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 Judgement, 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 Sympathising 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 Wellwisher, 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 styles himself, The Author of the Skirmish upon Quakerism, etc. 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, entitled, A Warning to Souls, etc. p. 27  
A Salutation to Friends of the Men and women's 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    

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Eleanor Haydock's TESTIMONY Concerning her Husband Roger Haydock.  
Dear Friends,  
MY Spirit hath been, and is, bowed under a deep sense 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 magnify 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 Virtuous 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 Virtue 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 Journey was of great Service to me in my young Days, and indeed a Time of Service to many in that County; many were Convinced that Journey, and many young ones strengthened and refreshed; many drawings about that time had he had into that County of Chester, and of great Service it was; the Lord wonderfully blessed his Labours, and there remains many Seals of his Ministry; amongst which, was my dear Brother John Low, who was Convinced of the Truth, and lived and died in It, a faithful Man; also his dear Wife, Children and Servants, besides many that way; at which the Priests began to Rage, and prepare War, because many refused to put into their Mouths, and could Buy their Merchandise no more, receiving the Invitation that was free; Come, buy Wine and Milk, without Money and without Price: It was a glorious Time indeed; and by the plenteous Preaching of the Gospel, the Lord opened many Hearts to receive it, as he did the Heart of Lydia of old, and the Word of God grew in our Hearts, that had received it in Love; and the Lord opened my Mouth, and touched my Tongue as with a Live Coal from his Altar, that I might testify to that Word of Life, that Converts the Heart, and gives Understanding to the Simple: In this Time was he very Helpful, and of great Service to me; being always ready to lend an Hand of Help to weak ones, to promote every good Word and Work.  
About that time, I with my Cousin, Elizabeth Hodson, went to visit Friends in some parts of Yorkshire, and he brought us on our way as far as Bradley, where we had a good Meeting, where William Ellis, and some others, were Convinced; there he left us, and we traveled some Weeks in that County, and had good Service for Truth; and returned, Truth prospering, and Zeal and Fervency for it in our Hearts increased.  
About this time the Lord raised a Concern of Love in our Hearts, each to other, relating to Marriage; In which Concern, we felt the Lord's special Hand to order us: It continued betwixt us for the space of five Years; we never Created Opportunities to discourse it, nor any Journey on purpose was made about it, during that Time; yet in the Way of Providence we met together sometimes, in which we had some Discourse, the Lord still evidencing to us his good Pleasure therein; in which time we laboured in our respective Gifts in the Work of the Ministry, being truly united in Spirit, and daily sensible of one another's Exercises; though much absent one from another outwardly, he being concerned in Travels, in the Labour of the Gospel; though much a Prisoner, yet the Lord made way for the Work's sake, that he traveled in many Parts of this Nation, both North and South; as also through the Nation of Ireland, where he took Sickness, which was then some Exercise to me, being at such a distance, but the Lord shown me that at that time he should not Die; and (blessed be the Lord) he returned well, with the Reward of his Labours, Peace and Satisfaction.  
After that, he stayed a while, and visited the Churches up and down in England, where the Lord wonderfully blessed his Labours, many were convinced, and turned to Christ Jesus their Teacher; and the Convinced were strengthened and built up together in that most holy Faith, which gives Victory over the World; and when clear of these Services here, he went up to London to the Yearly-Meeting, and found drawings for Holland and Germany; which after the Yearly-Meeting was over, he faithfully answered, together with Roger Longworth his Companion at that time; the Lord greatly blessed his Labours, and made them effectual to many; the same time I was at London with him, at the Yearly-Meeting, where we were refreshed together, being devoted to the Work and Service of God, which the Lord blessed, and us in it. I, with dear Mary Warrel, traveled from London westward, through several Counties; as, Hampshire, Dorsetshire, Devonshire, as far as Plymouth, so back to Bristol, and homeward: The Lord was with us, and blessed our Labours, and we returned in Peace.  
After our return Home, my dear Friend returned back from Holland that Winter; and about this time the Lord gave us to understand our Concern of Marriage was near to be accomplished betwixt us, in which we had regard to the Lord's Hand and Counsel: It was completed the Spring following, the 6th Day of the 3d Month, 1682. before many faithful Friends, and others; the Lord's glorious Presence and Power was with us, as a Crown upon his Ordinance: And as we had evidence in ourselves of the Lord's hand with us, guiding us in that Affair; so the Lord raised up his Testimony in the Word of Life in others. And, I may further say, The Lord who joined us together, blessed Us when together, so that we lived in great Love and Peace, 14 Years and five Days, in which time we were never straitened one towards another, always of one Heart, and of one Mind, purely knit together in the Covenant of Life, so that the Grave hath not broken our Fellowship, it goes beyond the Grave, where we can enjoy the Spirits of the Just; the Separation that is made, is only of Bodies, not of Spirits, Praises to God therefore.  
My dear Husband, as he was a faithful Man, so was he a growing Man, doubled his Talents, and increased his Gifts, both as a Minister, and as a Help in Government in the Church; who being very Skilful, and Wise therein, settled many Affairs comfortably in the Church, not only in our own County, but Neighbouring Counties: I may say of him, He was wholly redeemed from the World, altogether the Lord's, in all Respects given up to him; I saw his Growth daily, and sometime rejoiced in it, yet in my Joy there was some Heaviness, looking he was nigh the Perfection of his Gifts, and in a little time must go to his Rewards. The sense of this came upon me with Sorrow, when he was last in Holland, which occasioned me to turn over all Affairs, to see whether I had given the Lord occasion to withdraw so great a Blessing from me; but, blessed be the Lord, I found all Accounts strait, and no Rebuke upon my Spirit any way, having always given him to the Lord, according to that Promise I made before I took him by the Hand, before so many Witnesses; which was, To give him to the Lord, as long as he lived; which the great Lord, before whom only I promised, helped me to the performance of, so that my Heart was never straight there, through our time; and I may further say, as freely as I gave, so freely was I given to the Lord; my dear Husband often expressing his great Love to me, above all Visibles, as the best of enjoyment he had in this World; yet would say, I was not too dear to give up to serve the Truth, because in it, I was made a Blessing to him, more comfortable every Day than other; he would 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 Fevers and Agues, yet when a little well, regarded the Lord's Business above all: Besides his Travels about home, and here in England, he traveled 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, Breathe 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 Truth's Friend, and a wellwisher 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 aught ever to be had in Remembrance, in that neither we, no● 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 Lord's 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 own 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 deal 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 increase 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 Virtue 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 Weekday 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 a weighty Sense of his Service to spring among us. Many were convinced by him: We have not heard of any of his Travels, but some became Seals of his Ministry; in all this, as he did, so do we, attribute the Glory to God, whose chosen Vessel he was.  
Thirdly, As this our said Friend was called to Believe, and to Receive, a part of the Ministry, so did he joyfully embrace Sufferings, as a part of his Calling, and on the account thereof; we, several of us, having been his fellow-Prisoners, can with much certainty Testify, that he never turned his back, or gave ground to Truth's Adversaries in his Testimony, but cheerfully suffered Bonds, as well as Spoil of Goods, as the Lord permitted him to be tried therein: We can further add, that all his Sufferings he underwent with great Simplicity, as well as Patience, the Lord's hand alone without Carnal Contrivance, being truly regarded, eyed, and depended on, for his Enlargement, so that he was made to Triumph in the Lord for his Deliverance.  
Fourthly, The next part in which he was evidently manifested to us, to be a Workman who needed not to be ashamed, was his singular Care and watchfulness over the Flock of God, amongst whom he was not only a good Apostle, a Minister of the Spirit, but a careful Overseer, an Instrument to Prune, Dress, Fence in, and keep Clean, that the Church of God might be kept in its Beauty, and wear its own Livery, even even the White-Linnen without Spot or Wrinkle. We are truly sensible his Care and Labour tended to this. He was a very seasonable and constant Attender of these our Meetings, as well as others; oftentimes was he opened amongst us in a short Testimony, in God's Wisdom, suitable to the occasion; Cautious, that neither he, nor any amongst us, might obstruct the Days Service by enlarging therein. Weighty and Clear he was in handling the Concerns of Truth; yea, studious to propagate its Interest with all his Strength; very Zealous that nothing might remain in the Churches, either to be a stumbling-Block, or occasion our Posterity to inquire why these things were left. All Superfluities of Meats, Drinks, Apparel and Furniture, as well as Feast at Births, Marriages and Burials, and other needless worldly Customs, he lived to see put a stop to, and which he in the Lord's hand was made an Instrument to effect. He would with Gravity, Clearness and Plainness, go through weighty matters, and in handling was very Righteous; for, though he was of an humble Condescension, to hear the mind of the least Member, yet would he not submit the justness of a Matter, or lessen his Judgement, or the Stroke of Truth upon it, for the Interest of either Friend or Brother; and as ready he was to submit himself, where he either misapprehended, or was misinformed: In this manner (we cannot forbear to tell it) was he conversant amongst us, a good help in Government, for which sake we truly honoured him; and on behalf of the Concern the Lord had laid upon him, relating to the Discipline of the Church, we can say to the Praise of God, that what he recommended to Friends Practise in places abroad, as he fell in their Monthly and Quarterly-Meetings, not taking effect, to be complied with in his Life-time, hath since his departure from us, been put in Practice by them, and a Benefit found thereby; so that being Dead, he yet Speaks; his Life and Spirit, Bend and Inclination, have still their Motion in the Minds of many. Much more might be truly said, to the Praise of that Virtue that dwelled richly in him; but our design was Brevity in this Undertaking, and our only Aim therein, the Exaltation of that Grace, by which he was what he was, to God, his Church and People.  
Lastly, As to his Death, It was sudden and surprising to us, in that not above three Days before it, he seemed in full Strength, both of Body and Mind, and bare amongst us a living Testimony to that Universal Grace, and Sufficiency of it, by which we were called, and in which, all have Life, Salvation and Peace, and exhorted Friends to avoid every thing that would gender to Bondage, etc.  
The Day following he fell Sick (as was supposed) of a malignant Fever, which continued violent upon him for about two days and a half, and then died in the Presence of many Friends. His Body was accompanied by a great number to Friend's Grave-Yard in Penketh; after the interring of the Corpse, was a very large Meeting, many more than the Meetinghouse could contain, several Testimonies were born, and a solid Weight of Divine Goodness over-shadowed the Meeting, so that we may say, Precious in the Eyes of the Lord is the Death of his Saints. And now, tho' our loss of so faithful a Friend and Fellow labourer cannot but affect us very nearly, yet in this we are satisfied, that in the good Pleasure of God he is taken from us: And tho' he might according to the Course of Nature have lived many more Years; yet as to his Growth and Ripeness, we can say of him, He died in a good Old Age, having lived to behold his Ministry and Services crowned with the Conversion of many to the Faith, and Establishment therein. And we are under a full satisfaction, that his Rest is glorious amongst his Fathers, even faithful Abraham, Isaac and Jacob, and the Followers of the Lamb, there to Sing Praises to God on high, who is Worthy for ever and ever.  
Given forth from our Mens-Meeting at Hartshaw, the 18th of the third Month, 1697. Signed on behalf of the Meeting, by, 

Richard Cuttan,  
William Barns,  
George Burch,  
Joshua Crosby,  
John Bispham,  
Robert Tompson,  
Robert Haydock,  
James Laithwait,  
Henry Mollineux,  
John Burch,  
Joseph Coppock,  
John Johnson,  
Richard Tarbuck,  
Gilbert Thompson,     

A few Lines, by way of Testimony, from Friends in Cheshire, concerning Dear Roger Haydock, Deceased.  
THough we believe that many Testimonies will be given from several Faithful Friends, concerning that good Man, yet we that have reaped so great a Benefit from his Labours, in Testimonies, and other ways, cannot keep wholly Silent concerning him: For soon after he had received a Gift for the Ministry, he found himself concerned to visit This County, and where, in his first appearance, he was very gladly, received; for he proved very Serviceable to many that waited for the Redemption of Zion; and greatly helpful, in strengthening and encouraging those, whose Faces were turned thither-ward. Thus meeting with so pleasing a Reception in his early Visits, found himself engaged to come often amongst us; and he greatly grew, and was filled with the Life and Power of God; and his Service was much enlarged, and very many were awakened, that had fallen asleep in a kind of Self-security, who were ready to cry out, What shall we do to be saved! For they were pricked to the very Heart. So prevalent was his Testimony, so powerful was Truth.  
And indeed several were Convinced, and with great gladness received the Testimony of the Word of Life; who, with those many more, that were greatly supported and strengthened by his Labours, as Living Epistles, can set to their Seals, to the Truth of his Apostleship.  
Now our County being thus alarmed, and stirred up, and the beauty of many pleasant Pictures fading, and Truth prospering and enlarging itself in many places: The Men of the Long Robe begun to be angry (for now some Member or Members withdrew from their Assemblies, and joined themselves to the poor despised Quakers) This so enraged them, that they made their Pulpits ring with the Noise of the Danger of the Growth and Infection of Quakerism, and Exhibited their Black Charges against us, and our Principles, at random, to frighten poor People from receiving the Truth of God.  
Some of which being taken notice of, occasioned several Public Disputes in this County: And in Vindicating of our Holy Profession, against these our Opposers, this our Friend, of whom we are writing, did more particularly appear. And truly the Lord's Presence and Power appeared with, and so enabled him, that he not only cleared up those Truths, clouded through their Envy, but so manifestly returned their Charges upon themselves, that some were Convinced by those opportunities, and several Confirmed: In all which, he behaved himself as a Man for God. The Remembrance whereof is very sweet to many of us, to this moment. And indeed all along to his end, he forgot not his Fatherly Care over us; so that above many others, we are really indebted to his Memory, who hath been greatly Serviceable to us, and hath done Valiantly.  
His Travels have been considerable, in this and foreign Nations; of which we might enlarge, but shall leave it to other Pens; as also, to speak of his Parts and Accomplishments, which were very considerable; And not to be tedious, shall only add, He Lived well, and so he Died; and his Work being finished, was taken from us in the strength of his Age, of whom the World was not worthy: And was attended to his Grave by some Hundreds, and many good and public Testimonies were born, to the Praise of that Power, that had raised him up to be so serviceable to the Churches of Christ, to the great Comfort of those many Mourners present at his Interment; and he being Dead, yet Speaketh.  
Signed, at our Quarterly-Meeting at Nulon-juxta, Middlewich, the 14th of September, 1697, on the behalf of the Friends of this County, By us,  


Thomas Welch, Sen.  
John Crosbey,  
Thomas Rowland,  
Richard Yarwood,  
William Janney,  
John Kennerly,  
John Bradley,  
John Bancroft,  
Ralph Brock,  
Thomas Buckley,  
John Hobson,  
Henry Murrey,  
Joseph Maddock,  
John Finnerley,  
John Lamb,  
Thomas held,  
Thomas Pott,  
John Walker,  
John Hough,  
Shadrach Welch,  
William Harrison,  
John Merrick,  
William Crames,  
John Jarvis,  
Thomas Butter,  
Samuel Traford,  
Thomas Welch, Jun.  
Joseph Towers,  
Peter Pricksley,  
John Lorrance,  
William Hancock,  
Richard Davis,  
Jacob Lawrance,  
Hugh Buttler,  
Esther Hall.  
Marry Gandy,  
Mary Hall,  
Mary Bangs,  
Eliz. Maddock,  
Elinor Hyde,  
Hannah Ashton,  
Eliz. Williamson,  
Elin Fornelly,  
Ann Welch,  
Mary Merrick,  
Esther Crosbey,  
Rachel Butter,  
Rebekah Traford,  
Ann Davis,  
Katherine Lamb,  
Martha Lamb,  
Samuel Rilence,  
Joseph Endon,  
Hugh Burgis,  
Tho. Williamson,  
Roger Roe,  
John Dutton,  
William Hyde,  
Richard Parkey,  
Henry Maddock,  
Benjamin Bangs.  
Marry Peacock,  
Maible Hancock,  
Rebekah Pritchley,  
Tabytha Ardern,  
Rebekah Backley,  
Ann Eton,  
Eliz. Ashbrook,  
Eliz. Lawrance,  
Martha Broadhurst,  
Eleanor Cook,  
Esther Merrick,  
Nehemy Bradley,  
Hann. Littlemore,  
Mary Worthington,  
Margaret Garsell,  
Elizabeth Welch,  
Alice Rowland.     

The Testimony of Thomas Camm, concerning our dear Deceased Brother, and Servant of the Lord Jesus Christ, Roger Haydock.  
IT is such as Die in the Lord, who are Blessed; being gathered to their Eternal Rest, with the Spirits of Just Men made perfect; and freed from Tears and Sorrows, and manifold Sufferings, Travels and Labours, and whose Works follow them; whose Names are written in the Lamb's Book of Life, amongst the Living, and is a sweet Savour and blessed Memorial to after-Ages: And though we, that are yet left behind, may have loss, in that they are outwardly removed from us, yet ought therein to be content, since it's the good pleasure of the Almighty, and the great Gain of them who are swallowed up in the Joy of the Lord unspeakable; of which number, it's my present Sense and Testimony, our dear Friend and Brother, R. H. is one, and has finished his Course here with Joy; who, in his day, was a Man of God, a faithful Man for the promoting the Interest of God, his Truth and Righteousness; given up to spend, and be spent, in the Service of the Gospel of our Lord Jesus Christ, in all Faithfulness and Sincerity, as well as plentifully Furnished thereto, by him that hath the Infinite Treasures of Wisdom and Divine Knowledge, and gives freely thereof to the Humble and Sincere in Heart; and richly was this dear Man of God furnished for the Work of the Ministry, which he was called to, and found Faithful in, for many Years, to the finishing of his Course here; and a Blessed Effect his Living and Powerful Ministry had upon the Hearts of many, not only in turning them to the Lord's Way and Truth, but also in Confirming, Building up, and Establishing many therein: Being one of those Scribes, commended by our Lord, who are well instructed unto the Kingdom of Heaven, and bringeth forth out of his Treasure things New and Old, for the Instruction, and Building up others; many in this Nation, and many others, where he Traveled, can Testify and bear Witness unto: Who are the Living Seals of his Ministry, having good cause, with thankful Hearts, to bless the Lord on the behalf thereof.  
It's not with me to enlarge into the particular Travels and Labours of this Faithful Servant of the Lord, in this and several other Nations; supposing that may be the Work of others: But as I well knew him, and had an intimate and inward Acquaintance with him, from the time that it pleased the great God of Eternal Glory, to call, sanctify, fit and furnish him to the Work of the Ministry (which is most of Thirty Years) by our often and frequent Travels together in that Work and Service, in most parts of this Nation: So that which I have in short, to say and testify herein, with respect to God's Glory, Service of his Truth and People, and Discharge of Duty, to and on the account of so Dear, so Faithful, and so greatly Beloved a Friend, Brother and Companion; is from Tried, and long Experience, and certain Knowledge, as I felt it to spring and live upon my Mind, in that Love and Life, in which my Heart was firmly United to him, as was Jonathan's to David. Very shortly after I had the Heavy Tidings and Sorrowful Account, of his being taken out of the Body, and so removed from us, as to outward Appearance; under which Exercise I could not but mourn, and say, Ah my Brother! I have a Loss of thee, the Flock and Family of God has a Loss of thee, and other Worthies, at this time removed: The Lord be entreated to 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 Jar, which made our Service and Labour together very easy 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 Judgement, 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 Splendour; 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, Welfare 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 Enlarged, 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 encouraged: 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 Household in Love: His Ministry, attended by the Lord's Power, hath often hit my Condition aright, to my benefit, satisfaction and comfort: He was a Skilful Labourer in God's Vineyard, knowing as well how to refresh, water, and gather in due season, as to prune and keep up the Fence: He was a Skilful and Valiant Soldier of the Lamb, in Innocency, shooting God's Arrows aright against Babylon, and his Bow abode in its Strength: He was not afraid of the Archers that shot at him, having on the Shield of Faith, which repelled their envious Darts: His Fight was not with Carnal, but Spiritual Weapons, under the Banner of Christ, his Captain, which is Universal Love; in which Love he was rooted and grounded, and flourished like a fresh and fruitful Tree, more and more to the end of his time. I was with him at a Meeting the day next before his Sickness began, being but three days before his departure; in which Meeting, the Lord's Wisdom and Power in a great measure appeared with him, opening many excellent things by him; and his Service therein was great, treating very fully and clearly of the sundry Dispensations of God towards Mankind, in the several Ages of the World, according to the several States and Conditions thereof; in order that Mankind, that had been in a lost and estranged Estate, in Transgression, might come again to be reconciled unto, and acquainted with God, their Creator, and with him enjoy Everlasting Peace and Happiness: Showing also, That God, who at sundry times, and in divers manners, by his Angels and Prophets, spoke unto Mankind formerly, hath in these last days spoken to his People by his Son, whom he hath appointed Heir of all things; by whom also he made the World; who, in the fullness of time, came in the Body prepared for him, Born of the Virgin Mary, in which he spoke and did many excellent things, and suffered many things, yea, even unto Death; leaving to all that should believe in him an Example, that they should follow his steps; who laid down his Life for their Reconciliation to God, and Redemption from all Iniquity. And also, according to the Scriptures, he very clearly and largely declared and testified, That the largest, clearest, and most general and excellent Dispensation of God's Love, in his Son Christ Jesus, is (as it was in the Apostles time) in this our Age and Generation, in and by the Light and Spirit of Christ, manifested in and unto his People, who walk in Faithfulness and Obedience thereunto, to which he Exhorted all; and the Praise and Glory of all he ascribed to God, whose Honour he sought, and not his own. The substance of which sound Declaration, and living Testimony, by the Lord's Power that attended it, was so Imprinted in my Mind and Memory that day, that I believe I shall never forget it: So the Lord, who had made him comely, both outwardly and inwardly, and adorned him with a meek, low, and quiet Spirit, and with Wisdom, clearly to discern the deep things of God, in a great measure, and to divide the Word of Truth aright, in tender Love and sound Judgement, was with him to the end of his time; and when he had accomplished his great Service, which the Lord called him unto, and accompanied him in, and blessed with success, to the good of many, he, having fought the good Fight, and kept the Faith, and finished his Course, laid down his Head in Peace, and Died in the Lord, the righteous Judge; whose Cross in his time, he having cheerfully born, now enjoyeth the Crown of Everlasting Life and Righteousness; and being at rest from his Labours, his Works follow him; and the Testimony of his Works, Writings, and Services may be of Benefit and Service in the Generations to come, and his sweet Memorial will Live with the Just for ever.  
He Departed the 11th Day of the 3d Month, 1696.  
Henry Mollineux. Given forth the 19th of the 8th Month, 1697.   

Christopher Winn 's Testimony concerning Dear Roger Haydock, Deceased.  
AS touching this my dearly beloved Friend, I cannot easily be silent, but express something in Testimony concerning him, for a three fold Reason:  
First, Because the Lord made him an Instrument to Preach the Word, by which my hard and unbelieving Heart was reached and tendered; for although I had heard the Truth preached before, by some Friends, yet it was no more than a Wonder to me, remaining still in gainsaying; until it pleased God by his Ministry to open my Heart, to receive the Word spoken by him; by his explaination of that Prayer our Lord taught his Disciples, and showing who had right to call God Father, was I convinced; at which I often marvelled, remembering my Zeal (in my young Years) for the repeating of it, according to Tradition; yet so it seemed good to the All wise God, in whom I have believed; and do reverently Bless his Name, for sending his Messenger of Glad-tidings, to Proclaim the acceptable Day, and Preach the Gospel; for which, at that time, he suffered Bonds and Imprisonment, having only obtained Liberty for a little season, which he bestowed in visiting the Churches. I am (through Mercy) amongst others, a Seal of his Ministry, which he was careful, as well as prudent, to adorn in Conversation, using sometimes (in familiar Discourse) to say, He that Preaches abroad, let him Preach at home.  
He was selfdenying for the Truth's sake, he was always in a Care, and often in Admonition, lest any should dishonour the Truth, by out-going, or disorderly walking, whose Expression (sometimes) was, To Walk in Truth, was better than to Talk of it.  
Secondly, Because of my knowledge of him, after my Convincement; it falling to my lot, of later time, to be a Member of that particular Meeting he belonged to; in which time he shown, that in him had God settled a Care, as well to Build up in the Faith, as to beget to it; helpful to further and promote Virtue in us all, and in no wise Censorious as to the Testimony of young Friends, nor frowning, whether they appeared before or after him: Yea further (without boasting) I may say, he was a Man greatly fearing the Lord, apt to Teach, prudent to Advise, as well as able to do it: I observed (in difficult matters) few too hard for him, but by that Wisdom that was in him, he had strength to go th●ow it: So that his Death was a Surprisal, as well as a felt and known Loss, to the Churches amongst whom he frequently conversed; and because thereof, was their Hearts affected with Sorrow. It may appear by his Journal, he made use of his time, leaving Wife and Children, and Temporal Affairs, to visit the Churches in these and other Nations.  
My Third and Last Reason that hath been a motive to give this brief Relation, is, That near and true Respect I bore towards him in his Service amongst us; in so much, that with a tendered Mind, I now remember him; and a sense of his Spirit, my Heart tenders: And though to him to Dye is Gain, yet to us Loss. But who may say to God, What dost Thou? Or, Why is it Thus? But rather strengthen ourselves 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 Testify 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 fastened 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 persuasion 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 departed from Iniquity, and be sanctified to reign with the Righteous World without End,  
Christopher Winn. Penk●th, near Warrington in Lancashire, the 3d of the 3d Month, 1697.   

William Ellis' 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 Splendour 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 Earring; 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 risen 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 enjoyed together; and I am fully persuaded 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 Church 〈◊〉 1.26.) Judges as at the First, and 〈◊〉 as at the Beginning; that Men may call them, The City of 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 〈◊〉 ●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 myself clear and easy (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 increase and prosper in any, his Love increased; 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 Judgement 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 learned 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 called 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 reigned 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 too● 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 Filled, 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 died 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 Wellbeloved 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 public Testimony for the Truth, which was about the Year 1669. At which time, a great Power and clear Life was shown 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 skilful 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 complete 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 Byways, 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 employed 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 showeth 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 Glorify 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 richly 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 Virtuous 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, etc.  
An EPISTLE to FRIENDS of Blackrod- Meeting.  
IN Love unfeigned 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 sense 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 wellwisher 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 signify 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 through 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, which is kindled against you, because of these things, and you perish not in his hot Displeasure.  
And Friends, You who are Called, and Chosen, and Faithful (for a Remnant of such I know there is amongst you, who keep your Garments unspotted of the World, answering the Pure in all) Dwell you in the Feeling of the weighty Life, which hath seasoned you, that in it you may Read me, Feel me, and Embrace me, in the Arm of my Father's Love, even as you are Read, Felt and Embraced; that tho' outwardly separated, yet in that Inseparable Bond of Unity; in which we are One, and our place One, even with the Son, to behold his Glory; we may lie down together, and Solace ourselves together, in the Overcoming of our Father's Love, whose Care is over us, and whose Love flows towards us: To whom be Glory for Ever and Ever.  
Your Brother in true Love, R. Haydock. Lancaster-Castle, the 2d of the 8th Month, 1674.   

THE SKIRMISHER CONFOUNDED:  
Being a Collection of several Passages, taken out of some Books of John Cheyney's, who styles himself, The Author of the Skirmish upon Quakerism.  
In which is the Baseness, Wickedness, Contradictions, Lies, Hypocrisy, Unbelief, Confusion and Blasphemy of that Skirmishing Priest Discovered, and He Laid Open, to the View of every one who shall read with a Single Eye.  
Collected by a Friend to the Truth, and a Wellwisher to the Souls of all People, ROGER HAYDOCK.  Isa. 54.17. No Weapon that is form against thee shall prosper, and every Tongue that shall rise up in judgement against thee, thou shalt condemn. This is the Heritage of the Servants of the Lord; and their Righteousness is of me, saith the Lord. Psalm 7.15. He made a Pit, and digged it, and is fallen into the Ditch which he made. 
London, Printed and Sold by T. Sowle, 1699.   

THE SKIRMISHER Confounded, etc.  
JOhn Cheyney, in his Book, entitled, A Call to Prayer, etc. in the Preface to the Reader, saith thus, I would be loath to fasten any Error upon any Person, which I can perceive him not to hold; and I would Candidly Interpret all Words, so far as I can, with Conscience and Justice to the Truth.  
The next Page, of the same Preface to the Reader, thus, I do not know 〈◊〉, by their Opinion of the Light within, Devils and Damned Souls may be saved.  
In his Book, entitled, The Skirmish, etc. p. 4. Penn 's Position doth justify the Irish Rebellion, the French Massacre, the Marian Persecution, the Ten Persecutions of the Primitive Churches, the Gunpowder Treason.  
P. 13. of the same Book, I would be glad to make the best I can of your Position.  
Auimadversion, Can there be greater Baseness, than under pretence of Candour, to be thus Absurd? Is it not great wickedness, in this Skirmisher, to make such Ungodly Consequences of so Harmless a Position, and yet afterwards say, He would be glad to make the best he can of it?  

Here followeth the PRIEST's Contradictions.  
John Cheyney The Skirmisher against OR, fight John Cheyney, Himself.  

Assertion.  
1. CAll to Prayer, p. 117. I dar● say, let the Light within alone, and say nothing to it, and it shall never move any Quaker, or ungodly Soul, to pray, till Death, or the Flames of Hell, shall awake them.  
2. P. 119. A Quaker, or any other, may live a secure Flesh-pleasing Life all his Days, and never have one effectual Motion to Prayer, if he be ruled by the Light within.  
3. P. 119. The Quakers could hardly devise a more sin-pleasing Doctrine, than never to pray without a Motion from the Light within.  
4. P. 109. Their grand Principle of the Light within, is not consistent with Right Prayer.  
5. P. 76. The Spirit of God is a Spirit of Supplication, he commands and moves to Prayer. p. 20. The Spirit doth intercede in us— we could do nothing without the special Help of God's Spirit— without the special Help of God's Spirit we can do no Spiritual Work.  
6. Quakerism Subverted, p. 18. The Light within tells me, there is a God.  
7. Skirmish. p. 13. The Light within, which should be Man's Guide, takes part with the Flesh, and Satan against God.  
8. Call to Pray. p. 111. They are no People of Prayer, and make no use of Prayer. P. 101. A Prayerless People, of a Prayerless Religion.— Prayerless Pretenders to Holiness.  
9 Skirmish. p. 13. If the Scriptures go, farewell God, and Christ, and Heaven, and all Law and Rule.  
10. O Lord, thou knowst that I am what I profess myself to be, Thy Servant, sincere and upright,  
John Cheyney,   

Contradiction.  
1. CAll to Prayer, p. 119. For though the Light may move, yet it will be but a weak Motion, and the Motion of the Darkness, or Fleshly Part, will overcome.  
2. P. 119. That which should Move them to Prayer, the Light within, is overpowered by the Darkness.  
3. P. 118. I'll tell thee what keeps me from Prayer; when my Conscience, and the Light within, moves me to Prayer, my Sloth and Laziness, my Deadness, want of Life, and Hunger, and Spirit in my Soul.  
4. P. 3, 4. Right Prayer is not mere Words, nor a mere Work of Nature, nor bare Humane Industry and Striving, without the special Grace and Concurrence of God.  
5. P. 115. Their great Assertion, that Prayer is not to be done without the Motion of the Light within— some have confessed, they never Prayed without the Motion from the Spirit of God. P. 98. You need no Motion of the Spirit to tell you when to feed and  your Bodies; but you need a Motion from the Spirit, to put you upon to dress and feed your Souls.  
6. P. 101. Trust not that blind deceitful Guide within you, the Light within you, left it lead you into Everlasting Darkness.  
7. P. 61. When God and Conscience have called to this Duty, a lazy, carcarnal, self 〈…〉 Mind has kept us away.  
8. P. 114. If Report be true, when they do Pray; for I have heard and believe, that sometimes they Pray.  
9 P. 62. Must a hungry Man need a Scripture to tell him how often he must Eat? No more doth a hungry Soul need a Scripture to tell him how often he must Pray.  
Besides these Contradictions, out of his Books, I shall add one more, out of two Manuscripts, written with his own Hand; which I think he will not deny (and I am certain in this he hath no cause to blame the Printer, as sometime he did) but if he denies it, I can both produce and prove it:  
10. Given forth by a weak Believing Christian, and Disobedient Servant of Christ,  
John Cheyney.    

I shall here set down some of his Confessions to the Light, Grace and Spirit of God; and then discover his Lies, etc.  
Pag. 120. THE Light than prevails Habitually, and there is a kind of continual Exercise of the Soul, by Internal Prayer.  
Pag. 122. The Soul and Heart of Prayer is within, seen to God.  
Pag. 4. There is a great deal of Praying outwardly, which is not right and sincere Praying, outwardly Balling 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, without 〈…〉, 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 myself 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 ●oes this Priest t●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 Coachman? 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 Straight doth this bring the Skirmisher into? who, in his Book, entitled, 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, 〈…〉 Judgement 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 unrighteousness, and to go about to salve an Ulcerous 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. 〈…〉 ●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 Lies, 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 Prof● 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 Lies 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 Downfall 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 Swine's Blood; and unto such Deceivers the Curse is due.  
Now, how near this Priest 〈◊〉 Prayers are thereunto, read in his own Words, published to the World, which need little Animadversion, because they speak fully of themselves; he ought not to be angry with me for repeating them, since he hath caused them to be printed; if he be ashamed of them, let him call them in, and recant; and what I have in my custody, he shall have freely. But to the Matter, in order to show his Hypocrisy:  
Call to Prayer, p. 45, 46. We all come under Reproof for our Coldness and Deadness in Prayer; there is much detestable Hypocrisy and Coldness committed by us in our solemn Prayers to God, both in secret, in private, and in public. Doth not this speak forth itself? But hear him further: What is this but to mock the Almighty God, and to sport with Consuming Fire, and dally and play with Everlasting Torment, and be in jest and compliment with Heaven and Hell, and make a light matter of Sin and Eternity? What is this but a Profanation of God's Name, and going to Hell upon our Knees, and a Provoking God to deny us those Mercies which we so faintly beg?— Why do we pray like canting Beggars, like Dreamers and Sleepers?  
Pag. 135. O my God, forgive me all my Omission of Prayer, all my Coldness, Deadness, Lukewarmness and Distractions in Prayer.  
Pag. 139. I am distracted in Prayer, I am soon weary, I come poorly off, my Foes are too hard for me— Why go I mourning all the Day long, when the Comforter, which should relieve my Soul, is gone from me?  
Pag. 145. It is a great Misery, as well as Sin, to be Lukewarms in Prayer— I Tremble to have my Lukewarm Prayers abhorred by God, and spewed out of his Mouth, and cast in my Face, like Dung.— If I get to Heaven, it must be by this Trade of begging.  
Pag. 143. This Priest Cheyney tells us, If he be idle in Prayer, he shall have but a ragged tattered Soul: Mark, he saith, I shall not be able to cover or conceal my Wickedness from the World.  
R. H. querieth, Whether this be not a Hypocrite indeed; who, by Distracted Prayers, thinks to hid his Wickedness from the World? Hear him further:  
Pag. 47. O loitering Souls! Unprofitable and unfruitful Servants all of us to our Heavenly Master! Let us be ashamed of our Do, and mend our Prayers, lest God spew them out of his Mouth.  
Pag. 131. Hadst thou, O my Soul, but a right Sense of God, thou couldst not but be fervent in Prayer! Thou prayest, but how? Exceeding coldly.  
R. H. The Priest grants, he hath not a right Sense of God, and that he prays exceeding coldly; yet in page 141. he saith, But the Lord is with me, and shall preserve me unto his heavenly Kingdom. But mark Reader, what follows in the same page: But yet my Soul is much sadded, and cast down, when I consider what Strive and Fightings there is in my Prayer, against itself; one part in me would be more Holy, and another part contradicteth it, and would be as I am, and have leave to be Unholy; one side is for God and Heaven, and the other side favoureth Earth, and is all for the Flesh, and grudgeth every painful Sigh for Heaven: O how is my Soul tossed between these two Contenders! And I am compelled to pray Hypocritically, and Dissemble with God, and utter Untruths unto him that searcheth the Hearts, and delighteth not but in upright Lips.  
But this is not all (though enough to confound this Skirmisher) Yet he shuts up himself in Unbelief. Hear him: But either it must be so in part, or there will be no Praying in this World.  
R. H. querieth, Must there either be Hypocritical Praying, Dissembling with God, and uttering Untruths to him that searcheth the Hearts, or not Praying in this World? God forbidden: Let this Lying, Dissembling Hypocrite's Mouth be stopped; the Spirit of God inditeth better Matter; it teacheth all the Sons of God, who are led by it, to pray with it, and with Understanding, (not rude or distracted, like Priest Cheyney) but to offer to God, what God hath prepared; for he prepares the Morning and the Evening Sacrifice, which as sweet Incense is accepted of him: He hears his own Spirit, and another spirit he will not hear. Hear what he saith to their Congregations:  
Call to Prayer, p. 30. O how little of Prayer is there in our Congregations? Indeed there is Praying in many Congregations, but it is rather a Mocking of God, most Vile Hypocrisy; so often as the public Prayers are read and repeated by the Minister and People, so often the Name of God is taken in vain exceedingly, by many Hypocritical Ministers and People. And yet the Priest saith of himself, p. 142. I am the most Rude and Unskilful of all thy Ministers.   

I shall now touch his Confusion, and so discover his Blasphemy.  
Call to Prayer, p. 16. Prayer is a Holy and Reverend Communion of sinful Dust and Ashes, with the great and glorious God.  
Pag. 108. He tells of a Quaker, that had so much of Christ's Spirit and Religion Outwardly in Him, as to pray.  
Pag. 52. I think there are but few Hypocrites that keep up a constant Course of Prayer; and yet I cannot say, but there may be some, and Many.  
Pag. 145. Tho' Christ be not present upon Earth, Corporally and Carnally, he is truly present by his Spirit, and he dwells in his Saints. This latter is for the Quakers.  
Pag. 66. The Priest saith, Behold we are lean, exceeding lean, like blasted Corn; there is Husk, but no Corn.  
Pag. 72. Thence it is that we are like raw Flesh, unsodden Christians, Milksops.  
Quakerism Subverted, p. 27, 28. The Priest saith, In every Man, since the Fall, there is something of God, and something of Satan; Flesh and Spirit, Light and Darkness. P. 34. he saith, This Light (which is something of God, by him placed in Opposition to Satan, Spirit in Opposition to Flesh) is guilty of all Sins of Omission and Commission, which the Soul is charged with, and guilty of; it hath a Hand in all Thought-Sins, Tongue-Sins, Life-Sins: This is the Language of this Blasphemer. Hear him further:  
Pag. 21. The worst of Men hath a Light within him; and so we say, That Jesus Christ is the true Light, which enlighteneth every Ma● that cometh into the World, John 1.9. P. 23. He calls this Light within, The Quakers Diana. Call to Prayer, p. 112. The Quakers Dagon. In Blasphemy of the true God and Christ: once more hear him:  
Quakerism Subverted; p. 33. The Light goes down with the Soul into Hell. p. 34. The Light within, in Hell, is turned into a Self-tormenting Light. What is this but to say, The Light of Christ tormenteth itself in Hell: Confusion and Blasphemy!  
But for all this, this Skirmishing Priest would not be called a Deceiver, Liar, Hypocrite; no more would his Generation, the Scribes and Pharisees of old: Yet he tells us himself, Call to Prayer, p. 113. I could bring many that could not endure such Ministers as I. No marvel, Skirmisher! Many see thee to be a Cloud without Water. But if this Priest means his own Generation, it is 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 Hypocrisy, styled them Hypocritical Ministers; yet of himself saith, I am the most Rude and Unskilful of all thy Ministers. Hath he not marked his own Nose? What constrained him to Pray Hypocritically, Dissemble with God, and Lie to the Almighty? Not the Truth, for there is no Lie 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 passed 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 john 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, Entitled, A Warning to Souls, etc.  
Wherein John Cheyney's Lies and Slanders are Detected, his Hypocrisy 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 Lies our Refuge, and under Falshood have we hid ourselves. Verse 17. The Hail shall sweep away the Refuge of Lies, and the Waters shall overflow 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 dwelled in Heaven.  

A HYPOCRITE Unvailed; AND A BLASPHEMER Made Manifest,. etc.  
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 passed, 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 Hypocrisy, p. 203, & 204. where he saith, Such as do use Notes in public, 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 Public 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 expressly 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 Liar 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 intent, but an Examination of J. C's false Relation, given concerning the said Dispute, is chief hereby intended, in order to detect his Lies, 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 entreat 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 easy 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 writ 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, Verse. ●. Examine yourselves, whether ye be in the Faith; prove yourselves: know you not your own selves, how that Jesus Christ is In You, except ye be Reprobates? John 17.23. I In Them, and th●● 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 signify, when it testified beforehand 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 than 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. One God and Father of all, who is above all, and through all, and In You all. Bat unto every one of us is given Grace, according to the Measure of the Gift of Christ, Ephes. 4.6, 7. Rom. 12.3. 2 Cor. 10.13. The Manifestation of the Spirit of God is given to every Man to profit withal, 1 Cor. 12.7. God hath given the Earnest of his Spirit unto us, In our Hearts, 2 Cor. 1.22. & 5.5. He that descended, is the same also that ascended up far above all Heavens, that he might fill all things, Ephes, 4.10.  
J. D. said, I deny that God hath given of his Spirit by Measure.  
I replied, Then thou deniest Scripture. To which J. D. answered not.  
Now I further add some Scriptures, that the Reader may take notice thereof, and see J. D's Folly: John 3.34. For God giveth not the Spirit by Measure unto him, (viz. Christ Jesus.) Col. 1.19. & 2.9. In him it pleased the Father all Fullness should dwell. But unto every one of us is given Grace, according to the Measure of the Gift of Christ. Ephes. 4.7. 2 Cor. 10.13. Hereby know we that we dwell In Him, and he In Us, because he hath given us of his Spirit. 1 John 4.13. And of his Fullness have we all received, John 1.16. [Mark] Of Christ's Fullness have we all received, of his Spirit he hath given us, and Grace according to the Measure of the Gift of Christ. Observe, We have received but Measurably of Christ's Fullness, of his Spirit, according to the good Pleasure of God, the Giver; some of us more, othersome less; yet of the same Fullness, of the same Spirit: And though given to us Measurably, it is the same with the Fullness, it is of the Spirit; and whether a larger or lesser Measure or Manifestation of the Fullness of the Spirit, be by one or another of us received, yet still it remains undivided from the Fullness, from the Spirit, which is invisible: Neither is the Measure, Manifestation, or Gift of the Spirit of God, the Fullness, dissected or parted from the Fullness, but is really of the Fullness; One in us all, proceeding from the Fullness; One through all, and over all, abiding in the Fullness, and so of the Godhead; which cannot be divided into Particles, nor cut into Shreds or Pieces; for, to assert that, were Blasphemy: Which Assertion our Adversaries have unjustly laboured to force upon us, being blinded through Envy, and altogether ignorant of the Glorious Mystery, Christian Man the Hope of Glory. But they have all come short, and we are clear from any such Assertion; and farther hold forth, That God is an Infinite Spirit, Omnipresent, an Immense God, Immensurate, yet Measureably doth he manifest himself unto us, and gives us to partake of the Divine Nature, 2 Pet. 1.4. And so we are in Christ, and Christ dwells in us, and walks in us, according to the Measure of his Gift, given us of his Spirit; and we daily grow up in Grace, from Stature to Stature, from one Degree of Holiness to another, a Habitation for God and Christ through the Spirit: And is not this according to the Scriptures? And is not J. D's Holly, as well as J. B's Ignorance, discovered? Let the Reader judge.  
Then spoke John Cheyney, and said, Every Man is so far enlightened with the Light and Spirit of Christ, as that he is left without excuse. This was J. C's grant: Which Light and Spirit the Quakers are led by and direct People to. This grant, or rather assertion, of J. C. overthrew J. B. and cleared the Quakers of his false Charge, as was noted to the People: It being according to the Doctrine the Quakers preach, That Christ, the true Light, lighteth every Man that cometh into the Wo●●●, John 1.9. What said J. C? Every Man is so far enlightened with the Light and Spirit of Christ, as that he is left without excuse. In this J. C. said what is true. But hath not J. C. by asserting every Man to be enlightened with the Light and Spirit of Christ, done more against J. B. (I suppose without his leave, for this was before he saith, He gave him leave to propound an Argument) than by the Argument he propounded, he was able to do for him? I leave the Reader to judge. Only adding, for his Information, That it is the Light and Spirit wherewith Christ lighteth every Man that cometh into the World, which the Quakers direct People to: This is evident by their Books and Doctrine. J. B. asserted this Light and Spirit to be the Spirit of Antichrist: J. C. affirmed it to be the Light and Spirit of Christ; saying, Every Man is so far enlightened with the Light and Spirit of Christ, as that he is left without Excuse. But J. B. in the closure of this Assertion of J. C's, excepted against Heathens being so enlightened. So these three Priests, all Episcopal Priests, differed in Principle amongst themselves. J. D. denied the Spirit to be given by Measure: J. C. asserted, every Man was enlightened with the Light and Spirit of Christ: And J. B. denied Heathens, who are Men, to be so enlightened. Again, J. D. denied the Light of Christ to be Saving; but J. C. and J. B. acknowledged the Light of Christ to be Saving. These Contradictions of the Priests were noted down, and so kept since the Dispute. And upon these Points at the Dispute I told them, They were like the Scribes, Pharisees and Saducees, who differed among themselves, yet joined together against Christ; and so they joined together against us, yet differed amongst themselves: Therefore said I, Go, and be Reconciled amongst yourselves; to which J. D. replied, Reflect not; I answered, What I said is true.  
The Reason which induced me to give this short, yet true Relation, is, To inform the Reader what Arguments J. C. saith, we were canvasing about the Light within; in which he saith, Many Quakers spoke beside R. H. and would make his Reader believe on the other side, none spoke but J. B. until J. B. gave him leave to speak; when as in the canvasing of this Argument there were J. B. J. D. and J. C. Besides what was spoken by the Standards by, on their part, as well as that there were some others besides R. H. who spoke on our part.  
To give a Relation of much of what was spoken either by one or other, or either sides, is not my purpose. But since John Cheyney, over the Heads of John Barber and John Davis, seems to assume a Glory of Conquest to himself, concerning that Dispute, and would be somebody; therefore he never mentions John Davis, and only makes mention of Mr. B. as he styles him, that he may shortly tell his Reader what he hath done; therefore I thought meet to hint a little of what each of the three aforementioned Priests, as well, J. C. as the other two, said; that the Reader may not only hear they spoke, but see something of what was spoken by every one of them (and I thought in most safe to publish what was noted down, and kept since the Dispute) in which I have been as short as I well could 〈◊〉 and that the Reader may also perceive the Dis-ingenuity of J. C. who would have his Reader to believe. That many Quakers spoke besides R. H. and yet on the other side none spoke but J. B. and that until J. B. gave him leave to manage an Argument, he was silent; which was utterly false.  
Now I shall examine J. C's Account of this Dispute, which is as followeth:  
That J. B. giving him leave to manage an Argument, for proof, That the Spirit by which the Quakers are acted, is not the Spirit of God; that 〈◊〉 upon J. B. to prove.  
Reply, John Cheyney hath clipped the Charge; the Charge was (and that which lay upon J. B. to prove) That the Light and Spirit the Quakers are led by, and direct People to, is the Spirit of Antichrist: This being the Charge, i● appears by John Cheyney's account, That John Barber had not proved his Charge but it lay upon him to prove. The wrong J. C. hath done us 〈◊〉 this● 〈◊〉 clipping the Charge. But to bring them 〈◊〉 near together. The Quakers are led by the same 〈◊〉 by which, they are acted; and to the same Spirit by which they are led they direct People. This then says J. C. as stating J. B's Charge, The Quakers are not acted by the Spirit of God; than not led by the Spirit of God, then direct not People to the Spirit of God; therefore that the Spirit the Quakers are acted by, led by, direct People to, is the Spirit of Antichrist: This than lay upon J. B. to prove, viz. his Charge; and having stated it upon J. B. at the latter end of the Dispute, and since laid it in writing before him, that his Charge was false; and in a few lines cleared the People called Quakers of it; I shall at present acquiesce in J. C's grant, that it lay upon J. B. to prove, and shall now examine what he hath done in proof thereof.  
J. C. tells his Reader, He propounded an Argument▪ That the Quakers deny the faithful Ministers of Jesus Christ, and his Holy Ordinances, and so we not acted by the Spirit of God.  
Answ. If propounding of an Argument were proof, that the Argument propounded were true, then J. C. hath done something, in telling his Reader, He propounded an Argument, to prove the Quakers are not acted by the Spirit of God. But if propounding of an Argument be not proof, as sure it is not, that the Argument propounded is true, then J. C. hath done nothing, as to proof, in telling his Reader, He propounded an Argument to prove the Quakers are not acted by the Spirit of God; so his Argument ends in nothing.  
But J. C. tells his Reader, He proved the Ministers, whom the Quakers do utterly condemn, and separate from, to be Christ's Faithful Ministers, by this Argument: They teach sound Doctrine, lead Godly Lives, are duly Called to the Ministry, have their Call and Commission from Christ; and he Seals and Confirms their Ministry with the Conversion of Souls. And if his Reader will but take his word for it, he says, He made evident all these Particulars, and took off all their Cavils and Exceptions: And yet further, if his word may but find credit with his Reader, In the judgement of all equal Hearers and Standers-by, the Quakers were clearly overthrown.  
Answ. If J. C's telling his Reader ●e proof, that those Ministers the Quakers separate from, are Christ's Faithful Ministers; or if his saying be made evident. All those particulars, which was his Argument, That they teach sound Doctrine, lead godly Lives, were duly called to the Ministry, had their Call and Commission from Christ; and that he seals their Ministry with the Conversion of Souls, were full proof, or any proof at all, against the Quakers; then, in the judgement of J. C. his Reader might acquiesce, That the Quakers were overthrown: But if J. C's telling his Reader, He proved; and saying, He made all those Particulars evident, not showing in the least wherein; be neither full proof, nor any proof at all, as sure it is not; then in the Eye of any Impartial Reader, the Quakers cannot be overthrown.  
This, Reader, is the substance of what J. C. hath done, to prove what lay upon J. B. to prove: First, He propounded an Argument. Secondly, he saith, He proved it. Thirdly, he saith, He made evident all those Particulars. But what wise Man will believe him? Lastly, he saith, The Quakers were overthrown, if thou canst credit him; but whether thou canst or no, this is all the proof thou must have; for he quickly tells thee, He will forbear to make farther mention of this Dispute.  
Well, what J. C. confessed lay upon John Barber to prove, lies still upon J. B. to prove, for all that J. C. hath either said or done; and not only upon J. B. but upon J. C. and; who, by thinking to ta●e the Thorn out of J. B's Hee● hath struck one full as deep in his own. His proprounded Argument signifies nothing, but to discover his Folly; his saying, He proved it, is a meet Say-so, and no more, for he proved no more than J. B. proved, and that was just nothing at all. With Conversion of Souls, of which J. C. boasts so much, it was not confirmed that Day, That J. C. was Victor, and the Quakers Overthrown, but on the contrary, Truth that Day gaining, and the Priests ●ing, and that none of the meanest or weakest of their Hearers, in the account of some of them, in whom God's Witness being reached that Day, since separated from them, and joined to the Quakers, through believing in the Light, wherein Fellowship with God is, and with the Brethren also. Therefore J. C. is a Ly● who says, The Quakers were overthrown. And although upon the fore recited Particulars, I was not principally engaged with J. C. but rather my Friend Alexander Laurence; the matter being taken from J. B. and me; yet I give Testimony 〈◊〉 my Testimony is true, having the Evidence of God's Spirit with me, That J. C. thereby to assume a Glory of a Conquest to himself, hath Lied wickedly, in saying, He proved his Argument; and that the Quakers were clearly overthrown: Therefore let his Iniquity stop his Mouth, and shame come over him, and let his Lies perish, that Truth may stand over his Head, and take place with all Impartial Readers.  
Since J. C. hath at least charged us to be revolted from the true Ministers, and I may also say, At the most, but charged us; for he hath proved no such thing: I might write pretty largely, to manifest, That neither he, nor any of his Brethren the Priests, from whom we have turned away, are faithful Ministers of Jesus Christ, neither are truly called to the Ministry, nor have Commission from Christ. But because it is only the Examination of this Account concerning that Dispute at Croton, I here intent, and finding not Tract of his, further to prove, that he and his Brethren are faithful Ministers of Christ, duly Called and Commissionated by Christ, but his bare Word, which is of little esteem with many; and it is nothing, though it be so; for I know not how that Man, who plays the Hypocrite, and Dissembles with God, and utters Untruth to the Searcher of Hearts, should have esteem with good Men; for if he will lie to God, he will lie to Men; and what Credit shall be given to his Word?  
And because several Brethren, whose Books are extant in the World, in which these things are thoroughly treated of, have fully proved these things, which may be seen by such as read them; I say, many have written, and coplous and plentiful are the Books, in which sufficient proof of these things may be seen, by any who reads them with a single Eye; yet I refer the Reader, who is desirous to be informed, to a Book entitled, The Priests and Professors Principles; and also to William Gibson's Book, entitled, The Life of God, which is the Light and Salvation of men, exalted; which is an Answer to six of John Cheney's Books, in which, whoever reads, if simple-hearted, may be rightly informed; and in pag. 10. of the said W. G's Book, may read J. C's. own Testimony concerning his Church, which agrees not with his forecited Boast, of their Ministry and Doctrine, but contradicts himself.  
So I shall leave the Dispute at Croton, that I may examine J. C's Relation of the Dispute at Arley; in which I expect to find him the same J. C. to boast of Victory, though he fled the Stage; which if so it prove, it will something resemble the running Bird, which, when got home, crows aloud upon his own Dunghill.  
J. C. in p. 1. of his Warning to Souls, saith, For sundry Reasons he is purposed to make a brief Relation of his Dispute with the Quakers at Arley.  
Reply, In this the Man is well nigh as good as his word; for of that whole confused Treatise, which contains twenty five pages, I think there is not above four pages, if collected, of what was spoken at that Dispute; and of those four pages, so far as I perceive, not thrice four lines of what J. C. says I spoke; and of those lines; I think not six lines of what I spoke; which Lines, had they been left out, then had J. C. according to his word, made a brief Relation of his Dispute.  
For his Relation made, together with his whole Treatise, I find not the recital of a word spoken by any Quaker in that Dispute but R. H. So that if the thing intended was a Relation of a Dispute with the Quakers, herein J. C. hath come short; for Roger Haydock is not Quakers: but if it was, as I rather think (though missed in the making) intended to be a Relation of his Dispute, to tell his Reader what he said, and what he did, and what a Conquest he made, and how the Quakers were overthrown (though indeed it was quite otherwise) much like his Account of the  Dispute at Croton, in which there is not one word of what any Quaker said; then J. C. hath on that hand overreached; especially in telling his Reader, that R. H. spoke what he spoke not; nay, what he ever abhorred to think, viz. That God did no where command us to walk according to the Scripture, pag. 21. of his Warning, etc. To which at present, I say, It is a Lie, and a wicked Slander; and concerning it, I shall say something more hereafter.  
This is one Character of his Relation, and no question, but if he have that Impudence, as to make R. H. speak as he would have him, he will have Confidence enough to speak what he pleases for himself in composing his Relation, in order to persuade his Reader, R. H. was confuted and silenced, and the Quakers were overthrown.  
But if his Reader be a Wise Man, he will not judge of things before the time: Lies are said to be light, and often spread far, and False Reports often get the start, and go before; and sometimes that side hath cried, Victory, which hath run away; Fools have believed them; but Wise Men have waited to know the Truth, who got the Day; and to such, the first Report to be false (and the Folly of them that believe it) was made manifest in due time.  
But to come to J. C's Relation, in order to examine it, so soon as I can reach thereunto, it is my purpose; but by the way, John Cheyney mentions a Paper, which I came to him with, the day after the Dispute at Croton, which, he saith, was written to prevent a Brother of a Godly Acquaintance, who was inclining to Quakerism; in which Paper he saith, He had charged their Religion to be Antichristian and Damnable.  
Reply, This Paper J. C. mentions, was showed me by a Friend several Days before the Dispute at Croton (or that I knew to have a Dispute with J. B.) who, for the sake of the Young Man, then lately Convinced, desired me to write something in answer to it. I perused it, and found the Charges very wicked; but there was no Name subscribed to it; so I gave it to the Friend again, looking upon it to be no other than a Reproachful Libel. The Friend told me, He believed J. C. writ it, and was very urgent upon the Young Man's account to have it answered: Whereupon I said, Let some Friend show it to J. C. and if he own it, and will subscribe his Name to it, something than may be done. So the Friend took it with him.  
After the Dispute at Croton, I went for Lancashire, and in Warrington met providentially with some Friends, who were about to go to J. C. with the Paper; they desired me to go along with them, at whose request I took the Paper, and went with them, shown it to J. C. who read it over, afterwards owned that he writ it, but would not subscribe it, neither give it me again, but alleged, the Paper was neither Ours, nor His, but God's; and Providence having ordered it to his Hand again, he would keep it: I told him, Whereas he had wronged us, if he would acknowledge it, we would pass it by: He desired, after some debate about the Paper which he had in his hand, to read it over again; he read it, that the standers by did hear it; afterward he said to one of his Friends, who stood by him, He thought there was nothing in it but what might be stood by; his Friend assented to what he said: I told J. C. It was very unlike a Minister of Christ, to give forth a Paper as a Minister, and afterward desire to read it over, to see whether he could stand by it or not; he ought to have considered that, before he gave it forth: Yet still he refused to subscribe, until some of our Friends would first draw him a Copy of it: If he would have subscribed it, after the second perufal of it, I promised he should have a Copy of it, before 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 Laurence (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, etc.  
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 replied; and several Letters passed 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 replied, 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 Lie, as I shall make appear: All Lies 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, alleging, 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 persuade the People, it was Evasion in me, to keep from the Charge: Whereupon I replied, 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 denied, at the first, that he challenged the Dispute, yet in his Relation, p. 3. he saith, He provoked me to a public 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 gins 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 chief 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 biased in judgement, can do no less than conclude, That one of the first things J. C. insisted upon, was a Lie, viz. That R. H. challenged the Dispute.  
That J. C. is a Liar, his Mouth and Pen both bespeak him so to be. (Reader, the words, Lie and Liar, thou mayest bear, being plain English words, and used in Scripture) For he hath spoken and written as many Lies 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 Lies 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 entitled, is an Answer to J. Cheyney's six Books and comprehends a great part of his seventh Book, entitled, A Warning to Souls, etc. 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 Hypocrisy, and other Books, already answered by W. G. I shall briefly 〈◊〉 through them, recommending 〈…〉 to the Reader for further Inform● And though in the three forementioned Books, many of his Lies and Contradictions be published; yet in this Treatise also shall I add some more of his to the number thereof.  
J. C. again, before he comes to give his Relation, in the third Page, saith, If R. H. could have been quiet, and let him alone, he had not said or done any thing after the said-Dispare at Croton ended.  
Reply, By this J. C. would persuade his Reader, that R. H. and the Quakers have lost by meddling 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 meddling 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 boasts 〈…〉 and hardened in Error, drowned in 〈◊〉 ●●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 Fo●, or a Man distracted, after he had left the Stage, being sufficiently proved, before he went, a Liar and Deceiver, be so edacious, 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 gins; nor yet he that runs away, and cries, Victory, when he is gone; but rather he, who having 〈…〉 Encounter, and defeated his 〈◊〉 ●nds his Ground when his Ad●● 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 Liar: 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 ●…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 denied 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 Liar; 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 nothing 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, Glorify 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 ●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, dwelled 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 Liar against the scriptures, a Liar against the Son 〈…〉 and a Liar 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 expressly, 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 examined J. C's Relation. In this particular, the substance whereof is, The Quakers do hold Man's Soul to be God; and that they had nothing they could object, but only that Fox doth not expressly say, The Soul is God.  
As to the first, the Impartial Reader may plainly see, it is a false Accusation: And as to the second, It is a Lie; which Lie doth stand deservedly upon J. C. who either was so buste pondering upon 〈◊〉 Notes, and gathering up his Papers, 〈…〉 he minded not what was said, or 〈…〉 not that any more was spoken but what 〈◊〉 relates; a thing scarce possible in a Dr●●utant, if he was not distracted; or else it is wilful Ignorance, and desperate Wickedness, in him to say, Having nothing else that they could object, &c▪ But he that is so impudent, as not only to play the Hypocrite, and Dissemble with God, and utter Untruths unto him, but publish it to the World, as in his Book, Call to Pra●, p. 141. I may not question but such a Man hath impudence enough to Lie against the Quakers, and publish his Lies to the World. But God will judge the Lying Tongue.  
Friendly Reader, As for John Cheyney's Cavil against G. F. concerning the Soul, it is already lately and sound Answered by William Gibson, in his Book, entitled, The Life of God, which is the Light and Salvation of Men, exalted; which Answer, take as followeth, for thy further satisfaction: It is judged meet to give thee the Advantage of seeing it here, because, when this Book comes to thy hand, it may be thou may'st not have the opportunity of seeing his.  

Concerning the Soul of Man.  
JOhn Cheyney, thou quarrelest at G. Fox's words, where he saith something concerning the Soul in his Book, entitled, Great Mystery; thou, and some others of thy quarrelling Brethren, would insinuate, as tho' he did hold or affirm, That the Soul is God; but who reads his Treatise in the said Book upon that subject, without Prejudice, in the Fear and Love of God, such may see that he distinguisheth plainly between Christ, God, and the Soul of Man, see Great Mystery, p. 91. where G. F. hath these words, viz. The Soul being in the Death, in Transgression, so Man's spirit there is not sanctified— And the Soul is in Death— Again, in the same Page, after he hath uttered many words in answer to the Priest, about the Soul, he hath these words, viz. So the living of the Soul, and the Spirit sanctified, that diligent harkening is come to, where the Counsel of God is stood in, his Voice heard, his Hand felt, that the Soul is come up in that which comes from him, from God; that is Living and Immortal, and gives a Creature its feeling and sensibleness through things, and so the Covenant of God comes to be received, wherein the Soul lives— In the same Page he hath these words, viz. Now where the Light is hated, that of God within transgressed, that doth pertain to the righteous Law of God, and answers it; (there) the spirit of Man is not sanctified, and Man's understanding darkened; the Higher Power is denied, the Soul comes into Death, transgressing of the Law is known; the Witness buried, which should guide the Mind, whereby the Soul should live in the diligent Harkening; thereby comes Man to be defiled, and his Spirit, and Body, and Mind, whereby he glorifies Not God in his Body, and Soul, and Spirit.— Again, in the same Page, thus: And every one that cometh into the World having a Light from Christ, the Second Adam, the Bishop of their Souls, Christ, the Power of God— Again, in the same Page, thus: So every Man that cometh in the World, having a Light from Christ Jesus, the Way out of the Fall, the Second Adam— Receiving the Light, they receive their Redemption and Sanctification, whereby their Spirits, Bodies and Souls are sanctified.  
J. C. Here G. F. speaks of the Soul of Man in several States and Conditions; first, in Death and Transgression. It is very certain that G. F. doth not believe, That God ever was or can be, in Transgression. And therefore it is certain, that when he speaks of the Soul's being in Transgression, that therefore he doth not mean or intent, that God's Essence or Being, in any measure, is in Transgression, or ever can be to.  
Again, He speaks of the Living of the Soul, and the Spirit Sanctified; and saith, That a ligent Harkening is come to, where the Counsel of God is stood in, his Voice heard, his Hand●felt; that the Soul comes up into, where the Soul lives. Note, J. C. here he speaks of the Souls Living, and of its Harkening. It is evident here, That G. F. doth, not mean, ●nd, or believe, that God should hearken unto himself or that by not harkening to himself, that he should come into Transgression and Death, or that, by harkening he should be Redeemed or Sanctified, for G. F.— 〈◊〉, that God is unchangeably 〈…〉 ●●hout any Variation or Mutabilit●▪  
〈…〉, G. F. speaks of receiving God's Counsel, and standing in it, by which the Soul comes to live, Now it is certain, that G. F. believes not, that God could possibly, go on act against his own Counsel, and so come into Transgression and Death; but it is 〈◊〉, that G. F. believes, that when God's Counsel is not stood in by Many who was made a Living Soul, that then he 〈◊〉 into Transgression, and his Soul comes into Death and this was fulfilled in the first Adam (who was made a Living Soul) by his going out of the Counsel of God, he became a Transgressor, and his Soul was brought into Death thereby: But as the Apostle saith, The Second Adam has made Spirit; which Second Adam is Christ, the Promised Seed, which bruiseth the Held of him that first led Man out of the Counsel of God, whereby his Soul was brought into Death, who believes in Him, who lighteth every one that cometh into the World, he raiseth the Soul out of Death, being the Captain of its Salvation, and the Bishop of it.  
Again, Soul being taken, for Life, as sometimes it is: God is the Life of Lives, or great Original Soul of Souls; being that One Infinite Being, by which all other Being's in the beginning of the Creation were brought forth; and by whose Word, Life and Power they e●ift, and are upheld. And G. F. speaking in answer to the Priests about the Soul, saith, God breathed into Man the Breath of Life, and He became a living Soul; for that which came out from God, was the cause that Man became alive, A Living Soul. Upon the  words in Genesis, G. F. p. 68 querieth of the Priest thus, And is not this of God? And God, who bath all Souls in his Hand; here, and in this latter sense it doth appear, that G. F. takes that word Soul for Life, or that Breath by which Man lived, or was made a living Soul; and the Breath of Life by which Man lived, or became a living Soul, Is of God, thus G. F. and the Quakers believe; and also that this Breath of Life cannot Transgress, or be in Transgression, though the Motions of it in the Soul may be quenched, and it grieved; for so it is when Man hearkens unto, and taketh 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 intent, as his own words do import, being taken in their own proper and gennine sense.  
It appears in G. F's Controversy 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 Liar, 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 Unjustly 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, entitled, 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 enlighteneth 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 itself. 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 proved at the Dispute.  
Reply, Was ever any pretended Gospel-Minister more void of shame, than is this J. C. to publish such Lies 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 Lies are broached, with People, to believe what he says is true; especially against R. H. by him styled a Sect-Master: R. H. expects to far 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 footsteps of that Generation: J. C. might have remembered, the Truth was by his forefather's (in whose steps he is, resisting the Holy Ghost (Holy Spirit) as they did) called a Sect; and no doubt but the Apostles were accounted Sect-Masters by J. C.'s Predecessors, as well as R. H. is stilled a Sect-Master by him; for the Truth's sake (which prospers and prevails) R. H. can bear it; and J. C. hath discovered Himself, and manifested his Folly: But perhaps he thinks, whatever he says or writes, whether Slander, Lie 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, Lies and Scoffing. Sure I may say, a lying spirit hath entered him, and acts him (and it is against that spirit my controversy 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 Liar, 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 myself, 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, than he confessed, It was the Baptists Book, and impudently asserted the Quotation was right, and that they had truly stated our Friend's Assertion. But his dis-ingenuity thereby appeared, 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  Charge, which, in order to prove, he asserted, That the Quakers made the Scriptures useless, and utterly void; alleging, 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 testify 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 giveth 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, etc. 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 Prophet's Rule, who spoke 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 Footsteps; for One is the Way for the Righteous in all Ages, Christ, the Way, the Truth, and the Life, John 14.6. No Man comes to the Father but by him. In the same Way, and by the same Rule, viz. the Spirit, in and by which they walked, who had not the Scriptures, walked they who gave forth the Scriptures; not only before they gave forth the Scriptures, but afterwards, in the same Way, and by the same Rule have they walked, do, and shall they walk, who have come, do, or shall come to live the Life the Scriptures declare of; and not one of these, who lives the Life the Scriptures testify of, make the Scriptures void, as J. C. falsely suggesteth; who thereby hath manifested his Ignorance, both of the Scriptures, and of the Power of God; being one of those unlearned, who wrists 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; wherever 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; wherever, saith he, there is Saving Faith, there is Historical; and the Rule is one and the same (Is it not as broad as long?) wherever 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 Lie? 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 grossly 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 Lie, 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 than one: So all along though J. C. deny them to be two, he concludes them to be two Faiths, and woefully contradicts himself; and instead of throwing down the whole Body of Quakerism, is sadly confounded: Historical Faith is one thing; the Drunkard, Liar, Whoremonger, Deceiver, may have it; or he that hath made shipwreck 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  Book, entitled, 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 Hypocrisy, thou chargest the People called Quakers, That they esteem their Books and Writings to be of Equal Authority with the Scriptures or Bible.  
Answ. We truly and dearly own the Scriptures, or Book called the Bible; but the words contained in that Book are not all of equal Authority one with another. See thy own Testimony concerning 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 spoke unto Man, saying, Thou shalt love the Lord thy God with all thine Heart, and thy Neighbour as thyself; Were and Are of greater Authority, than those words which, as History or Relation, declare of the Wars and Battles 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, etc. 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 Say, 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 Oil 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, etc. 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 Falsehood? Let the Reader judge.  
J. C. further saith, R. H. in the Dispute denied 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, etc.  
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, etc. 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, etc. 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 stigmatised, as some Blasphemer. But this way of skirmishing will never hurt R. H. nor slain his Reputation amongst good Men. R. H. acknowledged, and doth acknowledge, All Scripture given by Inspiration of God, to be profitable, etc. 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, etc. 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, etc. This sense the Original Text will bear, without any wrong to the Truth, or the Apostle who spoke it forth: To this the Apostle Peter alludes, 2 Pet. 1.20, 21. No Prophecy of the Scripture is of any private Interpretation; (Mark) for the Prophecy came not in old time by the will of Man, but holy Men of God spoke as they were moved by the Holy Ghost. The Apostle here speaks of the Prophecies 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 Penmen, who were inspired to write them.  
Reply, This altars the state of the Controversy 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, etc. 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 Penman 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 Penmen 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, etc. Gen. 42.29. & 45.9, to 28. Judges 16.17, 18. 2 Sam. 1.5, to 17. & 18.10, etc. 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, etc.  
Reply, In this I may truly say, John Cheyney hath far exceeded, not only the bounds of Truth, but Honesty, in forging Lies, 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 Lies, 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 somewhere; 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 ourselves; 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, etc. 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 Prophecy, 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 Unction of the Holy One, the Anointing within, which teacheth all things, 1 John 2.27. To the Spirit, thereby to mortify 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. 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 Belies 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 Lie, like the rest; and he that published it is a Liar; 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, etc. I grant, it being the second of the seven Charges (in his forecited 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 Turncoats from the true Faith. This is his Argument.  
Reply, That we are Apostates, and Turncoats from the true Faith, is a Charge as false as the other, which he intended this to have been an Argument to prove; and this hath been J. C's accustomed way, in essaying to prove his Charges against the Quakers, viz. One false Charge by another Charge, no more true than the former. The true Faith is the Gift of God, this we are not turned from; it is delivered unto us, as it was delivered unto the Saints; it was their Victory, and is our Victory, even our Faith; our Faith stands in God's Power, we live by it; The Just shall live by Faith, Hab. 2.4. This is the true Faith, by which the Just lives; we are turned from such as have not the One Faith, Ephes. 4.5. For all Men have not Faith, 2 Thess. 3.2. And from such who having in some things the Form of Godliness, but deny the Power thereof, according as the Apostle exhorted some in his day, 2 Tim. 3.5. And we are justified by the Lord in so doing. So that J. C's Argument is a false wicked Charge; we are not turned from the true Faith, but from such as have it not.  
But J. C. says, He did with sober compassionate Zeal, and a warm affected Heart, make Challenge to R. H. to give any one Reason for their Apostasy.  
Reply, Sober Compassionate Zeal, etc. 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 Apostasy: I answer, No wise Man can expect that I should give any one Reason for our Apostasy, who are not Apostatised, 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 persuaded, 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 gainsaid and answered (therefore J. C. is a Liar, who said, It could not be answered or gainsaid) 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, etc. 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 owned 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  Hearers could do no less than conclude, he wanted a Reply thereunto.  
And his Charge that Quakers are Belie Gods and Flesh-servers, is a false impudent Charge; no further either at the Dispute, or by his Relation of the Dispute, proved, than to say, They are so: Or, that the Quakers are what they are not, in order to prove them so; which is no proof at all; yet so would he prove one false Charge by another. The Quakers were cleared from it at the Dispute, and before and since the Quakers were and are clear of it, and J. C. the Liar, who falsely accused, belied and slandered them; and our Religion was maintained against all his false Charges, for the clearing whereof I did appear by Disputation; and the Lord blessed my Undertaking, to him alone be the Praise. And for the Truth's sake, and right Information of the simple-hearted, I do appear again in the Examination of J. C's Relation of the Dispute, and shall leave the event to the Lord.  
Further, J. C. saith, pag. 19 Solomon Eccles, an audacious Quaker, a day or two after the Dispute, sent me a bold Challenge, by Authority from God, to Fast with him five Days and five Nights, without Meat, Drink, and Sleep, etc. But the Quakers have no other Way to evade my Arguments, being rationally and unanswerably proved, to be such as Paul describes, Rom. 16.17. making their Belly their God; devised this Shift for a cover of their Nakedness and Hypocrisy.— If People will venture their Souls with such Cheats and Impostures, let them.  
Reply, That Solomon Eccles did Challenge J. C. (who had charged the Quakers with making their Belly their God, and asserted, that their Belly was their God) to Fast with him five Days and five Nights, not to Eat, not to Drink, nor to Sleep, till the five Days and Nights were faithfully performed before the Lord, for a Trial of J. C's Faith, viz. Whether his Faith was in God and Christ, yea or nay; and whether J. C's God, whose work he had done in charging the Quakers to be Belly-gods, etc. or the Quakers God, was the true God; and whether of them was a Member of the true Church: I having seen a Copy of a Paper of Solomon Eccles to this effect, do believe it is true; and I am persuaded that S. E. did not give forth this Challenge as a vain Scribe, but as one having Authority; and that the God of Heaven (if J. C. had accepted of the Challenge, and come upon Trial with him) would have strengthened him to have performed it faithfully before the Lord, to the manifesting of J. C. to be a Liar, his Charge against the Quakers to be utterly false, and the Quakers God to be the true God; that as by Disputation God appeared with us, to clear us from this, and the rest of J. C's wicked Charges against us, and manifest J. C. to be a Liar, etc. so by the Trial of J. C's Belly, God would have appeared on our side, for to have made J. C. further manifest to be a Liar, etc. And if J. C. refused to trust his God with his Belly, this is not a true Character that his Faith is in the True God and Christ; and if his Faith be not in the true God and Christ, he is no Member of the true Church.  
But J. C. in refusing to Fast with S. E. for the Trial of his Faith, and of his God, hath come behind the Prophets of Baal, who embraced the Offer that Elijah the Prophet of the Lord made, and came upon the Trial of their God, 1 Kings 18.21, etc.  
But if J. C. did believe that S. E. had not Authority from God concerning that matter, Why then did not he prove S. E. and manifest him upon Trial? That sure was too hard a Way for J. C. to go, because his Crutch, viz. his Notes, would have done him little service in that Exercise: And may I not conclude that J. C's Faith failed him in that way of Trial?  
But yet J. C. would lay all at the Quakers Door, as that they devised this for a Cover of their Nakedness and Hypocrisy, having (as he saith) not other way to evade his Arguments, being rationally and unanswerably proved to be such as Paul describes, making their Belly their God. To which I say, J. C's Disingenuity doth much appear in this matter: Truth needs no devised Shifts for a Cover; it can appear with open Face: The Quakers (as I said before) were cleared from this wicked Charge, and J. C's Nakedness was laid open, and his Hypocrisy made manifest at the Dispute, as hereafter I shall make appear. But is not this a devised Shift of J. C's, to Cover his Nakedness and Hypocrisy withal, who was proved a Liar and Deceiver at the Dispute? Yet would he persuade his Reader, That because a Quaker challenged to Fast with him (for the Trial of his Faith, and of his God, that it might appear by Fasting, etc.) (as well as that it had been made manifest by Words, viz. by Disputation, that the Quakers did not make their Belly their God, but were clear of J. C's wicked Charge, and he made manifest, etc.) therefore against the Quakers it was rationally and unanswerably proved at the Dispute (saith J. C.) that they make their Belly their God. If J. C. hath devised this for a Cover for himself, it is too narrow; for there are some Hundreds not called Quakers, who were at the Dispute, who notwithstanding this Covering, will see his Nakedness. But no doubt J. C. would have all to believe, that the Quakers were unanswerably proved to be such as make their Belly their God; which is both a gross Lie, and wicked Slander; yet out of his Study, J. C. hath thus sounded and published it to the World. But what will that Man stick to say, who links his Heart with Satan? For in pag. 158. of his Sermons of Hypocrisy, J. C. saith, It is much easier to Confute a Quaker, than to Confute Satan and My own Heart. Hath not J. C. linked his own Heart with Satan? Sure such who have Eyes to see with, may see him, if wilfully they do not shut their Eyes rather than they will see him; and such as do see him, and yet will follow such a Hypocrite (I shall forbear to call him Cheat and Impostor, how deserving soever he may be thereof, though he hath called us Cheats and Impostors very undeservedly) and venture their Souls with him, and believe his Lies, Slanders, and Impious Charges, against the People called Quakers, rather than the Truth; I shall not say as J. C. doth, Let them: But earnestly desire that they may Return, Repent and Live, and also walk in the Light; which if they do, Peace will be upon them: But if they do not, I having put Pen to Paper rightly to inform them (tho' their Sin be upon their own Heads) I shall be clear.  
I have hitherto examined what J. C. hath related concerning the Proof of his Charges against the Quakers, and signified how many of the seven Charges, in his recited Paper of Charge, he assayed to prove, which were only two; the other five he makes no mention of in his Relation, neither at that time would he assay the Proof thereof, though he had promised to prove every one of them: But he vainly supposing my Charge against him, viz. That he was a Liar and a Deceiver, could not be proved, he was very urgent with me to prove my Charge against him, and vehemently called out for proof thereof, and would not assay further to prove the remaining part of his Charges, before I had proved my Charge: I hearing this, the Zeal of the Lord being upon me, it was in my Heart forthwith to prove my Charge against him; which I did to the full, as in the further Examination of the remaining part of his Relation, I shall clearly manifest.  
J. C. in pag. 16 saith, All that ever he had to say was from a Passage or two in my Book of Quakerism Subverted, and a few words in my Book of Prayer, pag. 141.  
Reply, This is a notorious Lie, and he that publisheth it is a notorious Liar; for before I had produced either of his Books, we had discoursed some Hours, and gone through what I have already examined of the Dispute; in which no Man of Candour can possibly judge, but that I spoke something in Defence of the Truth, the Quakers and their Religion, in order to clear them, and prove J. C. a Lyar. J. C. himself, in Contradiction to himself, in his Relation, confesseth I said something, and something of what I said he hath written, which gives himself the Lie; and likewise something that he saith I said, which I am sure I never spoke, as I have cleared before; all which was before his Books were brought forth: And yet he is not ashamed to say, All that ever I had to say, was from some Passages in his Books. Sure if a Catalogue of this Man's Lies and Slanders were taken, I am satisfied from my own Observation of his Books and Papers, they would fill up some Sheets of Paper, for many Pages in his Pamphlets are stuffed with them.  
I know J. C. was much concerned, whilst I was speaking, in looking up his Notes, and receiving Papers from the Hands of some one or other of his Abettors; and it was observed by many, that he took little notice of what I said, or replied little directly to it, but disputed by his Notes; and when his Notes were gone through, he had done: Yet sure, if he heeded not, he could do no less than hear that I spoke something before his Books were produced, though not in favour to his Cause; therefore I have ground to believe, that what he heard and took notice of, he hath wilfully omitted to relate. But to the Passages in his Books.  
J. C. relates, That in his Book, Quakerism subverted, he saith, If the Light within be altogether blameless, the Quakers are in the right. And elsewhere in the same Book, There is something of God in every Man, and something of Satan and the Flesh: But (saith he) if by something of God, he thinks I mean a Measure or Part of God's Essence or Being, I renounce any such Exposition as Blasphemy.  
Reply, 'Tis right J. C. saith in pag. 31. of his Book, entitled, Quakerism subverted, If this be true, that the Light within by the Quakers owned, promoted and asserted to be the Life of God (and by J. C. no where confuted) which is the Light of Men, John 1.4. with which every Man is enlightened (as J. C. hath asserted, pag. 21. of the same Book) be utterly blameless, the Quakers are in the right, and all that he hath written against them falls to the Ground, and he will confess himself utterly defeated, and to have lost the Day. And in p. 27, 28. of the same Book, he saith, In every Man there is something of God, something of Satan, Flesh and Spirit, Light and Darkness. Mark, Reader, J. C. hath not confuted our Assertion, That the Life of God is the Light of Men, etc. but hath affirmed, That the Light within is the Light wherewith Jesus Christ, the true Light, enlighteneth every Man that cometh into the World, pag. 21. as aforesaid; which Light (within) he saith is something of God, Spirit, Light.  
Now God is a Spirit, John 4.24. God is Light, 1 John 1.5. Observe, he doth not say, something of God's, or that may be called his; but something of God, Light, Spirit; which something of God, being Light and Spirit, must it not needs be something of God's Essence or Being, whose Essence or Being is Light, Life and Spirit? For it cannot be the entire Fullness that is in every Man; and therefore must it not needs be something of the Fullness, a Manifestation of the Spirit, according to the Scripture? 1 Cor. 12.7. Col. 2.9. For in him dwelleth all the Fullness of the Godhead Bodily. John 1.16. Of his Fullness have we all received, and Grace for Grace.  
But though J. C. hath asserted something in every Man, yet before he will grant it to be any thing of God's Essence or Being, fearing the Consequence (to wit) his Overthrow, and that he should be utterly defeated, and lose the day, he will deny God to be Omnipresent, and count it Blasphemy to assert that there is any thing of God's Essence or Being in Man. But if this were Blasphemy to assert, than were J. C. guilty: For (that he may appear the same contradictory J. C.) though in pag. 16, and 17. he counts it Blasphemy to affirm that there is any thing of God's Essence or Being in Man; yet in pag. 4. of the same Book, viz. A Warning to Souls, he affirms, That God's Essence and Essential Presence is every where; and I am sure in Man, for he is somewhere; therefore God's Essence is in Man, according to J. C's Assertion; and if so, whether measurably, or in Fullness, viz. something of the Essence of God, or the whole Fullness of God, whom the Heaven of Heavens cannot contain, let the Reader judge. But I deny it to be Blasphemy to say, That something of God's Essence is in Man; and affirm it to be Blasphemy to deny any thing of God's Essence to be in Man (of which J. C. is guilty, and yet affirms God's Essence and Essential Presence to be every where, which is flat Contradiction to himself) for God is an infinite Spirit, whose Presence fills Heaven and Earth, who is exempted from no place, but is present every where, therefore in Man, his holy Spirit in Man, his Essence or Being in Man, his Light and Life in Man, which is holy and blameless for ever, according to Scriptures, 1 Cor. 3.16. Mat. 10.20. James 1.13. and never consented to Sin; therefore all that J. C. hath writ against it (viz. the Life of God, which is the Light of Men, John 1.4. and the Quakers the Friends of it) by his own grant falls to the Ground, and he is utterly defeated (and so was at the Dispute in handling this Point) and (as he words it) lost the Day: Yet he is not ashamed, in his Relation, to tell his Reader, I had nothing to say against any of his Arguments there: He is the same J. C. a Liar, and one that makes Lies his Refuge, and under Falsehood would hid himself; but the Hail will sweep away the Refuge of Lies, and the Waters will cover the Hiding Place, Isa. 28.15, 17.  
J. C. saith, in page 17. As to my words in my Prayer Book, thence he would conclude me a Hypocrite out of my own Mouth.  
Reply, It is true, I did conclude, and also prove J. C. at the Dispute, a Hypocrite out of his own Mouth: I shall lay down his words, as spoken by him, and published to the World, in his Book of Prayer, pag. 141. I am compelled to Pray Hypocritically, and Dissemble with God, and utter Untruths to him that searcheth the Hearts, and delighteth not but in upright Lips. These are J. C's words, word by word: Upon which I thus argue, He that saith he prays Hypocritically, Dissembles with God, and utters Untruths to the Searcher of Hearts, confesses himself a Hypocrite, a Deceiver, and a Lyar. But J. C. saith, He Prays Hypocritically, Dissembles with God, and utters Untruths to the Searcher of Hearts; therefore John Cheyney confesses himself a Hypocrite, a Deceiver, and a Liar; and was so proved out of his own Mouth.  
My Charge against him, That he was a Liar and a Deceiver, was by me at the Dispute, proved to the full; and stands over his Head to this day. And it seems J. C. at the last hath cried Peccavi. It is much for so hot a Skirmisher to retract any thing he hath spoken, and especially to publish his Recantation to the World; he tells his Reader, If those words were out of his Book, they should not so be in; judging it an Incommodious Expression, which he should have avoided; and wisheth, It had not been said. Yet he queries, What if these Words, and the Book, had not been writ?  
Reply, Taking it for granted, that by these words, and his Book, he is proved a Hypocrite, a Deceiver, and a Liar; yet I say, before this Book was written, he was a Hypocrite, a Deceiver, and a Liar; and so I could have proved him, if this Book had never been written. But J. C. sure concludes, because I took this way, I had no other; but that is false. Yet taking this way for proof of my Charge, I may truly say, I needed no other; sufficient Proof being made.  
What fuller and clearer Proof, that a Man is an Hypocrite, to the satisfaction of an Auditory, can be made, than his own Confession? Though we may not believe a Man to be every thing that he says he is, or every thing that he says of himself, to be true; yet sure when a Man saith, He is what he is, and says of himself what is true, we have just ground to believe him.  
J. C. saith, He Prayeth Hypocritically, Dissembles with God, and utters Untruths to the Searcher of Hearts. And in page 45. of the same Book, There is much detestable Hypocrisy committed by us, in our solemn Prayers to God, both in secret, in private, and in public. He saith in page 130. I am distracted in Prayer; I am soon weary; I come poorly off; my Foes are too hard for me— Why go I mourning all the day long, when the Comforter, which should relieve my Soul, is gone from me? Also, in page 145. I Tremble to have my Lukewarm Prayers abhorred by God, and spewed out of his Mouth, and cast in my Face as Dung. And several more such like Confessions to his Hypocrisy, which in his Book of Prayer may be seen; which, for brevity sake, I pass by.  
Now, I do believe, that what J. C. hath confessed and said of himself is true, That he Prays Hypocritically, Dissembles with God, and Lieth to the Almighty; that there is detestable Hypocrisy (the Character of an Hypocrite) committed by him in his Prayers to God; that he is Distracted in Prayer; that the Comforter, which would relieve his Soul, is gone from him; and that he may tremble to have his Lukewarm Prayers abhorred by God, and cast in his Face like Dung: And why any impartial Man should believe to the contrary, I see no Reason. It is a Maxim in Law, grounded upon Reason, That a Man's Evidence may be believed against himself, though not for himself. Neither doth J. C. himself retract any thing he hath said of his detestable Hypocrisy, Distraction, and Lukewarmness in Prayer; which are signs and tokens of an Hypocrite; nor of the Comforter being gone from his Soul, which is a deplorable State; yet this seems not so much to be his Trouble, as that he hath not so worded the matter; but that every one, who believes what he hath said of himself to be true, must conclude him a Hypocrite, a Deceiver, and a Liar, out of his own Mouth: And though he be all this, and hath both confessed and published it to the World, yet he would not be so accounted.  
Further, J. C. after his Recantation, saith, If R. H. and his Friends, would but read that Book with the same Spirit that it was writ, this had not needed.  
Reply, R. H. doth not believe that Book was writ by the Inspiration of God; for then there had been no need of a Recantation. But J. C. wisheth, That some Words had been left out, and some Expressions in his Book had not been said: Doth he not therefore Repent they were written? And R. H. desires not to read either that Book, or any other, with that confused lying spirit, which acted him that writ that Book; but with the Spirit of God, which tries and judges all false spirits. The Lies, Contradictions, Slanders, Confusions and Blasphemy, that is broached in that Book, is proof sufficient, that it was not written by the Inspiration of God; but that a lying blaspheming spirit hath entered and acted him that writ it; and the Spirit of God in and through R. H. and his Friends, judges the Book, and that spirit by which it was writ. But would not J. C. if he could, persuade R. H. and his Friends, to believe, That Book was written by Inspiration, and that he was Inspired by God to write it? if this be the thing he aims at, he hath evidently manifested his Folly, who hath denied the infinite Spirit of God to be in Man; and yet would he have us to read his Book with the same Spirit by which it was writ: Doth he not mean the Spirit of God? If not, then would he not have R. H. and his Friends, read his Book with another Spirit than the Spirit of God? And so might they be blind and deluded like himself; and call Good, Evil; and Evil, Good; put Light for Darkness, and Darkness for Light: But if at this he aimed, he is like to come off with Shame. For R. H. and his Friends, can join to no other Spirit but the Spirit of God, which searcheth all things, even the deep things of God; by which spirit they judge him, and that wicked spirit that acts him, and the works of both.  
J. C. in pag. 18. concludes, There is no Prayer made, but there is Contradiction between the Heart and the Tongue— he queries, Dost thou perceive none? If not, thou art a graceless, proud, unhumbled Soul, and altogether a Stranger to God, and to right Prayer; if yea, then there is something of Hypocrisy 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 Hypocrisy; and that not to be right Prayer, which hath not something of Hypocrisy in it; or that there is no Prayer made wherein the Heart and Tongue perfectly go together? This is in order to justify 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 Hypocrisy in them; in this J. C. and R. H both agree: But that Right Prayer is not without Hypocrisy, and that he is a Stranger to God and right Prayer, who Prays without Hypocrisy; 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 Hypocrisy; 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 Hypocrisy: For God moveth not by his Spirit to Hypocrisy, neither is there Hypocrisy 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 Hypocrisy 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 Hypocrisy.  
And since the Spirit of God cammands and moves to Prayer, engaging both Man's Heart and Tongue therein; it therefore follows, that through the special Help of God's Spirit, the Heart and Tongue of Man do perfectly go together ●n right Prayer; otherwise the Prayer cannot be said to be right, neither acceptable unto God.  
But such as would pray without God's Spirit, and would have others not to wait for the Motion of it (like J. C. who tho' in his Book of Prayer he hath largely confessed to the Spirit of God in Prayer, and affirmed, That nothing can be done without the special help of God's Spirit in Prayer; for the Spirit of God commands and moves to Prayer: Yet in his Sermons of Hypocrisy, pag. 218. he saith, Do not tarry; till the Spirit moves you to Prayer; but when you have Time and Place convenient, provoke yourselves unto. Prayer) no doubt but such have Hypocrisy 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. styles 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, etc. 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 thyself, and give judgement; in his Sermons of Hypocrisy, 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, Leu. 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 not Praying in this World? God forbidden. 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 Hypocrisy; 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 Hypocrisy, 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, etc. 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 Hypocrisy 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, etc. 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 testify, when he had got it, he said to some of his 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 Coachman; 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 Liar, 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 turned 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 threatened to knock him down, if he would not hold his Peace, etc. 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 advantageous to many simple-hearted People in those parts; who since have turned their Backs on the Priests, and inclined 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 Lies and Slanders against the People of God, called Quakers, out of his Book, in which he hath given his Relation of the Dispute; which Lies 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 Lie, and wicked Slander.  
In the same page, That they make void the Fifth Commandment.  
In the same page, That they Abolish the Scriptures.  
In page 22. That they do utterly Subvert the Rule of Duty, by which Christian Husbands and Wives are to walk, &c  
In the same page, That they quite Subvert all the Rules of Duty between Ministers and People, etc.  
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, etc.  
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 fetched 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 Lies, and wicked Slanders, whereof the Quakers, and their Religion, are clear. And that no Lie 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 showed and told by it; and whatsoever thing is reproved, it showeth 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 showeth 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, etc. 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 Governors, 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 Judgement to God alone, who disposeth of Kingdoms and Thrones, Government and Kings, at his pleasure; and to Pray to God, to persuade the Hearts of Kings to fear him, to be Encouragers of Piety and Godliness, but to Discourage all Wickedness, and to Honour Christ, the Lord, the true Light over all, (who purgeth the Conscience from dead Works, and fills it with the Mystery of the living Faith) that over Conscience Christ may only Rule and Govern, whose Right it is; that in so doing their Government may be blessed, to their Comfort, and the Benefit of the People, and the Honour and Glory of God, who is King of Kings, and Lord of Lords, the Almighty God, blessed over all for ever, and for evermore.  
So then the Quakers ever were, and are clear from teaching Rebellion or Treason against the King or his Government: 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 belies 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 Go established.  
The Light and Spirit of Christ, wherein the Quakers walk, by which they are taught and led, leads and teaches them to fulfil the fifth Commandment, by giving Honour to Parents in the Lord, and obeying them in all things that is wellpleasing to the Lord, in which they feel the Promise of God, Eternal Life; and so they make not void the fifth Commandment, as J. C. wickedly saith.  
Neither doth the Light and Spirit of Christ, wherein the Quakers walk, by which they are taught and led, teach them to abolish the Scriptures, nor subvert the Rule of Duty between Masters 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 threatening 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.  
Husband's 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 Heixes together of the Grace of Life, 1 Pet. 3.7.  
Parents therein walking, will not provoke their Children to Wrath, but bring them up in the Nurture and Admonition of the Lord.  
Children therein walking, will obey their Parents in all things that is wellpleasing to the Lord.  
Ministers therein walking, every one as they have received the Gift from God, 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 patiented 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 itself 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 strengthened 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 fetched from the Ocean, is part of it, as J. C. falsely accuseth them; but the Light leads and teaches Quakers to say, The Light in every Man, wherewith Christ hath enlightened 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 Godhead cannot be divided, but remains indivisible over all, through all, and in you all, as saith the Apostle. And that every Man is enlightened with the Light of Christ; and that the Light of Christ in every Man is perfect, not liable to mutation or alteration: And although every Man be lighted with the Light of Christ, which is perfect, yet every Man loves not the Light, neither believes in the Light; and because every Man hath not Faith in the Light, every Man cannot please God; for, without Faith it is impossible to please God; and every unbelieving Man, who loveth his evil Deeds, hateth the Light, because it manifesteth his evil Deeds; and he that hateth the Light, can neither speak nor write by the Inspiration of God; and he that speaketh or writeth, and not by the Inspiration of God, can neither speak forth, nor write better, or so well, as the Prophets and Apostles of God and Christ, who gave forth the Scripture of Truth, as they were moved by the Holy Ghost. So then every Man cannot make so good, much less a better Bible than that which we already have. This the Quakers affirm; and so J. C's Slanders and Lies are turned upon his own Head, and he noted for a gross Lyar.  
The Light and Spirit of God and Christ, wherein the Quakers walk, and by which they are taught and led, leads and teaches them to practise that Doctrine maintained by them, and to do unto all Men, as they would all Men should do unto them; and to love God and Christ, who is Light, with a sincere Heart fully, and to love their Neighbours as themselves; and one by one, and every one of them called Quakers [who steadfastly walk in the Light and Spirit of God and Christ] do practice that Doctrine maintained by them, and show it forth in Life and Conversation, as well as Word; and yet are clear (and in the Light ever shall be clear) of J. C's wicked Slander, viz. That if the Quakers should practise their own Doctrine, they would pass all that ever have been before them in Wickedness. And in the Light (which hath manifested, and yet will further manifest J. C. and all such lurking Hypocrites) the Quakers shall shine forth in Doctrine and Practice, to the Praise and Glory of God, who is in them, and over Heaven and Earth, blessed for ever.  
Again, J. C. in pag. 14. saith, Supernatural Verities and Mysteries are punctually set down in the Scripture, and no where else; and that there is nothing within us, or without us, that doth or can make known to us such Supernatural Verities without the Scriptures, and what is derived from them.  
Reply, To say, That supernatural Verities and Mysteries are punctually set down in Scripture, and no where else, is contrary to the Scriptures; for God hath put his Law in his People's Inward Parts, and writ it in their Hearts, according to his Promise, Jer 31.33. Supernatural Verities are written upon the Table of Man's Heart, 2 Cor. 3.3. And the Mystery of Faith is held in a pure Conscience, 1 Tim. 3.9. And whatsoever is to be known of God, is manifest in Man, Rom. 1.19. So was before the Scriptures were written, and after part of the Scriptures were written, yet unknown, Rom. 2.14, 15. For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, which shows the Work of the Law written in their Hearts. Now the Gentiles, who had not the Law, doing the things contashed in the Law, doth hold forth and prove, that they knew something of God manifest in them; and plainly show forth the Works of the Law written in their Hearts. And so then it is clear, that supernatural Verities are punctually set down elsewhere than in the Scriptures, and that the Mystery of Faith is held in a pure Conscience. But J. C. affirms, without any limitation, That supernatural Verities and Mysteries are punctually set down in the Scriptures [and no where else] and this is false Doctrine: And yet J. C. hath in another place contradicted it, and given himself the Lie; for in pag. 8. of his Skirmish, he speaks of Precepts contained in Nature; and else where in his Books, of the Law of God being writ in men's Hearts (which is somewhere else besides the Scriptures.) But Contradictions, Lies and false Doctrine, are so frequent in his Books, and the strength and substance of them answered and laid open in several Books lately printed, in answer to seven of his confused, self-contradictory and Blasphemous Pamphlets; this cuts my Work the shorter to the said Answers: I refer the Reader for further satisfaction, to one entitled, The Life of God, which is the Light and Salvation of Men, Exalted; another, Skirmisher defeared; and shall yet further reply to the remaining part of this Position, which is as followeth.  
J. C. saith, There is nothing within or without us, that doth or can make known to us such Supernatural Verities without the Scriptures, and what is derived from them.  
Reply, That the Scriptures (much less any thing derived from them) are God (who is Omnipresent and Omnipotent, which the Scriptures are not) I deny; For God is a Spirit, an Infinite Substance, an independent Being, whose Being is of himself, who was God Omnipresent before the Scriptures were written, and is God Omnipotent, who without the Scriptures, can do of himself whatsoever he pleases; and who shall say unto him, What dost thou? Now God being a Spirit, Omnipresent (present every where) Omnipotent, he can make known supernatural Verities without the Scriptures, and what is derived from them. But J. C. hath affirmed the contrary in his Position. Whereupon I thus argue:  
He that affirms, That there is nothing within, or without us, that doth, or can make known to us such Supernatural Verities without the Scriptures, and what is derived from them, denies God, who is Omnipresent, to be Omnipotent, and is a Blasphemer:  
But J. C. hath affirmed, That there is nothing within, or without us, that doth, or can make known to us such Supernatural Verities without the Scriptures, and what is derived from them.  
Therefore J. C. denies God, who is Omnipresent, to be Omnipotent, and is a Blasphemer.  
J. C. saith, p. 24. Because I have some Portion of the Genuine and Catholic Spirit of Holiness, I am mortally Hated by them; and yet I am as ill, or more, if more can be, Hated of many of mine own way, who agree with me in Opinion.  
Reply, Hypocrites formerly had high Conceits of themselves, Luke 18. verse 9 to 13. of whose Generation this J. C. both by Disputation and Writing, hath been, and is manifested to be one; and his Fruits plainly show of what spirit he is: For in his Prayer-Book, in pag. 139, 141, 143, 145. he saith, I Tremble to have my Lukewarm Prayers abhorred by God, etc.— Alas! My Hands are feeble in Prayer; often do I compel myself unto it— I am Distracted in it; I am soon weary; I come poorly off— I am compelled to pray Hypocritically, and Dissemble with God, and utter Untruths unto him— I shall not be able to cover or conceal my Wickedness from the World; if I get to Heaven, it must be by this Trade of Begging. Here observe, Dissembling with God, and uttering Untruths unto him, praying Hypocritically, Lukewarm 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, etc. is a wicked spirit, which, together with J. C's Wickedness, viz. his Lies, Slanders, Hpocrisie, Confusion, Blasphemy, etc. The Fruits thereof, the Light (which shineth in Man) hath shined in and through the Quakers, the Children of Light, plentifully to discover and ●lay them open to the Readers view; which wicked Spirit, together with its Fruits, the Quakers are Enemies to, and perfected lie 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 Lie 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 Judgement 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 women's 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 Condescension 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 Breathe to the God of my Life have run through 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 Pre-eminence, 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 Traveled, 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 showed; 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 fullness 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 breathe, 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 breathe 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 intent 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 intent to leave this City, and pass to Gravesend, where we purpose to take Shipping for Holland, having a Concern upon us to visit the Low-Countries, etc.  
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 gins 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 Breathe 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 Dog 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 Lie; and in the Lasciviousness and Lie, 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 Transforming; 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 Lie, the Liar 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 Lie, from God to the Devil, from Christ to Belial; and through the falling away is the Lie, 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' 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 Watchmen in Israel, amongst the Circumcision; and as Saviour's 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 Uncircumcision 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 bend to save its Life, there is in them an averseness to the cutting off of the foreskin 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 one's 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 foreskins of the Hearts of Abraham's , of his Children, who are of the  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 Leprosy upon them that have been Circumcised, drawing a foreskin 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 steadfast 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 Judgement 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 easy 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 Die. 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 glorify 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 traveled; 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 increase 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 Offspring, 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 Steeplehouse 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 Proceed; 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 Oats, 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 Diocese 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, straight 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, Proceed, 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 Proceed 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, etc. 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, Bailiffs, Constables, Sub-constables, but more especially, To the Constables of Coppul.   

Roger Haydock and Heskin Fell is Letter to the Judge, concerning their Sufferings.  
Friend,  
LEt not the plainness of our Style, 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 persuasion 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 ma●iti● 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, etc. Be pleased therefore to consider, that the damage we have sustained in being hindered in the prosecution of our Appeal to York, from the unjust proceed 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 enclosed, 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, etc. I Answer, It is several Years since I could Swear at all; Swearing being expressly 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 Lie, 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 myself 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 paralleled?) I having no Corn of my own, nor any liable within his Precincts: And also of the Injustice done me by the Illegal proceed 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 desire 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 virtue of a certain Information, Certificate or Complaint, from the Right Worshipful John Wainwright, Doctor of Law, Vicar General, and Official Principal, to the Right Reverend Father in God, John, Lord Bishop of Chester, to Christopher Bannestree and Henry Houghton, Esqs and other his Majesty's Justices of the Peace, of the said County, directed; wherein it was declared, That one Roger Haydock of Coppal, in the County aforesaid, had contemned and disobeyed the Process of the Ecclesiastical Court, by not appearing at Days and Times, appointed him to answer Ralph Briddock, Clerk, Doctor of Divinity, of a certain Cause of Tithes, depending in the said Court.  
The said Christopher Bannestre and Henry Houghton, by Warrant under their Hands and Seals, did Apprehend or Take, or cause to be Apprehended and Taken, the Body of the said Roger Haydock, and committed the same to Prison, viz. to the common Goal of Lancaster, there to remain, until he had given sufficient Surety for his due Obedience of the Process, Proceed, Decrees and Sentences of the Ecclesiastical Court, according to a certain Act of Parliament in that behalf made and provided.  
And, whereas, afterwards the said Roger Haydock appealed to the said Consistory Court at York, from the said Decree, of Certifying him, the said Roger Haydock, to his Majesty's Justices of Peace aforesaid; and complained of the Injustice, Nullity and Invalidity of the said Decree; and alleged he was never cited, nor any lawful Certificate thereof made: By virtue of which Appeal, and the Admission of the same, the Force and Effect of the said Decree was suspended, to the Intent the said Roger Haydock might be free from all Constraint, and have free Liberty and Power to Prosecute his Appeal.  
The said Consistory Court at York did will and require the Justice's aforesaid, to set at Liberty the Body of the said Roger Haydock, during the dependence of the said Cause, in the said Court, which was done accordingly.  
And, whereas, afterwards the Court rightly proceeding in the said Cause of Appeal, decreed the said Roger Haydock to be cited, personally to appear in the said Court, at a certain time and place assigned him, to take and undergo his personal Oath, commonly called, Juramentum de malitio Committando, in the said Cause, and issued a Citation under the Seal of the said Court, in that behalf; by virtue whereof, he was cited; and for his Contempt and Contumacy in not appearing in the said Court, at the time and place assigned him; according to the Tenor of the said Citation, was by the said Court propounded Contumacious; and for his Contumacy in not appearing, nor presenting the said Appeal by such ways and means as the Law in that behalf provides, the said party appealed, was desired to be dismissed from the said Appeal; and the said Roger Haydock was desired to be certified to his Majesty's Justices of the Peace aforesaid, as by the Acts and Records of the Consistory Court aforesaid; and the said. Warrant and discharge, in that behalf made, reference being thereto had, more fully and at large it appears: All which the Consistory Court of York doth Certify, Inform and Signify unto us, and do require our Aid and Assistance to order and reform him, the said Roger Haydock, for his Contempt and Contumacy aforesaid, according to the Tenor and Effect of the  Act of Parliament, made in the 27th Year of the Reign of King Henry the 8th, of famous Memory, containing an order for payment of Tithes: We therefore in Obedience to the said Significavit, and Pursuance to the said Act of Parliament, do straight Charge and Command you, That you, or some of you, do forthwith upon receipt hereof, take the Body of him, the said Roger Haydock; and him convey, or cause to be conveyed to his Majesty's common Goal at Lancaster, there to remain without Bail or Mainprize; until he shall find sufficient Surety, to be bound by Recognizance, to the Use of our Sovereign Lord the King, to give due Obedience to the Process, Proceed, Decrees and Sentences of the Consistory Court of York, made against him as aforesaid; fail not herein at your Perils.  
Given under our Hands and Seals, the 8th day of May, Anno Reg. Dom. Car. Secund. Anglia, etc. xxvii. Annoque Dom. 1675. Roger Bradshave, Nicholas Penington. To all Mayors, Bailiffs, Constables, sub-Constables, and to all other his Majesty's Sworn Officers; but more especially to the Constables of Coppal, and every of Them, These.   

Roger Haydock, Heskin Fell and Alice Haydock 's Letter to the Bishop of Chester.  
Unto thee (who subscribes thy Name Ralph Chester) there is a few Words upon our Minds, to impart, which are as followeth.  
Friend,  
BY thy Letter to the Jailor, and also by an Information from thee, to the Judge at the last Assizes, in order to Confine me, with some other of my Friends, to the common Goal here at Lancaster:  
We, whose names are hereunto subscribed, do understand that we are Prisoners at thy Suit, having so been for the space of twenty Months, and upwards; for the accomplishing whereof, thou sayest it hath cost thee 30 l. Now, Friend, in a plain Style, for I may not give thee any flattering Titles (not having so learned of Christ) but in words of Truth and Soberness unto thee, who art called a Bishop; it is with me to write, and that upon good Ground, as also having sufficient Reasons inducing me thereunto, Love to God, and love to thy Soul, and that my Conscience may be Clear, and that by way of Query; leaving it to thy serious Consideration, and to the Witness of God in thy Conscience, to give an Answer thereunto: Whether it was not an Unchristian Act of thee, to cause us to be cast into Prison, for no other cause, but that we (who own Christ Jesus to be come, who is our Priest, and the Bishop of our Souls, who oversees us, and takes care for us, and gives us freely, without Money, and without Price; and because we cannot destroy our Faith in him, nor lay waste our Testimony concerning his Coming, and the free Teachings of his Spirit) could not with a safe Conscience, and therefore refused, to pay thee Tithes; knowing of a Truth, that the Levitical Priesthood, to which Tithes were due, is changed; and that Christ Jesus, who is made a Priest, not after the Law of a carnal Commandment, but after the Power of an endless Life, A Priest for ever after the Order of Melchisedeck, hath disannulled the Commandment, as is clear from Hebrews 7? And whether thy writing to the Jailor, and incensing the Judge against us; not only to infringe our Liberty, but if possible, deprive us of Life also, be not very Unchristian? Whether did ever Christ give ye any such Command, that said, Freely ye have, received, freely give? Or, the Apostles show thee any such Example, who said, We Covet no Man's Silver, Gold, nor Apparel? Or, whether thou that hast taken upon thee the Office of a Bishop, which the Apostle Paul said, was a good Work, be in the Practice of those things which 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 threatening the Jailor, 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, show me such a Precedent 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 by't 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 thyself 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 by't 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 paralleled 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 Jailor 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 died, and bring the Gild 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 Judgement 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 Judgement 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 set us at Liberty, than to keep us Prisoners until Death (having contrary to the Law ensnared us) and bring the Gild 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 practise any such Law; show 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, con 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 Jailor to keep them Clofe? Now we desire thee to satisfy 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 satisfy 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 show 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 join 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 Sovereignty 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 conscientiously refusing to give Bond to appear at the Sessions, etc.) 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 nonpayment 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 nonpayment 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 Westmoreland, 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 straight, 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, entitled, The Skirmisher Confounded. And in 1677. another, entitled, 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 released, 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 passed 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 traveled 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 Midland of that Nation; and returned to Dublin the 13th of the 5th Month following, at which place he was taken extremely Sick, and lay four days; then recovered, and traveled into the North, and visited several Meetings there; but at Lisnegarvy was taken Sick, yet passed to Belfast and Knockfergus, where his Sickness increasing, 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 traveled 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 traveled, visiting the Meetings of Friends.  
And according to the good Order of Truth, practised in the Church, he took to Wife Elinor Lowe, the 6th of the 3d Month, 1682. and after stayed in Lancashire and Cheshire, till the latter end of that Month, and then traveled 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 passed 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 Derby, 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 Cornwall, 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 traveled 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, passed to Colchester, so to London; and after visiting the Meetings, passed along the Counties for the North, and came to Lancashire in the beginning of the Winter, where he passed the Winter over; and at the Spring following, visited the Meetings further North, and passed into Scotland by Douglass, Glasco, and to Edinburgh to a Yearly Meeting there; then to Rosse, Aberdeen, Kinmuck, and returned by Edinburgh; and after having visited the Churches in Scotland, returned to England; and by Newcastle, through Bishopric, Cleaveland, East part of Yorkshire, then to York, at the Yearly Meeting there. Thus having visited the Churches along, passed 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 traveled not much because thereof, save only to Meetings in the South part of Lancashire and Cheshire, till the 2●th of the 3d Month, 1688. at which time he traveled for London, to the Yearly Meeting, and returned to Lancashire, the latter end of the 4th Month following, and traveled to and again, visiting the Meetings, and about the Church's Affairs in the North, the Winter and Spring following, and till the beginning of the 6th Month, 1689. A violent Fever than 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 locked, and took his Corn; against whose do 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 traveled at times to visit Meetings, and about the Church's Affairs Northwards, that Summer and Winter following; and latter end of the 3d Month, 1691. he traveled 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 traveled visiting the Friends in the North, at which time he got a Surfeit and Quotidian Ague, which continued 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 Hid, 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 traveled 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 stayed but a while, for he traveled to and again in Lancashire and Cheshire, till the 11th Month, and then went to Lancaster Quarterly Meeting, so to Kendal at Quarterly Meeting, than 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 stayed 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 ●hipping the 26th of the 3d Month, ●anded in Holland the 29th, lying Windbound 36 Hours, came to Amsterdam at Yearly Meeting, than visited the Churches in Holland, Westfrizeland, Groningen, Embden, to Frederickstadt, Hambrough, and so along those Countries, visiting Friends to Amsterdam and Rotterdam; 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 traveled, and then for the North, where he traveled 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 Wives 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 joined 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 show 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 passed 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 traveled by Sea, and by Land, by Computation, Thirty Two Thousand Seven Hundred, Twenty Seven Miles; and ministered 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 Scholar, 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 worked 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 me, in private, our Mother blaming him because he so quickly let me alone and left me, said to her, ' 'tis Truth, I dare not say against it: Thus what had before worked in him whilst a Scholar, to wit, the Light and Life of God, worked 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 Welfare 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 yoked with the Yoke 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 Rubbish 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 entered 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 easy 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 Filled, 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, Traitors, etc. 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' 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, than 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 Brother's 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.   

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