although it was ordered by Providence that I was far remote at that Time in in the Service of Truth which was with his free Consent and Approbation being brought on my Way by him so far as Talk-Hill in Staffordshire where we parted in great Love and Sweetness the Glory of the Lord resting upon our Spirits in which Breathings ascended up to the Lord for each other And though I saw not his going away yet have seen in what he went that it was full of Zeal and Fervency in the Love of God and Life of Righteousness So in pure Submission to the Will of God I conclude this short but true Relation of my Worthy Dear Husband whose Name and Memorial is blessed and will live and be of a sweet Savour in the Hearts of the Righteous through Ages I am Truths Friend and a well-wisher to the Souls of all People Eleanor Haydock Penketh the 15th of the 3d Month 1697. Ashort Testimony to the Lord's Kindness and to the Life Ministry Sufferings Services and Death of our Worthy Friend Roger Haydock who departed this Life the 11th Day of the 3d Month 1696. WE are deeply affected and bowed in Soul in a sense of the Lord 's free Love and Goodness unto us in looking upon and visiting us in the time of our Uncleanness when we were unworthy of the least of his Mercies Oh! then was his Arm revealed for our Help Redemption and Salvation a Work of so great Kindness as ought ever to be had in Remembrance in that neither we noâ— any of the Children of Men can sufficiently set forth so great a Favour the Concern is of great Moment the only begotten Son of God laid down his Life to effect it We Travel in our several Measures that we and all the Lord 's gathered People may ever dwell in a Worthiness that we may be in the Lords hand Instruments to work the appointed work of our Day And under this tender sense we found our Hearts open to give the Salutation of unseigned Love to all our dear Friends where these may come with this brotherly Exhortation That you may all stir up one another to the Duty you owe unto the Lord that as a Church and People of our God's peculiar gathering you and we may be presented to him without Spot or Wrinkle And dear Brethren the dealings of the Lord with his Instruments and faithful Servants and the removing of them from us hath considerable Weight upon our Spirits and raiseth a holy Desire in us that we and you may not abate but encrease our Zeal Diligence and Labour that the Lords good Work begun may not stop but go on and prosper and that the great Lord of the Harvest may never want faithful Workmen Next hereunto O Reader We recommend to thy perusal this following Account of our said Friend Roger Haydock First As touching the manner of his Life we having several of us known and conversed with him from the time of his Convincement can say of it His Conversation was without Covetousness of Self-denial he was a good Pattern in Habit Plain in Meats and Drinks very Temperate and in his Actions and Concerns Careful that what he did might answer the better Part in all and justly offend none Walking he would often say he preferred before Talking and laboured that others might walk as they had Christ for an Example Secondly As to his Ministry though we need say little because it was known in most places where these may come We have from good Experience this Account to give That he preached the Gospel freely both in this and other Nations always possessed with a Care that Life and Vertue might put him forth and manifest him to his Auditors very weighty and deep things did often drop from his Mouth and although he had sometimes sharp Arrows to shoot at Babylon and against all Hypocrites and Double-Minded yet many times a Living Sweet Consolating Stream was conveyed through him to water the tender Plants and very often a Morsel to the Poor and Needy Very tender and kind to his Fellow-Labourers yea to the least Child that from a right Concern opened a Mouth for the Lord and for the sakes of such did many times sit whole Meetings through in Silence very kind in that Respect to Strangers yea such was the Care of this good Man that Friends might truly reap benefit in their Meetings that in many of our Week-day Meetings he used to wait amongst us in Silence that none might too much depend upon Words or be surfeited through the multitude thereof And when at any time he had upon him a Concern to visit Churches in remote Parts his manner was to lay before and wait for the Concurrence of this our Meeting which many times occasioned
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
Righteousness The Faithful City William Ellis London the 20th of the 6th Month 1697. A Short Plain and True Testimony for and in the behalf of 〈◊〉 â—ceased Friend Roger Haydock ALthough I heard that some Friends had Intentions to Write something by way of Testimony as a Memorial of this Servant of Christ above named yet upon Consideration I did not find my self clear and easie though delayed for a time except I did cast in my Mite amongst the rest having had knowledge of him since he was convinced and received the Truth which was in the Year 1667 since which time I observed that he was still in a growing Condition in the Truth to his last End as a Tree planted near the River of Life in God's Garden which was always Green whose Branch withered not but spread over the Wall that they without might be induced to come in to be made partakers of the Fruit of the blessed Vine Christ in due season as faithfulness to the Call and Gift of God was lived in He was a Man that had good Will for all and true Love especially to the Household of Faith Poor or Rich was no Respecter of Persons in those Cases but had an Eye to the Inward State and Condition so that as Truth did encrease and prosper in any his Love encreased for it was his great delight to see Truth prosper and Friends in it for he loved Friends for Truth 's sake God endued him with Wisdom from above that he had a sense of Inward States so that he could divide the Word aright Bread and sweet Wine for Obedient Children and Judgment for the Rebellious But with such Wisdom and Moderation that gained upon many of them so as to consider what it was they rebelled against even the Light of Jesus Inwardly discovering that which is Evil. He certainly learn'd of Christ to be Meek and Low in Heart very clear from an exalted Spirit but ready to be a Servant to the least Child I believe it was pleasant to him to be doing Good he was a Man given to Hospitality himself and very Careful of the Poor I heard him once say in a Meeting upon occasion We have enough let not the Poor want He was a Man of good Utterance in his Declaration and the Gospel he preached he lived in and preached it Freely as he had Freely received it from God it was the Power of God that comes over the Power of Satan in Man His Doctrine dropped as the Dew and small Rain to the refreshing of the tender Buds and Branches in the Vine Christ and comforting the stronger that did abide therein he was an Help and Support to the Cast-down of which I have some Experience and although he was younger than I yet I had a great esteem of him for Truth 's sake and did honour him as an Elder yea with double honour for he was worthy who ruled his own House well and took care of the Church of Christ I have been often upon occasion in his Family and never law better Government in any Family wheresoever I came than there He hath left a good Example behind him to his dear Wife who observeth it diligently He was faithful in that Work God caled him unto which many are Witnesses of in his own Native Country besides his Services in other Nations as Scotland Ireland Holland and Germany He hath been several times a Sufferer for Truth but never daunted but reign'd in Authority in the Power of God as a King over the Power of Darkness and Persecution which was no more to him than a little Dust under his Feet I was with him in a Meeting where some in Office as was said assisted with a great Company of Rude Fellows with great Staves making a noise like Mad Men finding him at Prayer had like to have pulled him off his Knees but were something restrained of which he tooâ— no notice but when he did rise they laid hold on him and hurried him away out of the Meeting with an howling noise like a Company of Wolves that had made a Prey upon a Lamb for so he behaved himself all which did not so much touch nor hurt him as to alter his Countenance as I perceived But after the Rude People were gone Friends continued their Meeting and there being some from several Meetings we had a good Meeting for the Power of Darkness was driven away and the Enemies blinded And this was at Freckleton in the Fylde where there is now a settled Meeting and hath been for several Years He was also Prisoner for the Truth at Lancaster-Castle several times Now in as much as I am fully satisfied that his Spirit is Crowned with Life Eternal in Heaven where my Spirit in some Measure hath unity with him as he is brought to my Remembrance Why should not his Name which is precious be kept in a living Remembrance from one Generation to another for the stirring up others to follow him as he followed Christ That over all God may have all the Honour the Glory and the Praise who alone is worthy for this my Friend in his Life time never sought it to himself but sought the Honour of God only He was of excellent Service in these parts where he lived upon Truth 's Account but what he did it was by the Assistance of God's Holy Spirit and Grace given unto him so nothing to be attributed to Man tho' he was a good Man for out of the good Treasure of his Heart he brought forth good things He was of a Noble Spirit a Person Prudent in Matters and the Lord was with him his Company was Pleasant and his Discourse Profitable I may hope that none will be offended with me that I give so much Commendations to God's Workmanship both Inward and Outward that God may have the Honour and Praise of his own Work And when he according to the Will of God had finished his Course the Lord was pleased to favour him with but a short Sickness He had his Accounts ready he laid down his Head in Peace and dyed in the Faith the 11th day of the 3d Month 1696. Isaac Ashton Sen. Given forth the 21st of the 7th Month 1697. James Laithwait 's Testimony concerning Roger Haydock deceased OUR Faithful and Well-beloved Friend Roger Haydock was Born of honest Parents who were of good Repute in the World and concerning him I have this Testimony to bear from a certain Knowledge I had of him for I knew him soon after he was Convinced and received the Knowledge of the Truth and I then took great notice of him he appearing in great Humility and under a great Inward Exercise and Travel of Spirit before he appeared in a publick Testimony for the Truth which was about the Year 1669. At which time a great Power and clear Life was shewn forth in him in the beginning of his day it being a day of the Revelation of the great Power of God and of his Powerful
Word of Eternal Life of which this our faithful Friend was a Minister to which work the Lord by his Grace had called him and he freely gave up and devoted himself to that Service for which the Lord had well fitted and qualified him and made him of great Ability through the Spirit giving him sound Knowledge and deep Discerning to find out the Mysterious Workings of the Enemy of Mankind so that he was very skillful to divide the Word of Truth aright And at that time there was great Service to be done for the Lord for then many had tender Desires after the Knowledge of God and were Seeking and Enquiring after the way of Truth which leadeth to Eternal Life and to such he was an Helper and faithful Instructor in the Lord Jesus and being zealously Careful that he might compleat the Work and Service that the Lord had called him unto and promote the Interest and Honour of God and be Instrumental for the good of many of the Children of Men He went under a great Concern and Exercise of Spirit through great Travels Sufferings and Labour of Body preaching the Gospel of Christ freely that many might be turned to God and gain the Knowledge of him and be gathered into the one Fold and Pasture of Eternal Life out of the By-Ways and Dark Paths and Vain Religions of the worldly-minded and so might know a coming out of Darkness and a walking in the true Light and way of Life and Righteousness that they might please their Creator and answer the end of his Love revealed in his Son and manifested in the Light And the Lord who imployed him in his Service blessed his endeavours therein for many received his Testimony and thereby were turned from Darkness to Light and out of the Paths of Error into the Way of Righteousness His Labours and Travels are in part declared by his Journal which sheweth his Travels in several Countries and Nations and sometimes amongst People of a strange Language A blessed work he went through in faithfulness unto the End He was a great Helper and of great Service in the Church of Christ and his Labours and Ministry therein were very successful he was often prevalent to end Differences and Discord where the Enemy had sown any amongst Brethren His Doctrine received of the Lord was sound and deep Matters were often opened by him and it was his delight to do Service for God and to help the good Work forward in any he being earnestly concerned that all that knew God might Glorifie him as God And the Lord blessed him whilst here with such Mercies as appertain to the making of a Man's Life Comfortable in this World which the Lord saw no doubt he was worthy of who richlâ— recompenseth all those that Love him and Seek his Honour and the Welfare of his Church as this our faithful Friend did and his Memorial will be long upon the Earth amongst the Generations of the Righteous I might write much concerning him and his Vertuous Life which was Comely and Honourable and of a loving and friendly Behaviour amongst Men His Company was Pleasant and Profitable and many were sorry to part with him But though his Removal hence be a loss to many yet I am well assured that he hath gained thereby and is in the enjoyment of Peace and of an endless Treasure in Heaven amongst the number of the Blessed with Christ in his Kingdom and being at rest from his Labours his Works follow him And it is my earnest desire that we who are left behind which is but for a little space may so improve our Time and Gifts that in the end we may have a Share of the same Reward that is laid up for all the Faithful James Laithwait A Brief Account c. An EPISTLE to FRIENDS of Blackrod Meeting IN Love unfained do I Salute you and in the Fear of God Exhort you to Faithfulness and in the Word of the Lord Counsel you To be Watchful in your Meetings that the weighty Work and Service of God which he hath concerned you in be not slighted by any of you through Unfaithfulness and want of Watchfulness Friends The Seed which God hath sown is good if you be watchful it will grow and prosper and cover the Ground and the Earth will be blessed But if you sleep the Enemy will sow Tares which will grow up with it and choke it so the Ground that affords them nourishment will be cursed This is the Word of Truth unto you so as in Love to the Seed which is good and in Bowels of Compassion to your Immortal Souls which are of great Price in the sight of God desiring the Seed's Prosperity and your Souls Good in the sense of its Suffering and of the Deprivation of God's Love unto you who in this Incumbent Duty of Watchfulness have been negligent it hath been upon me many times in the Motion of God's Spirit to Reprove your Negligence and likewise Exhort and Admonish you to Faithfulness in that Duty whilst conversant with you even so since remote from you outwardly separated and under Bonds restrained the sence of the Non-performance of that so weighty a Duty on your behalf who are herein concerned whereby God's Righteous Soul hath been vexed and the Spirit of the Upright and Sincere-hearted to God amongst you have been made sad hath sometimes come before me to my grief and yet remaineth in my view to the saddening of my Spirit who am truly a well-wisher of Zion and one though outwardly confined yet travels for the Prosperity of Jerusalem in Spirit which is at liberty which Man cannot confine Therefore it entered my Heart in the Word of Truth to signifie God's Counsel unto you That ye be watchful that the good Seed which God hath sown may grow deeply having depth of Earth even room in the honest Heart that it may bring forth in some Thirty in some Sixty in some an Hundred fold but in all of you some to his Praise lest the Enemy sow his Seed and it grow and the Ground be nigh unto cursing whose end is to be burned And Friends another word hath often run thorough me when present with you That you Love one another and the same word is in me though I be from you whereby I know the Cause yet remains in you And truly I may take up a Lamentation for you who are concerned who will not be counselled How often hath the Lord striven with you How often hath his Word been spoken unto you And how often hath his Servants laboured amongst you And do you yet live in Strife and Contention Truly I am sorry for you and that the precious Truth is dishonoured by you it is a grief upon my Spirit and upon the Spirits of the Upright-hearted among you If therefore you have an Ear to hear hear put away Strife Envy and Contention and labour a Reconciliation in the Love if so be the Lord's Anger may be appealed
and Canting Pag. 90. He that turneth away his Ear from hearing the Law even his Prayer shall be Abomination R. H. queries Is not the Law Light And where is this Law and the Ear also that should be turned to it witho◠〈…〉 or within Man Pag. 7. All right Prayer must be in the Name of the Lord Jesus Christ The bare naming of Christ is not enough Pag. 12. Whilst there is Grace in the Soul there will be a Root of Prayer Pag. 28. What is God to me if I have no Life or Spirit in me wherewith to seek him and apply my self to him R. H. queries Whether all Men have not need of Life on Spirit in them as well as Priest Cheyney wherewith to seek God and apply themselves to God And if so Why â—oes this Priest tâ—l the People The Quakers mangle God and Christ and cut them in pieces because they say God hath given People a Measure of Life Light and Spirit wherewith they may seek after and apply themselves to God Pag. 20. The Spirit doth interoede in us by a kind of a continual restless Motion and Importunity towards God Pag. 57. Wicked Poople were it not to still their Consciences they would not pray that little which they do R. H. queries Doth not the Light in the Conscience move them to Pray Is it as a drunken negligent Coach-Man Or rather Doth it not do its Office truly and is clear of the Priest's wicked Charge Hear him farther Pag. 84. This is the Language and Practice of Worldliness Stand by God stand by Christ and Eternal Life cense Conscience away Spirit let my Soul sink R. H. Sure God and Christ the Light and Spirit are not to be blamed since they are bidden Stand by and are turned from before the Soul can sink But what a Strait doth this bring the Skirmisher into who in his Book entituled Quakerism Subverted p. 31. tells us If the Light be blameless or in effect he saith for his words admit of the Consequence If there be any thing in Man though of God and not of Man that is Innocent and Blameless before God then the Quakers are in the Right and all that he hath writ as also his Skirmish must fall to the Ground and he must acknowledge himself to be utterly defeated and to have lost the Day Now that there is something of God in Man he also grants p. 28. of the same Book in these words There is something of God something of Satan Flesh and Spirit Light and Darkness Now to the Conscience of the 〈…〉 in the sight of God do I leave it 〈…〉 Judgment may be given betwixt the Skirmisher and the Quakers whether the Skirmisher be not utterly Routed Hear him farther Call to Prayer p. 103. So dangerous is it to resist the Spirit of the Lord and to imprison the Truth in Vnrighteousness and to go about to salve an Vlcerous Conscience by false Cures they may serve for a while but the day is at Hand when God will search in all R. H. The Priest grants the Spirit of the Lord may be resisted and the Truth in Unrighteousness imprisoned Now I query Whether this Resisting the Spirit and Imprisoning the Truth be within Man or without him Pag. 41. A Gracious Man saith the Priest may silently Worship God and Speak to God and so as none may hear but himself and yet be most fervent in Prayer And yet this Priest scoffingly saith p. 101 102. How many dumb and silent Meetings have you without either Prayer or Preaching P. 19. Men may give us Words and Forms to use but they cannot give us the Spirit of Grace and Supplication P. 17. 〈…〉 â—ows how to pray to God further than God shall teach and enable him R. H. querieth Whether it be not safe for all then to feel God's Spirit with them to teach them in Prayer Hear what the Priest himself saith Pag. 21. When the Spirit of the Lord is from Man he can do nothing Prayer sticks in his Mouth like Choak-Cheese Thus much by the Priest in Honour of the Light Grace and Spirit of God in Prayer I shall here add some of the Priest's Lyes and so proceed Pag. 122. The Quakers declare themselves to be Hypocrites Pag. 50. Christ answers Get you gone away with you to wit the five foolish Virgins ye are Workers of Iniquity I never knew you Pag. 140. I am passed through the Red-Sea Egypt is behind me I am escaped out of Sodom I am from under the Bondage of spiritual Pharaoh the Devil who once was my Father and Master Skirmish p. 2. The Quakers Profâ— build their Religion and Hopes upon the Scriptures Call to Prayer p. 15. God hears wicked Men in their distress and grants them many good things in answer to their Prayers Answ This contradicteth the Scripture If I said David regard Iniquity in my Heart the Lord will not hear me Psalm 66.18 Besides these there are many other forged Lyes in his Books which for Brevity sake I pass by at this time He tells the World p. 115. That he hath discoursed with some Quakers who have confessed to him that they never Pray without a Motion from God's Spirit R. H. queries Why should they pray without God's Spirit J. C. himself confesseth elsewhere as I have hinted before That nothing can be done in Prayer without the special Help of God's Spirit yet he blames the Quakers for refusing to Pray without the Spirit move them But had they not better do so than go before or without the Spirit and have their Prayer stick in their Mouths like Choak-Cheese as said John Cheyney before But in this I have reason to suspect Forgery That 〈◊〉 Quakers should confess to him They in many Years have not had a Motion to Prayer Now if his Tale be true let him give us the Names of such if it be false let his Iniquity stop his Mouth and let Shame come over him But to proceed Call to Prayer p. 42. God is a Spirit and he requires Spirit in every Performance and nothing but the Life and Spirit and Zeal and Fervency in all our Duties and Services will please him Mal. 1. and last Cursed be the Deceiver which hath a Male in his Flock and voweth and sacrificeth unto God a corrupt thing R. H. Well enough for the Downfal of this Skirmisher The Priest confesseth he hath a Male asserts God requireth nothing else neither will he be pleased with any thing else but Spirit Life Zeal and Fervency He grants That the Deceiver who hath a Male may sacrifice to God a corrupt thing to wit A Cold Distracted Lifeless Dead Prayer and such Prayers Offerings and Sacrifices are Abomination to God no more pleasing to him than was the cutting off of a Dog's Neck or offering Swines Blood and unto such Deceivers the Curse is due Now how near this Priest 〈◊〉 Prayers are thereunto read in his own Words published to the World which need little Animadversion
no wonder for though it be not very long since he turned Parson and crept in among the Chemmarims or Men of the Back Robe for formerly he he was a Justice's Clerk and thirsted eagerly after the Quakers Money but as yet I hear not that he returned them their Money again yet in this short time he hath defiled his own Nest charged his Brethren with Vile Hypocrisie stiled them Hypocritical Ministers yet of himself saith I am the most Rude and Vnskilful of all thy Ministers Hath he not marked his own Nose What constrained him to Pray Hypocritically Dissemble with God and Lye to the Almighty Not the Truth for there is no Lye of it not the Spirit of Truth for that leadeth into all Truth He hath been acted by another spirit Well he is seen by many to be what he is an Hypocrite And whereas he saith Many will not endure such Preachers as he I add No doubt But from henceforth some that have heard him and approved of him being simply betrayed by him now seeing him will hear him no more but quite turn their Backs on that Rude Distracted Hypocritical Dissembling Lying Minister all which his own Confession proves him to be also a Base Wicked Confused Blaspheming Priest all which his own Works prove him to be Now if any moderate Enquirer shall ask a Reason Why I heap these things upon him I answer I am only an Instrument in the Lord's Hand and the God of Heaven is pouring Contempt upon him he hath lift up himself and not by the Lord and therefore the Lord is casting him down For the Truth 's sake and for the sake of the Simple-hearted where this may come have I collected these passages out of his Works giving the Title of the Book and Page in which whoso desires may in his Books read them more at large Many gross things I have pass'd by in his Books especially Quakerism subverted as also in his Skirmish the latter being fully answered already It is for Truth 's sake and the sake of People's Souls which are misguided that thus far I have run through his dirty Channel what I have written I commend to every Man's Conscience in the light of God who am Truth 's Friend and the Soul's Friend but an Enemy to that which misguided Roger Haydock A HYPOCRITE UNVAILED AND A BLASPHEMER Made Manifest Being an Examination of Iohn Cheyney's False Relation of his Dispute with the Quakers at Arley-Hall in Cheshire the 23d of the 11th Month called January 1699. Published in his Book Entituled A Warning to Souls c. Wherein John Cheyney's Lyes and Slanders are Detected his Hypocrisie is Unvailed his Confusion and Blasphemy is Manifested which he hath Published in his foresaid Book That the Simple-hearted People may see John Cheyney the pretended Gospel-Minister is No Minister of Jesus Christ By a Disciple of Christ Roger Haydock Isa 28.15 We have made Lyes our Refuge and under Falshood have we hid our selves Verse 17. The Hail shall sweep away the Refuge of Lyes and the Waters shall over-flow the biding-place Obad. 1.3 The Pride of thine Heart hath deceived thee Rev. 13.6 He opened his Mouth in Blasphemy against God to Blaspheme his Name his Tabernacle and them that dwelt in Heaven A HYPOCRITE Unvailed AND A BLASPHEMER Made Manifest c. IT is not a Narrative of the Dispute I had with John Cheyney at Arley-Hall in Cheshire upon the 23d Day of the 11th Month last past that in this Treatise I am purposed to give for that would require an impartial Reiteration and faithful Relation of all that was spoken on both parts which Task I am unwilling to undertake First Because I have not John Cheyney's Crutch which he leaned upon at the said Dispute I mean his Notes which he Disputed by he may well bear the Repetition of his own Expression published to the World in his Sermons of Hypocrisie p. 203 204. where he saith Such as do use Notes in publick it is but as a Lame Man that makes use of a Crutch or as a Weak-sighted Man of Spectacles And that he made use of his Notes in that Publick Dispute it was evident to some Hundreds of People which Notes I having not cannot relate every thing that was spoken by J. C. in his assaying to prove his false Charges Secondly Because something of what the Lord gave me that day to speak in defence of the Truth is not now in my Remembrance it being some Months since the Dispute and I had not Notes to Dispute by like J. C. neither did I put Pen to Paper concerning it or premeditate before hand what to say that not being Truth 's Way nor according to Christ's Command but expresly contrary Mat. 10.19 20. Take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak For it is not ye that speak but the Spirit of the Father which speaketh in you But I was resigned in the Will of God and stood in his Counsel and it was given me of God whose Presence was that day with me who blessed my Undertaking concerning that Dispute to him alone be the Praise what to speak in Defence of the Truth whereby the Truth was cleared the People called Quakers and their Religion defended from John Cheyney's wicked Charges against both and J. C. proved a Lyar and a Deceiver Something of what was spoken-by-me which had then its Service is not now in my Remembrance so as to give a particular Account of every word I then spoke Therefore it 's not a Narrative of the Dispute I intend but an Examination of J. C's false Relation given concerning the said Dispute is chiefly hereby intended in order to detect his Lyes that the Truth may appear in which Examination I shall relate something of what was spoken and for clearing things to the Reader shall further declare my fence as the Lord opens things in me But before I come to Examine J. C's Relation of the Dispute at Arley I must intreat the Reader 's patience by the way to go along with me in the Examination of J. C's Account given of a Dispute at Croton in Cheshire between Mr. B. Minister of Wareham and Roger Haydock a Quaker I think it expedient for the opening the Matter to give the Reader a brief Relation how this Dispute was occasioned that it may appear I did not Challenge a Dispute with this Mr. B. as J. C. calls him whose Name is John Barber a thing I am clear of though of late I have been twice concerned in Disputation yet as Defendant through the daring Challenges the Priests have given amongst whom this J. C. of all others hath exceeded of which something more hereafter About the middle of the 4th Month 1676. I was in Cheshire at a Meeting of God's People at a place called Kingsley where there were some People lately Convinced of the Truth some of which were Parishioners and had
lately been Hearers of the said J. B. Priest of Wareham to which said Meeting also resorted several of the said Priest's Hearers After the Meeting I went that Evening with some Friends to Croton being about a Mile distant from the place where the Meeting was where a Friend late one of J. B's Hearers did acquaint me That J. B. raged sore against the Quakers I replied to the Friend It was the manner of some Priests so to do where Truth spreads and where such as had been their Followers were convinced and turned from them The Friend did farther acquaint me That J. B. railed in his Sermons against the Quakers charging them to be led by the spirit of Antichrist and that it was the spirit of Antichrist they directed People to or words to this purpose and that some who heard him being dissatisfied therewith did afterward speak of it and John Barber being spoken to he did assert it again and challenged to make it out against any Quaker that would meet him before a Congregation of People After I had heard the Friend I spoke something to him as not to mind what the Priest said for I hoped he and the rest who were convinced of the Truth were satisfied the Priest's Charge was false He said He was satisfied but some who had heard of the Priest's Challenge were desirous he should be met Farther adding That if he should not be met he and many others would boast as tho' the Quakers durst not Dispute with them I would have put the thing still from me it being cross to the Inclination of my own Mind and I being engaged for several Days in Truth 's Service which was the occasion of my being in Cheshire at that time though I was not altogether easie concerning it so I left it that Evening not giving the Friend farther answer Next Morning it was upon my Mind and the Friend again spoke of it so it resting pretty much before me I bid the Friend write down what he heard the Priest say which he did and the words were to this effect John Barber saith He hath said it and will say it again That the Light and Spirit the Quakers are led by and direct People to is the spirit of Antichrist and that of any of the Quakers would meet him he would eng age to prove it by Disputation before an Assembly of People The Friend that writ had also heard J. B. repeat and vindicate it When I had read it it was in my Heart to write a few words under it which was to this effect Friend if this be thy Assertion and that thou wilt according to thy Challenge undertake to-prove it by Disputation before an Assembly of People against any Quaker that will meet thee then Subscribe thy Name to it and I do undertake on the behalf of the Light and Spirit the Quakers are led by and direct People unto to meet thee and stand by the Defence of the Truth against thy wicked Charge leaving to my Friend John Low the Bearer hereof with thee to agree of Time and Place To which I subscribed my Name Time and Place was agreed upon betwixt J. B. the Opponent and my Friend J. L. on my behalf who was to be Defendant which was to be at Croton the 20th of that Instant the 4th Month 1676. To which Place appointed came John Barber in order to prove his Charge and to his assistance John Davis Priest of Fradsham and John Cheyney Priest of Burtonwood-Chappel these were Opponents John Cheyney gives some Relation himself of his coming to this Dispute in p. 1 2. of his Warning to Souls how he was in suspense what do he says He sought the Lord determined to go though not without some doubts in his Mind Which gives ground to any wise Man to believe he had not an Answer from God nor a Command to go for if so what needed he to have doubted But when he comes to the place he says He was no ways engaged in the Dispute but came as an Hearer where at present I leave him John Davis was the first of the Three Priests that I heard speak who offered to be a Moderator in the Dispute betwixt John Barber and me When he ceased I had a few words upon my Mind 〈◊〉 speak to the People when I had spoken them J. D. said He hath spoken well Afterwards I read J. B's Charge asserted in to be False and put him upon the Proof thereof J. B. Propounded an Argument for Proof viz. That the Quakers asserted God Man to be in them But failing in Proof he Argued again That the Quakers asserted the Totum Christum or the Whole Christ to be in them and that they denied the Lord that bought them I denied his Proposition That the Quakers asserted the Whole Christ to be in them and asserted his Conclusion to be false saying The Quakers do not deny the Lord that bought them yet I owned that Christ was in us to which J. B. replied Either the Whole Christ or No Christ Such was J. B's Ignorance I shall 〈…〉 some Scriptures which agree with my owning Christ to be in us Col. 1.26 27. Even the Mystery which hath been hid from Ages and from Generations but 〈◊〉 is made manifest to his Saints To 〈…〉 what is the Riches of the Glory of this Mystery amongst the Gentiles which 〈◊〉 Christ In You the Hope of Glory 2 Cor. 13.3 Since ye seek is Proof of Christ Speaking In Me which to you ward is not work but mighty In You Vers â— Examine your selves whether ye be in the Faith prove your selves know you not your own selves how that Jesus Christ is In You except ye be Reprobates John 17.23 I In Them and thâ—â— in me John 14.20 As that day ye shall know that I am in my Father and you in me and I In You. 1 Pet. 1 11. Searching what or what manner of time the Spirit of Christ which was In Them did signifie when it testified before-hand the Suffering of Christ and the Glory that should follow I might add many more Scriptures but these may suffice for the Reader 's Information and Satisfaction if unprejudiced To J. B's Assertion That either the Whole Christ or No Christ was in us I replied That the Whole Christ or No Christ is in us I deny For the Heaven and the Heaven of Heavens cannot contain Christ the Lord how much less then should the Whole Christ be in us Yet unto us God hath given of his Spirit by Measure and the Earnest of his Spirit is in our Hearts And is not this according to Scriptures Col. 1.16 Ephes 3.9 John 1.3 All things both in Heaven and in Earth visible and invisible were created by Jesus Christ for he is Lord of Lords and King of Kings Rev. 17.14 19.16 1 Tim. 6.15 Behold the Heaven and Heaven of Heavens cannot contain thee 1 Kings 8.27 And is not Christ and God one John 10.30 14.9 10 11.
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
searcheth all things even the deep things of God by which spirit they judge him and that wicked spirit that acts him and the works of both J. C. in pag. 18. concludes There is no Prayer made but there is Contradiction between the Heart and the Tongue he queries Dost thou perceive none If not thou art a graceless proud unhumbled Soul and altogether a Stranger to God and to right Prayer if yea then there is something of Hypocrisie in thy Prayer Reply No manvel if J. C. be distracted in Prayer for he is distracted about it and indeed about the most of the things of God he meddles with which are too high for him Doth he not conclude him to be a Stranger to God and to right Prayer a graceless proud unhumbled Soul who prays without Hypocrisie and that not to be right Prayer which hath not something of Hypocrisie in it or that there is no Prayer made wherein the Heart and Tongue perfectly go together This is in order to justifie his hypocritical Praying Dissembling with God and uttering Untruths to him that searcheth the Heart for he saith Far be it from me to say There is nothing of corrupt Nature within me defiling my Prayers What J. C. both before and here hath said of himself I believe that his Prayers are defiled and that there is Hypocrisie in them in this J. C. and R. H both agree But that Right Prayer is not without Hypocrisie and that he is a Stranger to God and right Prayer who Prays without Hypocrisie or that he is a graceless proud Soul who feels no Contradiction between his Heart and his Tongue but his Heart perfectly goes along with his Tongue in Prayer I deny and assert that right Prayer is without Hypocrisie and that he that Prays right his Heart and Tongue perfectly go together and he is not a proud unhumbled Soul neither a Stranger to God and right Prayer who perceives no contradiction between his Heart and his Tongue This is so evident a Truth that none who pray with the Spirit and with Understanding can deny John Cheyney tho' in contradiction to himself hath largely confessed hereunto in his Book of Prayer pag. 76. he saith The Spirit of God commands and moves to Prayer Pag. 7. All right Prayer must be in the Name of the Lord Jesus Christ which is not so to be understood as if the bare naming of Christ were enough Mark the bare naming of Christ is not enough for all right Prayer must be in the Name of the Lord Jesus Christ Now if so that God commands and moves to Prayer by his Spirit and that all right Prayer is in the Name of the Lord Jesus Christ as certain it is then all right Prayer is without Hypocrisie For God moveth not by his Spirit to Hypocrisie neither is there Hypocrisie in the Name of Christ Pag. 17. he saith Who knows how to pray to God farther than God shall teach and enable him Pag. 20. We could do nothing in Prayer without the special Help of God's Spirit Here again J. C. grants that none knows how to pray to God further than God teaches them and that nothing can be done in Prayer I suppose he means right Prayer without the special Help of God's Spirit Now it is plain that God doth not teach any to Pray Hypocritically and nothing being done in right Prayer without the special Help of God's Spirit there can be nothing of Hypocrisie in right Prayer for right Prayer is performed by the special Help of God's Spirit and the Spirit of of God is not the Author of Hypocrisie And since the Spirit of God cammands and moves to Prayer engaging both Man's Heart and Tongue therein it therefore follows that through the special Help of God's Spirit the Heart and Tongue of Man do perfectly go together â—n right Prayer otherwise the Prayer cannot be said to be right neither acceptable unto God But such as would pray without God's Spirit and would have others not to wait for the Motion of it like J. C. who tho' in his Book of Prayer he hath largely confessed to the Spirit of God in Prayer and affirmed That nothing can be done without the special help of God's Spirit in Prayer for the Spirit of God commands and moves to Prayer Yet in his Sermons of Hypocrisie pag. 218. he saith Do not tarry till the Spirit moves you to Prayer but when you have Time and Place convenient provoke your selves unto Prayer no doubt but such have Hypocrisie in their Prayers and are such as draw near to God with their Tongues but their Hearts are far from him Isa 29.13 Mat. 15.8 J. C. stiles himself a Gospel Minister and would by others be accounted a Minister of Christ yet he counsels People not to tarry till the Spirit moves them to Prayer c. But sure the like Counsel was never given by any faithful Minister of Christ for they knew they could not Pray as they ought but by the Spirit of God Rom. 8.26.27 And J. C. himself says pag. 20. of his Prayer Book Without the special help of God's Spirit we can do no Spiritual Work and right Prayer is sure a spiritual Work or Exercise and therefore not to be performed or done but with the Spirit of God Again p. 21. he saith When the Spirit of the Lord is from Man he can do nothing Prayer sticks in his Mouth like Choak-Cheese And yet this pretended Gospel-Minister would put People upon to Pray without the Spirit instead of tarrying as he saith till the Spirit moves them they must provoke themselves to Prayer This indeed is the Way to make them Hypocrites like himself and if I mistake him not he would not have People be sincere and throughout Christians Is it not then some Medium that he would bring them to Read him thy self and give judgment in his Sermons of Hypocrisie p. 225. he saith I had almost said Either be Sincere and Throughout Christians or keep where you are but by no means Do Neither Doth J. C. think it would hurt People to be sincere throughout Christians If not Why must they by no means do so Would he always keep them Learning and never have them come to the Knowledge of the Truth and be saved They who have Eyes to see with may see the end of this Ministry is to keep People in Sin though he may in words speak against it For tho' he hath not altogether said Either be sincere and throughout Christians or keep where you are yet he hath positively said By no means Do Neither And since to be sincere and throughout Christians is the one state hath he not said By no means be sincere and throughout Christians since he hath absolutely said By no means Do neither This I apprehend to be the drift of J. C's Advice that he would have Christians to have some corrupt Nature in them whilst they are here defiling their Prayers and not to be holy as God
hath commanded and perfect as the heavenly Father is perfect which was the Command of Christ Lev. 19.2 20.7 Mat. 5.48.1 Pet. 1.16 Would not J. C. have the best of People whilst in this World to Pray Hypocritically Dissemble with God and utter Untruths to him that searcheth the Heart This he confesseth to be his own state and further adds in the same page But either it must be so in part or there will be no praying in this Word And must there either be Hypocritical Praying Dissembling with God and uttering Untruths unto the Searcher of Hearts or no Praying in this World God forbid The Spirit of God prepareth the Morning and Evening Sacrifice which as sweet Incense is accepted of God who heareth his own Spirit The Spirit of God inditeth good Matter not Hypocrisie it teacheth all the Sons of God who are led by it to Pray with it and with Understanding also according to Scripture 1 Cor. 14 15. Therefore J. C's Unbelief as well as Hypocrisie is hereby made manifest who saith Either it must be so in part or there will be no Praying in this World I do believe it is so with J. C. viz. He Prays Hypocritically c. and that it will be so with him and his Generation so long as they resist the Holy Ghost the Holy Spirit of God and that the best of their Performances is Sin according to his confession That Distraction and vile Hypocrisie are and will be in their Prayers even in those they call their Solemn Prayers to God This we saw to be in that Generation which caused us to separate from them that the Lord might receive us But although it be so with J. C. and his Generation yet it is otherwise with the Children of Light the Sons and Daughters of God who walk in the Light of the Lamb having Fellowship with the Father and with his Son Jesus Christ who walking in the Light as he is in the Light have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth them from all Sin Rev. 21.24 1 John 1.3,7 But J. C. who despiseth the Light of Life cannot believe though a Man declare it unto him See Acts 13.41 J. C. in page 19. of Warning to Souls c. boasts of the Testimony of his Conscience That by the Grace of God he hath had his Conversation in the World and that he would not be in the Condition that a Quaker is in any of them all for Ten Thousand Worlds Reply A Pharisaical Boaster indeed J. C. is to the Grace Light and Spirit of God and Christ he is a professed Enemy and that he hath had his Conversation in the World according to it his Practice in wrongfully taking the Quakers Money proves the contrary which as some can testifie when he had got it he said to some of hs Acquaintance Let us Drink it or Spend it for it will never do good It would have done good if J. C. had either not taken it from them or restored it to them again The Grace of God neither led him to take it nor spend it The Light or Grace of God J. C. hath called Diana Dagon a Dumb Idol compared to a Drunken Coach-Man accused it to be guilty of all Heart-sins Tongue-sins Thought-sins and Life-sins charged it with the guilt of All Sins whether in Angels or in Men and in Hell to be its own Tormentor Indeed he hath exceeded all Men that ever I read or heard of in Blasphemy against the Grace Light Life or Spirit of God and Christ And for his saying He would not be in the Condition a Quaker is in any of them all for Ten Thousand Worlds I answer The Time is coming and hasteneth that he would be glad to be in the Condition of the least of them who really are in Unity with the Light viz. the Spirit of Christ which Ten Thousand Worlds cannot purchase for him Now Reader I have gone through his Relation of the Dispute and by way of Examination have given thee an Account That at the Dispute at Arley-Hall in Cheshire I cleared by the Help of God to whose Power I leaned and to whom alone my Soul ascribes the Praise the Quakers and their Religion from J. C's wicked Charges against both and also proved J. C. to be a Lyar a Deceiver and a Hypocrite after which time his spirit was much under for the Power of God was over him and he sought for an opportunity to be gone And it was observed by some that he might think time tedious whilst he stayed and that he might take more thought to get off the Stage than to prove the remaining part of the Charges which were five in number And though he had boastingly said One for one day and another one for another day and I will be for thee also when thou art as liberty yet it plainly appeared that one piece of a day gave him enough for having got the opportunity looked for he forsook the Stage and left me speaking thereupon and since that time would never look me in the Face to make further Proof of his Charges His Preparation to be gone was noted by many of the Auditory before he went and when he turn'd his back on me a Friend said to him Stay and prove thy Charge and one of his Brethren a Priest who had stood with him lifted up his Stick against the Friend and threatned to knock him down if he would not hold his Peace c. By this the Reader may observe in what a spirit they went away I kept speaking after the Priests were gone to the Auditory remaining and some other of my Brethren after me for some time and the Power of God was over all and the Testimony of Truth got room in many Hearts and the Event hath proved That that Day 's service tended to the Honour of Truth which prevailed and was advantagious to many simple-hearted People in those parts who since have turned their Backs on the Priests and enclined their Ears to a better Teacher even the Spirit of Truth which leads into all Truth which causeth the Priests to rage and some People to cry out as common Fame is They will all turn Quakers Reader I shall observe to thee some of J. C's Lyes and Slanders against the People of God called Quakers out of his Book in which he hath given his Relation of the Dispute which Lyes and Slanders are so gross and wicked that I think no wise Man will believe them Yet for the sake of the Simple-hearted lest any should stumble thereat I shall not only note them down but like wise speak something concerning them John Cheyney page 21. chargeth the Quakers That they teach plain Treason and Rebellion A gross Lye and wicked Slander In the same page That they make void the Fifth Commandment In the same page That they Abolish the Scriptures In page 22. That they do utterly Subvert the Rule of Duty by which
Lord of Lords the Almighty God blessed over all for ever and for evermore So then the Quakers ever were and are clear from teaching Rebellion or Treason against the King or his Government And is it not plain their Principle and Practice is to do good unto all Men whether Rulers or Ruled as much as in them lieth And is it not plain that J. C. who thus wickedly slanders and belyes the Quakers is a Man of that spirit who would drink up the Quakers Blood and remove them out of the King's Government if it were but in his Power But Limits are set for the proud Waves and the high Thoughts of the Hypocrites shall perish and they that walk in the Light shall be saved and all their Goings established The Light and Spirit of Christ wherein the Quakers walk by which they are taught and led leads and teaches them to fulfil the fifth Commandment by giving Honour to Parents in the Lord and obeying them in all things that is well-pleasing to the Lord in which they feel the Promise of God Eternal Life and so they make not void the fifth Commandment as J. C. wickedly saith Neither doth the Light and Spirit of Christ wherein the Quakers walk by which they are taught and led teach them to abolish the Scriptures nor subvert the Rule of Duty between Masters and Servants between Husbands and Wives between Parents and Children between Ministers and People as J. C. hath slandered the Quakers But the Light leads and teaches the Quakers to live the Life the Scriptures declare of to the fulfilling of them and to inform Masters and Servants Husbands and Wives Parents and Children Ministers and People of the Rule of their Duty to God and one another by turning their Minds from Darkness to Light that God placing his Fear in their Hearts and ordering them all by his Light and Spirit in their inward Parts they might all know the Rule of their Duty and walk in it one towards another and so exalt it by walking in it and living the Life of it before one another and to exhort them that are turned to the Light to walk in it and do their Duty to God and one another fully that the Life of Love and Purity may shine through them all over all to the Glory of God And therein to wit the Light and Spirit of Christ Masters walking will forbear threatning their Servants and do unto them that which is just and equal knowing their Master is Christ with whom there is no Injustice nor Oppression Servants therein walking will be obedient to their Masters in all things not with Eye-service as Men-pleasers but as the Servants of Christ doing the Will of God in singleness of Heart knowing that of the Lord they shall receive the Reward of the Inheritance Peace with God Husbands therein walking will love their Wives as their own Body for he that loveth his Wife loveth himself Wives therein walking will submit themselves unto their Husbands and to them be subject as it is comely in the Lord And both Husbands and Wives will then live together in Love as they are Heixs together of the Grace of Life 1 Pet. 3.7 Parents therein walking will not provoke their Children to Wrath but bring them up in the Nurture and Admonition of the Lord. Children therein walking will obey their Parents in all things that is well-pleasing to the Lord. Ministers therein walking every one as they have received the Gift from God will minister and speak as the Oracle of God that God in all things may be glorified and be blameless and pure holy Ministers of Christ without Rebuke shining as Lights in the World People therein walking will be at Peace among themselves and patient towards all Men and have the Ministers of Christ in Esteem and Love for their Work 's sake who admonish and labour in the Power of God amongst them and declare the Word of Truth to them over whom they have a Care and Oversight in the Lord being of that Faith which gives Victory over the World the end of whose Conversation is Eternal Life So then in the Light and Spirit of Christ all that believe and walk perform their Duty to God to one another and to all People and honour and exalt the Everlasting Rule in living a Life unspotted of the World and so of God are abundantly blessed Neither doth the Light and Spirit of Christ wherein the Quakers walk and by which they are taught and led lead and teach them to pluck down Prayer Root and Branch or pray none at all or to pray Curses and Blasphemies as J. C. wickedly slanders them But it viz. the Light leads and teaches the Quakers to pray to God aright to pray in the Holy Ghost for of themselves they know not how to pray as they ought to pray but the Spirit it self maketh request for them according to the Will of God and they do pray to God in Spirit and with an Understanding and God who is Light who is a Spirit hears them and answers their Prayers and is a Father unto them and daily gives them that thing which is convenient and feeds them with the Bread of Life which is their Meat indeed whereby they are strengthned to perform in all things the Will of God and renews their Love and Obedience to God the earnest of whose Spirit is in their Hearts assuring them of an Inheritance in the Kingdom of Christ for the full enjoyment and possession of which they daily pray to God in his Spirit to preserve them and keep them worthy to the end that they may fully inherit that Crown of Glory which God in his appointed time will put upon all them that sincerely and fully love him And so Prayer by the Quakers Doctrine and also by their Practice is to God to be put up and offered in the Spirit of God by all that truly fear God and the Rule of that Prayer which God hears and answers is God's Spirit and in the Spirit of God the Rule all that pray to God bless God and speak well of his Name and exalt God the Light the true Light Lord of all over all and finds with God Acceptance and are of God blessed with Eternal Life Neither doth the Light and Spirit of Christ wherein the Quakers walk and by which they are led and taught lead and teach the Quakers to say Every Man may make as good if not a better Bible than this we have or affirm The Light in every Man to be a part of God as a Drop of Water fetcht from the Ocean is part of it as J. C. falsly accuseth them but the Light leads and teaches Quakers to say The Light in every Man wherewith Christ hath enlightned all Men is the Life of the Word the Spirit of God and Christ proceeding from God of God's Essence not divided from God as a Drop of Water may be from the Ocean For the Essence and God-head cannot be
am compelled to pray Hypocritically and Dissemble with God and utter Untruths unto him I shall not be able to cover or conceal my Wickedness from the World if I get to Heaven it must be by this Trade of Begging Here observe Dissembling with God and uttering Untruths unto him praying Hypocritically Luke-warm Prayers Distraction in Prayer Compelling himself to Pray that he might conceal his Wickedness from the World hath been J. C's Practice whereby it is apparent J. C. was not partaker of the Spirit of Holiness nor acted by it in such services but is of another spirit than the Spirit of God That the Quakers mortally hate J. C. is a false slander for the Light in which the Quakers have believed and walk hath taught them to have true Love to God and good Will to all Men but to oppose wicked spirits and deny all Wickedness Now that spirit whereby J. C. hath been acted in Dissembling with God and uttering Untruths unto him in Dissembling with God and uttering Untruths unto him in belying the Light and the Children of it together with their pure and undefiled Religion in Blaspheming the Light of Christ the Spirit of God calling it Diana Dagon a Dumb Idol comparing it to a Drunken Coash-man c. is a wicked spirit which together with J. C's Wickedness viz. his Lyes Slanders Hpocrisie Confusion Blasphemy c. The Fruits thereof the Light which shineth in Man hath shined in and through the Quakers the Children of Light plentifully to discover and â—lay them open to the Readers view which wicked Spirit together with its Fruits the Quakers are Enemies to and perfected ly hate And that many of J. C's own Way who agree with him in Opinion Hate him is no new thing for formerly the Lord set the Enemies of his People one against another and one helped to destroy another 2 Chron. 20.22 23. And the Lord is the same who for his Israel's sake is dashing the Potsherds of the Earth one against another and hath appeared and is appearing against this J. C. who hath hardened his Heart as Pharaoh and the Egyptians hardened their Hearts and set himself against the Light and Children of Light to close again the Flood which hath been divided by the mighty Power of God for the Children of Light to pass through and overwhelm J. C. that as he doth appear to many to be a Minister of Death he may likewise so appear to all People For the Truth 's sake that no Lye may rest upon it and for the sakes of the simple-hearted where this may come is this written that such who can see may see that John Cheyney's Tongue hath risen up in Judgment against Israel and God hath confounded him And what I have written I do do commend to every Man's Conscience in the sight of God And concerning this J. C. do thus conclude That in him these Scriptures are fulfilled Psal 7.15.16 He made a Pit and digged it and is fallen into the Ditch which he made his Mischief shall return upon his own Head And to God who is on our side who hath taken the Wicked in his own Craftiness and fettered him in his own Net my Soul ascribes all the Praise to whom be Glory for ever and ever A Salutation to Friends of the Men and Womens Meetings DEarly beloved Friends Brethren and Sisters with whom my Soul hath precious Unity in the Seed of God and pure Fellowship in the Life of Righteousness unto you all beloved of God and right well beloved of my Soul In the abiding Love of God am I your dear Brother in the Tribulation and Patience of the Lamb in Life drawn forth to write unto you and express something of that Life and Love that is upon my Heart in a living as well as fresh remembrance of you to whom I give the endeared and truly cordial Salutation of right brotherly Love My very Heart is knit to you and in Spirit I am present with you beholding your comely Order I am verily refreshed in your Life and abundantly comforted in abiding Love my Soul honours you in the Lord you Elders of Israel and for your Humility my spirit saith That you are worthy of Praise Your Condescention one unto another in the Truth and to the Truth in whomsoever it appeared your giving way hath been and is clear demonstration to me you have sought Truth 's Honour and not your own and therefore my Soul praises God let it be so for ever the greatest amongst you serving the least the younger submitting to the elder submitting also one unto another Indeed your remembrance hath lived much upon me since I parted with you and Breathings to the God of my Life have run thorough me for your preservation and increase in Unity with the Lord God and one another And my dearly beloved a consideration of your preferring one another in the Truth whereby the Truth hath gained the Preheminence hath even melted my Heart into tenderness of Spirit I have said Let it be so for ever Of a truth I can say to the Praise of God who hath honoured you The good Order of the Gospel is amongst you and where ever yet I have Travelled and what Methods soever I have veiwed in the midst of all I on your behalf have blessed God for his Wisdom wherewith he hath endowed you I hope finding you praise worthy without offence I may speak thus much of you I can bear my Reccord you having Wisdom have done justly and having Mercy obtained have Mercy shewed and that which is a Pearl indeed you have walked humbly with your God If I may live again to see you and in a measure of the fulness of the Gospel come unto you in the full performance of the same Duty let my Soul find you In the mean while dearly beloved in humility dwell and the Grace and Peace of God be daily multiplied upon you and let your fervent breathings and earning desires be for one another and in a tender healing Spirit be you always found and evermore live together in Love and for me your younger Brother who am outwardly separated from you and bound in Spirit for Travel in the labour of the Gospel Let your breathings in Life to the God of Life be That God will be pleased to give me a door of Utterance and prosper the work in his hand He hath called and yet is calling into to the Praise of his own Glory Dear Friends a long Epistle I intend not you are Elders ruling well to whom double honour for the Works sake I can freely give Having eased my Heart a little not questioning but to be rightly understood by you and in Life's Record more fully so be read by you My Life greets you all together and my Soul salutes you one by one with a Kiss of Love the God of Israel overshadow you with his Glory for ever My dear Companion salutes you all And by this you may know that in a few
Days we intend to leave this City and pass to Graves-end where we purpose to take Shipping for Holland having a Concern upon us to visit the Low-Countries c. Things here at London are pretty well William Rogers and his Party are here we had a Meeting with them Yesterday which lasted nigh 12 Hours and about 7 this Morning begins again the Lord's Power was over all Glory to his Name for ever So with my cordial Love once more Saluting you all I am your Faithful Brother Roger Haydock London 28th of the 2d Month 1682. DEar P. H. J. A. C. M. C. J. K. E. K. and all my Beloved Friends in Holland To you all in the Covenant of Light who are Called and Chosen of God to be Heirs of Salvation and Life is the tender Salutation of my Love ever to you who are the Circumcision to whom the Adoption and Covenant appertains who are bound to keep the Law of the Spirit of Life in Christ Jesus your Circumcision being that of the Heart and of the Ear that you may hear and do the Law of God which is written upon the Tables of your Hearts and be Witnesses of the bringing in of the better Hope which makes perfect as appertaining to the Consciences upon each of you Beloved in God and Christ my Love opens freely my Life greets you often your Remembrance lives with me you are near me in Life and in abiding Love is your Remembrance refreshing to me As a Brother my Heart is open to you the Breathings of my Life are for you that the Circumcised Adopted and Chosen amongst you may keep the Everlasting Covenant God hath made with you that you may not only be the Called but also the Chosen Faithful and True who continue to the end and be saved through the Effects of the Hope brought in which whosoever hath it purifieth himself even as he the Author of the Hope and Salvation is pure For my Beloved Friends we are not ignorant how that many have made their Circumcision Uncircumcision being turned with the Dogg to their vomit and with the Sow that was washed to the wallowing in the Mire and that too too many have broken Covenant with the Lord and cast his divine Law behind their backs being turned from the Grace of God into Lasciviousness and from Truth into a Lye and in the Lasciviousness and Lye have stood up to oppose the Grace and gainsay the Truth their end will be Destruction their Damnation slumbereth not We think it not strange that we meet sometimes with Exercises of this kind to wit Perils amongst false Brethren Satan's Transformings and the falling away of some who are gone out from us For the Apostle speaks of a Falling away that the Son of Perdition should be made manifest and again it 's said They went but from us that they might be made manifest that they were not of us When Eve and Adam fell away from God they died the Death the Devil and Satan was made manifest When Man went or fell from Truth to the Lye the Lyar was made manifest when Judas fell away the Son of Perdition was made manifest And there hath been a falling away from Truth to the Lye from God to the Devil from Christ to Belial and through the falling away is the Lye Devil and Belial made manifest in their Flesh whose Spirits fall away Now as through their falling away the Son of Perdition is made manifest so are they made manifest to us to be Sons of Belial who are in the Gall of Bitterness and Band of Iniquity and from the Gall which they are in bitter Fruits are brought forth by them being Men of corrupt Minds as to the Faith Reprobates And as Jannes and Jambres withstood Moses so do these Men resist the Truth they are Enemies to the Cross of our Lord Jesus Christ I doubt not my Friends but that you have had your share of Exercise with some who are gone out from you or from the Truth which is your Life who probably may yet for some time have Assembled with you that they might give you the greater Exercise who themselves being of corrupt Minds have endeavoured to corrupt others and Judas like with a Kiss betray Truth into the Hands of Sinners and draw the weak and unstable into the Snare with them making the Weak to err and turning the Feeble out of the way which is a grief to the Upright-hearted Not but that they see that as Judas's Kiss could not cover his Treachery no more can their Kisses cover their Treachery for of all the Faithful whose Eyes are in their Head Christ they are seen and judged But for the sakes of the Weak and Feeble deluded by them and of the place it gives to the Devil and great occasion to the World to Blaspheme God his Truth and People it hath made sad the Heart which God hath not made sad However my Friends in and through these and all other your Exercises God hath been with you sanctifying Tribulations to you and confounding those that have set themselves against you on the one hand and on the other have they fallen that troubled you To God who is on your side be all the Praise What now remains to us who know the Righteous God pleads our Innocent Cause and that our Righteousness is of the Lord but that each of us who stand take heed lest we fall and that we use all diligence to make our Calling and Election sure before we go hence and be no more seen Let the feeble Knees amongst you be made strong that not one that is halting may be turned out of the way and let the strong of you be more strong You Fathers and Elders that know him that was from the beginning and you young Men and Brethren who are strong who have overcome the wicked One in you the Word of God abiding Being as the Watch-Men in Israel amongst the Circumcision and as Saviours upon Mount Zion unto the hindermost of them who worship God in Spirit And all of you who are Abraham's Children to whom Circumcision was given who was to Circumcise himself the Males in his House his Sons and his Servants bought with his Money Be you all Circumcised and when all Filthiness of Flesh and Spirit is done away then keep you Covenant with God whose the Circumcision is who hath given you the answer of a good Conscience For as Circumcision in the Flesh appertained to the First Covenant and they that were Circumcised were bound to keep the Law of the First Tables so Circumcision in the Spirit appertains to the Second Covenant and the Circumcised are bound to keep the Law of the Second Table And those that will lose their Life they through Death shall come to have Life And such are Witnesses that the New Creature avails so that all the Circumcision may have that which avails the New Creature which is Created after God in Righteousness and perfect Holiness for
as it was said Neither Circumcision nor Vncircumcision availeth but a New Creature Now where this New Creature is known the Old Man with his Deeds is put off the Old Man and Old Creature put off and changed the New Man is put on and the New Creature which bears the Image of the Heavenly comes up Now where any have a foolish pity to the First Birth being bent to save its Life there is in them an averseness to the cutting off of the fore-skin of the Heart for the sake of your Blood these are like him that pitied Agag whose Life God had required they spare that which God would have cut off Therefore let no ones Eye pity not Hand spare but let the fore skin of all Hearts be cut off that all filthiness of Flesh and Spirit may be done away and that not only in the Fathers Elders young Men Brethren but in them of younger Years and less growth And concerning this let the Elders Fathers and Brethren be careful that all the fore-skins of the Hearts of Abraham's House-hold of his Children who are of the House-hold of Faith be cut off that they may all know the Circumcision And in Heart and Ear being circumcised may all keep the Law of God in keeping of which Law there is a great Reward And the more set them be careful that all be Circumcised and that the Circumcision be kept lest it becoming Uncircumcision in any and being winked at it becomes like a spreading Leprosie upon them that have been Circumcised drawing a fore-skin over their Hearts again as a covering to their Filthiness whereby their Circumcision is made Uncircumcision and their latter end worse than the beginning For it had been better saith the Apostle they had never known the way of Truth than after they had known to turn from it And Dear Friends provoke you one another and be provoked one by another to Love and to good Works Be all stedfast in the Faith speak all by one Spirit and you will speak one thing be Encouragers in what is Good a Praise to them that do Well but a Terror to Evil Doers If there be Tatlers Busy-bodies amongst you Mark such and reprove them Let none strengthen Evil Doers but appear in Judgment against their Evil Deeds for that is the way to do them Good If any hath done Evil let such Repent and do so no more but come and do their first Work lest God smite them with a Curse If any Friend be overtaken with Weakness restore such an one in the Spirit of Meekness and Love and let such a one be easie to be entreated for why should any Man despise his own Mercies It 's a Mercy from God to Offenders that Men fearing God come to them in the Love of God to tell them their Sin This Mercy David though a King rejected not when Nathan said Thou hast slain Uriah the Hittite and taken his Wife but acknowledged saying I have Sinned Nathan replied God hath taken away thy Sin thou shalt not Dye But Alas how few are of David's Mind when for their Offences they are spoken to Let all Dear Friends be Watchful and let your Light shine put not your Candle under either Bed or Bushel let not your Sleep be over it nor your Merchandizing be above it but let your Candle stand in the Candlestick and Shine giving Light over all You are Light in that part of the World so Shine that Men seeing your good Works may be occasioned to bless God on your behalf You are a City upon that Continent you cannot be hid you are the Salt of that Earth therefore season you that part of the Creation They have Eyes upon you looking for good from you their Ears are sometimes attentive to you to reap of the Good proceeding from you Good is with you for God is with you and for the Good proceeding from you they shall glorifie God Preach you Righteousness to them in a holy Life and be before them Patterns of Piety in a Godly Conversation Christ your Life your Light shining in you and through you being both your Righteousness and exceeding great Reward so do that you may convince them of their Righteousness which is a Righteousness of their own which they are going about to establish which is but as filthy Rags and as a menstruous Cloth in Comparison of Christ's Righteousness which they have rejected that so they may see and be ashamed Repent and find Mercy with the Lord that they may be healed Finally my Brethren and all Dear Friends live in Love that God who is Love may dwell in you that Grace Peace and all spiritual Blessings in heavenly things may be multiplied upon you from God the Father of our Lord Jesus Christ Amen As opportunity offers give the Salutation of my Dear Love to all Dear Friends in Frizeland at Frederickstadt Hambrough and other places upon your Continent where I have travelled and the God of my Life who is the Father of our Lord Jesus Christ preserve the Gathered every where in Faithfulness and of his Infinite Love build them all up in the most holy Faith which gives Victory over the World that they may be a People to his Praise And I pray God encrease his chosen amongst you and add to your small number every where even daily such as shall be saved My love flows to the Seed in those parts my life tenderly greets God's Off-spring the Blessing of Jacob of Jesus of God the Father of Christ be upon you all and upon God's Heritage every where Amen I am your Brother Roger Haydock Warrington the 25th of the 11th Month 1686. Concerning Roger Haydock's two Imprisonments in Lancaster Goal ROgen Haydock of Coppal three Miles from Wigan in the County of Lancaster Yeoman was sued in the Bishop's Court at Chester by Ralph Briddock Priest of Standish and Bishop of Chichester He was cited as they say in the Steeple-House at Standish to appear at Chester because he appeared not having not certain knowledge of it he was judged a Contemner of the Law was apprehended the 3d day of the 3d Month 1674. committed to the Goal at Lancaster remained Prisoner until the 12th of the 11th Month following then released through an Appeal to York grounded upon the unlawfulness of their Proceedings but for want of appearing in the said Court personally when he had appealed thither was again committed to the common Goal at Lancaster and was apprehended the 2d of the 8th Month 1675. by James Worthington Constable of Coppal where he remains a Prisoner still The name of the Judge for the Bishop's Court was John Wainwright The pretended Cause was for 10 Thrave of Oates not of his own but of his Brother's John Haydock worth about 30 s. by them valued to 3 l. and something for smoak-Penny and Tithe of Hen and Geese which they pretend to be due for his Brother's Estate The said Roger Haydock is an unmarried Man and as a
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
keep them Clofe Now we desire thee to satisfie us out of the New Testament and give us Chapter and Verse for these things which thee and you practice and let us see where it is written for the Apostle tells you you are not to presume above what is written as thou may'st see in 1 Cor. 4.6 for thou being a Bishop oughtest to satisfie us in a Scripture way And so we thy Prisoners desire thy Epistle and satisfaction from thee by the Scripture of the New Testament For our not paying thee Tithes the Lord knows is not for Covetousness or Rebellion but for Conscience sake to our God knowing that Christ said to his Disciples Freely you have received freely give as thou mayst see in Matth. 10. And what was set before them that they might Eat and if thou or any of thy Ministers if they be Ministers of the Gospel and abide in Christ's Doctrine we will receive them and thee into our Houses and set before you Meat and Drink and you shall freely Eat and Drink of our Carnal Things if you have any Spiritual Things to minister to us And did ever Christ or his Apostles cast any into Prison without Admonishing of them as thou hast done us Let us see where it is written So we leave our Cause with the Lord And as we are thy Prisoners having laid these things before thee whether thou wilt give thy Epistle and shew us Chapter and Verse for thy Practice or if thou canst not be silent Or whether thou wilt continue us or set us at Liberty we leave them with thee and rest satisfied For though in the World we have Tribulation yet in him that overcame the World we have Peace which the World cannot take away in which we rest whose names are Roger Haydock Heskin Fell Prisoners The third Person by them imprisoned and complained against because she had Liberty who by course of Law was released yet a Suit depending and therefore a Sufferer for her Testimony who with us we joyn in what we have writ Her name is Alice Haydock Lancaster Castle the 17th of the 8th Month 1676. A Brief ACCOUNT Of the Life Travels Sufferings and Death of Roger Haydock I Now having before me the Account at large of what Observations my dear Brother Roger Haydock in Manuscript had writ down with his own hand from the time of his Convincement to the day he was visited with Sickness could not omit communiating to all to whom this may come an Abstract thereof to manifest the Soveraignty of that Power Light and Life which made him what he was endued him with Understanding and Zeal and carried him along through his Pilgrimage both at home and abroad by Sea and Land and preserved him from the Depths of one hand from the heights of the other hand in that love which bears all things suffers through all things and reigns over all things In the 9th Month 1667. Roger Haydock was Convinced of the Truth and received it in the Love and Warmth of of it In the 2d Month following he and I being at a Meeting with Friends in Bury in Lancashire upon the 5th day of the said Month were then with five other Friends taken Prisoners and had before Robert Holt called Justice who by Mittimus committed us to the common Goal of Lantaster we Conscienciously refusing to give Bond to appear at the Sessions c. where we remained till the 28th of the 5th Month following and then were released Upon the 22d of the 11th Month 1669. he was apprehended and brought before the Justices at the Quarter Sessions at Manchester and by them for being at three Meetings in Bury fined 15 l. And upon the 12th of the 7th Month 1670. he had the exercise with his Mother and Brethren of Burying our deceased Father In the 9th Month 1671. he had a Concern in the Spirit of Christ to go into Cheshire to visit several of Friends Meetings there and then returned to his place In the 4th Month 1672. he was drawn forth to visit several of the Churches in Yorkshire and returned Afterwards 1672 and 1673. his Service lay sometimes in Yorkshire Lancashire and Cheshire but in Cheshire and Yorshire more particularly The Lord blessed his Service and Travels amongst those Churches for several People were convinced Upon the 3d of the 3d Month 1674. he was apprehended and sent to the common Goal at Lancaster for non-payment of Tithes there remained until the 12th of the 11th Month in the same Year then released In the 5th and 6th Month 1675. he visited several Churches in Cheshire Staffordshire Warwickshire Worcestersheir Herefordshire Shropshire and returned And the 23d of the 6th Month for being at a Meeting in Boulton in Lancashire he was fined 20 l. The 15th of the 7th Month following he was committed Prisoner to the common Goal at Lancaster for non-payment of Tithes by Ralph Bridock Bishop of Chester In the 8th Month following he did go to visit several Churches and returned In the 10th Month following he visited the Churches in Westmorland and returned The 20th of the 4th Month 1676. he had liberty to go into Cheshire where he had a Dispute with Priest Barber and returned In the 6th Month following by the Instigation of the said Bishop he was confined close Prisoner and it lay upon him to write to the said Bishop after which his Bonds were not so strait during the Bishop's Life The 23d of the 11th Month following he had liberty to go into Cheshire where he had a Dispute with John Cheyney Priest at Arley Hall which the Lord blessed with Success for several were Convinced He writ that Year a Book entituled The Skirmisher Confounded And in 1677. another entituled A Hypocrite Vnvailed Or a Blasphemer made manifest In the 9th Month 1677. he was many days under great Exercise and Travel of Spirit but in the end the Lord did reveal his Will unto which he submitted After he returned out of the North from visiting Friends there in the 5th Month 1677. The 13th of the 12th Month 1678. after the Bishop's Death he was releas'd so that he was a Prisoner from the 15th of the 7th Month 1675 to the 13th of the 12th Month 1678. Three Years four Months and twenty nine Days save what Liberty was allowed him which Liberty he greatly improved to the Honour of God who alone shall have the Praise In the same Year he was drawn to visit many of the Churches of Christ in the South to and again to Bristol and so for London and back into the North and so was constant in publishing the Gospel and bearing witness to the Light and Truth within in many places in this Nation bearing also a faithful Testimony against that Spirit which led into the Separation from Truth and the Unity of Friends and those tainted therewith having thereof a clear discerning as many can bear witness The 30th of the 3d Month 1679. he pass'd for London and through several
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
me in private our Mother blaming him because he so quickly let me alone and left me said to her ' T is Truth I dare not say against it Thus what had before work'd in him whilst a Schollar to wit the Light and Life of God work'd now so powerfully and effectually in him until he came to the Vision and work of it even Life Eternal revealed in his Heart and so in God believed and became a faithful and true Witness to the Eternal Life which is the true Light that lighteth every Man both in Sufferings by Imprisonments and Loss of Goods which he never shunned neither sought out an easier way than that of the Cross continued Travel Love-Services and Charity he was greatly concerned in Watchfulness for the Wellfare and Peace of God's People He was found in the Faith of a blameless Conversation Instrumental in turning many to Christ Zealous for Improvement of Church Discipline that all Superfluities might be at an end and so the Church and Family of God appearing in brightness might occasion many eyes to look after that God that lives for ever and ever And although he was not the first that laboured through the Heat of Persecution yet in his time he stood faithful in those Trials he met with He had a great esteem of such as were in Christ before him and never grudged to let such have the Preferrence always esteeming Elders that ruled well worthy of double Honour but if any sought themselves or their own Repute more than the Repute of Truth this grieved him but he having learned to bear oftentimes left the remainder to God who opened his Way He had sometimes opposite Spirits to deal with and such as were not willing to be yoaked with the Yoak of Christ who were for Liberty and Ease to the Flesh Yet under a seeming tenderness at times would Nip the tender Buds However the Lord stood by him and helped him so that his Testimony shined to the end and the Remembrance thereof lives O! how precious was that Spring of Love and Life that arose in him when the Rubish was digged through and the Philistine's Nature divided and the Well's Mouth opened surely he was one that made use of his Staff and leaned upon it and digged with it until Water flowed forth to the Watering the Flocks of God to the Melting of many Hearts My Unity with him many a time was sealed in my Heart by the Resurrection of Eternal Life His Life was Christ my Life Our Life Christ arising in us made us manifest one to another in the warming Beams of his Glory to be one in Christ He is gone a way and left the Tabernacle below and is entred the Tabernacle above having already ceased from his Labours to enjoy the Perfection of Peace and Glory for ever and ever I yet remain to to fulfil what is behind in the Tabernacle below waiting for my passage from hence which I hope God the Father will make easie to me in the time appointed and give me fully to enter the Tabernacle above to enjoy the Perfection of Peace and Glory and my Brother therein with the Saints and Angels of Light for ever and ever John Haydock Coppul 15th of the 2d Mouth 1697. A POSTSCRIPT My Brother about 1674 or 1675 being at a Meeting at Freckleton in the Fylde in Lancashire was apprehended and brought to Preston before Edward Rigby called Justice who treated him very Roughly and gave him many opprobrious Speeches calling him and one taken with him Traytors c. and fined him 20 l. for Preaching This said Rigby endeavoured to lay the Fine upon the Hearers but my Brother told him he had Goods of his own better than 20 l. and therefore none ought to be imposed upon because of his Fine Rigby said he would have them Several Years after this same Rigby with others was in King James's time apprehended and sent from Preston to Chester by Warrington at which place neither at Inn-houses many Soldiers being in Town nor at private Houses could they get Entertainment until my Brother took this Rigby and some others of them into his House then other private Persons gave Entertainment to the rest After this my Brother did go to Chester and in Prison there did visit this Rigby and the rest so that after they were released upon their return this Rigby gave an Account how kind a Quaker had been in giving him Entertainment and Visiting him c. in Prison whom he formerly had been so Unkind unto and dealt so Unchristianly with So that this my Brothers Hospitality to him who exercised Cruelty when he had Power in the time of his Distress did demonstrate my Brother to be a true Follower of Christ and one that had learned to do Good and to extend Charity to such as had been Evil-minded and greatly made their Cruelty manifest This Account I received from Friends John Haydock Coppul the 16th of the 2d Month 1697. FINIS BOOKS Printed and Sold by T. Sowle in White-Hart-Court in Gracious-Street and at the Bible in Leaden-Hall-Street near the Market 1700. A Collection of many Select and Christian Epistles Letters and Testimonies written on sundry Occasions by that Ancient Eminent Faithful Friend and Minister of Christ Jesus George Fox The Second Volume The Rector examined about his Book scandalously stiled An Antidote against the Venom of Quakerism by John Meriton who calls himself A. M. Rector of Boughton in Norfolk and his Observations remarked and the Christianity of the People called Quakers reafferted and vindicated from his Perversions and Aspersions By George Whitehead Price 6 d. 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