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 Kings 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 non-conformity of the Quakers, to those things that are by the bishops courts imposed upon them.

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 Kings 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 Non-conformity of the Quakers, to thoſe things, that are by the Biſhops 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 Kings 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 judg. Alſo the King ſaith, That if the Diſſenters in matters of Religion, will demean themſelves peaceably and modeſtly under the Government, I could heartily wiſh I had ſuch a power of indulgence to uſe upon occaſion, as might not needleſly force them out of the Kingdome, 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 Councel, 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 ſhew forth a peaceable Chriſtian life, though you act contrary both to the Kings 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 Kings 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 our ſelves ſo far engaged both in honour, and in what we owe 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 enflame 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 Kings 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 Kings 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 publick 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 enflame 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 heartily wiſh I had ſuch a power of Indulgence to uſe upon occaſions, as might not needleſſy force them out of the Kingdome, nor give them cauſe to conſpire againſt the peace of it.

And thus you may ſee the Kings 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 your ſelves? How can people be ſubject to you, who go againſt the Kings 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 Kings 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?

Where is my Accuſers? Paul called for his Accuſers, when he was called before the Judgment Seats of the Heathens and Jewes.

Church-Warden. I accuſe you.

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?

and Com. Have you received Sacrament? Were you marryed with a Prieſt? Do you hear Divine Service? Was your Children ſigned with the Sig of the Croſs? Do you pay your Tythes to the Miniſter?

Where is my Accuſers? Let them appear in open Court before my face. I am not to accuſe my ſelf, it is contrary to Law.

Church-Warden. I am thy Accuſer.

Then I will hold forth my Teſtimony. I was marryed according to the Scriptures: And the Scripture ſpeaks of no Sacrament, nor Signing with the Sign of the Croſs, nor paying of Tythes 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, then I'le conform to them.

and Com. When did you hear your Miniſter? and when received yon the Sacrament? Was you marryed with a Prieſt?

Where is my Accuſers?

and Com. Here is none anſwers to the Queſtion.

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.

Why do you not come to the Church? give a reaſon why you will not come.

I demand of thee the Kings Pattent, with his Seal, and his Hand and Armes, for keeping thy Court, before I ſpeak to thee any more, for many may keep Courts, and not ſhew their Authority, and by that I may be brought into bondage; ſo I would ſee thy Pattent, with the Kings Seal, and Hand, and Armes: And ſecondly, I would know the reaſon of thee why you forſook us neer 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 then 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 off the backs of them: For how have Anabaptiſts, and Independants, and Preſbyterians, torn the fleſh off 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 flyes 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 Lyon: and ſo if the Shepherd ſuffer any of the Sheep to be worryed, or fleece to bee torn off, 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 your ſelves 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 Kings 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 doe to call us in queſtion, contrary to the Kings 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 no, Paul and the Apoſtles, and Timothy and Titus the Biſhops, had Tippits, Hoods, Rayls, Altars, Surplices, in their Worſhip: And whether or no did John Baptiſe Chriſt in a Font, and ſigned him with the Sign of the Croſs? and whether or no, had he a Godfather and Godmother? yea, or nay: And whther or no, 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 no, 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 no, 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 ſend us Collects, and Epiſtles, and Exhortations from Scripture? And whether or no, 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 knowes 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 Ʋlverſton, 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 Kings 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 Pauls Doctrine, who ſaid, he would not ſpeak in an unknown Tongue? And when the people could not underſtand, thou calledſt 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 pull'd off, and to be ſmitten on the mouth, (Like the high Prieſt Ananias, when he ſat as Judg of the Apoſtle Paul) when they would not anſwer to thy enſnaring Queſtions. And this thou didſt to the people of God called Quakers, publickly, as a reproach upon them; but thoſe of other perſwaſions 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 appoynt places for publick Worſhip, and to give forth Lawes 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 Judg, to put thoſe Lawes 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 meekneſſe inſtruct, &c. And whether or no, Timothy and Titus, who were Biſhops, had any ſuch Courts and Lawes 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 Jewes Lawes 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 thy ſelf.

And as for the Kings giving forth Lawes 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 ſleight his Speeches, and make light of them, and cry Law, Law, but ſhew none; and ask tempting Queſtions, Whether the King might not make Lawes to force people? and ſo goeth by Ifs and Queries and Doubts, and lays away inſtruction.

Wherefore 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 judg thy ſelf and thy love.

And thou ſaidſt, That the Quakers had forfeited their Liberty by many miſdemeanors, and ſome was in priſon for it: But we know of none that was impriſoned upon that account, but for Conſcience ſake towards God: Oh Lord, for righteous Judgment thou judgeſt righteouſly: For if one or two had gone forth from the Truth, and their peaceable Principles, would thou judg all the body of that people? Would the Lord have deſtroyed Lot with the Citizens of Sodom? or did he deſtroy all the Jewes becauſe ſome of them tranſgreſſed? Did Chriſt judg all the Diſciples, be cauſe of one Judas? Oh unrighteous Judgment! 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 Jewes 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 denyed the Ordinances of the Jewes, 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 no more in the Name of Jeſus, by the Jewes? And hath not all the Chriſtian and Proteſtant Martyrs, that have ſuffered ſince the Apoſtles dayes, tranſgreſſed, the Ordinances of men? and whether or no 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 cryeſt, we have a Law? we have a Law; Like as the Jewes did to Chriſt, If any man ſay he is a Son of God, &c. 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 Judgment Seats? And who is like him in this work at this day? And whether or no, 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 diſobayed God in forſaking them ſo long? And whether or no, 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 Kings VVord, 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 evill-doers. And did not Presbyterians, Independents, and Baptiſts, bring Scripture to you? Submit, &c. And whether you did well in diſobeying it, or not? For the Lord may ſuffer men to give forth Ordinances for the tryal 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 Kings 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 Prophane 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.

Ow if a man covet the Office of a Biſhop, he deſires a good work. And

Firſt A. Biſhop muſt be blameleſſe.

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? then 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 fighting, abhorring covetouſneſſe, 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 fighting? for wars, ſtrife and fighting, comes from the luſt; doth he not ſtrive with the People of his Pariſh? doth he not covet the Peoples gold, nor ſilver, nor goods, nor apparrel? 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, then they are judged by the Rule in the ſight of all People.

Seventhly, A Biſhop muſt not be a young Scholar, leſt 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? then 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, leſt 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 apoſtaſie, by which they made and tryed 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 apoſtaſie 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, then they are out of the Apoſtles Rule and Order.

He muſt hold the miſtery of Faith in a pure Conſcience. And let the Miniſters and Biſhops first be tryed, and if they be found blameleſs, then 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 apoſtaſie, 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 blameleſſe. And let the Miniſters or Deacons, be every one the Husband of one Wife, ſuch as rule their own children well, and their own houſholds, 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 houſholds 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 dayes, it had been well; and it would be well if all People were reformed 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 withall, and ſet up the Primitive times was ſpiritual weapons, then are not you degenerated and apoſtatized from the ſpiritual, into the carnal, and then 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 then will not their works burn, and they ſuffer loſſe in the day of Gods 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 Chriſtendome diſhonoured God, and Chriſt, and themſelves, with their carnal weapons one againſt another? and can the City of Chriſtendome ever fulfil the Command of Chriſt, which is to love one another, and to love enemies, with their carnal weapons? Is not Chriſtendome 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 publick Worſhip, ſet apart by the Law of the Land, and that I was enjoyned 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 then he ſtopt, 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 mens 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 J 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 ſpake and read to me, I began to queſtion whether they were ſent of God, or not, becauſe I found them in the falſe Prophets 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 Weather-cock 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 fighting? 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 then was the time of love from God to us the people called Quakers, who was at our wits 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 practiſes 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, taſt 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 no the Apoſtle ſet up an Ordinance, that we ſhould obſerve dayes and times, and holy-days, and Saints dayes, and ſome dayes 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 then I muſt not be ſubject to the Turks Ordinances, the Popes 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 baptiſe 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 agoe, when the Wolf came, by which our fleece was torn, and bodies caſt into priſon by the Presbyterians and Independants, till ſome dyed. 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 errour.

JAMES LANCASTER.

Righteous and Religions Reaſons grounded upon Scripture Arguments, recorded and returned by way of Reply to the Biſhops Officers, concerning the conſcientious non-conformity 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 publique Meeting-place at Ulverſtone.

NOw the ground of proceedings was doubtful in the firſt place, being but the negative Oath of thoſe called Church-Wardens, 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 publique 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, Chancelor, Commiſſary, Vicar, or Vicar General, hath any power, either under pretence of Letters Pattents 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 wayes accuſe themſelves; and therefore we ſhall not willingly anſwer to any thing contrary to Law, Reaſon, Religion and Righteouſneſſe, to our own prejudice, upon your importunity, under pretence of Legal Plea, when nothing can be proved againſt us.

Nevertheleſſe, leaſt any ſhould think that no Reaſon can be alledged, 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 publique Worſhip, to hear Divine-Service, and to be preſent at the performance of ſeveral Offices, there to be performed according to His Majeſtyes Laws, &c.

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 ought 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 denyed 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 Foot-ſtool? 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 dwell. And he hath promiſed that his Tabernacle ſhall be with men in the dayes of the New Covenant, ſaying, I'le dwell in them, and walk in them, and I'le 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 practiſe of the Primitive Chriſtians, as may thus appear; they were baptized by one Spirit, into one Body, but you baptize Infants by Tradition, for which there is no preſident in the Scriptures; for we do not read of any Fonts they had, or ſigning Children with the ſign of the Croſs in their Fore-heads, nor no Godfathers nor Godmothers; but ſince we came to years of diſcretion, we ſee all theſe Ordinances to be of the Popes 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 ought to be fully perſwaded 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 joyn 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 joyn with them in their Worſhip. Chriſts Miniſters had their call and command from him to go and teach all Nations; theſe have their call from men to a certain place; Chriſts 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 antient Fathers, and they ſell it for money, and hath a certain Sallery 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 voyce 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 practiſes.

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 joyn 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 erre, 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 erre, 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 ſeeth the Wolf he fleeth, and leaveth the Flock, becauſe he is an Hireling; having had ſo large experience of the deceit and hypocrifie of theſe crafts-men, 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 with-draw from every brother that walks diſorderly; and we know many that walk diſorderly frequents theſe places appointed for publique Worſhip, out of Cuſtome, 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 ought to do, and doth that which they ought not to do, and we can do no worſe, if we never come more among them; and they confeſſe themſelves to be miſerable offenders againſt Gods holy Laws, ſo that we account it better to worſhip elſewhere, contrary to mans 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 our ſelves 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 our ſelves civilly under the Government; therefore we perform our devotions towards God, according to the full perſwaſion 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 joyn not with you in your will-worſhip.

Twelfthly, We are not convinced that the places for publique worſhip, are for that purpoſe appointed of God, or by command from God; and therefore we come not to them, nor ſhall not, untill we be ſo convinced by ſolid Reaſons, and Scripture proof; for all that own thoſe places for Churches, proves turn-coats, 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 enjoyned to come to theſe places, is grounded upon, and agreeable with the Law of God; and therefore unleſſe this be proved to the convincing of us, that it is the Lords requiring, we are not careful to anſwer you in this matter.

Fourteenthly, We do not believe that the Biſhops 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 non-conformity to the Chriſtian-Religion; or that they uſed any compulſion to force people to their faith, but in meekneſſe inſtructed them that did oppoſe, until God brought them to the knowledge of the truth; neither do we ſee preſident in Scripture for your preſent practiſe of perſecution about Religion; therefore we cannot conform to your injunctions, which are not agreeable to the Scriptures of Truth.

Sixteenthly, We are perſwaded 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 ruines of Religious People, that out of tenderneſſe 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 neer 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 godlineſſe, or the true practiſe 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 Practiſe, the Practiſe of Goſpel Miniſters, but the contrary, and therefore we turn away from you, and cannot joyn with you in worſhip.

21. Becauſe as appears to us you truſt in man, and make fleſh your arme, 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 gain-ſayers; 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 commers 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 ſuſpition of non-Conformity, Be ſubject to every Ordinance of man for the Lords ſake, &c. 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 ſpake 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, Fighting, 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 Profaneſs 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 Superiours. 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 godlineſſe and honeſty, as becometh Saints and true Chriſtians.

Tenthly, VVe 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 VVorſhip of the living God; and for our non-Conformity in ſuch caſes we are compaſſed about with a cloud of true and faithful VVitneſſes, whoſe ſufferings and faithfulneſs is left as a Preſident 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 VVorſhip of God, they have examples and preſidents from their Predeceſſors, that could neither receive the mark of the Beaſt in their Forheads, nor in their right hands; who had the tryals of cruel mockings, yea moreover, bonds and impriſonments for the Teſtimony which they held; and the ſame God to plead their Cauſe, that ſaid, Touch not mine anoynted, 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 mans 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 Jewes 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 perſwaſion in matters of Religion and VVorſhip? 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 enjoyned by that Ordinance, the dreadful examples of Gods 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 dayes 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 Lyons, and reſerve their wrath for the puniſhment of Daniels perſecutors in their legal proſecution of the penalty enjoyned 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 dayes of Queen Mary, ſuffer for denying the Sacrament of the Altar, and for diſobeying other Ordinances of men made in relation to Religion and VVorſhip? And are they not now juſtified both of God and good men for their faithfulneſs? And is not their ſufferings accounted perſecution for righteouſneſſe ſake? And if we ſuffer Bonds, Impriſonments, or the ſpoyling of our Goods, on the like account, concerning the Law and VVorſhip 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 faithfull 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 leaſt 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 dayes of righteous Abel, unto this very day. And as for them that injure us ignorantly, we can heartily ſay, Father forgive them, they know not what they do.

Let the Biſhops, Chancelors, 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 VVay, VVorſhip, and Religion, is the Lords requirings, contrary to all the Reaſons here rendred; then deliver it to any of the people called Quakers, or convay it with care to the hand of

Thomas Salthouſe. VVritten the 2. day of the 9. mon. 1663. THE END.