The standing truth in which may be seen how every ones house is ordered and how their families are provided and what peace they have in their dwellings and whether they be Christians or infidels ... also a narrative of the some unjust and cruel dealings by William Pocklington of North Collington ... against William Smith of Besthorp ... / which are published in love to all people by William Smith.

The standing truth in which may be seen how every ones house is ordered and how their families are provided and what peace they have in their dwellings and whether they be Christians or infidels ... also a narrative of the some unjust and cruel dealings by William Pocklington of North Collington ... against William Smith of Besthorp ... / which are published in love to all people by William Smith.

Table of contents

Title page

TO THE READER.

THE Standing Truth, &c.

A Narrative of ſome unjuſt and cruel Dealings, &c.

Something touching the Ground of Tythes; by which it doth appear, that Tythes are not of right upon any account, in any place, or to any perſon at this day; neither can any Law be truly grounded from the Scriptures of Truth, either to give them, or to ſell them.

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THE Standing Truth: In which may be ſeen, how every ones Houſe is ordered, and how their Families are provided, and what Peace they have in their Dwellings, and whether they be Chriſtians or Infidels.

With ſome Directions to the Everlaſting Reſt.

ALSO, A NARRATIVE OF Some Unjuſt and Cruel Dealings, by William Pocklington of North Collington in the County of Nottingham, againſt William Smith of Beſthorp in the ſame County, concerning Tythes: And ſomething touching Tythes in the Ground.

With ſeveral Caſes ſtated concerning the Law, and concerning the practice in the Law; and how the innocent People of God (called Quakers) have and do ſuffer in ſome Caſes contrary to the Law, and in ſome Caſes through the Illegal Practice in the Law.

And the Liberty of all that ſuffer in Bonds for Tythes, juſtly claimed, and demanded, upon good and ſound Grounds from the Law. With many other Branches in Particular Caſes.

Which are Publiſhed in Love to all People,

By WILLIAM SMITH.

LONDON, Printed in the Year, 1663.

TO THE READER.

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READER,

IN the firſt part of this Book thou mayeſt behold the Univerſal Love of God, with the Work of his Power, and thou mayeſt alſo behold how man comes to be regenerated, and waſhed, by the Everlaſting Truth, and what the ſtate of man is in the Truth, and what the ſtate of man is out of the Truth; and thou mayeſt ſee how Life is attained through Death, and how Reſt and Peace in Chriſt Jeſus comes to be poſſeſſed. In the middle part thou mayeſt behold a Teſtimony unto the Truth, and Enmity and Deceit in oppoſition to the Truth. In the latter part thou mayeſt behold divers Caſes ſtated, by which thou mayeſt perceive ſomething of the Law, and the practice in it, and how deeply innocent people ſuffer for want of Right: And theſe things thou reading over, and diligently obſerving, it may overcome thee, to chuſe the better part; and in ſo doing, thou wilt be kept out of all crooked and perverſe wayes, and not run with thoſe that are wicked, nor joyn hands with cruel men. And as for the middle part of this Book coming to view, it is through a neceſſity upon me to do good, and that Warning may be taken by all who in ſuch caſes are concerned: for I do not publiſh that part, becauſe I would lay open the faults of any, neither to boaſt or glory over the weakneſs of any; for I have received the Love of God, and with that I can cover a multitude [Page] of Offences; though in the ſame Love a Neceſſity is upon me, to make ſuch Practices manifeſt, that whoſoever is found in them, may ſpeedily repent and turn from them; and that ſuch as are yet free from them, may be preſerved out of them, that ſo all may come to finde mercy with the Lord. And now let thy mind be to the Good in thy ſelf, and with the Light of Chriſt Jeſus reade this Book thorow, and learn of the meek Spirit of God, for in that there is no envie; ſo will it teach thee Truth, and lead thee into all Truth, where thou wilt feel the Everlaſting Springs, and the pure Streams of clenſing; and as thou waiteſt in the Spirit, thou wilt feel the Effects of it to be Love, and the Virtue of its nature, Gentleneſs and Peace; and if thou mindſt it, to obey it, thou mayeſt do well, in which my labour will be anſwered, who deſires the well-being of all men.

W. S.

THE Standing Truth, &c.

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LOve is of God, and by the Light of Chriſt Jeſus, the Love of God is ſhed abroad in the hearts of all that believe; for the Light is a manifeſtation that beameth forth from the Love, and in the Light the Love is tendered, it is an univerſal Principle, that in its own purity diſcovereth the world in mans heart; for the uiniverſality of its manifeſtation is not incloſed within the compaſs of any bounds, but unto all men it giveth light, and makes manifeſt with its light, what is preſent in every man; and in this manifeſtation the darkneſs cannot limit it, for it is manifeſt in the univerſal love of God, to give light to all that are in darkneſs, that all in it might believe, and come to everlaſting Life. Now here is the love of God firſt to man, which love being received, as in the Light it is manifeſted, then man comes to be drawn with the love of God, to love God again, and this is perfect love, with which love the ſinner is ſought, and for ſin reproved, wherein the Lord God doth make known his own compaſſion to a ſinner, and doth manifeſt, That he would not the death of a ſinner, but hath given his onely begotten Son, that whoſoever believeth in him ſhould not periſh but have everlaſting Life. And with this light of Chriſt Jeſus, is every man enlightened that cometh into the world, and by it, there is an univerſal manifeſtation of the love of God; and though the Lord God doth thus manifeſt his love unto man, and hath given to every man a meaſure of the Light of Chriſt, with which he is enlightened, and with which he ſees his ſin, yet man not obeying the Teſtimony of it, he abideth ſtill in darkneſs, and ſo he errs from the way of Truth and Life, [Page] and is a wanderer in deſart places, and takes up his abode in the dark corners of the earth, and there ſits eſtranged from God, and alienated from his Life, and there man ſuffers bondage and affliction in himſelf, his pain and his ſorrow is daily upon him, and his anguiſh and his grief is continually about him; for no man can have true peace in his own houſe untill he come to the Light of Chriſt, with which he is enlightened; and after he is turned unto the Light, and come into obedience, then he hath a war to make, and a great battel to fight, before he can come to feel his peace ſetled and ſealed; for with the Light, the body of ſin, and the body of death is diſcovered, and then m [...]n comes to ſee how many enemies doth compaſs him about, and how by them he is ſeparated from God, then he comes to ſee what he muſt war againſt, and what armour he muſt put on to ſtand in the battel, and what weapon he muſt take to make way thorow his enemies; and by believing in the Light and following the Light, he receives ſtrength againſt his foes, and having received the Light, he hath received the Love of God, and then he ſtands clad with the whole armour of God, and takes the ſword of God, with which he ſmiteth to the heart of his enemies, and wounds them to death, ſo ſees his enemies fall before him, and when they are fallen he caſts them out, and cleanſeth his houſe, and then Chriſt Jeſus takes the poſſeſſion, and he brings everlaſting peace in with him; and this is a wiſe man, whoſe eye looks to his own houſe, and takes care of his own family; ſuch a man loves peace at home, and delights to ſee his family in order, and he is a Chriſtian and not an Infidel; for all Infidels are unfaithful to the Light, and ſo neglect their own houſes, and take no care for their own family, and their houſe is out of order, and their family is not provided for, and there is no peace in that houſe; for, when man's eye opens into the world, he lets his enemies into his houſe, and they ſit and rejoyce over him; there the luſt of the Eye goeth forth, and the pride of Life exalteth and ruleth, and in that part, all envy, and malice, and evil-will is begotten and nouriſhed, and there the ſeed of the evil-doet hath his authority, and from his power proceeds all unrighteouſneſs, all the bad thoughts, words, and deeds; it is the very Womb of cruelty, and the Breaſt that [Page] nouriſheth the perſecuting Birth; and whileſt this is entertained, that peace of the houſe is diſturbed, and all the family is out of order, and ſuch a man is worſe than an Infidel, who takes not care of his own family, but lets in enemies and entertains them, and ſo harbours that which diſquieteth his family, and deſtroyes it; and then his own houſe being filled with enemies, and they ſitting in authority over him, he becomes actually diſpoſed by them, and in their nature he appears againſt others, and ſo envy, and malice, and evil-will, and cruelty, and perſecution is brought forth, and from the ſtrength of darkneſs within, it comes to be executed upon the innocent without, and this is the wicked ſtate, unto which there is no peace; but the righteous rejoyce in God, and in his Love their peace is ſealed: Now the Light being loved, the houſe comes to be cleanſed, and all the old rubbiſh of envy and malice purged out; for the Power comes to have an operation in all that believe, and by its working it kills the luſt of the eye, and cuts down the pride of Life, and ſlayes the perverſe Nature in every part, and roots out the man of Sin, and brings down the Throne of Antichriſt, and ſo the Seed of God riſeth, and the water of cleanſing is felt, and the little leaven is known, that worketh all into a new lump, ſo that the heart and mind becomes clean, and the inward parts are waſhed, and here Chriſt is known in his power, and his fan is felt to go in man, and the fire is felt that burns the chaffe, and for this end is Chriſt made manifeſt; and thus doth he come to man in the fall, his judgement is with him, yea it goes before him, to cut down the ſeed of the evil-doer: but they who abide the day of his coming, or who ſtand before him when he thus appeareth, who love his refining hand, and turn not their back upon him, or who abide the furnace, until the work be perfected by him. Oh his appearance is dreadful whilſt the wicked ſtandeth, but his mercy is ſweet when the wicked is removed. And thus to be regenerated, is a work beyond man's own reaſon, and thus to be renewed and changed is a ſtate not to be comprehended: and who comes to the putting off their old things, they are ready to receive new, and ſo paſſes from death to life in the tranſlation, and then they are born again of incorruptible Seed, in which [Page] Seed the Goſpel is known, and Goſpel-Peace poſſeſſed; and there is Chriſt in his power over all, he rules in the family, and all the houſe is in good order, and plentifully provided for; and he fills that houſe with his peace, and all the family have fulneſs of joy in his preſence; Here a man is in Chriſt, and is a Chriſtian, and then he is no more his own, but in the Life he is diſpoſed, and all his fruits appear for God; Love is become his Garment, and Meekneſs the Girdle of his Loins; and this is the Birth born of God, and to do his will it doth delight; to love enemies is its nature, and it can feed them when they hunger, and give them drink when they thriſt; it cannot revile when it is reviled, it cannot ſeek revenge when it is perſecuted, for it is born of Love, and in love is naturally diſpoſed; and this is the man that is after God, who is regenerated by the power of God, and is born of the Seed of God, which Seed is holy, pure, and perfect, which Seed is Chriſt, the Wiſdom and Righteouſneſs of God; and as he is in himſelf, ſo he is made the ſame to all that are born of him; then man with his virtues becomes cloathed, and is holy as he is holy, in which holineſſe God is ſeen, and in this pure holy life of Chriſt, the pure Religion is known, a Religion undefiled, (mark) Chriſt undefiled, the Religion undefiled, and that Religion that is not ſo, is none of his, for the pure Religion ſtandeth in him, and all his freſh ſprings open in it; the heavenly water of Life is felt, and known, and his Streames run and ceaſe not; the Lord God doth open his Fountain, the ſtrength of his love goes forth, the River cleanſeth the Valleys, and the ſweetneſs of its virtue is felt from ſea to ſea, the ſtrength of it is very great, and the banks with its fulneſs is ready to break; this Religion flouriſheth in the Life, and in the Life it ſtands firm for ever, and of its heavenly virtue there is no end. And here is the ſtanding Truth, in which Truth Chriſt is fed upon, and the meat that endures to everlaſting life is known; This is the Bread that comes down from heaven, which if a man eat he ſhall never die; and except man eat of this, he hath no Life in Chriſt; and in this all changable things have their end, he puts that part down, out of which the many Religions ariſe; and ſo they decay and wax old, but he endures the ſame for ever, and brings in a ſtanding Religion in his own [Page] nature, and in this Religion there is no ſtrife, nor envy, nor perſecution, (for that is Cain's mark) but love, and peace, and good will to all men, the love that overcomes Cain's nature, and races out his mark, and proclaims Peace on earth, and Good-will amongſt men: Here is Chriſt manifeſted in the Fathers Love, and he would not the death of a ſinner, this is his mind; and a ſinner is conttary to his pure Nature, in which there is no ſin. Then they have not the Mind of Chriſt that will Kill and Perſecute about Religion, and Oppreſs thoſe that are contrary minded; that is the work of Antichriſt where ever it is, and ſuch are not redeemed out of the World, but lives in it, and with that part ſlays the Lamb, and crucifies the holy One, and that is ſpiritual Sodom and Egypt, where the Juſt ſuffers; for man not being redeemed, hath a part ſtanding that doth not regard the Innocency, but rules over it, and there man is wiſe in his own eyes, and with that part he is lifted up, and under that part doth the Innocent ſuffer, and that is the part which defiles a man, and toſſes his mind with the waves of its ſea; for man can never come to true ſettlement, whilſt that part liveth in him, that would be wiſe in knowledge out of the Life; and whilſt man is there ſeeking to know, and to be ſatisfied with knowledge, that very part comes over him with a vail, and blinds his mind from that which he is ſeeking to know; and this part will wreſt things according to its own apprehenſion, and from its own apprehenſion will draw concluſions, and that doth thicken the vail upon man's heart, but never removes it; and man being thus ſcituate in his own Wiſdom and Reaſon, and with that part comprehending, he ſtands at the greateſt diſtance from that through which the things of God are revealed, and his mind is not ſimple to receive the ſimple Truth, but in the ſubtile wiſdom of the fleſh, and the reaſon in that part, he is ſtriving to comprehend; and here many ſeek but find not, ask but receive not, they are amiſs in themſelves, and would receive things into that part which God doth never anſwer; and many lye here unſatisfied, and many alſo that ſatisfie themſelves with that which they have comprehended, into which their belief is entered, though from God that part was never anſwered, and ſo they build their neſts on high, and in their wiſdom ſit puffed [Page] up, and there the fowls of the aire pleaſe themſelves with notions, with which the juſt are oppreſſed. Oh how many entertain their enemy in their houſe, how do they harbour him, and lodge him, and every way ſeek to pleaſe him, as the moſt worthy gueſt; but the beſt friend may ſtand and knock, and not a door open to let him in! Oh that people did but conſider their preſent ſtates, how is man filled with that which the enemy brings home, and how doth he receive it as the moſt lovely thing, if the old wiſdom doth but hunt, and the old reaſon bring it home, with what joy is that entertained, and how choicely is that treaſured up, and what pride and glory doth man take in ſuch riches, it needs not be anſwered in words, for he that with the Light of Chriſt will ſearch his own houſe, may find it to be ſo, and receive an anſwer from the Witneſs of God in his own Conſcience? and therefore it is high time for all people, of all ſorts and ſects, to awake, for time is ſwift, and being paſt, none can make it their own again. Oh ſearch with that of God in you, that which bears the burden of uncleanneſs, and of all your own righteousneſs. Oh down into the deeps, where you never yet have been, that you may come to clearneſs in the bottom, and learn the wonders of the Lord in that place; and if you love the Light, you may ſee your gueſts, and how with ſtrangers every room of your houſe is filled, and how the Son of Peace and Love is excluded and ſhut out, he is too low for your Wiſdom, and too mean for your Reaſon, and when he would come in by his Light, and beget your love unto him, your eye cannot behold any comlineſs in him, and ſo you exclude him as not worthy of acceptation; and he being thus rejected, that is holy, and meek, and juſt, and good, what can your houſes be filled withal but paſſion, and deceit, and envy, and malice, yea rottenneſs and hypocriſie is lodged in your rooms, and with ſuch gueſts your houſes are filled; and there is an unclean houſe, and an unclean heart and mind, which God's beeſom of judgement muſt paſs thorow, before the Son of Peace come into that houſe to govern: So in the univerſal Love of God, here is the Truth laid down, as it is in Jeſus, that all who ſeek after the Lord God, may be informed into the right way, and let them mind well, what here breefly followeth.

[Page] The Light comes from God, and ſhines in darkneſs, and with the Light darkneſs is diſcovered; for the Light is not of darkneſs, though it ſhines in darkneſs; but with its manifeſtation it ſheweth and reproveth darkneſs with its deeds, and that is the firſt Principle of the pure Religion, and the firſt Step into the way of Peace: for to obey the Light, is to obey Chriſt the Power of God; and through obedience, when the Light reproveth, the Power is felt to take away that which is reproved; and Judgement is executed upon that Nature which hath tranſgreſſed; for the Power being minded, it begets man into a ſelfdenial, and leads him in the daily croſs, to all that which it doth reprove in him; and then the Power crucifies that part down which hath diſquieted, and troubled man in himſelf, and through the Power, man comes to his Peace; for the way of the Croſs is the way of Peace, and the Croſs is the Power of God, and the Power ſtands in the way which leads unto Life; and ſelf muſt bow and be humbled unto it, and the Croſs muſt be daily taken up to that part which would ſave its Life, and there muſt not be a turning aſide to flie the Croſs; for that which draweth to do ſo, is darkneſs and not Light, and there is a part in man, that is very hardly brought to the Croſs; and if it be brought unto it, it is a very hard thing to keep it there; the Life is ſweet, and would ſave it ſelf, and ſo the darkneſs ſtandeth to wreſt aſide from the Croſs, and that which wreſteth from the Croſs, doth wreſt the Scriptures alſo, unto which it draws the mind, and raiſes up a defence for its Liberty: here darkneſs wreſteth, and then catcheth and enſhareth, and the old Wiſdom and Reaſon doth here betray the Innocency, and ſuch never come clearly thorow, though they may have ſeen ſome openings; for the Croſs being denied, and the judgement fled, man never comes to be changed, but abides in the old nature, and what he hath ſeen afar off, he gathers it into the old part, and with that unrighteous part, he holds the Truth; and that is the part which loveth not the Croſs; but to die is the greateſt gain: Who have ears to hear, let them hear. When a man can ſtand ſtill, and eye the Power, and the work of the Power in himſelf, then he ſees from whence his Salvation cometh; and then Chriſt is known in his Power, and received in his Power, and there is no reaſoning [Page] againſt him; which Power is the Croſs to every part of the old nature, and humbles it down to the death, and crucifies the world unto man, and man unto the world; and there he loſes his own Life, with all his Wealth, and all his old garments are ſtripped from him, and the willing and running ceaſeth in him; and all his own Wiſdom and Reaſon comes into ſilence; and there he lies before the Power a naked Child, and in that ſtate waits for an entrance into a new Life, which through the Croſs is attained; and there is the paſſing from Death to Life, and Chriſt Jeſus is then known, and Life in him, and ſo an innocent birth is born of the Seed of God, and man riſes in Chriſt, and becomes an heir of Life and bleſſing, and then he knowes the Kingdom and the Inheritance, and there he poſſeſſes the Peace and the Joy; and then the Seed manifeſts its perfect beauty, in its own perfect righteouſneſs, and perfect holineſs, and the glory of it ſpreads abroad; and this is a ſtate which can never be compaſſed, nor attained, but as in it ſelf it is revealed; for the ſtrongeſt Reaſon of man is below it, and the deepeſt of his Wiſdom cannot fatham it, nor compaſs it; neither is there any other way to poſſeſſe it, but through death to all that part which would compaſs it and comprehend it; therefore every man to become a fool, that he may be wiſe; and if People would but come to ſuch a ſtate, they might behold the ſon in his beauty, and the glory of his incomprehenſible Life and Wiſdom, which many are come to witneſs to his praiſe for evermore. And all that would be anſwered with Peace, muſt come to the ſimple ſtate; for the ſubtil ſearcher createth grief and trouble; and therefore every man and woman to deny themſelves, and receive Chriſt Jeſus, in the deſpiſed way of the Croſs, that he may baptize them into his death, and raiſe them again in his own Life, and then his Life, and Power, and Wiſdom ſpreads abroad, and his kingdom over all is ſet, and there is reſt from labour, and ſitting down in perfect peace: The Inheritance known in the Kingdom, the Poſſeſſion known in the Riches of it, then man knows his portion in God, who is the Fountain of everlaſting good. I thank the, O Father, Lord of Heaven and Earth, that thou haſt hid theſe things from the wiſe and prudent of the world, and huſt revealed them unto babes: even ſo Father, becauſe thy good pleaſure is ſuch.

A Narrative of ſome unjuſt and cruel Dealings, &c.

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I Having received the Truth of God, and coming to walk in obedience to it, and to live it, I came to be convinced by it, of the unlawfulneſs of many things, that in times paſt I had practiſed, and obſerved; and amongſt divers other things, I was convinced in my Conſcience of the unlawfulneſs of Tythes▪ and being ſo convinced, I duely conſidered them in the ground, becauſe I would not keep back any thing from another, that might be his right: And waiting in that which did convince me of the unlawfulneſs of them, it was manifeſted to my underſtanding, that the ground of them under the Goſpel, was wholly out of the truth; and beſides, if any man had a due in ſuch a part of my eſtate, as was under the Law, when ſuch a part was due to certain People, and for certain uſes, yet I found that the ſame uſe was not made of that part now, neither were they ſuch a People that now in divers places did receive them; for under the Law they were paid into the Storehouſe, and the Levites had one part, and the Fatherleſs, and the Stranger, and the Widows they were relieved with another part; ſo that the Store-houſe did ſupply the neceſſity of many, and there was not an Impropriator known in that day; to have his own private Barn to gather his Tythes into, and diſpoſe of them to his own private uſe. But beſides this great diſproportion, betwixt Tythes under the Law, and the uſe of them then, and Tythes at this day, and the uſe of them now; I alſo was convinced; that Chriſt Jeſus was come to be the end of the Law, and the end of that Prieſthood; and the Prieſthood being changed, there is of neceſſity a change of the Law; and that by Chriſt Jeſus, Life and Immortality was brought to light through the Goſpel; and that a free diſpenſation was now to be enjoyed, and lived in: And ſtill waiting to underſtand theſe things perfectly, I came to know my own freedom, by the power of Truth, in my own heart, and the Truth ſet me free from that ſtate where I had been in bondage, and ſo I was gathered by the Light of Chriſt Jeſus manifeſt in my Conſcience, [Page] into the love of God, where he opened his Fountain, and I taſted the freeneſs of his grace, and of his Mercy; and in this diſpenſation, the Son of God was revealed in me, and then I knew the Law, to be fulfilled by him, and all the Types and Figures, and Shadows, and variable Things to paſs away, and come to their end; then was my Underſtanding perfectly informed, concerning the particular caſe of Tythes, and I was clear in my Underſtanding, that no Commandment ſtood in force for the continuing of them; but by Chriſt Jeſus, the Law and the Commandment, was fulfilled, and that no man had any right, either to give or ſell to another any part of that increaſe which the Lord increaſed unto me; and was truly the fruit of my own labour and charge: And upon this ground, I could not for Conſcience-ſake towards God, obſerve that Practiſe or Cuſtom of Tythes any longer, though before I had done it with great diligence, yet now I could not ſet out any part of that to another, which I was ſatisfied was my own; but I did mind to gather my corn, as it came into order, without taking notice of any man. And William Pocklington of North Collingham, was at that time the Farmer by Leaſe, from the Impropriator, of that part called Tythes, within that place where I had corn growing; but this is to be noted, how that he had aſſigned the intereſt of his Leaſe, unto Anthony Pocklington his Brother, as the ſaid Anthony told me himſelf, and as there was ſufficient cauſe to believe it; for the ſaid Anthony was in Poſſeſſion, and did gather the Tythes for his own uſe; by which it did evidently appear, that the preſent Poſſeſſion, after the manner of the Law, did lye in Anthony and not in William: Yet notwithſtanding the ſaid William cauſed a Sheriffs Warrant to be brought againſt me, and ſued me in his own Name: and one John Taylor came into my dwelling houſe, and did arreſt my Body at William Pocklington's ſuit, and I deſired to ſee the Warrant, and he ſhewed it unto me, and I found the day of appearance to be paſt, according to the Warrant; and when I told the ſaid Taylor of it, he left me and went his way: then the ſaid William, procured another Sheriffes Warrant againſt me, and one John White came to my houſe and did arreſt my Body, and he gave me time untill the next morning, to come to his houſe at Newark, and when I came there, I [Page] found William Pocklington, who would have been drawing of me to Compoſition, and ſaid he would put it to me, if I would but give him any thing; but I could not conſent to give him any thing upon that account, whereupon he cauſed me to be ſent to Nottingham Priſon, and it being mentioned in the Warrant that the Goaler was to keep me ſafe, ſo as the Sheriff might have my Body, in one of the Courts at Weſtminſter, ſuch a day before Oliver Cromwels Judges, to anſwer the ſaid William in a Plea of Treſpaſs: I was deſirous to have gone, and given him an anſwer, but without an Attorney nothing would be accepted, though there is not any Law to compel a man to uſe an Attorney in ſuch a caſe, but in his own Perſon he is to appear; which thing I was very willing to have done, but I was kept cloſe Priſoner, until the day of appearance, and alſo at the day, and after the day, and was not ſuffered to have any liberty at all, but was kept among the Felons in the Dungeon, and ſo continued a Priſoner about twenty one weeks, and then I was ſent for to London by a Warrant from a Committee of Parliament, and I appeared before them, by whom my liberty at that time was obtained, and I was ſet free from my Impriſonment. And a little time after I had much weakneſs upon my Body, and I was ſo weak that I had not been forth of my Bed for about three weeks, neither could I ſtand upon my Feet; and in that very time, and in that exerciſe, the ſaid William Pocklington procured another Sheriffs Warrant againſt me, and one John Muſſon came to my houſe, and by making a lye, he got into the room where I lodged, and did arreſt my Body in bed, at William Pocklington's ſuit, and preſently after him came John Taylor, and he asked me what I would do? I told them, they had my Body, they might to what they were permitted; unto which Taylor replyed, that Mr. Pocklington ſaith, If you cannot ride, he will hire a Cart to carry you to Nottingham: So I was willing to give them Bond to appear, deſiring to have come at that time to a Trial with him, and for that end I procured two Friends to be bound with me for my appearance: Thomas Elſam of Gerton was one, and Robert Cranil of North Collingham was the other; and after the Bond was ſealed and finiſhed, the ſaid Muſſon did arreſt Thomas Elſam in the chamber, at the ſaid William Pocklington's Suit [Page] also; and he not being willing to anſwer their practice, he hailed him away: and the ſame day another Friend was arreſted, called William Thorpe of Gerton, at William Pocklington's Suit also, and they were both ſent to Priſon; though ſuch perſons as were concerned to take the Tythes in that place, had taken Corn and Hay from them, both in the Meadow and the Fields: but the ſaid William Pocklington releaſed the ſaid William Thorp within a little time, and continued Thomas Elſam many weeks, and then releaſed him alſo. So, according to my Bond, I went up to London, and was there at the day of Appearance, and did appear in my own perſon before the Judge, in the ſame Court as was expreſſed in the Warrant and in the Bond, and I had an Attorney of the ſame Court with me, who was an eye-witneſs of my Appearance; which being done, I gave him order to enter it in the Office, according to their practice, and he told me he did ſo: but the ſaid William did not proceed any further againſt me at that time, but cauſed Robert Carnil, who was one of my Bonds-men, to be arreſted at the Suit of the Sheriff, upon forfeiture of the Bond, though the Bond was wholly diſcharged by my Appearance, as before is mentioned; yet notwithſtanding the ſaid Robert Carnil was ſent to Nottingham Priſon, and there did remain a Priſoner about twelve weeks; about which time I releaſed his body by a Supercedas: then he let all his Suits fall, and cauſed my Corn to be taken in harveſt-time; and thoſe that he imployed, took away my Corn in their own wills, and this they have done for two years laſt paſt; yet notwithſtanding he hath cauſed another Warrant to be brought againſt me, which was ſerved upon me the ſeventh day of the eighth moneth 1662, I being in the Priſon at Nottingham to viſit Friends that were in bonds, the Under-Goaler brought me the Warrant, and ſhewed it me, and ſaid it was at Pocklington's Suit, by which I am now detained a Priſoner; and the ſaid Pocklington meeting the Under-Goaler about two dayes after, he bid him tell his Maſter, that he ſhould not let me have any liberty, (as the Under-Goaler told me) for if he did, he would complain to the Sheriff: by which practice his ſpirit is made manifeſt to all reaſonable men, and every moderate eye may ſee that he is not cloathed with Chriſtianity, which is to love [Page]enemies, but hath a Heathens nature, and the mark of the Beaſt in his forehead; and his envy doth appear to be exceeding great, who cannot appeaſe it in ſo many years together, but ſtill preſſes forward to the filling up of his meaſure, which is very near at hand; and though I have patience in the love of God to bear theſe things, and have from time to time overcome the evil with good, yet I am free to open, wherein, and in what places I might or may take juſt advantage according to the Law, ſo far as I am free to uſe it, both in relation to himſelf, and ſome others by him imployed in that buſineſs, whoſe proceedings have been illegal and unjuſt, as in theſe particulars following may be clearly ſeen.

1. The ſuing of me in his own name, when the Intereſt was in another, as before is mentioned, and in that Caſe being falſly impriſoned by him about twenty one weeks.

2. To ſue me again the ſecond time in his own name, when the Intereſt yet did continue in another, as aforeſaid, and cauſing me upon that account to go to London, and then never proceeded further againſt me.

3. To cauſe Robert Carnil to be arreſted upon forfeiture of the Bond, when I had diſcharged the Bond by my own Appearance, and by an Attorney had cauſed my Appearance to be entered according to their practice, and cauſing the ſaid Robert falſly to be impriſoned about twelve weeks.

4. To ſue me again this laſt time, and having cauſed my Corn to be taken and ſpoiled as aforeſaid; and there being now Eccleſiaſtical Courts, in which all Caſes of Tythes are to be tryed, according to that Law, and not in any Temporal Court whatſoever, which doth amount to falſe Impriſonment for ſo long as I ſhall continue a Priſoner upon this account.

Then concerning others, which have been imployed by him in that very buſineſs, who have acted illegally and contrary to Law; As firſt, John Taylor coming into my dwelling houſe, and there arreſting my body, when the day of Appearance was paſt according to the Warrant, and ſo he had no authority nor lawfull power, either to come into my houſe, or to arreſt my body.

Then concerning thoſe that have forcibly taken away my [Page] Corn, though I did never oppoſe them by reſiſting, yet againſt them all I bear forth my Teſtimony in the Truth; and there were four concerned in that matter, namely, Sutton of Beſthorp, Daulton of South-Scarle, Richard Light foot of North-Collingham, and Pocklington's own Servant, whoſe name I know not; and I did let all theſe men know, as I had opportunity to ſpeak to them, that they did me wrong, and warned them to take heed what they did in that caſe, and told them I did not give any conſent for them to take away my Corn; yet notwithſtanding they proceeded ſo to do from time to time, which doth amount on their part to a forcible taking, though never oppoſed by reſiſting; and beſides, the Law doth not give any ſuch power to take Tythes, but only binds the party to set them forth, and not to carry them away; therefore theſe perſons aforeſaid, are no leſs than deep tranſgreſſors of the Law, and have made themſelves liable to the Law, as there is freedom to make uſe of their own weapon: and hereby all ſober people may ſee, how this man's houſe hath been furniſhed with envy, and though he hath had ſo many years to empty it, yet he hath not cleared it, as by his practice is manifeſt; but I deſire his eyes may be opened, and that he may ſee the end of thoſe things, and come to Repentance before it be too late, for his glaſs is almoſt run, and without Repentance his end will be bitterneſs; and I would have him know, that there is a righteous God that judgeth between him and me this day, and into his hand alone I commit my innocent Cauſe.

Something touching the Ground of Tythes; by which it doth appear, that Tythes are not of right upon any account, in any place, or to any perſon at this day; neither can any Law be truly grounded from the Scriptures of Truth, either to give them, or to ſell them.

The Law was given by Moſes, and under that Law Tythes [...]; and they were not to keep them back, for in [...] was a complaint that they robbed God; and they [Page] were to bring their Tythes into the Storehouſe, that there might be meat enough, and that the Fatherleſs, Strangers, and Widows might be relieved, and not want: and here was the firſt Covenant with its Law, and Prieſthood, and Tythes, and Temple, and Sacrifices, and Offerings of divers ſorts; and Meats, and Drinks, and divers Waſhings; all which was but a figure of him that was to come, Chriſt Jeſus: for the Law made nothing perfect, but the bringing in of a better hope did; and when through thoſe figures and ſhadows the better hope was brought in, then was Moſes and his Adminiſtration fulfilled, with all things that did pertain unto it; and in fulneſs of time Chriſt Jeſus came, and Grace and Truth came by him; which Grace and Truth is free, and ends the firſt Covenant, with all its Services and Ordinances, and eſtabliſheth a new Covenant upon better promiſes, in which Covenant Chriſt Jeſus is known to be the High-Prieſt over the houſe of God, and there is the Goſpel free, without money or without price, and the Grace free which ſaveth, and not the works of the firſt Covenant; and it was never the practice of Chriſt or his Apoſtles, to take Tythes, or to ſue people for them▪ neither is the name of an Impropriator to be found in all the Scriptures, and how theſe things are come to paſs let people conſider; for Chriſt nor his Diſciples did never receive Tythes, neither gave any Commandment for any man to take them, or for any man to pay them; then ſuch as now take them, and ſue people at Law for them, do not walk either by precept or example from Chriſt or his Apoſtles, and therefore their practice is altogether unlawful; and out of the Truth, and all Impropriators are wholly excluded throughout the Scriptures; for Tythes under the Law were never appointed to any under that name, therefore they cannot have any juſt right in them.

Object. But ſome may ſay, Surely they have the greateſt right to Tythes, becauſe they have purchaſed them; and the Law hath made Tythes to become unto them, as an Eſtate in Fee Simple?

Anſ. There not being either precept or preſident from Chriſt nor his Apoſtles, nor no ſuch Inſtitution under the Goſpel, it muſt needs remove this Objection wholly; and that any man can have juſt power to ſell the labour of another, or any increaſe [Page] that riſes from his labour, and to give unto another perſon an intereſt in it, as an Eſtate of Inheritance, this will not ſtand with the reaſonable part of a man: for that which doth ariſe to one man through the labour of another man, cannot ſtand for a certain Intereſt; becauſe it cometh through labour and charge, and not through any thing certain; ſo that if a man labour not, then the party that doth claim an intereſt in his Increaſe, is wholly diſſeized and diſpoſſeſſed of that part which he claims as an Inheritance: and the ſelling and buying of Tythes is come in of late years, compared with the years ſince the Apoſtles time; and both the buyer and the ſeller were under a vail of thick darkneſs at that time, which the Light of the Lord doth now make manifeſt; and it is now ſeen with a clear eye, that ſuch things are come to paſs in the Apoſtacy, and inſtituted after the Inventions of men, and not after Chriſt the Wiſdom of God; and therefore they are now to be denied, and the Root of them plucked up and deſtroyed, and not to ſtand in any place, nor unto any man; for Grace and Truth is come by Jeſus Chriſt, in which Grace and Truth the Freedom is known, and Tythes, as now uſed in England, are an invention of the Pope, and who would know their riſe and ſetting up, muſt look into Hiſtories for their ground, for in the Goſpel-Scriptures there is no ground for them to ſtand upon; and Verſtegen an Antiquary doth relate their very riſe in England, and doth declare that Pope Gregory ſent over a company of his Prieſthood and Officers into the Iſland of England, who preached their Doctrine, and turned many to their Faith; and then the Pope ſent them a Letter, to take the free gift of ſuch as they had converted, and to live upon it: which thing they at the firſt did, as the Hiſtory relates, and thoſe gifts were all brought into one place, out of which the neceſſities of thoſe were ſupplyed whom it concerned; but after they had ſpread their Doctrine more generally, and that there was an increaſe amongſt people in their practice, then they began to divide the whole into particulars, and appointed to each man his place of Cure, which he was to take the charge of, and to receive their particular gifts, but not to receive or take of any other but ſuch as were of his Faith, and owned his practice; And here was the firſt inſtitution of Pariſhes and Pariſh Churches [Page] in England, according to Hiſtory: and when they were thus ſetled, and that the gifts would not anſwer their particular ends, ſome beginning to cool in their love, and in their zeal, and were not ſo liberal in giving as ſometimes they had been; then the Pope decreed a Law, and by that Law, gave his Prieſts power to compel the Tenth part of increaſe from all People generally, which before was but a free gift from ſome, as may be ſeen more at large in the Hiſtory. And here was the firſt ground of Pariſhes in England, and out of which Pariſh Churches are ſprung, which People now make ſo much to do about: And here alſo was the firſt Law for compelling the payment of Tythes. And after proceſs of time, it came to paſs that the Popes power was denied in England, then what had been gained unto Abbies and Monaſtries, with a great part of predial Tythes was diſpoſed into a general ſervice, by way of Sale, and ſo became converted into the hands of Lay perſons, who were called Impropriators: And here is the ground from whence they riſe, and all the right they can claim originally for their Tythes. And now, Whether the Pariſh Churches, and Tythes, and Worſhip, which are practiſed in Pariſh Churches, have a ſound root, let all moderate People conſider? And whether their ground be ſufficient for any man to perſecute another, either for not paying Tythes, or for not going to the Pariſh Church, or for not Conforming to the Worſhip which there is practiſed? And how People can ſtand by theſe things, and yet profeſs Chriſtianity? And whether they do not ſtand upon a ſlippery place, let them all conſider? But many are come to know the Lord Jeſus Chriſt, and by his power are redeemed out of all Inventions, and Will-worſhips, and are made a free People in his Life, and Wiſdom, and he over all is exalted, and his Kingdom is ſet, and ſtandeth firm, in which is Righteouſneſs, and Peace, and Joy for ever.

And now the root of this matter being found in a corrupted earth, the fruit of its nature hath its perfect ſavour; and many have taſted of its bitterneſs from time to time, until this day; and there hath been ſince the firſt Inſtitution, ſeveral Laws made, for the continuing of the payment of Tythes in general, yet by all the Laws in that caſe made, the recovering of Tythes was referred to the Eccleſiaſtical Courts, and by Eccleſiaſtical [Page] Judges, and not in any Temporal Court whatſoever, as in divers Statutes for recovering of Tythes may be mentioned. One in particular I ſhall quote, namely, 3. Edw. 6. Chap. 13. And that it ſhall not be lawful unto the Parſon, Vicar, Proprietor, Owner or other their Farmer, or Deputies, contrary to this Act, to convent or ſue ſuch withholder of Tythes, Obventions, or other Duties aforeſaid, before any other Judge than Eccleſiaſtical. By which it doth appear, how much innocent People are this day wronged in that caſe, who are ſued for Tythes, by original Wirts out of Temporal Courts; and likewiſe how much they are wronged through the practice that is uſed in that Law, and how many this day lye in Holes and Priſons, becauſe the Practice of the Law hath been made a ſnare unto them, ſo that they could not proceed in their own caſe, as of right they ought to have done, and this is manifeſt in many particulars; a few of which I ſhal briefly inſtance.

1. To be arreſted by a Sheriffs Warrant, grounded upon an original Writ out of any Temporal Court; and by that Warrant the Sheriffe is to have the Body of a man in the Court at Weſtminſter ſuch a day as is expreſſed, there to anſwer the Party who hath ought to plead againſt him, and then the Body of that man to be caſt into Priſon, and there kept, and not brought into the Court by the Sheriffe, according to the Warrant; is a practice through which many innocent People ſuffer this day in a deep manner, and is a practice that ſtands wholly in deceit, lyes, and hypocriſie.

2. For a man to give Bond for his appearance upon his arreſt, and he doth appear accordingly, and in the truth diſcharges his Bond; yet notwithſtanding his appearance will not be accepted to be good in Law, though by the Law it is onely ſufficient; and then to proceed againſt him upon forfeiture of his Bond, when in the Truth, and alſo according to Law, he hath really diſcharged his Bond: this is a deceitful Practice, and through this Practice many innocent People have ſuffered.

3. To be Subpena'd into the Exchequer, and commanded to appear there in a man's own perſon, and when he doth perſonally appear, then not to accept his appearance, to be good in Law, and in that caſe to proceed againſt him as an offender, and to cauſe his Body to be arreſted and impriſoned for a contempt, [Page] when he hath truly anſwered what he was commanded; this is a practice through which many innocent People do ſuffer.

4. For a man to give his own Anſwer unto any Bill exhibited againſt him, and to anſwer it in the Truth, and to tender his Anſwer to the Court, and that Anſwer to be refuſed, as not being ſufficient in Law, when it is a man's own Anſwer, who by the Law is required to anſwer, and no Law that enjoynes him to anſwer otherwiſe; and notwithſtanding his Anſwer truly tendered, yet to be arreſted and impriſoned for a contempt, when he hath obſerved the thing commanded: this is a practice through which many innocent People ſuffer.

5. To refuſe an Anſwer as inſufficient, becauſe a man cannot ſwear unto it, though in it ſelf it be really true; and then to cauſe that man to be arreſted, and impriſoned for a contempt, when he hath tendred a true Anſwer: this is a practice through which many innocent People ſuffer.

6. There being no Law in force, by which any Temporal Court can receive power to proceed in the caſe of Tythes, it is wholly inſufficient on their part, who put ſuch things in practiſe; through which practice many have and do very deeply ſuffer.

Therefore who are yet in ſuffering for Tythes, and remain in Priſons upon the account of ſuch proceedings in any Temporal Court, they ought by the Law to be forthwith diſcharged, and releaſed; and not only ſo, but to be repaired for their great ſufferings, loſs, and damage which they have ſuſtained by ſuch illegal proceedings, and deceitful practices; through which many have ſuffered to Death, others to the great loſs of their outward Eſtates, and others to the decay of their bodily Health, by being ſo long continued in hardſhips, who are men of ability, and repute in their Country; and Liberty may be juſtly challenged and demanded touching all that yet do ſuffer upon the account here mentioned, and alſo for theſe Reaſons following.

1. Becauſe many who are in Bonds this day, were caſt into Priſon by Writs original from the Temporal Courts, whoſe Authority was upheld by Oliver's Power, and now his Power being diſanulled, and all that was acted and done by his Power, made void by this preſent Power, and is now judged ineffectual to all intents and purpoſes as if it had never been: Then why ſhould not that judgement reach to the [Page] Innocent, and ſet them free from their ſufferings, which originally was occaſioned by his Power, and have for many years together continued Priſoners? I am ſure ſound Reaſon, or a tender heart, will judge this demand both lawful and expedient to be granted.

2. This preſent Power now being in Government, under which Power there are Courts Eccleſiaſtical appointed; then all that have been Arreſted, by Writs original from any Temporal Court, ſince this preſent Power Governed, and who do remain in Priſons upon ſuch Arreſts, in caſe of Tythes; their Liberty may be juſtly challenged and demanded, and it will be but a reaſonable thing for ſuch as are now in Power to grant it, and cauſe it to be done.

I do not ſtate theſe Caſes as being verſed in points of Law, but as they are opened to me in the Truth, in which Truth is the pure and ſound Reaſon; and that Truth and Reaſon ſeeth thorow all things that are unreaſonable, and alſo manifeſts what is reaſonable, that the Truth and ſound Reaſon, in another may anſwer it, and receive it; and in the Truth man comes to ſee all uunreaſonable things: and let all reaſonable People now judge whether it be reaſonable on their part, that practiſe ſuch things as are here mentioned, and through ſuch practices cauſe Innocent People to ſuffer? and whether it be reaſonable that Innocent People ſhould yet ſuffer and be continued in Priſon upon ſuch grounds? And whether ſuch as now do ſuffer in thoſe caſes, can be lawfully detained, being Impriſoned upon original Writs in caſe of Tythes? And though ſuch things were done, when there was not another way left to recover them, and greedy men would not be ſatisfied without them, though at that time there was ſuch a practice and proceedings; yet that Power being now judged unlawful, and removed, ſuch things are returned into their old channel again, and are to be tried in Eccleſiaſtical Courts onely: Not that I hereby juſtifie the proceedings of any Court in this caſe, for I have already ſhewed the ground of this matter to be corrupted; and am now wading amongſt the fowl and unclean ſtreames, where I find little delight as to my ſelf, but through a neceſſity laid upon me, to do good both to Perſecutors and Sufferers, I am conſtrained to travel amongſt theſe things, though I haſten through them, as contraries to my Life. Now theſe things being [Page] duely conſidered, it cannot but reaſonably be judged, that we have good cauſe, who in theſe caſes are concerned, to demand our juſt Liberty, and do expect it; and if Liberty be denyed unto us upon this reaſonable demand, then let ſuch know who are our Oppreſſors, that we yet in patience do abide, and in patience we do bear a ſure Teſtimony againſt all evil-doers and unreaſonable men. And here it may be ſeen what bitter ſtreams the Pope's fountain ſendeth forth; and not only ſo, but alſo how thoſe that are concerned in the practice of the Law, do degenerate from reaſonable men, and with their unreaſonable part do divert the ſtreams from their proper courſe; though in that channel they are too bitter for honeſt men to drink, yet being diverted from that courſe, they are made much more bitter from ſuch as do practiſe in them: for if any part of Reaſon did order the practice in ſuch caſes, it would not prove ſo tedious and burdenſome to thoſe that are concerned to make defence; If a man's own Appearance would be taken for a ſufficient Appearance, as it ought to be; or, if a true Anſwer would be taken for a ſufficient Anſwer, without an Oath, as it ought to be; or, if the Sheriff would have a man's Body to appear according to his Warrant, as he ought to do; this would come ſomething near to Reaſon in practice, and would not be ſo grievous to poor men, who deſire to fear God and walk in his Truth: but men are ſhamefully degenerated from Truth and Reaſon, and their very hearts and minds are corrupted, and their wayes are all crooked, and there is no ſoundneſs in their goings, ſo that an houeſt ſimple man cannot walk with them, but be defiled and enſnared.

And now I ſhall mention one thing, and that from the Law, for confirmation of what I have here layed down in the particular caſe of Tythes, by which it doth fully appear that no Temporal Court hath any power to proceed againſt any man in that caſe; for the Law ſaith after this manner, (32. Hen. 8. ch. 7.) That ſome have not letted to ſubſtract the lawful and accuſtomed Tythes of Corn, Hay, Paſturages, and other ſorts of Tythes and Oblations, commonly due to the owners, proprietors, and other poſſeſſors, &c. Wherefore it is enacted, That all and ſingular perſons of what eſtate or degree ſoever, ſhall fully and truly, and effectually divide, yeeld, or pay, all and ſingular Tythes and Offerings aforeſaid, &c. [Page] and if any do detain any part of the ſaid Tythes or Offerings, then the party either Eccleſiaſtical or lay perſon, having cauſe to demand the ſaid Tythes, and being thereof wronged or grieved, ſhall and may convent the perſon or perſons, ſo offending, before the Ordinary, his Commiſſary, or other competent Miniſter or lawful Judge of the place where ſuch wrong ſhall be done, according to the Eccleſiaſtical Laws, &c. And another branch of the Statute ſpeaketh on this wiſe, That if any Eccleſiaſtical or Spiritual profits, which now be, or hereafter ſhall be made Temporal unto any perſon or perſons; and that if any other perſon or perſons go about to diſſeize them, or diſinherite them, then in that caſe the party or parties grieved, may have their remedy in the Temporal Courts, as may be ſeen more at large in the full Statute. So here is a plain diſtinction made: for whilſt any thing remains in the nature of Tythes, and only denyed as Tythes and Offerings, no Temporal Court hath power to examine or determine in that caſe, but the Eccleſiaſtical Courts onely: but if any man ſhall call in queſtion the Eſtate of another in the ground, as it was once counted Spiritual, and now converted into the poſſeſſion of a lay perſon, if an Intereſt in this caſe be queſtioned, then have the Temporal Courts power to examine and determine the Intereſt of ſuch Eſtate. And there are divers other Statutes which do refer the recovering of Tythes, where they are denyed, to the determination of Eccleſiaſtical Courts only, which I ſhall not at this time, and in this place, take notice of to mention; for that which is already ſaid, may be ſufficient to convince a reaſonable man or woman, that the ground and riſe of them is out of the Truth; and the way to recover them, if denyed, is to be in Eccleſiaſtical Courts only, and not in Temporal Courts, and that from determination of the Law in that caſe. All which doth make it evidently appear, how much we have been, and are ſtill wronged, who have been a ſuffering People many years in this caſe, and through theſe practices; and the wrong is much more at this time in this caſe, than in times lately paſt, becauſe there is now Eccleſiaſtical Courts ſet up and appointed, unto which the Law doth only refer for the recovering of Tythes, and ſome that in thoſe Courts are called in queſtion about Tythes: and therefore the People of God, who are called Quakers, ought to [Page] be ſet free from their Impriſonments in that caſe, who have been wronged ſo long together, and yet are ſufferers by Writs, and Warrants, and Subpena's out of Temporal Courts, and through the practice of ſuch Courts: And if any man be henceforth grieved for want of his Tythes, then let us come to anſwer in ſuch Courts as by the Law is appointed to hear and determine the ſame; and let us have free liberty to make our juſt and reaſonable Defence on our own behalf, and not to be interrupted in our Defence, for it is a Caſe that doth relate to our Conſciences; and therefore ſuch as are counted Spiritual men, who are appointed to judge in Spiritual matters, ought to hear us to the full in what we have to ſay in our own Defence, that ſo our Anſwer may be taken and conſidered, touching the matter which by any Bill may be exhibited againſt us; and then however it comes to paſs concerning us, or what Sentence may proceed againſt us, we ſhall be contented in our places, and ſhall either actively or paſſively be ſubject without reſiſting, as our Teſtimony hitherto doth ſufficiently evidence for us; only let us have fair dealings, and legal proceedings, as Men and Chriſtians: for, as Men, we have a perfect underſtanding, and in truth and ſoberneſs we do behave our ſelves; and, as Chriſtians, we have patience to endure, and do not ſeek revenge; and therefore we ought to have fair dealings amongſt all men who are concerned with us in any caſe.

There are other corrupted ſtreams, which deſcend from the unreaſonable part of men towards us, and are practiſed in divers caſes concerning us, by which great ſufferings are inflicted upon us; and ſuch practices may briefly be reduced into theſe particular heads.

1. To ſummon us to appear at Seſſions, and when we appear according to our Summons, and ſtand at the Bar to make our juſt Defence to what may be charged againſt us, then to tender unto us the Oath of Allegiance, and preſs us with much violence to take it; and though that Oath was inſtituted touching another people, as by the title of it may appear, which is for ſuppreſſing Popiſh Recuſants; and it was inſtituted in the ſence of that danger which was by ſuch a people intended againſt the [Page] King and his Government, by the Gunpowder-Plot; and though afterwards it was preſſed to the King, that he would grant the extent of it to all his Subjects, and that he gave his conſent ſo to do, yet it may be ſeen by that Law which did ſo inſtitute it in that caſe, and upon the requeſt of that Parliament, that the Intention and mind both of the King and Parliament, was for the finding out of ſuch a people as did adhere to the Popes Supremacy; and though it doth extend to all, as to the tender of it, yet it is with certain conſiderations; as if any Officer of a Townſhip do complain to a Juſtice of Peace, that any perſon or perſons above the age of ſixteen years, do not duly repair to their Pariſh Church, or do not duly receive that which is called a Sacrament, as in the ſaid Act is more fully expreſſed, That then in ſuch caſes the Juſtice of Peace hath power to ſend for ſuch perſon or perſons, ſo complained of, by his Warrant, and may tender unto them the ſaid Oath, which for refuſing, he hath power to proceed againſt them, as is appointed by the ſaid Act: but ſtill it is to be obſerved, that it is but to diſcover ſuch perſon or perſons as privately do adhere to the Popes Supremacy; and therefore it is expreſſed in the Oath, that they ſhall renounce the Pope; and Premunire was ordained only againſt ſuch perſons as ſhould purchaſe Bulls from Rome, as may be ſeen in the 16th of Rich. 2d. chap. 5. And now to make this the great buſineſs in Courts, and at other times againſt us, who are an innocent People, who deny the Popes Supremacy and all his practices, and to entrap us with it, as with a ſnare, becauſe we cannot for Conſcience towards God take any Oath at all, but live in obedience to Chriſt's Command, who ſaith, Swear not at all; and it is the matter contained in the Oath that was chiefly intended in the firſt inſtitution of it, and now to enſnare us with it upon every occaſion, who make conſcience of an Oath, and yet anſwer the matter as full as any people: for our peaceable living under the King's Government, doth evidently demonſtrate our obedience to him, whilſt many others that fear not an Oath, can ſwear and yet not anſwer the matter contained in the Oath; and here we ſhew forth our obedience to the King, by anſwering the matter in the Oath; and we alſo ſhew forth our true love to God in keeping his Command, for it is Chriſt's Command that [Page] we do obey in this caſe; and ſo it is to us the Conſcience of an Oath, and not wholly the matter; and to proceed againſt us in this caſe, is very hard meaſure; and how many of us that have ſuffered Impriſonment, and ſpoyling of our goods, and divers other wayes have deeply ſuffered by it, and through the practice of it, though we are not at all concerned, by the intention of thoſe from whom the Oath had its firſt inſtitution; and for to fine us, or impriſon us in this caſe, as hath been, and is yet practiſed, is not only unreaſonable from the conſideration of theſe grounds here mentioned, but it is alſo a practice which ſtandeth oppoſite to the Law it ſelf, as in the 42. Edw. 3d. ch. 3. where it is expreſſed, That for the good government of the Commons, no man ſhall be put to anſwer without preſentment before Juſtices, or matter of Record, or by due Proceſs and Writ original, according to the old Law: and if any thing from henceforth be done to the contrary, it ſhall be void and holden for error, &c. Now by this Law none ſhould be put to anſwer without Preſentment, or matter of Record, or due Proceſs; Therefore to wave a Preſentment upon which the party ſtands preſented, and for which cauſe he is ſummoned there to appear, and doth appear, and then to tender the Oath unto him, and put him ſtrictly to anſwer whether he will ſwear or no, it is not legal in Law; for there is no Preſentment, nor matter of Record, nor due Proceſs againſt him in that caſe; and to ſay, Will you take the Oath of Allegiance? or, Will you ſwear? when a Preſentment lies againſt him in another caſe, and he ſtands at the Bar to anſwer his Charge, and if he do not give a full Anſwer to that Queſtion as it is demanded, which as a new thing is tendred, and goes beſide the matter for which he ſtands preſented, and to fine him, or impriſon him, becauſe he doth not give a full Anſwer, is a Proceeding void in Law, and holden for error; becauſe no man is to be put to anſwer without Preſentment, or matter of Record, or due Proceſs.

2. To be impriſoned, and kept as a Priſoner, and at the Aſſizes or Seſſions brought to the Bar as a Priſoner, and then to tender the Oath of Allegiance, when a man ſtands a Priſoner at the Bar, and expecteth a due Tryal in order to his Releaſment, and if he deſire to hear his Charge, as a Priſoner, which every Priſoner ought to do, and to call for his Accuſers, if any be, who [Page] ought to be there preſent, and that he ſtand upon the caſe of his Impriſonment, and doth not give a full Anſwer to the Queſtion demanded about the Oath; then to proceed againſt him as a refuſer of the Oath, and to Fine him, or Impriſon him, or Diſſeize him of his Free-hold, or any other Eſtate: It is a Proceeding void in Law, and held for Error; for in that caſe he ſhould not be put to anſwer.

3. To be Impriſoned for meeting together to worſhip God, and to be kept in Priſon many weeks, and then to be brought into a Court and ſet to a Bar of Judgement, and there have the Oath tendered, and no charge impoſed upon the Priſoner, touching his Impriſonment, but the Oath alone preſſed, and his Anſwer required, & for not anſwering fully to the Queſtion demanded, which generally is this, Will you take the Oath of Allegiance? Or, Will you Swear? And ſo to be Fined, or Impriſoned upon the account of refuſing the Oath; or, to have his Lands and Goods ſeized, in the caſe of Premunire; this is void in Law, and holden for Error: For no Preſentment, nor matter of Record, or due Proceſs in that caſe, lyes againſt the Priſoner; and the Law ſaith, That no man, of what Eſtate or Condition that he be, ſhall be put out of Land or Tenement, nor taken, nor Impriſoned, nor Diſinherited, nor put to Death, without being brought to anſwer by due Proceſs of the Law, 28. Edw. 3d. Chap. 3. And again Magna Charta, Chap. 29. No Freeman ſhall be taken or Impriſoned, or be Diſſeized of his Free-hold, or Liberties, or free Cuſtoms, or be Outlawed or Exiled, or any other wayes Deſtroyed; nor we will not paſſe upon him, nor condemn him but by Lawful Judgement of his Peers, or by the Law of the Land. And in 3. Charles 1. And I aſſure you, my Maxime is, That the Peoples Liberties ſtrengthens the Kings Prerogative, and that the Kings Prerogative is to defend the Peoples Liberties. And again, 3. Charles 1. in the Petition of Right, No Free man to be Impriſoned without cauſe ſhewed. And how contrary to theſe things have men acted againſt us, who are called Quakers? and how have they made their Wills their Law, and in their Wills have Impriſoned us, without any cauſe at all ſhewed, and have reſtrained us of our Liberty, though Free men of England, contrary to Magna Charta, and divers Statutes which have been made for the preſervation of the Free-born People of [Page] England, of which number we are, and can challenge as much Liberty by our Birth-right, in all juſt Priviledges, as any People whatſoever? and therefore if the good and ſound Law was obſerved, we ſhould be outwardly the Freeſt of all People in this Nation, as inwardly we are by Chriſt Jeſus, and ſhould not come within the compaſs of any Law, as Tranſgreſſors; for by the Law it ſelf it is expreſſed, That the Law of God is the Law of the Land, and that no man of what eſtate, degree, or condition he be, hath power to diſpence with God's Laws; and the Law of God doth not take hold of the righteous, but ſinners, and diſobedient, of murtherers, and thieves, and evil-doers; and when hath the Law taken hold upon us as ſuch a People? Hath evildeeds been found amongſt us? or have we ever been brought before a Judgement Seat, and juſtly charged with any miſdemeanour? And are not we then cleared by the Law of God, which is righteous? and the Law it ſelf ſaith, That the Law of God is the Law of the Land, and, no man hath power to diſpence with the Law of God; as in the 28. Hen. 8. Chap. 7. And if this was practiſed, then no impriſonment nor reſtraint, ſhould be by any man exerciſed towards us, nor no ſpoiling of our goods and eſtates would fall upon any of us, but in all things we ſhould be Protected by the Law of the Land, as we are Juſtified by the Law of God; and then we ſhould meet without any diſturbance, and Worſhip our God in his unlimitted Spirit, and the Law would ſtand by us in it, and in all that we practiſe in anſwer to God we ſhould be Protected; and that which the Lord increaſeth unto us, would not be taken from us, and ſpoiled, nor an Oath upon any account would be tendered to us; For by the Law of God, which is Holy, and Spiritual, and Juſt, and Good, our Meetings are lawful, the Increaſe of our Eſtates is our own, and our Yea, and Nay, is true without an Oath, and all that we practiſe in Conſcience towards God, is by the Law of God juſtified: And therefore no Law, Statute, or Ordinance, ought to ſtand againſt us, ſeeing that no man hath power to diſpence with God's Law. And, is it not the great cry againſt us, You will not be obedient to the Laws, but are a willful People, and run your ſelves into danger and ſufferings in your own wills, & therefore you deſerve to be puniſhed. But let all people know, that in [Page] what we practiſe, we are juſtified by the Law of God; and if any Law in the Land do condemn us, & inflict puniſhment upon us for our practiſe, then it is not what the Law it ſelf ſaith it is, but from another ground; and we do not run in our own wills to do thoſe things that we practiſe, but through a neceſſity in the eternal motion of God's power we are conſtrained to bear teſtimony unto the Truth, as we have received; and I am very ſure that in anſwering the Lord in obedience to what he layes upon us, we have the anſwer of a good Conſcience in it, and peace with God; and his righteous Law juſtifies us, and the Law of the Land ought not to condemn us, or puniſh us; and let fooliſh People learn to be wiſe and not charge the motion of God's Spirit, to be an unruly Will, leſt they be found in the unpardonable ſin; for we are a People unknown amongſt the Sons of men, though our Teſtimony ſtands in Innocency to their view, yet our Life is hid from their eyes, and they know us not, becauſe they know not him. And do not People from their apprehenſion of our tranſgreſſion of the Law, take occaſion againſt us, and perſecute and ſpoil us, whilſt they themſelves are the tranſgreſſors, and that by their own Law; which ſaith, The Law of God is the Law of the Land: And the Law of God ſaith, Thou ſhalt love thy neighbour as thy ſelf; but he that will Impriſon him, and ſpoil his goods, and perſecute him, doth not love him, ſo is a tranſgreſſor; but we are free, and the Law of God doth not charge guilt upon us, nor condemn us in the things we practiſe; and therefore it muſt needs be that ſuch as act againſt us are the tranſgreſſors, and whatſoever ſtands for Law this day, which doth condemn our practice, and puniſh us for the uſing of it, the ſame doth differ from the Law of God, and ſo degenerates from that Concluſion which the Law it ſelf makes, and in plain words expreſſeth, That the Law of God is the Law of the Land. And through the miſcarriages of men towards us, whoſe wills have wreſted the Law in divers caſes, we have through ſuch things deeply ſuffered; and yet the yoak is continued upon us, and our Innocency is made a prey upon, for we being a quiet People, and diſpoſed in the principle of Love towards all men, and cannot ſeek revenge upon any, therefore are our afflictions increaſed, whether with Law, or without Law, or againſt [Page] Law, it is not by many much regarded, as in divers caſes might be truly inſtanced, which is at preſent waved.

And ſeeing that the Law it ſelf doth make ſuch a Concluſion of its own ſtanding, that it is the Law of God, then to examine a little ſome particulars, and places in it, if in all things it have perfect agreement with the Law of God; for the Law of God is pure, holy, juſt and good; and as it hath been ſhewed, that the practiſe in divers caſes doth degenerate from the Law of the Land, ſo it may come to paſs that the Law of the Land may degenerate from the Law of God; for the Law of God ſpeaketh on this wiſe,

1. Thou ſhalt not bow to any graven Image, nor the likeneſs of any thing; And whatſoever is ſet up, and not by the Spirit of the Lord, is graven out of an imagination, and is an Image, and to bow unto that thing is to bow unto a graven Image; and if the Law of the Land do reſtrain from ſuch a practice, then it ſtandeth right, but if it do allow ſuch things, or rather compel people to practiſe ſuch things, then doth it degenerate from the Law of God.

2. The Law of God ſaith, Thou ſhalt not take the Name of the Lord thy God in vain; And to Swear by his Name, is to take his Name in vain; and if the Law of the Land do reſtrain people from all manner of Oathes, then it ſtandeth right, but if it do allow ſuch things, or rather in ſome caſes, compel into ſuch things, then doth it degenerate from the Law of God.

3. Chriſt Jeſus the Lawgiver ſaith, Thou ſhalt love the Lord thy God, and thy Neighbour as thy ſelf; and to love God, is to keep his Commandments; and to love a Neighbour, as to love a mans ſelf, is to do him good, and not to harm him; Now if the Law of the Land do encourage ſuch things, then it ſtandeth right, but if it do allow the breaking of God's Commands, and teach men ſo; or if it do allow one Neighbour to ſpoil the goods of another, or in ſome caſes rather compell ſuch things to be done, then it doth degenerate from the Law of God, and from the Doctrine of Chriſt Jeſus.

4. Chriſt Jeſus the Lawgiver ſaith, God is a Spirit, and muſt be worſhipped in Spirit and in Truth; Now if the Law of the Land do allow ſuch a worſhip and protect it, then it ſtandeth right, but if it do prohibit it, or rather compel from it, then it doth degenerate from the Law of God, and from the Doctrine [Page] of Chriſt Jeſus; and in this caſe, two things are very conſiderable to be minded, and not to be practiſed.

1. Not to bind Peoples Conſciences into any Practice, or into any Worſhip which in their own Conſcience they are not perſwaded into, nor to compel a Conformity unto any Practice or Worſhip which ſtandeth not in the Spirit and in the Truth; for to uſe Force and Compelling-Laws in ſuch Caſes, is but to force People to bow unto an Image, or to the likeneſs of a thing which the Law of God doth expreſly forbid.

2. Not to prohibite or forbid People for meeting together in any place, or at any time above ſuch a number; for this is to limit God, if it were poſſible, and to reſtrain tender Conſciences from their holy Exerciſe in God's Spirit, and to keep them from the pure Worſhip, which ſtandeth in the Spirit, and in the Truth only; and to ſtop them from that practice which the Father ſeeks them to perform; for Chriſt ſaith, the Father ſeeketh ſuch to worſhip him: and no Law of the Land ought to take place to diminiſh that Liberty which any People have in the Spirit, nor to prohibit that Worſhip that is performed to God in the Spirit, though in the practice there may be contrary minds amongſt them; for the Spirit of the Lord God is free, and without limitation; and all that are born of the Spirit they are a free-born People, and their Worſhip ſtands ſingly to God in the Spirit and in the Truth; and though there may be a difference in Worſhips outwardly, and amongſt the Worſhippers in point of practice, yet none ought by any outward Law, either to compel or prohibit each other, for that is peculiar to God alone; and no man is to ſtand up in Judgment concerning it, or to bind the Conſcience of another by an outward Law, either to obſerve the one, or to deny the other; for whoever hath outward Power to rule, and would ſet that Power to judge in matters of Conſcience, Worſhip and Religion, and from their own Judgment in ſuch caſes, make Laws, to compel to one thing, and to reſtrain from another thing, ſuch Laws do degenerate from the Law of God, and from the Doctrine of Chriſt Jeſus, and from his Life and Wiſdom: And therefore theſe things conſidered and weighed, it will be found of great neceſſity to ſearch well into the Laws; and where any are found to oppoſe the righteous [Page] Law of God, and yet ſtand in force in any ſuch caſe, to repeal them, that ſo the Law of the Land may be reduced into the truth of its own ſaying, and ſtand in Juſtice, Equity and Mercy, as doth the Law of God; then Perſecution would ceaſe about Religion, and there would be a ſtream of perfect Liberty to all tender Conſciences, and no Reſtraint would be upon any in caſe of Worſhip or Religion, otherwayes living peaceably in the Nation; ſo would hearts and minds of men come into Love, into Peace, and into Settlement and good Order, and it would allay all the heat and heart-burnings amongſt men, and cool them and quiet them; and then there would not need Swords and Spears to preſerve Order: for People coming to that of God in themſelves, and worſhipping and ſerving God in the Spirit and in the Truth, and every one ſtanding in the Spirit's Liberty; then People would ſettle and be quiet, and love one another, and be at Peace one amongſt another, and there would be good Order through the Nation; but this being wanting, and Compelling-Laws ruling, it makes Broils in the Nation, and cauſeth Diſtractions amongſt People, which would be prevented, if Liberty in matter of Worſhip and Religion was granted and tolerated: And what harm would this do to any man? or what prejudice could come to any man by ſo doing? Surely none at all, but rather happineſs both to ſuch as rule, and ſuch as are ruled; and the comfort of it would be found to be very great unto all that truly fear the Lord: And this is the Liberty which the King's Prerogative is to defend, according to the Maxime of Charles the firſt. But however it hath been, or yet is with us in theſe caſes outwardly, our truſt is in the Lord God, and in him we do rejoyce; and we deſire that all people were like-minded with us, and were as we are, except our Bonds and Afflictions; for the Preſence of the Lord God is with us, and by his Arm we are ſupported, and through all theſe things the Truth ſtandeth, and that is the Word of the Lord to all people, Truth ſtandeth: And if any yet think with themſelves that with their ſtrength they can prevail againſt the Truth, then let them try their ſtrength, but let them alſo mind what will be the end of it; for this I know in the Truth, that whoſoever riſes againſt the Truth will toil themſelves in vain, and ſpend their ſtrength [Page] for nought, and in the end will lie down in ſorrow; for Truth ſtandeth: And how many have come up, and have appeared in full ſtrength, and have been permitted to have a blow at Truth? but how are they waſted, and how are they paſſed away and periſhed! yet Truth ſtandeth. Therefore all people, fear the living God, and in time be warned, for no weapon formed againſt the Truth ſhall proſper; for Truth ſtandeth over all, and Chriſt Jeſus reigneth, his Power, and Glory and Dignity is ſet on high, and in his Love all Wrath is ſwallowed up; and here is the beginning known, and here is the ending ſet; for the Love of God was firſt, and the Love of God is laſt, and here is the finiſhing of the Work, and the cloſing up in perfect Peace; and with this Love all contrary Beings are comprehended, and in its own Being it remains unchangeable, and it is Truth and no lye; and Truth ſtandeth, Glory to the Moſt High for ever and ever, Amen.

W. S.

Here is the Wiſdom and Patience of the Saints: Who have ears to hear, let them hear.

THE END.

[Page]

Information about this book

Title statement

The standing truth in which may be seen how every ones house is ordered and how their families are provided and what peace they have in their dwellings and whether they be Christians or infidels ... also a narrative of the some unjust and cruel dealings by William Pocklington of North Collington ... against William Smith of Besthorp ... / which are published in love to all people by William Smith.

Smith, William, d. 1673.

Edition statement

1663

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A60656

ID [STC]

Wing S4334

ID [STC]

ESTC R23653

ID [EEBO-CITATION]

07869717

ID [OCLC]

ocm 07869717

ID [VID]

40200

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A60656)

Transcribed from: (Early English Books Online ; image set 40200)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1213:12)

Source

— The standing truth in which may be seen how every ones house is ordered and how their families are provided and what peace they have in their dwellings and whether they be Christians or infidels ... also a narrative of the some unjust and cruel dealings by William Pocklington of North Collington ... against William Smith of Besthorp ... / which are published in love to all people by William Smith., Smith, William, d. 1673..

Extent

[36] p.

[s.n.],. London :: Printed in the year, 1663.. (Imperfect: pages cropped.) (Reproduction of original in the British Library.)

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