A CONTROVERSY Between the Quakers & Bishops, OCCASIONED By the Bishops summoning them to their Courts, and calling them in question for Matters of Religion: Contrary to the Practice of Christ and the Apostles, who never forced any about Religion and Worship: and contrary to the King's Promises, Speeches and Declarations, which saith. No man shall be disquieted for different Opinions in Matters of Religion, they living peaceably under the Government; which the Quakers do, and no man can charge them to the contrary.  
TOGETHER With several Religious Reasons recorded concerning the conscientious Nonconformity of the Quakers, to those things, that are by the Bishop's Courts imposed upon them.  
LONDON: Printed in the Year 1663.   

TO the Bishops, and all others, that call us in Question for matters of Religion, contrary to the King's Declaration at Bredah, & contrary to his Declaration concerning Ecclesiastical Affairs, and contrary to his Speech to both Houses of Parliament, Feb. 18. 1662. being the first day of their Meeting after their prorogation; in which he refers them to his Declaration set forth upon the 26. of Decemb. not doubting (as he saith) of their concurrence therein: where he further saith, The truth is, I am in my nature an Enemy to all severity for Religion and Conscience, how mistaken soever I be, when it extends to a capital and sanguinary punishment.  
Now are they Friends, or Enemies, to the King and his Subjects, that act thus contrary to his Declaration and Speech? let your fruits judge. Also the King saith, That if the Dissenters in matters of Religion, will demean themselves peaceably and modestly under the Government, I could hearty wish I had such a power of indulgence to use upon occasion, as might not needlessly force them out of the Kingdom, or staying here, give them cause to conspire against the peace of it. Now hath not our peaceable deportment been manifested both to the King and Council, and to all men? and hath not your deportment in afflicting his best and peaceablest Subjects, been to the forcing of them out of the Land, and for the forcing of others to conspire and plot against you? which practice is contrary to us and our Principle, for our Practice & Principle hath been, and is, to suffer; and when you strike us on the one cheek, we can turn the other to you, and show forth a peaceable Christian life, though you act contrary both to the King's Nature and Word; who would not have capital and sanguinary penalties imposed upon his good Subjects, which you do, about matters of Religion, and differences of Opinion.  
And whether do you not act contrary to the Act of Parliament, made against those that meet, under pretence of religious Worship, who are enemies to the King and hold dangerous Opinions? which practices and carriages we are against: Yet doth not this Act allow four to meet besides the Family where such Meetings shall be? So consider, and see whether in your practices you mind this Act of Parliament, or whether you use not more severity, than is agreeable to the King's mind and Declaration: For we have the Word of a King, that we shall not be disturbed, nor called in question in matters of Religion, living peaceably. And since the King in his Declaration on the 26 of Decem. 1662. hath renewed his former Word of a King, in his Speeches and Declarations, saying, As concerning the non-performance of our Promises, we remember well the very words of those from Bredah, (to wit) saith the King, We do declare a Liberty to tender Consciences, and that no man shall be disquieted or called in question, for differences of Opinion in matters of Religion, which do not disturb the peace of the Kingdom; and that we shall be ready to consent to such an Act of Parliament, as upon mature deliberation shall be offered to us, for the full granting of that Indulgence. We remember well the confirmations we have made of them since upon several occasions in Parliament: And as all these things are still fresh in our Memory, so we are still firm in the resolution of performing them to the full. For (saith the King) we do conceive ourselves so far engaged both in honour, and in what we own to the peace of our Dominions; which we profess we can never think secure, whilst there shall be a colour left to the malicious and disaffected, to inflame the minds of so many multitudes upon the score of Conscience, with despair of ever obtaining any effect of our promises for their ease.  
Now do not you in your actions go about to make the King's Word of none effect, and his Speeches and Promises, which is to tender Consciences and peaceable people? doth not your fruits and actions against the King's peaceable Subjects, and tender Consciences in matters of Religion, declare a contrary mind than the King intends? Is not your actions and fruits judged by his Words and Declarations, which is put forth to the public view of his Dominions, how contrary they are to the Word of a King and his Speeches and Declarations. You have disquieted peaceable people in matters of Religion, and called them in question: Are not these actions of yours like to inflame the minds of people? Also the King saith, I hope you have all so good an opinion of my Zeal for the Protestant Religion, as I need not tell you, I will not yield to any therein, not to the Bishops themselves, nor in my liking the uniformity of it, as it is now established, (which being the Standard of our Religion, must be kept pure and uncorrupted, free from all other mixtures;) yet if the Dissenters will demean themselves peaceably and modestly under the Government, I could hearty wish I had such a power of Indulgence to use upon occasions, as might not needlessy force them out of the Kingdom, nor give them cause to conspire against the peace of it.  
And thus you may see the King's Zeal to his Word and Promises, you that act upon his Subjects contrary to his Word and Promises and Speeches: And doth not your actions show that you have not love to him, not his Subjects, but to yourselves? How can people be subject to you, who go against the King's Word and Promises? Is not this the way to draw away the love and affections of all people from you?  
From us the peaceable people of God, called Quakers, in the behalf of the King's Speeches & Declarations to them that break them. Written the 19 day of the 8. Month 1663.   

Bishops and Commissaries Queries to the Quakers.  B. 
WHen were you at Church?  Q. 
Where is my Accusers? Paul called for his Accusers, when he was called before the Judgement Seats of the Heathens and Jews.  
Churchwarden. I accuse you.  Q. 
What Neighbour, Art thou my Accuser? Dost thou not know that the Church is in God? Had not Priseilla and Aquilla a Church in their house? Neighbour, Art thou not a Christian? Dost thou not know this?  B. 
and Com. Have you received Sacrament? Were you married with a Priest? Do you hear Divine Service? Was your Children signed with the Sig of the Cross? Do you pay your Tithes to the Minister?  Q. 
Where is my Accusers? Let them appear in open Court before my face. I am not to accuse myself, it is contrary to Law.  
Churchwarden. I am thy Accuser.  Q. 
Than I will hold forth my Testimony. I was married according to the Scriptures: And the Scripture speaks of no Sacrament, nor Signing with the Sign of the Cross, nor paying of Tithes to Gospel Ministers, nor sprinkling of Infants, nor Godfathers nor Godmothers: If you can prove me these things in the Scriptures of the New Testament, than I'll conform to them.  B. 
and Com. When did you hear your Minister? and when received yond the Sacrament? Was you married with a Priest?  Q. 
Where is my Accusers?  B. 
and Com. Here is none answers to the Question.  Q. 
It is contrary to Law to examine me upon Interrogatories, or that any should accuse themselves, or bear witness against themselves. Dost thou not know that it's 100 l. penalty upon any that shall 'cause any to accuse themselves; either under pretence of Letters Patents under the Great Seal, or other wise? See the Stature in 1642. for taking away the High Commission Court; which clause was never yet abolished.  B. 
Why do you not come to the Church? give a reason why you will not come.  Q. 
I demand of thee the King's Patent, with his Seal, and his Hand and Arms, for keeping thy Court, before I speak to thee any more, for many may keep Courts, and not show their Authority, and by that I may be brought into bondage; so I would see thy Patent, with the King's Seal, and Hand, and Arms: And secondly, I would know the reason of thee why you forsook us near about 20 years ago, and left your Church, that by this time I might have turned an Heathen, a Turk, or a Jew, and my soul might have been lost for you, for who hath watched over me, and been my Keeper about this 20. years? but you have left me, and I have had neither Sermon, nor Exhortation, nor Epistle, nor Collect from you, though the Lord God hath been my Watcher over me, and my Overseer, who is now my Teacher; and do you think that the Lord will not require his Flock at your hands, which you left almost 20 years to the Wolves and Dogs, to tear out fleece and flesh, and to destroy the sheep? and than will he not require the fleece, if he require the sheep and his flock, which you have left to Wolves and Dogs, to tear the fleece of the backs of them: For how have Anabaptists, and Independants, and Presbyterians, torn the flesh of the backs of the sheep, and imprisoned the sheep to death; and you in the time of persecution, neither sent Epistle, nor Collect, nor Exhortation to the sheep, nor mattered not for them, nor cared not for them: For if a man hire a man to keep a flock of sheep, and have so many delivered into his hand, and the Hireling-Shepherd hath so much a year, will not the Master or the Lord require both sheep and fleece of the hireling-Shepherd, if he see a Wolf or a Dog, which may be called, the usurping Power, come to worry the Sheep, and he fly away in time of persecution, is not this an Hireling that flies because he is an Hireling, and doth not care for the sheep; and not like David, who defended his sheep from the Bear and the Lion: and so if the Shepherd suffer any of the Sheep to be worryed, or fleece to be torn of, will not the Master or Lord require both his fleece, and his sheep of the Shepherd? for doth not the Lord say, He will require both the sheep, and the fleece; so consider, and judge yourselves in this case, and do not ask me a reason why I do not come to the Church, but answer me this, Why you left me as a Sheep to all the Wolves; for we have the King's Speeches, and Declarations, and Promises, and Word of a King, for Liberty of Conscience, that none should call us in question, if we live peaceably under his Government: Therefore what have you to do to call us in question, contrary to the King's Speech and Declaration and Word of a King, we being peaceable? as you may read his late Declaration. And there is an Act, that four may meet; so I may meet with my own Family by the Act of Parliament. And so if you will give me a reason why you forsook us, and prove all your Practice, Worship, and Religion, by Scripture; and whether or not, Paul and the Apostles, and Timothy and Titus the Bishops, had Tippits, Hoods, Rayls, Altars, Surplices, in their Worship: And whether or not did John Baptism Christ in a Font, and signed him with the Sign of the Cross? and whether or not, had he a Godfather and Godmother? yea, or nay: And whther or not, those several thousands that Peter Baptised, were Baptised in a Font, and signed with the Sign of the Cross? And whether had all those Godfathers and Godmothers? And whether or not, the Eunuch, when Philip baptised him, whether he baptised him in a Font, with the Sign of the Cross? And if so, who were their Godfathers and Godmothers? and where stood the Font? and who Commanded the Cross? Answer me these things by Scripture, and convince me by Scripture of these things; for we are to search the Scriptures, whether these things be so as you speak; and to try all things, and hold fast that which is good. And we are to lay hands on no man suddenly, nor to presume above what is written. Thou knowest this is Scripture. Read the Corinthians, and the other Epistles. And whether or not, if the Wolf come again, that you will set your hand to a Paper, that you will never forsake the Flock again, but that you will suffer imprisonment with us, and sand us Collects, and Epistles, and Exhortations from Scripture? And whether or not, the Apostles, or Christ, or Timothy or Titus, had Pa●iters to summon in people to hear them? and if they would not hear them and come to their Meeting-place, excommunicate them before they were of their Religion, or knew what it was, and before they had convinced them by sound Doctrine, and good conversation? And whether Excommunication be not to such as be of their Church, and knows their Principles, and which doth some bad thing, for which they are excommunicated, and put out of their Assembly? And is this reason to excommunicate such as was never of their Church, and do not know their principles or Doctrine, nor cannot be charged with a bad Conversation, and before they be convinced by sound Doctrine, or good conversation, concerning your Religion and Worship? Answer me these things, yea, or nay.  
Friend:  
THy Carriage, and Behaviour at the Town of Vlverston, the 24. day of the 8. Month, 1663. was not becoming a Christian, not becoming the Gospel, as thou and thy Company was taken notice of by most of the people, and was judged not to be civil, nor wise, not becoming a spiritual man, nor a spiritual Court; for when thy Patent, and the King's Broad Seal was demanded for keeping thy Court, thou causedst a thing to be read in an unknown Tongue, amongst simple illiterate Country men, which the people knew not what it was. Is not this contrary to Paul's Doctrine, who said, he would not speak in an unknown Tongue? And when the people could not understand, thou called'st them silly fellows and pitiful fellows, in a deriding way. If thou hadst been the wiser man, thou shouldst have read thy Paper in English to them, that they mighty have known what thou hadst said, and that would have manifested to the Auditors that thou hadst been a wiser man than they; but thou didst manifest the contrary, whose words was to trap and catch and ensnare, and caused some to be haled away from before thee, and to have their Hats pulled of, and to be smitten on the mouth, (Like the high Priest Ananias, when he sat as Judge of the Apostle Paul) when they would not answer to thy ensnaring Questions. And this thou didst to the people of God called Quakers, publicly, as a reproach upon them; but those of other persuasions thou didst take into a private place, and so actedst partially. And further to ensnare them, thou askedst of them. Whether the King had not power to appoint places for public Worship, and to give forth Laws to force or compel people to come to them? and whether such Laws was not grounded upon, or agreeable to the Law of God? requiring them to answer either yea, or nay; and thou sat as Judge, to put those Laws in Execution upon offender, and endeavoured to make a man an offender for a word, when he was not convicted of the transgression of any known Law, nor no accuser heard to speak to his face in the Court.  
Now doth the Law of the Spirit of Life force or compel any by an Arm of flesh, outward weapons, or corporal punishments, to Religion or Worship? If so, doth it not contradict the practice of the Apostle, who said, Let nothing be done through strife; but in love and in meekness instruct, etc. And whether or not, Timothy and Titus, who were Bishops, had any such Courts and Laws to force and summon people before them, and to threaten them with Houses of Correction, and other penalties? If so, Whether was not the Law of love abolished, and Jew's Laws set up? for he that loves, is of God, and he that loves not, is not of God. And this is to thee to answer thyself.  
And as for the Kings giving forth Laws to force people, he hath sufficiently declared his mind, both by Promises, Speeches, Declaration, and the Word of a King, several time, which the people are not ignorant of, but think it strange to see that thou shouldst so slight his Speeches, and make light of them, and cry Law, Law, but show none; and ask tempting Questions, Whether the King might not make Laws to force people? and so goeth by Ifs and Queries and Doubts, and lays away instruction.  
Wherhfore did Cain hate and persecute his Brother Abel? was it not about Religion and Sacrifice, or Worship? And did not the Apostle, a spiritual man say, Love not as Cain? Now judge thyself and thy love.  
And thou saidst, That the Quakers had forfeited their Liberty by many misdemeanours, and some was in prison for it: But we know of none that was imprisoned upon that account, but for Conscience sake towards God: O Lord, for righteous Judgement thou judgest righteously: For if one or two had gone forth from the Truth, and their peaceable Principles, would thou judge all the body of that people? Would the Lord have destroyed Lot with the Citizens of Sodom? or did he destroy all the Jews because some of them transgressed? Did Christ judge all the Disciples, be cause of one Judas? O unrighteous Judgement! Wilt thou accuse a people openly in sight of a Country, with the forfeiture of their Liberty, and cannot prove it. Consider of this, and do as thou wouldst be done by; and do not cast away the Law and the Prophets. Wouldst thou be forced to be an Independent, or a Presbyterian, or an Anabaptist, or a Papist, or a Turk, or a Jew, or to worship the Gods of the Heathen? Was not these upheld by the Ordinances of men? and are not some of them so upholden at this day? and whether thou wouldst submit to any of these Ordinances, if put to thee by any of the upholders of them, according to thy own Argument, so often urged to the Quakers? And, was not Shadrach, Meshech, and Abednego, that would not bow to Nebuchadnezars' Image; And Mordecai, that would not bow to Haman; and the Jews that would not bow to the Laws of the Heathen; and those that would not bow to the Beast, that compelled all, both small and great, to worship him: was not all these transgressors of the Ordinances of men? which thou so much speaks of, Being subject to every Ordinance of man for the Lords sake. Which Scripture relates not to Religion and Worship, not forcing people to Religion contrary to their Consciences, but to the punishment of evil-doers, and the praise of them that do well: And this, is the Will of God. And the Apostle saith, Touch not the Ordinances of men, when he speaks in matters of Religion: For the other was a civil thing, and in such cases we are subject for the Lords sake. And the Apostle denied the Ordinances of the Jews, and the Ordinances of the Gentiles, and witnessed Christ come for the blotting out of the Ordinances of the Jews. And did not the Disciples transgress the Ordinances of men, when they were commanded, to speak not more in the Name of Jesus, by the Jews? And hath not all the Christian and Protestant Martyrs, that have suffered since the Apostles days, transgressed, the Ordinances of men? and whether or not had they suffered, if they could have submitted to the Ordinances of men in matters of Religion, seeing thou makest no difference between matters of Religion, and the Ordinances that are appointed for the punishment, of evil-doers, nor between the temporal and spiritual, that which commands temporal things, and that which commands in matters of Worship; but criest, we have a Law? we have a Law; Like as the Jews did to Christ, If any man say he is a Son of God, etc. Also did not the Christians transgress the Ordinances of men, when Saul went with his Packet of Letters from the high Priest, to hale men and women before their Judgement Seats? And who is like him in this work at this day? And whether or not, ever any of the Martyrs did suffer for disobeying temporal Ordinances, that commands temporal things, or for disobeying such as was for matters of Conscience, Religion, and the Worship of God. Answer these things, and make a clear Distinction between spiritual and temporal transgressions, and between spiritual and temporal Ordinances.  
And now whereas that Scripture was so often urged, Submit to every Ordinance of man for the Lords sake: Whether those Ordinances, now so much pleaded for, (which you have forsaken and left near twenty years,) be the Ordinances of man, which are to be obeyed for the Lords sake? And whether you have not disobeyed God in forsaking them so long? And whether or not, your leaving the people first, and the Flock, in times of persecution, and perilous times, and times of the Wolf, hath not manifested you Hirelings, and your Gospel to be of men? And you thus leaving the people and the Flock, might they not all have turned Jews, Turks and Heathens for you?  
And so for you now to cite & excommunicate young people for not being of your Religion, that never knew the grounds of it, & many others, & to put them out of your Assemblies before they had got in, and before you had by found Doctrine and good Conversation convinced them to be of your Religion, is contrary to the King's Word, which saith, they should not be called in question for matters of Religion, they living peaceably; and you cannot accuse any of the Quakers for unpeaceable lives, whom thou callest in question.  
And the Independents, Presbiterians, and Baptists brought the same Scripture to us for subjection to their Ordinances, and made no more distinction than thou dost, of Ordinances of men, for the Lords sake, and those which are for the punishment of evil-doers. And did not Presbyterians, Independents, and Baptists, bring Scripture to you? Submit, etc. And whether you did well in disobeying it, or not? For the Lord may suffer men to give forth Ordinances for the trial of his people, which may not be in truth; as may be seen in the Scriptures of truth in many places; and may come from such as thou art, which is contrary to God and the King. Read the Scriptures of the New Testament, and the King's Speeches and Declaration.  
From the People called Quakers, occasioned by their appearance before the Commissary for the Bishop of York, in Chester; before whom they were brought as Offenders, for the tenderness of their Consciences in matters relating to Religion, and the Worship of God, and not for the transgression of the Law, which is for the punishment of evil-doers, and Profane persons; for we are one with the Law that takes hold of such.   

A Direction from the Apostle to Timothy, to try Bishops and Ministers, before they were to administer, whose Rule is left upon Record to this day, for all Christians to do the same.  
Owe if a man covet the Office of a Bishop, he desires a good work. And  
First A. Bishop must be blameless.  
Secondly, He must he the husband of one Wife. Take notice of the Apostles Rule.  
Thirdly, He must be sober, discreet, mannerly, harberous; is he indiscreet? is he unmannerly? doth he not harbour strangers? than he is besides the Apostles Rule, if he do not these things.  
Fourthly, He must be apt to teach, not given to much Wine; if he be given to much Wine, and not apt to teach, he is besides the Apostles Rule.  
Fifthly, He must be no fighter, not given to filthy lucre, but gentle; abhorring fight, abhorring covetousness, abhorring strife. Now we and all People are to mark the Rule which a Bishop is to be ruled and measured by, the order of the Apostle to Timothy.  
Doth he abhor covetousness? doth he abhor strife? doth he abhor fight? for wars, strife and fight, comes from the lust; doth he not strive with the People of his Parish? doth he not covet the People's gold, nor silver, nor goods, nor apparel? doth he abhor this? is there no noise of the sounding of Platters, Pans, Pots and Kettles, nor no lowing of Oxen, nor bleating of Lambs? is he not given to filthy lucre? is he gentle? if he be out of these particulars, let him minister; if he be in those things, he is besides the Rule, and out of the Apostles Order.  
Sixthly, Bishop must rule his own house honestly, else how shall he take care for the Church of God, if he cannot rule his own house well: Mark the Rule, his own house must be ruled honestly, having obedient children, see his children must be obedient and honest; and if he and they be not found in she Rule of the Apostle, than they are judged by the Rule in the sight of all People.  
Seventhly, A Bishop must not be a young Scholar, jest he swell, and be puffed up, and fall into the judgement of the evil speaker. Mark; is he a young Scholar? is he puffed up? doth he swell? doth he fall into the judgement of the evil speaker? than he is besides the Rule, and judged by the Apostles Order.  
Eighthly, A Bishop must also have a good report of them which are without, jest he fall into the rebuke, and share, of the evil speaker. Mark, are they of good report among them that are without? do they not fall into the rebuke and snare of the evil speaker? Now all you Bishops and Ministers, mark whether you be in the Apostles Order, and walk according to their Rule; for the eyes of People are upon you, and the Apostles Rule and Order, to try you by it, whether you be according to the Apostles Rule and Order, which was in the Primitive times among the Christians before the apostasy, by which they made and tried Bishops; and by the Order and Rule the Apostle gave to Timothy, to try Ministers, even they the Ministers must be honest; they must not be double tongued, nor evil speakers, but sober; they must not be given to much Wine, neither greedy of filthy lucre. Mark your Rule and Order, which was before the apostasy in the Primitive times among the Apostles. Now if they be not honest, if they be double tongued, if they be evil speakers, if they be given to much wine, if they be greedy of filthy lucre, than they are out of the Apostles Rule and Order.  
He must hold the mystery of Faith in a pure Conscience. And let the Ministers and Bishops first be tried, and if they be found blameless, than let them minister. Now mark, ye Ministers and Bishops, are you proved and found blameless concerning the particulars in the Apostles Charge above mentioned to Timothy, concerning the Ministers and Bishops before the apostasy, for we understand they were to be proved, according to the Apostles Charge in his Order to Timothy, before they were to minister.  
Also their Wives must be honest, not evil speakers, but sober, and faithful in all things. Take notice of this Order; are their Wives honest? are they not evil speakers? are they sober, and faithful in all things? if not, they are out of the Apostles Rule and Order, and proved not to be blameless. And let the Ministers or Deacons, be every one the Husband of one Wife, such as rule their own children well, and their own households, for they that minister well, gets themselves a good degree, and a great liberty in the faith which is in Christ Jesus.  
Now they whose Wives are evil speakers, not honest, not sober, nor faithful in all things, who rules not their own childres, and households well, are out of the Apostles Order to Timothy in the Primitive times, and hath not gotten to themselves a good degree, not liberty in the faith which is in Christ Jesus. And the Apostles Command to Timothy, who was a Bishop in the Primitive times, was to forsake all ungodly, and old Wives fables, and cast them away. Now if these Commands had been observed among Christians since the Apostles days, it had been well; and it would be well if all People were reform into this Order, for it's they that rule well, that have the double honour, 1 Tim. 1.3, 4, 5.  
Did Christ or the Apostles in the Primitive times, who preached the Foundation, did they do it by Swords and Clubs, and Goals and Prisons, and houses of Correction? did they plant Vineyards, and gather Congregations with Swords and Pistols, and Muskets, and Clubs, and by summoning, and fineing, and imprisoning, and excommunicating such as would not come to them, that are not of them? was these their weapons that they gathered their Churches withal, and set up the Primitive times was spiritual weapons, than are not you degenerated and apostatised from the spiritual, into the carnal, and than you may say, In the beginning it was not so, as it is with us; and so is not the weapons like the men? if the men be carnal, their weapons carnal; if the men be spiritual, their weapons spiritual; and doth not all carnal-weaponed men build wood, hay, straw and stubble upon the foundation, and than will not their works burn, and they suffer loss in the day of God's fire? and can any build any thing else, but wood, hay and stubble upon the spiritual foundation that was laid in the Primitive times, but spiritual weaponed men? and hath not all Christendom dishonoured God, and Christ, and themselves, with their carnal weapons one against another? and can the City of Christendom ever fulfil the Command of Christ, which is to love one another, and to love enemies, with their carnal weapons? Is not Christendom yet to learn this lesson, to love one another, and to love enemies?   

To Priest Bennet, or any other whom it may concern.  
THis day being the 24 of 8. Month, 1663. I being called in question before Joseph Cradock Minister of the Law, as he saith, by Order from the King of this Nation, to demand and know of me a reason why I come not to the place of public Worship, set apart by the Law of the Land, and that I was enjoined thereunto according to the Scriptures, to be subject to the Ordinances of man, for the Lords sake. To which my answer was, prove the same for the Lords sake, and I would be subject to it: And than he stopped, and referred me to the Minister of the place where I do belong, which they said was Mr. Bennet, and that thou mightst give me an answer to what I was not informed in, as to the Law and matter in question; and in writing, my Questions and thy Answers, might be brought to him John Cradock the 17 day of the next Month. Now that thou mightst not be ignorant of the thing spoken of thee from J. Cradock to answer, it hastens my writing herein.  
And first I question, Whether those Houses, to which we are required to come to worship, was builded by Command from God to worship in? Secondly, Or that thou, or any other man in this Age, was called of God to wear Hoods, or Vails, Tippets, Girdles, or Surplices, and to have the highest places there, and to be called of men Master, and to take a Text of other men's words to speak from, and take money of the people for the same and other like Offices, as speaking words over people when they are dead, and to have a Bell to ring for them, or to sprinkle Infants with water in a Font, and sign them with the Sign of the Cross, and to have Godfathers and Godmothers answer? Whether these be Commands of God, and ordained by him, and so to be obeyed for his sake, yea, or nay? according to the Apostles words instanced to me by I Cradock. Now as thy Office is to convince the gainsayer, according to the Scripture of truth, without adding or diminishing, or any private Interpretation, answer me, that thereby I may be convinced if I have erred from the Scriptures of truth, which ever was, and is my delight to read and practice; and it was a grief to my spirit often to see the same professed, and never regarded to practice; having found the Teachers in this Age contrary to that in Timothy, how they should be qualified that took upon them the Office of a Bishop or Deacon, or the like. So having found men (whom I took for to be Teachers, and took upon them to teach) contrary to what they spoke and read to me, I began to question whether they were sent of God, or not, because I found them in the false Prophet's steps, bearing rule by their Means, and preaching for hire, devining for money, and making a prey upon people, forcing them by a Law to pay them; I saw it was for the Fleece they preached, for theirs, and not for them, for they might live like wild Asses all the Week, if come to hear and pay them, that turns like the Weathercock with every wind. Whether we are not to question such Teachers, being found in this Age, and their spirits, that lead them to pride, pleasure, drunkenness, envy, wrath and covetousness, striking and fight? yea, or nay; And to deny them, and their Worship, and Ordinances, now so much pleaded for, which you have forsaken and left near 20. years, and your Flocks left in these perilous times, when we could not tell whom to believe, there was so much changing and alteration in matters of Worship and Religion, that no eye pitied us; and than was the time of love from God to us the people called Quakers, who was at our wit's end, and had none to fly unto, but the Lord alone, who by his promise so fulfilled to us, teaching his people himself (who is a Spirit) in and by his Spirit put into our inward parts, his Law in our hearts, guiding his people, and leading them by the same. And whether is any taught of the Lord, but by his Spirit in them? yea, or nay: And whether this Spirit leads any contrary to the Scriptures of truth? yea, or nay. And so now to prove unto me all these practices of yours before mentioned, to be agreeable to the Scriptures of truth, and that you can really say, you are led to what you do by the Spirit of truth, which leads into all truth? And whether in this Age any can worship God acceptably, but in this Spirit? And what Ordinances are they the Apostle speaks of, Touch not, taste not, handle not, for they perish with the using? And what hand-writing of Ordinances are they, that by the Cross of Christ was abolished & blotted out?  
And whether the Ordinance Jos. Cradock speaks of, which is, to to be subject to every Ordinance of man for the Lords sake, for the punishment of evil doers, which the Apostle speaks of, Pet. 1.2. whether this Ordinance be an Ordinance for the Worship of God and Religion, or for civil things? yea or nay. And so distinguish to me, the Ordinance that is to be touched, and the Ordinance that is not to be touched? And whether the Apostles and Martyrs did not suffer for not obeying Ordinances in matters of Religion? And whether they did not obey the Ordinances that commanded civil things, for the punishment of evil-doers? And whether he that will turn to any thing to save his means, and saith he must obey every Ordinance of man, be a Minister of Christ, or serves his own belly and pocket, and turns from Power to Power, and shifts from place to place, to get more means to save himself, be not the Fox that runs into holes? yea, or nay; and watcheth for souls or means.  
And whether I must obey any thing, but what is of Faith? and whether or not the Apostle set up an Ordinance, that we should observe days and times, and holy-days, and Saints days, and some days we should eat no flesh, but fish? And whether this Ordinance is to be obeyed for the Lords sake? yea, or nay. Prove me these Ordinances by Scripture out of the New Testament. And whether all the Ordinances of men in the world is to be submitted unto for the Lords sake, seeing the Apostles words are general to every Christian man? And whether than I must not be subject to the Turks Ordinances, the Pope's Ordinances, Presbyter Johns, Tartars and Moguls Ordinances; for the word is, to every Ordinance of man, and this word is general, without any limit. Now divide this to me aright; for the Apostles were travellers up and down the Nations, and their Epistles was general Epistles. And so is not this general subjection? yea; or nay. And there is particular Epistles, and general Epistles.  
And whether did John Baptist baptism Christ in a Font, and Sign him with the Sign of the Cross, and had Godfathers and Godmothers? And whether Peter, who baptised so many thousands, baptised them in a Font, and signed them with the Sign of the Cross, and had Godfathers and Godmothers to them? yea, or nay. And whether Philip baptised the Eunuch in a Font, and signed him with the Sign of the Cross, and had Godfathers and Godmothers? & whether this was an Ordinance among the Apostles? yea, or nay. And whether those be Gospel Ministers, that was Hirelings to oversee the Flock, that went away from us 20. years ago, when the Wolf came, by which our fleece was torn, and bodies cast into prison by the Presbyterians and Independants, till some died. And yet the Hireling that went from us, neither gave us Sermon, nor sent us Collect, nor Epistle, and now summons us to hear them, or else excommunicates us because we will not hear them, and many that doth not know them, nor is not of their Church: And now whether the Lord will not require both Flock and Fleece of him that left it?  
And whether you will not set your hand to a Paper, that you will not forsake us if the Wolf should come again after that you have made proof of these things above mentioned by Scripture? for you know the Scripture saith, We must try all things, and hold fast that which is good: And lay hands on no man suddenly; for we must search the Scriptures, whether those things be so or not: And we must not presume above what is written. You know this is Scripture. And are not these Ordinances to be obeyed? And whether Christ, Timothy, and Titus, and the Apostles, had Pa●iters, and Courts, and took Fees of people, and said, Pay your Fees, and be gone. Let me see Scripture for these things. And did Christ or the Apostles summon up all that would not hear them? and excommunicated they all that would not hear them? or whether they were to excommunicate them that were of their own Church that had done some bad deed? yea, or nay. And whether those be spiritual men, that read things in an unknown Tongue, and them that understand it not, miscalls them, and gives them Names? And whether these be spiritual, that vilifies men, and calls them out of their Names? yea, or nay.  
Answer me these things, that I may not be deceived, and go into error.  
JAMES LANCASTER.   

Righteous and Religions Reasons grounded upon Scripture Arguments, recorded and returned by way of Reply to the Bishop's Officers, concerning the conscientious nonconformity of the People of God, for which they are now called in question, and cited in that called a Spiritual Court; and particularly concerning their appearance upon citations before Joseph Cradock, the 24. day of the 8 Month 1663. in the Parish public Meeting-place at Ulverstone.  
NOw the ground of proceed was doubtful in the first place, being but the negative Oath of those called Churchwardens, concerning a thing they neither heard, nor saw; so that no plain proof can be produced against any, or all the People called Quakers, whether they were at the place appointed for public Worship, not unless they will accuse or excuse themselves, which would appear ridiculous, and unreasonable, and contrary to the known Laws of England, both Civil and Ecclesiastical, (so called) for any to accuse themselves in any case, neither do we know that any Bishop, Chancellor, Commissary, Vicar, or Vicar General, hath any power, either under pretence of Letters Patents under the great Seal of England, or otherwise, to administer an Oath ex Officio, to examine any man or woman or woman upon Interrogatories, whereby he, she, or they, shall any ways accuse themselves; and therefore we shall not willingly answer to any thing contrary to Law, Reason, Religion and Righteousness, to our own prejudice, upon your importunity, under pretence of Legal Plea, when nothing can be proved against us.  
Nevertheless, lest any should think that no Reason can be alleged, for refusing to come to the Parochal, or Parish-Churches, as they are called; we have for satisfaction to the simpler sort of People, set down something by way of Reply, to this following general Question, so frequently propounded to the People called Quakers, and others, the day above mentioned, (to wit)  
Quest. What is the Reason that you do not come to the place appointed for public Worship, to hear Divine-Service, and to be present at the performance of several Offices, there to be performed according to His Majesty's Laws, etc.  
Answ. 1. We understand the place prefixed and intended, is that Church or Temple made with hands; and we know, that God who made the world, and all things in it, dwelleth not in Temples made with hands; and that is one Reason why we come not to it, because God dwelleth not there.  
Secondly, The Lord hath established the Mountain of his House in the top of the Mountains; therefore neither at Jerusalem, not in Samaria's Mountain, nor in Temples made with hands, is the places where men aught to worship, nor in the Jews Synagogues, nor in the Ephesians Temple Diana, nor in the old Mass Houses; but the hour cometh, and now is, in which the true Christians do worship the Father in Spirit and in Truth, and they are the Circumcision that worships God in the Spirit. And this was the practice of the Primitive Christians, who denied the Jews Synagogues, and Ordinances, although commanded of God.  
Thirdly, The Lord reproved Israel when she had forgotten her Maker, and began to build Temples, saying, What House will you build for me, or where is the place of my Rest? Is not the Heavens my Throne, and the Earth my Footstool? yet will I look to this man that is humble, and of a contrite heart, that trembleth at my Word, and with this man will I devil. And he hath promised that his Tabernacle shall be with men in the days of the New Covenant, saying, I'll devil in them, and walk in them, and I'll be a Father unto them, and they shall be my Sons and Daughters, saith the Lord God Allmighty. And these promises we witness fulfilled; therefore we cannot be limited to time or place; for wheresoever two or three are gathered together in the name of the Lord, he is present in the midst of them.  
Fourthly, The manner of receiving in, or making Members of your Church, is not agreeable to the practice of the Primitive Christians, as may thus appear; they were baptised by one Spirit, into one Body, but you baptise Infants by Tradition, for which there is no precedent in the Scriptures; for we do not read of any Fonts they had, or signing Children with the sign of the Cross in their Foreheads, nor no Godfathers nor Godmothers; but since we came to years of discretion, we see all these Ordinances to be of the Pope's invention, and therefore we come not to these Churches as Members of them.  
Fifthly, Whatsoever is not of faith, is sin. And therefore every man aught to be fully persuaded in his own mind in matters of Religion, & the Worship of God; and we do not believe that God requires it at our hands, to command worship in those Temples made with hands; neither do we believe that what is there practised, is agreeable to the declared Will of God; and therefore we refuse to join in Worship with them, who worship the unknown God ignorantly.  
Sixthly, The Masters of those Assemblies that serves the Cure so called, are nor called, and appointed for that work as the Ministers of Christ was in the Churches of the Christians; therefore we do not own their Ministry, nor join with them in their Worship. Christ's Ministers had their call and command from him to go and teach all Nations; these have their call from men to a certain place; Christ's Ministers preached that which they received by the Revelation of Jesus; and they gave freely, as they had received; these preacheth that which they receive from other men, and Authors, and the writings of ancient Fathers, and they cell it for money, and hath a certain Salary for their work, some by the day, and some by the year; and where people are poor, and can advance but little towards maintaining a Priest, there are few or none called thither, but where there is a fat Benefice there is striving to be the Minister of such a place, and many drunken Priests that never heard the voice of God, can come at the call of earthly Angels; and these evils with many others have we seen, therefore we cannot conform to their Religion and Worship, whose hearts are exercised with such covetous practices.  
Seventhly, They teach fear towards God by the Traditions and Precepts of men, and the Lord hath said, In vain do they worship, whose fear towards me is taught by the Precepts of men; and therefore we cannot join in Worship with them, who are thus taught; for the Lord is our Teacher, which can never be removed into a Corner.  
Eighthly, Both Priest and People saith, They err, and stray from the ways of God, like lost sheep; but since you left us, we are turned to the chief Shepherd and Bishop of our Souls; and therefore we cannot err, nor go astray, nor follow the multitude to do evil, for we are of that little Flock that have heard the voice of the good Shepherd, and a stranger we cannot, nor will not follow; neither have we any need now to hear the Hireling, for when he seethe the Wolf he fleeth, and leaveth the Flock, because he is an Hireling; having had so large experience of the deceit and hypocrisy of these craftsmen, that teach for hire, and divine for money, and flee for fear when any danger approacheth; therefore we deny their Church and Ministry, and turn from them to him who carries his Lambs in his arms, and gently leads them that are with young.  
Ninthly, Both the Priest, and the whole Congregation, saith, There is no health in them; if so, we have good reason to refrain their company for fear of catching a bad disease; for its prudence in times of the Plague, for people to keep far from the Pest-house; and can any blame them, whose diseases are healed, to refrain the company of them that are infected, and hath no health in them?  
Tenthly, We are commanded in Scripture to withdraw from every brother that walks disorderly; and we know many that walk disorderly frequents these places appointed for public Worship, out of Custom, Tradition, and for fear of punishment; and because of that great mixture of disorderly walkers, we have reason to withdraw from those places; for they that goeth, leaveth undone that which they aught to do, and doth that which they aught not to do, and we can do not worse, if we never come more among them; and they confess themselves to be miserable offenders against Gods holy Laws, so that we accounted it better to worship elsewhere, contrary to man's Law, than to come among you to break or offend against Gods Law.  
Eleventhly, We have the Promise and Word of a King, in several Speeches and Declarations, That we shall not be disquieted, disturbed, molested, or called in question for our difference of opinion in matters of Religion, while we behave and demean ourselves civilly under the Government, and while we do not disturb the peace of the Nation; so it being our declared and known Principle, to live peaceably and demean ourselves civilly under the Government; therefore we perform our devotions towards God, according to the full persuasion of our minds, and as we are guided by the Spirit of the Lord; and having some indulgence from the King for so doing, therefore we join not with you in your will-worship.  
Twelfthly, We are not convinced that the places for public worship, are for that purpose appointed of God, or by command from God; and therefore we come not to them, nor shall not, until we be so convinced by solid Reasons, and Scripture proof; for all that own those places for Churches, proves turncoats, and turns with every wind of Doctrine, and to every Government that is uppermost in the Nation, for fear of persecution.  
Thirteenthly, We know not that the Law by which, we are enjoined to come to these places, is grounded upon, and agreeable with the Law of God; and therefore unless this be proved to the convincing of us, that it is the Lords requiring, we are not careful to answer you in this matter.  
Fourteen, We do not believe that the Bishop's Courts are set up or holden by Divine Authority, or that there are competent Judges in them of spiritual transgressions, seeing the Lord hath committed all Judgement unto the Son, and he is the fittest to judge in all cases of conscience.  
Fifteeenthly, We have no mention made in the holy Scriptures of any Ecclesiastical or Spiritual Courts, or Lord Bishops, or that Timothy or Titus had either Courts, Commissaries, or Parrators; or that they cited any of the unbelieving Jews or Gentiles, for nonconformity to the Christian-Religion; or that they used any compulsion to force people to their faith, but in meekness instructed them that did oppose, until God brought them to the knowledge of the truth; neither do we see precedent in Scripture for your present practice of persecution about Religion; therefore we cannot conform to your injunctions, which are not agreeable to the Scriptures of Truth.  
Sixteenthly, We are persuaded that you do not so much endeavour to bring us into conformity to your way, out of your zeal to it, as the right way and worship of God, as out of State-Policy or for self-ends, that your Ecclesiastical Officers may make a Market to enrich themselves upon the ruins of Religious People, that out of tenderness of Conscience, cannot conform to your Worship and Ordinances.  
Seventeenthly, We do not own your Order and Discipline, to be the Order and Discipline of the Church of Christ, because it was prevailed against, and utterly extinguished in this Nation; and the Scotish Directory, and Presbyterian Government set up in its place near 20 years; and yet your zeal led few or none of you to suffer imprisonment singly upon the account of your Religion.  
Eighteenthly, We believe your Church is not the Church of Christ, because it hath been prevailed against; for the Church of Christ cannot be prevailed against, neither by the power nor policy of any Sect or Schism whatsoever for it hath such a firm foundation, that the Gates of Hell cannot prevail against it: And we are Members of this Church; therefore we cannot come to yours, because it will not stand when the floods cometh, and the rain descends, being builded like a house upon the sand.  
Nineteenthly, We do not understand, that either the true power or form of godliness, or the true practice of Christianity appears among you, or is approved of by you, and therefore we turn away from you, and can have no fellowship with you in your worship.  
20. You have neither convinced us by sound Doctrine, nor good Conversation, that your Ministers are the Ministers of Christ, and their Doctrine, the Doctrine of Christ, and their Practice, the Practice of Gospel Ministers, but the contrary, and therefore we turn away from you, and cannot join with you in worship.  
21. Because as appears to us you trust in man, and make flesh your arm, and make more use of the Magistrates power to protect you in the way of your worship, than of the power of God; and of an outward Law to compel people to your Religion, than of sound Doctrine, and good Conversation to convince the gainsayers; and therefore we cannot deny the true Religion, and turn to you for fear of persecution.  
22. Because the hand writing of Ordinances is blotted out, which was in force in the first Covenant, and a better Covenant come; therefore we cannot be subject to Ordinances of Divine Service; for the Jews had a Law of Commandments, which made not the comers thereunto perfect, as pertaining to the Conscience; they had a worldly Sanctuary, and Ordinances of Divine Service, imposed upon them, until the time of Reformation. But we are not under the Law, but under Grace: Therefore not subject to Ordinances of men in Religious and spiritual things. And whereas that Scripture was so often urged to the people called Quakers, and others, that appeared upon suspicion of nonconformity, Be subject to every Ordinance of man for the Lords sake, etc. To this we answer, We are subject for the Lords sake to every Ordinance of man, according to the true intent of the Apostle in that place, and according to the practice of him that spoke those words; but we understand the Apostle speaks of civil things, and in such cases we are subject, and that for Conscience sake: As may thus appear.  
First, We are subject to all such Laws and Ordinances of man, as are agreeable with, and grounded upon the Royal Law of God, which are for the preservation of personal proprieties, as Life, Liberty, and Estates.  
Secondly, We are subject to all Ordinances and Laws, that are for the punishment of evil doers, and the praise of them that do well: And our souls is subject to the Higher Power, not for wrath or fear of punishment, but of a ready mind, and for Conscience sake.  
Thirdly, No man can charge the people called Quakers with the actual transgression of the Laws made in Cases of High Treason, Petty Treason, or misprision of Treason; and therefore we are subject to all such Ordinances of man, for the Lords sake.  
Fourthly, We are no transgressors of, therefore one with, and subject to all Laws and Ordinances of man made in Cases of Murder, Felony, Fight, Fraud, and all other misdemeanours whatsoever.  
Fifthly, We are a peaceable people, and so subject to all Laws and Ordinances of man, made against Routs, Riots, Duels, and such provocations to wrath and envy.  
Sixthly, We are no transgressors against, therefore subject to, all Laws and Ordinances of man made against Rapes, Adultery, Fornication, and Uncleanness of all sorts.  
Seventhly, We are one with, and so subject to all Laws and Ordinances of man made against Swearing and Drunkenness, and all manner of Profaneness whatsoever.  
Eighthly, We subject to all Laws and Ordinances of man made concerning Debtor and Creditor, that relates to the recovery of all just Debts.  
Ninthly, We do submit to all Laws and Ordinances of man that relate to the payment of Tribute, Taxations, Custom, Excise, Subsidy money, and all things of this nature, as becometh Saints and Subjects to Superiors. And concerning these things, no man can justly accuse the people called Quakers; and therefore we may in reason say as the Apostle did, For this cause pay we tribute, that under them we may live a peaceable life in all godliness and honesty, as becometh Saints and true Christians.  
Tenthly, We do not actually resist, but are subject to all Laws and Ordinances of man, as is manifested upon all occasions, either by our active or passive obedience: And hereby it may appear to all people, that we are subject to every Ordinance of man, for the Lords sake. And if we be called in question for any thing that can be accounted contempt of any Ordinance of man, it is concerning the Law and Worship of the living God; and for our nonconformity in such cases we are compassed about with a cloud of true and faithful Witnesses, whose sufferings and faithfulness is left as a Precedent unto us, upon whom the ends of the world are come. And if the people called Quakers cannot for Conscience sake conform to all Ordinances made by man in matters relating to Religion and the Worship of God, they have examples and precedents from their Predecessors, that could neither receive the mark of the Beast in their Foreheads, nor in their right hands; who had the trials of cruel mockings, yea moreover, bonds and imprisonments for the Testimony which they held; and the same God to pled their Cause, that said, Touch not mine anointed, do my Prophets no harm; and who said, Saul, Saul, why persecutest thou me? And may not the people of God now be justified of him in the transgression of man's Ordinances, that are neither grounded upon, nor agreeable to the Law and Ordinance of God.  
Was it an offence against God or his Law, that the Jews scattered in all the Provinces of King Ahasuerus his Dominions, was not conformable to the Laws and Ordinances of the King? And doth our Law condemn them for their practice? and are they not justified both of God and good men, for their faithfulness and perseverance in times of persecution? And was not their adversary that wicked Haman, justly judged and condemned for procuring an Edict against them, to have destroyed them because of their difference in Opinion or persuasion in matters of Religion and Worship? And did not Shadrach, Meshech, and Abednego disobey an Ordinance of man, when they would not bow to the Image that Nebuchadnezar the King of Babylon had set up? And were they not justified of God and good men for their faithfulness; and preserved from the violence of that fire, which made the Executioners of the penalty enjoined by that Ordinance, the dreadful examples of God's indignation and wrath? Did not Daniel disobey an Ordinance of man, and an unalterable Decree, that none should make a prayer or supplication for thirty days to any God or man, but unto the King? And yet he prayed as at other times, and made supplication three times a day, his window being open towards Jerusalem: And was he not justified of God and good men for his faithfulness to God? And did not the Lord stop the mouths of hungry Lions, and reserve their wrath for the punishment of Daniels persecutors in their legal prosecution of the penalty enjoined by that Ordinance of man, which Daniel would not submit unto? And did not the Apostles Peter and John transgress and break an Ordinance of men in Authority, when they would not forbear speaking in the Name of Jesus? And whether it is better to obey God or man, let our adversaries and persecuters judge. And did not all those Episcopal Protestant Martyrs in the days of Queen Mary, suffer for denying the Sacrament of the Altar, and for disobeying other Ordinances of men made in relation to Religion and Worship? And are they not now justified both of God and good men for their faithfulness? And is not their sufferings accounted persecution for righteousness sake? And if we suffer Bonds, Imprisonments, or the spoiling of our Goods, on the like account, concerning the Law and Worship of the living God, our sufferings are for righteousness sake, and therefore we commit our righteous Cause to the Lord in well-doing, as unto a faithful Creator.  
And this is recorded for the Information of such as have hated us without a cause, to prevent persecution for the future, or at lest to leave them without an excuse, when the Lord maketh inquisition for the blood of all the Prophets and righteous men that have suffered for Conscience sake, since the days of righteous Abel, unto this very day. And as for them that injure us ignorantly, we can hearty say, Father forgive them, they know not what they do.  
Let the Bishops, Chancellors, Commissaries, Parish-Priests, and all, or any of their Ecclesiastical Officers, receive this with meekness, and peruse it with patience, and read it with understanding: And if a reply can be returned to convince us that your Way, Worship, and Religion, is the Lords requirings, contrary to all the Reasons here rendered; than deliver it to any of the people called Quakers, or convey it with care to the hand of  
Thomas Salthouse. Written the 2. day of the 9 mon. 1663.  
THE END.