Liberty of Conscience Asserted against Imposition: Proposed in Several Sober QUERIES to those of the People called QUAKERS; who have Assumed such an Authority, contrary to their Former Testimonies: As also unto those that have Submitted unto it, before they found Convictions in themselves; for them to weigh and consider in the Balance of True Judgement.  
WHether Imposed and Enforced Uniformity and Unity in outward Ceremonies or Gestures, is not a great Enemy to the True Church's Peace, a Hindrance to the Prosperity of Truth, and a limiting the Spirit of the Lord?  
Whether Uniformity and Unity in outward Gestures, etc. is not Imposed, when required as a thing necessary, and they that descent, to be reputed Erroneous, Heretical, etc. and to be likewise excommunicated for being out of the comely order? And is there any example either from Christ or his Apostles for such procedures? But did not they rather judge those that laid a necessity upon such things?  
Whether this kind of Uniformity etc. hath not made many through fear, interest, and necessity, to conform; and will it not retain and let in those, that should be cast and kept out; to wit, the complying Hypocrite, who is destitute of the Spirit; and cast and keep out those that should be kept, and let in; even those that wait in the manifestation of the Spirit?  
Whether the keeping off the Hat in time of Prayer, is not an outward Ceremony, Gesture, or bodily Exercise? and whether to deny me and others the benefit of Marriage and Burial, having a propriety therein; only for the omittance of this; and to lay such an Injunction upon so small a matter, that draweth after it so deep a Censure, as to be excommunicated; doth it not savour more of Cruelty in you, than in us, Disobedience or Contempt, either to God or you?  
Whether the giving way unto such Imposers, is not an Inlet unto an Arbitrary Government; and when once they have gained so much reputation, as to be esteemed Religious and Zealous Reformers, Ancient Friends, and Elders in God; and that it is our Duty to submit unto such: whether they may not in a short space, under these Pretences, establish an Arbitrary Judicature?  
Whether it hath not been experienced, how difficult it is to root out such, when once they have reduced a People to this Belief, and they in the exercise of this Authority; because the honour of being invested insuch a Capacity, doth oblige men to secure themselves in this Superior Orb, and stirs up men of Parts, and Ambition, to support such an Hierarchy, in expectation that it will at last fall unto themselves?  
Whether some Persons that are accounted Famous and Renowned in the Congregation at London, have not reduced the People in some degree, under this Yoke of Bondage; because they give that Meeting this Appellation, The Body (a high Title) and make it to be the Trial of Motions, and Unity etc. when a few Principals shall sway the Meeting as they please, unless themselves divide: Now those Members that exalt themselves above their Fellows and equal Members, what do they else but usurp the place of the Head, and so break in sunder the Unity of the Body, which stands in the Unity of the Head; and set up another Head besides Christ? Did not Rome obtain their unlimited Power by such kind of Appellations, Principles and Pretences? If so, let a Mark be set upon all those that seek the Prebeminence.  
Whether some of you have not been filled with Prayer and Praises to the Lord, in silent Meetings, without either Words or Gestures, to demonstrate the inward Reverence, and yet approached to the Throne of Grace, in the deep Humility of your Souls, and with unvailed Spirits? Have not some of you walked by the way and prayed, been at your Labours and prayed, together and asunder, without pulling off your Hats; and hath it not been as a street-smelling Savour unto the Lord? Have not many of you given Thanks for his Goodness and Mercy before Meat in silence, without its use, in a living sense of his Power? Have not some kneeled, sat, and stood in Public Assemblies, and yet prayed in sincerity, and the Unity kept? But if you go to impose any of these Postures upon your Fellow-Members, whether the Effects will not then be Division?  
Whether it is not as lawful to keep the Hat on in Prayer, as well as in Praises to the Lord? And whether a Cap is not as real a Covering to the Head, as a Hat? If so, why is the one condemned, and the other practised? Why is the Cap in the Comely Order, and the Hat out of it? Whether the Head mentioned in the 11th Cor. may not be covered with the Hat off, and uncovered with the Hat on?  
Whether If it be a true Argument, that we are out of the Spirit in which the Apolstes were, because we forbear the use of the Hat in Prayer, contrary to that Saying, He that prayeth or prophesieth with his Head Covered, etc. Then why not also in Prophesying? Besides, Whether others may not more justly judge the same of you; you being out of many of their Practices and Commands? The Apostle saith in the same Chapter, I permit not a Woman to speak in the Church; and yet what is more frequent? So that when you can pretend that the Scriptures prove your Practices, than they shall be your Rule and Touchstone, etc. but when you are out of their Practices and Commands, than the Spirit, and not the Scriptures is your Rule.  
Whether if pulling off the Hat in time of Prayer, were to pay Honour or Reverence to the Holy God, who so vile that conld nor do it? This is to make Religion to consist in some External Appearances (as William Penn saith Superstitious men do) and in invented Gestures, and in a Shadow void of the Thing itself, which it must necessarily do, in case the Ceremony of the Hat (saith he) be an Honour, or Reverence: but True Reverence, etc. is an Holy Reverence to what is Holy, demonstrated by some Substantial Good.  
Whether, First, Those that have no Impulse unto Prayer; Secondly, Those whose Hearts are far from the Lord; And Thirdly, Those that do believe that Service is not required, aught to pull off their Hats when Prayer is performed in your Assemblies, either in the Spirit of Life, or out of the Spirit of Life? And also, Whether those that have a true Sense of the latter, aught to be uncovered? If yea, to all the said Particulars; is not this a Worship in Form, rather than in Power? in Show and Imitation, rather than in Spirit; and inconsistent with a Spiritual Worship; and contrary to the Unity in Spirit, and Principles of Truth (which is to wait, to feel the Openings and Leadings of the Spirit of Life in the Particular unto every Religious Performance) but a setting up of the Outward Court again? Doth not this make many Hypocrites?  
Whether are we to mix our own Works in the Worship and Service of the Lord, with the Requirings of his Spirit? Whether the use of the Hat is not so, to those that believe it is not required? Whether we are not rather to cease from our own Labours, from a Voluntary Humility, (which hath a seeming show of Reverence) lest we set up Posts by his Posts? for whatsoever is not of Faith, is Sin.  
Whether it is not possible for some to forbear its use in Prayer, for Conscience sake, as to the Lord? lest be should say, Who hath required this at your hands? and not through an obstinate, wilful, and opposite Spirit? What will you have these to do in such a Case? Ought they, for this cause, to be excluded your Communion? If yea, whether you may not pull up the Wheat with the Tares, and to eject, before God doth; and then, where is your Liberty to Tender Consciences?  
Whether, if there be a Difference among you in things Ceremonial, or in Bodily Gestures, when the Truth is owned, loved, and received as it is in Jesus, you ought not to wait with patience till God shall teach him; because without this Teaching he can never know it aright? And therefore will it not manifest a Spirit of Love and Tenderness, not to condemn one another for the Use or Forbearance thereof, any more than those that did, and did not keep days; did, and did not eat Meats? And, whether the Apostle did not foresee, that judge in such things, would tend to Separation and Division?  
Whether, if we are to walk by the same Rule whereunto we have already attained, then is there a Necessity of a Oneness in Practice; forasmuch as there are different Measures, Growths and Motions?  
Whether the Differences in Outward Exercises or Gestures, will not abundantly commend the Unity of the True Faith; which doth not stand in Garments, Gestures, Meats, or Drinks, but in the power of an endless life, in which God only is truly worshipped?  
Whether it is not better to be reputed Vile, Crawling, Straggling, and old Cankered Apostates, VagabondQuakers, etc. and to be separated from your Communion, rather than through Fear, Interest, and Necessity, to do that which may be right, before he sees it to be so? But especially, rather, than through Fear and Necessity, or any private Interest whatsoever, to do that which is evil; because the Hypocrite God will judge?  
Whether, To declare, there is not a further Manifestation, as many of you have done; and also whatsoever shall be added to, or diminished from what you were in at the Beginning; shall not the Truths we yet know not, which are to be brought in, be reputed Errors; and the Errors which yet remain (for aught you know) be reputed Truths?  
Whether, For you to assert those Romish Positions, which have enslaved Nations, and destroyed Thousands, is not of a more dangerous Consequence, than can well be uttered? Namely, 1. That we are to believe as the Church believes. 2. That the Church cannot Err. 3. That She hath Power to Bind and to Lose. 4. That it is abominable Pride not to submit unto Her Judgement, She having always the Infallible Spirit: With many such like Expressions. And if you limit the Power and the Church to Persons, why may not you Apostatise, as well as Rome, and yet still claim the same Infallibility, and Dominion over their Faith? Which is contrary to the Apostles Saying, 2 Cor. 1. 24.   

Friends,  
THat which was declared of, and testified unto in the beginning, was to direct our minds unto the Heavenly Gift (not to the Church) but to the manifestation of the Spirit in the particular; waiting there to feel its Motions, and to hear its Voice; which would infallibly teach us our Duty towards God, our Neighbour, and ourselves; and not to go forth into Reasonings to promote comely Orders, after the manner of men; nor to be found in the exercise of any thing in his pure Worship, but what the Lord (and not the Body) required: else to stand still in the silence to all Flesh, attending the Motions of the Heavenly Drawings; and then to answer its Requirings. Were we not then exhorted to be like the Noble Bereans, to examine and to try the Verity of your Doctrine by the measure of his Spirit in us; and whatsoever led from that Pure Gift, drew into the Apostasy: yea, if an Angel from Heaven brought another Gospel, let him be (said you) accursed. Christ within us, was then to be Head, but now the Body without us. The Church was then to be in subjection to her Head, and every Member to be governed and exercised according to the Order of the Head: But now the Body, the Church, claims an Authority over their Fellow-Members, as peculiarly having the infallible Spirit; the certain un-erring Judgement, residing with them upon all occasions, to know Truth from Error, and the Right, from the Wrong Spirit. Will you limit the Lord? cannot he reveal that to a particular, yea such things as the Church would be startled at, yea, and be ready to question the Verity thereof; because She likewise hath not the Manifestation of it; when, alas! it is hid from Her, as well as from a particular Member, unless the same Spirit reveals it? It's undeniable therefore, that the infallible Spirit, and the Word of Wisdom depends not upon the Church, the Body; but upon Christ, the Head of the Body; who administers of his Spirit in Diversities of Operations; to few, or to many, as he pleaseth; without respect to Persons or Bodies. And it hath pleased the Lord, that there may be no Glorying, no Imposing, no Usurping over the Faith of any, to reveal himself unto the Lowly Ones, that are Little in their own Eyes, and in the Eyes of others, to inform the Church, and Elders thereof; to wit, John to the Seven Churches, Isaiah and Jeremiah to the Jews; Elihu to Job and his Friends; Joseph unto his Parents and Brethren; Moses that was bred in Pharaob's Court, to the Church there. Who revealed unto David, that Goliath must fall by his Hands? Or who revealed unto Daniel and John, those profound and deep Mysteries? Did the Church? Nay: Was it not hid from her Eyes? Did not the Elders that sat in Moses his Chair, resist the Appearance of Christ both in Flesh and Spirit? Did the Church make known unto Peter, that the Gospel was to be preached to the Gentiles; and that in every Nation, he that feareth God, and worketh Righteousness, is accepted of him? Nay, Nay. Did not Caleb and Joshua withstand the whole Congregation of Israel? Would they not have stoned them with Stones, for opposing the Church, in their Desires to return towards Egypt? Who was the Schismatic here? Caleb and Joshua, or rather the whole Congregation? Of what hath been said, this is the Sum: A Church limited to persons, may impose an Error, and cast out the most Spiritual. Moreover, Who revealed unto Paul the Abolition of Circumcision, & c? Was not the Church at Jerusalem dissatisfied with him in what he preached to the Gentiles? Did not Paul withstand the mighty Pillars, that compelled the Gentiles, contrary to the Truth received? How ready were they here to be drawn aside by that Spirit, from the measure of Truth in themselves? This Example may be a Mark to all Imposers and Compliers? It is therefore safe to stand still, and to be in the Forbearance of that which we have no motion to from the Spirit of Truth; because all Faith and Worship ought to stand upon its Convictions. And therefore you greatly err, who say the keeping on the Hat, is a Practice introduced; unless you can prove it's done upon a Religious Account: when as, in truth, it is only a Custom left, which we formerly practised. Friends! God is jealous of his Honour, and He will not give it to another: And those that go to rob him thereof, he will not hold them guiltless. Remember from whence you are fallen, and repent, and do your first works: And your Return must be to that Spirit against whom you have sinned; and lay down all at the Feet of Jesus, that he alone may rule the Body, and the Members thereof, as he pleaseth, for evermore.  
Perhaps it will be expected that I make some Reply to a Book called Judas and the Jews, etc. wherein I am charged by you to be one of the Cabal with the Author of Tyranny and Hypocrisy detected: And therefore you have not been wanting to bestow on me the vilest of Names; yea such Names as may deprive me of my Reputation, as Apostate, Runagade, Vagabond Quaker, Ranting Spirit, Crawling Apostate, with many more, which may be seen in your Book. The Lord lay not this unto your charge. And having tasted in a measure of his Mercy and Forgiveness, I can say in the sense of his Love, Father, forgive them.  
Unto the other part I have a few words for the vindicating of my Innocency, and condemning your Rashness. First, As touching the person that is said to be the Author of that Book; I declare to you and all the World, that I have not the least Acquaintance with him; and I have been so far from employing him in the writing thereof, that I have not so much as seen him, that I know of, for many years past. And I have been informed not long since, that the greatest part, if not all, was written before I knew of it. And when I did hear that a Book was intended against Alexander the Coppersmith, I acquainted several therewith; with this Advice, to inquire out the person or persons, and give them a meeting to compose the difference, to prevent its publication, but could not tell them who was the Author. Nor do I yet know, but by report. And whereas my name is mentioned abusively in your Book touching John Whitehead and Thomas Murford, I have this in Answer; That if I cannot make good what the Author of Tyranny, etc. detected, doth charge in pag. 50, & 52, so far as it concerns me, before persons equally chosen; I shall be content to bear the blame. And whereas it is denied, that I accused George Fox to be a Respecter of persons in Judgement; if Gawen Lawrey, Sam. Newton, John Bolton, & John Osgood, will deny that I did accuse him, as above; let them declare it: for they, and many more were at that Meeting. But I positively affirm, I did so accuse him, and am ready to make good my Charge; and if they deny, or do not remember it, I can prove it by others there present. To conclude, If you had not either covered or justified the persons accused, when guilty; and condemned the Accusers, when innocent; I believe these things had never been made public; and so you reap the Fruits of your own Do. And until you take shame unto yourselves, and lie low before the Lord for these Abominations, and let Judgement pass upon the Transgressor, and spare no Person whatsoever, for Favour or Affection; I say, until these things are accomplshed, assuredly Sin will lie at your Doors. I shall leave the Issue of what I have written unto the Lord. And having thus discharged my Conscience towards you in Faithfulness, I shall end with that excellent Saying of Christ's, As you would that all men should do unto you, even so do you unto them; for this is the Law and the Prophets. From one who greatly desires to see Moderation, Love and Charity, to be mutually extended unto all those whose Hearts are upright, and Consciences tender towards the Lord, though in several Forms.  
William Mucklowe   

London, Printed in the Year 1673/4.