The spirit of Alexander the copper-smith lately revived, now justly rebuk'd, or, An answer to a late pamphlet, intituled, The spirit of the hat, or the government of the Quakers in which the confederacy is broken, and the devil's champions defeated / by a true witness of the one way of God, W.P. ; to which are added the testimonies of those persons whose names are chiefly quoted by the author of that pamphlet. Penn, William, 1644-1718. 1673 Approx. 60 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54223 Wing P1374 ESTC R21606 12361502 ocm 12361502 60241

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Early English books online. (EEBO-TCP ; phase 1, no. A54223) Transcribed from: (Early English Books Online ; image set 60241) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:11) The spirit of Alexander the copper-smith lately revived, now justly rebuk'd, or, An answer to a late pamphlet, intituled, The spirit of the hat, or the government of the Quakers in which the confederacy is broken, and the devil's champions defeated / by a true witness of the one way of God, W.P. ; to which are added the testimonies of those persons whose names are chiefly quoted by the author of that pamphlet. Penn, William, 1644-1718. 28 p. s.n.], [London : 1673. Signed in full by William Penn on p. 16. "The spirit of the hat" was written by William Mucklow. Reproduction of original in Bodleian Library.

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eng Mucklow, William, 1631-1713. -- Spirit of the hat. Society of Friends -- Controversial literature. 2005-07 Assigned for keying and markup 2005-08 Keyed and coded from ProQuest page images 2006-01 Sampled and proofread 2006-01 Text and markup reviewed and edited 2006-04 Batch review (QC) and XML conversion

The Spirit of ALEXANDER THE Copper-Smith Lately Revived; now JUSTLY REBUK'D: OR AN Anſwer to a Late Pamphlet, Intituled, The Spirit of the HAT, or the Government of the QUAKERS. In which the Confederacy is Broken, and the Devil's Champions Defeated. By a True Witneſs of the One Way of God, W. P.

To which are added the Teſtimonies of thoſe Perſons whoſe Names are chiefly quoted by the Author of that Pamphlet.

Nevertheleſs the Foundation of God ſtandeth ſure, 2 Tim. 2. 19.

Printed in the Year, 1673.

The Spirit of ALEXANDER THE Copper-Smith Revived, and Rebuked: OR, An Anſwer to a late Pamphlet, Intituled, The Spirit of the HAT, or the Government of the Quakers.

SAtan, that Great Enemy to the Work of God, failing of his End in all thoſe Attempts he hath made to Hinder, Pervert or Deſtroy it by the earneſt Endeavours of ſome of the moſt Envious among the many Sects in this Nation, hath at laſt pitcht upon an Old Kanker'd Apoſtate (the beſt Spoke in his Wheel) and therefore call'd an Ingenious Quaker by the Publiſher, becauſe he has endeavour'd to promote the Common Deſign of our Overthrow in this World.

It is a manifeſt Token to me, that the Devil is hard beſet, his Affairs brought to a low Ebb, and his Condition Deſperate, that he is fled to his laſt Refuge of Palſe Brethren, and very Apoſtates. A Treachery that ſhall evermore infame this perverſe Alexander with Good Men, and encreaſe his Account with the Great and Terrible Judge of Heaven and Earth.

But is it not ſtrange to ſee, that Independents, Anabaptiſts and Socinians now in Arms againſt the Quakers, ſhould ſo heartily hugg the Labours of one they eſteem ſuch, and which is more Remarkable, as a true and primitive One too; as if they had been all this while angry with us, not for being Quakers, but for being not True Ones; which is ſuch a thing, as would make a Body think them to be the Only Right Quakers, at leaſt Well-Wiſhers to them; and we but a Pack of Apoſtates. O how Ingenuous is this Author of the Spirit of the Hat! A fit Title for it; in which there is ſo little Head, or at leaſt no more Brains then in an Empty Hat: and as little Fear of God, and Honeſty towards Men, as could be well found within ſuch a Compaſs. I ſay, how ingenuous is he to Rail againſt Power, and Love it; to decry Authority, and ſeek it; to accuſe G. F. for Tyranny, and uſe ſo much in doing ſo; to be Angry, not that there is Rule, but that he has no Share in it; to repute our Cenſure of a Diſturber about ſuch Unprofitable and Unſeemly Cuſtoms, as to keep on the Hat in publick Prayer, a Reſemblance of the Church of Rome's Excommunications, and to rebuke a Malepert Stickler againſt the Church's Peace, Uſurpatlon and Oppreſſion: But which is rareſt of all, Independents, Anabaptiſts and Sociuians, are to Hedge their naked Cauſe with this Man's Feathers, and his Lyes are to be their Refuge, and 'tis that very Hat we would have off in Prayer, they deſire to cover their Head within this day of Battel againſt the Quakers.

Are they ſuch Friends to that Token of Irreverence to God? Will they Spit in our Faces for not pulling off our Hats to them, and yet glory in the Envious Labours of a Man that denyes it to God himſelf, and therefore cannot be owned of us? Shall we be counted Conceited and Ignorant to forbear that Ceremony to Men; and this Vile Apoſtate reputed ingenious, &c. for making ſo bold with God? What! is it become a Crime in the Quaker to perform that ſincerely to his Creator, which is with ſo much Formality every day done by his Oppoſers? O Partial! O Unreaſonable and Down-right Impious Generation! who are not only ready to invent, pervert and miſconſtrue us about Matters of Religion; but can take part with an Apoſtate, a Clamourer, a meer Alexander, Phygellus, Hermogenes, Hymenaeus, Philetus: in ſhort, a very Mutineer in Religion, to beſpatter us and our Principles in the World; and that becauſe we abhor, renounce, and rebuke with Severity that Rude Imagination of the Hat on in Publick Prayer which did we uſe it, we ſhould be but eſteem'd by you the Worſe, or you go from your own Principles. Nay, is it not unjuſt with a Witneſs, that we ſhould be ſo vehemently de ny'd by ſome, becauſe we Preach not with our Hats off; If yet we muſt be run thus furiouſly down for diſowning a Perſon, that in Praying keeps it on; Certainly it muſt needs be manifeſt to all the Impartial World, that ſuch procedure is freighted with the very Ranker of Malice, Fury and Revenge; and which is more, with Folly too: They have writ their own Anſwer in their baſe Accuſation, for either they, I mean the Profeſſors, that printed, buy and diſperſe the Pamphlet, own him for a Quaker, or they do not; If not, it is no Diſcredit to us, that he ſhould pretend to be preciſely one, and us to be Apoſtates: If he be one; then either a better or a worſe: if a better, and that by better is underſtood, more ſeparated from the ſeveral Sects of Profeſſors; then behold, how much more kindly they receive a True Quaker in his firſt Principles and Practice, then ſuch as they conceive to have Apoſtatized: It would make one think, that they are no Abettors of thoſe Prieſts and Profeſſors, that writ ſo ſharply againſt them in their firſt Appearance: If worſe, and that by worſe is underſtood apoſtatized, or gone back; then is not his End anſwered, which he pretends was to teſtifie againſt our Apoſtacy, that is, Our Running into Forms, Methods, and Diſcipline, like to other Profeſſions; that is, Preſbyterians, Independents, Anabaptiſts, &c. and if ſo, I wonder, with what Confidence thoſe Profeſſors dare undertake our Diſgrace by it, when at the ſame time that he thinks to render us Odious, he makes the Reaſon of it to be our becoming like unto them. Certainly if our Order, Diſcipline, and Church-Authority be Apoſtacy, we cannot be the only People, that are concern'd in his Meaning. In ſhort, the Matter is ſo ordered, that whatever they venture to urge againſt us, ſtrikes them ſorely. What then can the Profeſſors do in all this Buſle? Why thus much; a Turbulent Spirit is diſowned by the Quakers: he contemns their Church-Authority which ſo renounced him: for this he cries; They are like Rome, and are quite Apoſtatized: and if ſo, may the ſober Profeſſor ſay, then we are all Apoſtates too, it being but what we our ſelves do practiſe, and that frequently.

In ſhort, There is nothing, that this Alexander the Copper-Smith hath ſaid more Diſgraceful of the Quakers, then that the moſt uncorrupted of them ſhould deſpiſe Government (his own notorious Fault; and I know not why, unleſs becauſe he is not our Dictator) who under-went, and ſtill do all Hardſhips that befall our Teſtimony; that the Principle of Truth and Righteouſneſs might govern not only Individuals, but whole Societies. We ſhall not think our ſelves nor Principles much put to it to vindicate theſe Aſſertions: 1. That we are a Religious Body. 2. That we have, as ſuch, a Power within our ſelves. 3. That by the Power and Spirit of the Eternal God we have condemned, as well as juſtified many Practices. 4. That being in Holy Peace and Unity, and that Singular Spirit of the Hat getting place with ſome, and ſecret Rents, Diviſions, and Animoſities being like to enſue among us, as among the firſt Chriſtians, we did with ſuch other Carriages, as were reputed unbecoming the Bleſſed Goſpel, condemn that of keeping the Hat on in time of publick Prayer to Almighty God (to whom alone from a ſenſible Mind we perform that Holy and Due Reverence) as introduced by a ſingular, Conceited and Deceitful Spirit. 5. That the Author of the Spirit of the Hat, &c. hath reſiſted many Loving Treaties, Serious Invitations, and abundance of Good and Wholeſom Advice, for his own Good, and the Church's Peace, and becauſe he is not owned in that Practice, which, ſhould we, God's Spirit would diſown us in ſo doing: therefore, as a Man enraged beyond all Bounds of not only Chriſtianity, but Manhood, with Folly, Madneſs, and deſperate Revenge has he endeavour'd our Ruin among Men. Now that here in he has not ſhown himſelf the Primitive Quaker, and great Lamenter of our Apoſtacy, as he pretendeth, may be clearly ſeen, in that he doth endeavour to render the Good as well as Bad among us ſuſpected by thoſe, whom he confeſſeth, cannot have that Diſcerning he hath; and conſequently their Lives and Miniſtry ineffectual; Next, to do it at this time of the Day; What greater Demonſtration of Implacableneſs can there be, when ſo many are againſt us? and that as Quakers in any ſenſe; yea, for owning thoſe Principles, he himſelf aſſerts: their hands are ſtrengthned thereby. Lamentation; Murder: Mercy; Revenge: our Recovery; our utter Deſtruction: and nothing below it muſt have been ſought by that Diſcourſe; but it all retorts from our Impenetrable Armour upon himſelf, and he will prove at laſt only to have diſcovered his own Nakedneſs by this Impious Attempt. Whence, if any thing appears, it is this, that becauſe he is indeed gone back from what he was, and we remain what we were, the World, that once perſecuted him, and ſtill doth us, count him now a very White Boy; and I am perſwaded. let him but continue to write againſt us, though a pretended Quaker, I dare warrant, they will reckon him a very Good Chriſtian.

It is this Sort of Unruly Beaſt that the Profeſſors, (who themſelves would have caſt him out an Hundred times) maintain for an Ingenious Quaker, though their bare Entertainment of him againſt us, were Ground enough to ſuppoſe him either an Impoſture or Renegade, as indeed he is little better; ſince firſt he pretends to be that in Religion which he is not: And ſecondly, that he is ſlipt from what he once was, or at leaſt pretended to be. I will briefly obſerve the moſt weighty things of his Libel, and which indeed comprehend the Whole, and ſo cloſe this Animad verſion.

Firſt, That G. Fox ſhould ſay, No Liberty out of the Power; which he compares with the Papiſts, thus: No Liberty out of the Church. What! Liberty to the Sectary? No. What! p. 12. Liberty to the Heretick? No. And G. Fox, ſays he, thus: What! Liberty to the Presbyter? No. What! Liberty to the Independents and Baptiſts? No; Liberty is in the Truth.

Upon which he Comments at large: But had this Man but one Grain of that great Stock of Righteouſneſs he unjuſtly pretends to, and ſeems to lament the Abſence of among us, he would never have dared to ſuffer this to be ſo Printed to the World. The Truth of the Matter is this: G. Fox having an Occaſion to ſpeak of Liberty of Conſcience, ſaid, He never liked the Word, as commonly us'd; for, Conſcience being an Inward and Spiritual Thing, no mortal Man could bind or inthrale it: He meddled not at all with the Outward Exerciſe of Conſcience, as to the Performance of Worſhip, commonly called, Liberty of Conſcience; wherefore he proceeded, No Liberty out of the Power; that is, The Power of God, Nor in reallity is there: For all Conſciences that are defiled, or enſlaved by Wicked Works, they are not truly free; the Power of God has not delivered ſuch into the Glorious Liberty of the Sons of God: And ſince thoſe Perſwaſions Deny Liberty from Sin on this ſide the Grave, at leaſt the immediate Light, Power and Spirit of God, to work it in the Soul, he therefore ſaid, What! Liberty to the Presbyterians, Independents, Baptiſts? &c. No. That is, What Spiritual Liberty and Freedom of Conſcience? No; for then in vain are we become Quakers, as the world calls us: And why ſhould they deny a State of Freedom? In ſhort, He ſpoke, and meant it of an Inward Liberty of Conſcience from Sin, which is call'd in Scripture, Purging the Conſcience from Dead Works, and If the Truth make you Free, &c. and this Alexander the Copper-Smith, that Vile and Peeviſh Apoſtate, turns to an outward Exerciſe of Religious Worſhip, as if G. F. would have had thoſe Profeſſors perſecuted by the Civil Magiſtrate. O Baſe and Wicked Perverſion of an Innocent Man's true Words! But for all this ſhall the Eternal Juſt God bring him to Judgment.

His next great Cavil is about his pulling off the HAT at Publick Prayer, either upon Conviction, or the Judgment of the Body; wherein he tells us, That not only ſome of us counſell'd, or requir'd him to yield, becauſe the Body would have it; ſaying, p. 14, 15. That was yielding to the Power: But his not ſo yielding, but perſiſting is no Diſſention; but our Diſowning any Perſon for that Cauſe, is a Breach of the Great Goſpel-Charter of Liberty. Let him deny this to be the Strength of his Book if he can or dare; and which is as ſoon blown away, as the Chaff before the Wind.

There is either ſuch a Thing as a Chriſtian Society, ſometimes call'd a Viſible Body, or Church, or there is not: If there be not, all is at an end; and why Contend we at all? If there be; then this Church either has Power or not: If no Power, then no Church. If a Body, Church or Society, (for the Word Church ſignifies no more borrowed from the Aſſemblies of the A •• enians) then there muſt be a Power within it ſelf to determine; an Anointing to lead into all Truth. Deny this, and all falls of it ſelf. Well, but this I ſuppoſe, will be confeſſed to. The Queſtion then is this, But, how far may this Church in joyn the Conſciences of Individuals any Performance, ſuppoſing their Diſ-like? I anſwer; It would be firſt enquired into, Whether thoſe things have been once generally own'd by ſuch a Church or not? ſecondly, Or if it be about ſome ſuper added Ceremony, ſomething over and above what each Member at firſt ſate down contented with?

Now it is manifeſt, that this very Perverse and Quarrelſom Man, when he at firſt came among us, and walkt with us; that he was not in any ſuch Practice. As keeping on his Hat in time of Publick Prayer; but believ'd, and in ſome meaſure walked in the Way we profeſs, conformable as we are, and we hope, for Conſcience ſake. He dare not alſo ſay, That he enjoy'd nor ſome Comfort from thoſe Prayers that came through an Uncovered Head, but acknowledgeth pag. 1, 2, 3. the contrary; and at that time of Day all was well: It was the Goſpel, the Truth, the Way of God, ſaid he; and others, ſince of his Stamp, they were Zealous alſo to promote it. This now will be the Queſtion, Whether, If any Perſon that had given thoſe Signal Teſtimonies for a Way and People, and ſo incorporated himſelf with them, finding afterwards Fault with a Practice ſo Innocent, ſo Reverent, as keeping off the Hat in time of Publick Prayer to Almighty God, ſhould ſtep out of that omely Order, ſet up a New Mark and Standard, whereby ſome ſhould have their Heads covered, others uncovered (a moſt divided, confuſed and unſeemly Sight) the Church in this Caſe may not Admoniſh, andafter her due Admonition, and the Parties tenacious, reſolute, and captions Diſputes for that unſutable Practice, may not juſtly diſown him as a Diſputer about needleſs Queſtions; and one that is gone out of the compleat Union of the Body, and exerciſed by another Spirit? Deny this, and Farewel to all Chriſtian Church Order and Diſcipline, yea, and Truth it ſelf: For it is an abſolute Inlet to Ranteriſm, and ſo to Atheiſm, near whoſe Borders this Author dwells. I ſay, If the Scripture is to be credited, this is ſound Doctrine; If the ſeveral Societies or Churches then gathered were not to paſs Judgment, till the Hereticks or Schiſmaticks were convinc'd of, and acknowledg'd their Miſtake, they had never done it, ſince upon ſuch Conviction & Acknowledgment they ceaſed to be ſuch; unleſs we ſhould believe, that notwithſtanding they were convinced in their Conſciences of their Errors or Diſſentions, they ſtill perſiſted in the Belief of them, which I will not affirm. If then a Society or Church ſo anointed, as aforeſaid, have that Power, We do by Authority thereof, as a Chriſtian Society, judge all Perſons concern'd with the Spirit of this Author to be thus far led by a Deluſive, Turbulent, Unchriſtian Spirit, which, if once given way to, there is no Imagination ſo Sordid and Scandalous, as it would not lead to; and by this will we ſtand in the Day of the Lord, when it will be proved no Popery, but Goſpel to do ſo with him, and this Novice appear a Wretched Slanderer.

His Objection, Were I among you, could I Marry, if an whole Nation, ſince you deny it to Diſſenters from you? is Childish in every thing but the Malice of it. If all pag. 13. the World but he were Believers, he might ask the Apoſtle Paul that Queſtion, who ſaid, Be ye not unequally yoak'd together: It is not the Fault of the Body that he diſſents, but his own Imaginations and Whimſies. His Suggeſtion, that we would then deny him a Burial, becauſe we ſhould deny it him alwayes as one of us; but eſpecially our now Uſurping his Property in a Burial Place, is a down-right Forgery.

That our Friends require any Man to practiſe what they are not convinc'd of, I utterly renounce in their Name, and that as an Infamous Slander. But that we will be Pag. 15. well ſatisfied with any Member's Diſpractice of an orderly Performance, once cheerefully own'd, is alſo true, and moſt reaſonable and orderly.

That we Exalt our ſelves is a Calumny of his making; but we know our Places in the Body. And for his ſaying, Every Member is Equal; it is falſe: For though Pag. 15, 16. it belongs to the ſame Body, yet not to the ſame Service; ſome are in that ſenſe more Honourable then others. This ſhows an Aſpiring, Diſcontented Mind in him, that where he can't be Superiour, he would be Equal.

He ſaith, that with ſorrow hath he ſeen pulling down, haling out, and thruſting forth of our Meetings, and that we went as far as our Power, and wanted only more to puniſh. pag. 29.

But could we do ſo, as he wickedly & falſly ſuggeſts, we ſhould have been perhaps more formidable to our Inſolent, Envious & Perverſe Oppoſers, who come not for Conſcience ſake, or to ſeek Satisfaction, which we ſhall never refuſe, but to Diſturb, introduce a Rabble, beget Laughter, or any thing that might diſquiet our Aſſemblies, and as much as in them lies, render them Unprofitable to the People. If we ever ſo us'd any Conſcientious Inquirer or Oppoſer, let us know them. It is Baſeneſs it ſelf to ſuggeſt our Ill-uſing of People in general, and none named: perhaps we have refuſed and condemn'd the bawling Oppoſition of ſuch Apoſtate Slanderers as our Adverſary; but we appeal to God's holy Witneſs in all Conſciences, if that has been, or is our Practice, which is inſmuated againſt us, much leſs that his Uncharitable Expreſſion, If he had Power equal to our Will, we would puniſh, ſhould have any place; the Suggeſtion of the common Adverſary.

For his ſaying, that the Miniſters are Ravening Wolves, that prey upon the Flock : and that if they commit a Fault, they are not to be judged by the Laity, but their Peers or pag. 29. Equals.

It is eaſie with him to Slander, but hard to prove. What one Miniſter ever made a Prey upon this Authors Perſon or Eſtate, let him give us his Name. If Preaching the Everlaſting Goſpel in ſeaſon, and out of Seaſon, Riſing early, and laying down late, Suffering, Travelling, and Spending and being ſpent in Body and Eſtate, Sacrificing the Joy, Strength, and Pleaſure of their Youth, to the Service of the Living, Eternal God, and the Salvation of Peoples Souls, if all this makes them Ravenous Wolves of Pray, then hath he rightly denominated them; but if this be Love unfeign'd to God and Men, then will that Righteous Judge certainly reckon with this Apoſtate for all his Slanders and Calumnies againſt his Faithful and Painful Meſſengers.

For not being judg'd by the Laity, but their Peers, as he wickedly diſtinguiſhes; be it known to all, That if any ſuch Perſon have committed an Injury againſt any of thoſe, who are not exerciſed in the Miniſtry; then as well thoſe as the Miniſtry are proper Judges: but in Caſes that may more ſtrictly concern the Exerciſe of his Gift, it is moſt equal & reaſonable, that ſuch other faithful publick Labourers as may be gotten together with ſome of the more approved among us, whom we can call Elders, ſhould be Judges in the Caſe. But how? Only as they are upon ſerious Waiting to receive Counſel and Wiſdom from God, directed of his Holy Spirit to ſpeak, act, or determine. Now what great Matter of Evil, Apoſtacy, Popery, Tyranny, Lordlings, &c. can there be in ſo orderly a Practice? O this Libertine, Ranting Spirit! that therefore hateth us, becauſe we would have it Ruled, Guided and Govern'd with the Curb of Truth; and not under a Pretence of Goſpel-Liberty run out into all Exceſs, in which we have ſome Cauſe to fear this pretended Lamenter hath too deeply involv'd himſelf. True Liberty is not to Commit Sin Innocently, as ſome fancy, but to be freed from Sin, which is ever Nocent, and will prove deſtructive of all who are ſeduc'd by it.

Nor is he leſs untrue and unrighteous to us, when he ſayes, That as others Err'd in ſetting up the Scriptures as the Standard, Tryal, and Touch-ſtone of Doctrines and Spirits, ſo we do p. 21. greatly Err in ſetting up the Body above the Spirit.

There is no ſuch Doctrine as the Latter maintained among us. It is well known that the Former is by the many Profeſſors, yea thoſe, who boaſt in his Treachery and Lyes; But this alwayes hath been, and ſtill is, and we hope, ever will be our Belief, that no meer Body of People, without the Guidance of God's Spirit, are capable of Determining in Matters of Religious Concernment: For it is not an Hundred Perſons (ſingly void of the Holy Spirit) coming together, that makes them any whit more certain in their Judgment. The only and indiſpenſable Qualification to that great Work being Diſcoveries and Aſſiſtance of the Holy Spirit? A Body then, without the Holy Spirit, can be no Touch-ſtone; but a Body, attended with the Holy Spirit, certainly is. The Queſtion then is not. If we prefer the Body above the Spirit? for that is the Falſe Inſinuation of this Apoſtate, who is inraged, that we ſhould ſo ſeverely cenſure him, and ſuch Contentious Perſons as he is; But, Whether we, as a Believing Body have the Holy Spirit, or no? Of which much hath been ſaid by way of Vindication already in other Tracts; and we ſhall leave it to God's Witneſs in the Conſciences of thoſe we are concern'd with in Matters of that Import, whether we are acted by that holy Wiſdom and Direction, which gives true and ſound Judgment. We know we are of God; and the World, whether Apoſtates or others, that thus withſtand our Teſtimony, are in the Gaul of Bitterneſs, and Bond of Iniquity.

His Objection, That the Hat on in Prayer is a Trifle, or of no ſuch moment, as juſtly to occaſion ſuch a Buſle, makes for us; ſince he can't be other then a Trifler at beſt, for all his high Pretences, who hazards the Church's Peace, gives this Diſturbance, bears this Ill-will, and ſhows that Revenge for a Trifle; 'Twere well if his Conſcience were ſo nice in Caſes of more Weight: I fear he is as well a Demas as an Alexander, and that his Cries againſt our Miniſters decent and clean Apparel, is but a better ſort of Coyer for his own Ruſty Phariſaical kind of Garb, the Effect perhaps of his fordid Avarice. It ſeems by his Letter, that the Quakers mean Clothes made up much of his Convincement at firſt. Truly, that Faith which came in by the Outſide, will go out by it too.

But it is a Wonder to me, that the Coſtly Clothes and Prodigal Feaſt (to Exceſs and Deriſion) of that Exalted J. Penniman, and his Beloved Mary Boreman (who in Token of her Self-Denial, and Attainment to a more excellent Adminiſtration, exchanged her Cloth Waſte-Coat for a Silk Farendine Gown, her Blew Apron for one of Fine Holland, and her Ordinary Bodice for Rich Sattin it ſelf; to ſay little of her Riding in Fine Coaches, and ſeveral other things (once accounted by her Self-Righteouſneſs Abominable Things) did never offend this Author's Nice and Squeamiſh Stomach: But we are they only, who muſt be condemned; and I perceive that muſt be reputed a Sin in us, which is accounted a Vertue in them. Away with ſuch Deceit for Shame.

He ſays, That we deſert the Light, for the Judgment of the Body; A wretched Begging of the Queſtion: pag. 18. We do deny that to be Light in him, which oppoſeth it. He at other times grants the Body has Light, though not ſome Elders: But the Body judgeth him; How will he do then? For him to ſay, he believes the Body to be in the Right, and yet ſubject them to his own Conceits, is what deſerves to be diſdain'd of all underſtanding Men. He ſhould have gone to thoſe Elders, and cleared himſelf, if he had ought againſt them, and not place their Miſcarriages (as he thinks) to the Account of the whole Body. Were he any thing of a True Quaker (and that he pretends to) he would have abhorred to add thus to their Indeavours, that ſtrike at True as well as Falſe: And if by True is underſtood ſomething more refined then we are, he may be ſaid to add to our Sufferings ſo much the more. What, but a Dark, Envious, Inveterate Man would have done ſuch a thing at any time, but eſpecially at this Juncture and Seaſon?

Behold the Hat now, and what a notable Spirit it affords us; one drop of which, by Antipathy, were enough, one would think, to cure any one, not too far gone in Prejudice and Schiſm! O that all who profeſs the Truth of the Living God, may be kept out of ſuch Temptation, that they may never ſacrifice the Peace of the Church, and Quiet of their own Souls, to the Introduction or Promotion of any thing ſo Unſerviceable, Senſeleſs and Unprofitable both to Soul and Body; but Eyeing the Bleſſed Truth in their Inward Parts, may by it be Exerciſed in Body, Soul and Spirit, to all Godly Converſation among Men; ſo will God be glorified, and they preſerved.

For his other Stories, Some things are true, & hurt us not, but ſhow our Care to preſerve Unity & Order, though they will the JUDAS, that both reveal'd & augmented them: Other Paſſages are greatly abuſed, and down-right Lyes told, as before, three of which I cannot forbear to mark out, with a Challenge to prove them, notwithſtanding the following Teſtimonies. Firſt, That our Miniſtry is Vitious and Wanton, guilty pag. 22. 23, 43. of Whoredoms; and that Strumpets are among them. This we do in the Name of the Holy God deny, and defie any Man on Earth to prove any part of this Ungodly general Charge againſt our Miniſtry, to ſo much as belong to any one Perſon by us accounted of it: If any ſuch thing be, let the Accuſer, his Witneſſes, and the Accuſed be brought forth, and an Hearing ſhall never be refuſed. But let me ask this Apoſtate, If ever he knew ſuch a one? If he admoniſh'd him? If upon Continuance in ſuch Ungodly Living he told it to the Church, before this Publication of his Ungodly Slanders to the World: If he ſays he did, he adds to his Lyes; be it then True or Falſe in it ſelf, he has done but like a Treacherous Renegade; I faſten an Action of Defamation upon his Head, and that in the High and Holy Court of Heaven, before God the Righteous Judge, who will avenge the Cauſe of the Innocent upon their falſe Accuſers.

Next, That we, with the Papiſts, prefer a Looſe Perſon before a Non-Conformiſt, or ſuch like, is an horrid Lye. We own, and cannot but cheriſh Sobriety, and a Conſcientiouſneſs to God in all, which we never could Prophaneneſs; but where Men, like the Phariſees, have a Shew of Religion, and their Fury hath eaten out their Moderation, inſomuch, as that they are become Envious and Perſecuting, ſuch we ſay are worſe then Publicans, as ſaith the Scripture, Whoremongers and Adulterers ſhall enter the Kingdom of God before them. But neither is this the Caſe in hand; for he is far leſs excuſable, who having walked with Upright People, deſerts them, then thoſe Non-Conformiſts that were never of them. Non-conformity may be Ignorance, but Apoſtacy is wilfull diſtorting, and erring from the Faith, Worſhip and Diſcipline of the True Church: and as a Chriſtian turn'd Turk is obſerv'd to be moſt Cruel to the Profeſſion; ſo none ſo great Enemies to the Poor Quakers, as thoſe who have been reputed of them. The worſt Enemies are thoſe of a Man's own Houſe: 'Twas Judas the Diſciple that betray'd his Lord; and none we hear of, did Paul more wrong then Alexander the Copper-Smith.

Laſtly, His Judging their Recantations, that deny'd their former Acts of Diſſention, and gave Teſtimony againſt them to have been done in an hour of Temptation, is a Lye in it ſelf, and in him high Incharity, and at moſt but a Begging of the Queſtion: I Challenge him to prove it; If he can't, he is a Belyer of God's Convictions upon the Soul. Their profeſt Sincerity and Brokenneſs of Heart, and Contrition of Spirit, had been enough to have Melted any thing but an Adamantine Alexander the Apoſtate, who not only was Bad; but we never heard that he proved Good again; the Doom I fear of this Perverter of the Right Way of the Lord, who will certainly reward him according to his Works. But becauſe I deſign not to be long, nor yet to give an Account to the World of our Church-Procedure, nor are we oblieged to it for every nameleſs Accuſer, let this ſuffice to ſhow the Baſeneſs and Revenge both of the Author and his Publiſher, and their great Inconſiſtency with the Deſigns of each other, and his with ſound Reaſon, Scripture, and Himſelf.

God will Raiſe the Horn of his Salvation above all their Oppoſition; he will Proſper his Truth, Bleſs his People and Diſſipate every Miſt that Ignorance, Rags or Malice of Ungodly Men may for a time cloud the Beauty of the one or call in queſtion the Unſpotted Reputation of the other by; and He ſhall have the Glory, whoſe it is, forever.

I am a Servant to the Truth, and them that Love it, William Penn.
Innocency further Cleared, And the Spirit of Alexander the Copper-ſmith Further Detected. Or, The Full and Plain Teſtimonies of thoſe very Perſons (whoſe Names are quoted by the Author of the Spirit of the HAT, in favour of it, which doubtleſs give the greateſt Credit to that Malicious Piece in the Minds of People) given forth againſt the Wicked and Pernicious Deſign of him that writ it, and for the Clearing of God's Truth and People.

WHereas the Author of the Spirit of the HAT inſinuates That our Miniſtry is guilty of Uncleanneſs, Whoredoms, and ſuch like Beaſtly Practices, under a feigned Commendation of us under-written; as Proſecutors of ſuch Perſons, that they may be brought to Judgment. We do declare in the Fear of the Everlaſting God, That though we abhor with our whole Souls ſuch Unrighteous Practices, and if ſuch things were, we ſhould, we hope, clear our Conſciences for God, and his Living Truth, and People: Yet we do declare in the Uprightneſs of our Hearts, that we know of no ſuch, nor can acknowledge any ſuch to be either of our Miniſtry, or our Body, much leſs thoſe who are Eminent among us, (as hath been Wickedly Suggeſted by the Author of The Spirit of the Hat) whom we have found Painful and Faithful to God, his Truth and People. Therefore to ſay, we were hindered from bringing them to Judgment, whom we never went about to charge, neither can we, is a Wicked, Envious and Palſe Suggeſtion of the Adverſaries of the Truth; and this in God's Fear we teſtifie to the World.

John Bolton, Samuel Newton.

AS for that part of the Bemoaning Letter (ſo called) which doth more particularly concern me, I obſerve this; That the Author under the ſpecious Shew of Pity and Compaſſion to the Oppreſſed, doth traduce me, as well as others; Firſt, In ſetting me in Oppoſition againſt John Bolton: Next, In Inſinuating as if I had been ſo Hipocritical as for Peace ſake to Judge that in Publick, which I Juſtified in Private. As to the firſt I ſay, There may be between two of one Judgment, through a Miſ-underſtanding of each others Words and Intentions a ſeeming Oppoſition, and yet really none; and ſo was the Caſe between J. B. and my ſelf: For the Intent of my words, and that which anſwered my Judgment, was, That it would not recommend any to us, to judge a Thing for Evil, unleſs they believed it was ſo; but that every one ſhould be left to God's Witneſs in their Conſciences, to Condemn what that condemns, and to Juſtifie what that juſtifies; and not to condemn or juſtifie barely upon the Motion or Judgment of others; which is true, and will ſtand to our Juſtification againſt this Slanderer, who would introduce, That the Tyranny of our Elders is ſuch, as to impoſe upon the Weak and Simple that which they cannot believe: But I being miſ-apprehended, there was an Occaſion to call for the Judgment of the Meeting; for if my words had extended ſo far, as that nothing was to be accounted an Evil, unleſs the Guilty Party ſaw it to be ſo, (which is the Principle of the Ranters, and not of the People of God called Quakers) the Zeal of the Lord might well riſe againſt it, where it was ſuppoſed to be; for that would excuſe all Scared Conſciences, who commit Sin with Greedineſs, and drink up Iniquity, as an Ox drinks Water: But when my Words were repeated, and explained, and the Intent of my Mind ſeen and underſtood, J. B. was ſatisfied, and all others, as far as I know. So it appears that I had no Occaſion, neither did Condemn that in Publick, which I Juſtified in Private; and the Falſe Accuſation is caſt off, and returned upon the Author. And herein I muſt commend the Care of J. B. that he would not have any thing of a Wrong Judgment remain with a Brother.

And this I have further to add, that though latet anguis in herba, yet the Snake is ſeen in the Graſs; and that this twining Serpent hath no place in my Heart, but is forever judged by me, as coming from the Bottomleſs Pit, and thither muſt return; and God's Truth is over all Juſtified, and ſhall ſpread over the whole Earth to his Glory, who has began the Work, and will finiſh it in his Time; and theſe Miſts and Fogs, that do ariſe from the Pit, cannot darken the Son of Righteouſneſs, who is appeared in the Hearts of a Remnant, and whoſe Glory ſhines, and will ſhine over all, to the fulfilling of that which was propheſied of him in Times paſt, That God would give him the Heathen for an Inheritance, and the utmoſt Parts of the Earth for a Poſſeſſion.

James Claypool.

AS concerning the Letter called, The Spirit of the Hat: This I teſtifie, It proceeded from a Subtil, Dark, Inſinuating, Treacherous and Malicious Spirit; in words ſeeming to magnify the Name of the Lord; but its Workings ever brought reproach and diſhonour thereunto, of which to my great Sorrow I have been a Concerned and Experienced Witneſs: For, Reader, this know, That the Lord God Everlaſting, having viſited this Nation with the Day-Spring of Eternal and Immortal Life, how were our Hearts affected, and our Spirits revived, and our very Souls made exceeding and unexpreſſibly glad! Ah! how did the Solitary rejoyce! How were the Mourners comforted How beautiful were the Feet of them that brought us Tidings of this bleſſed Day! We knew throw Judgment and Burnings, and no otherwiſe the Oyle of Joy, and River of Gladneſs; for the Antient Path, which is Holineſs to the Lord, that was, and is caſt up, and the Joy of many Generations was, and is come, and the Angel of his Preſence that rewarded Diſobedience with Judgment, was known; and his Mighty Arme, that wrought Wonders of old, that was and is with us. And Oh! that the Nations knew this their Day of Viſitation! For of a certain Truth, the Lord God of the Hebrews hath appeared unto us, and his Meſſage is, He hath ſeen, He hath ſeen the Afflictions of his holy Seed, by reaſon of Sin and Iniquity, and he is come down to deliver out of ſpiritual Darkneſs and Bondage; Many have been and are the Witneſſes hereof, and are raiſed and raiſing to teſtify thereunto, and their Teſtimony ſhall endure and remain. Yet notwithſtanding as of old, many that have confeſſed to this Teſtimony, have turned aſide, and given heed unto Fables, and forgotten the right Way of the Lord; and many Spirits have riſen up to Stop the Paſſage of this bleſſed Work, and many have turned aſide, and ſome are fallen, as in the Temptations and Provocations in the Wilderneſs in Iſraels journying toward the bleſſed Land; and as record is made in the Scriptures, of what befel them in their Travels, that Ages to come may hear and fear, and not tempt and provoke the Lord as they did; The ſame in ſome meaſure being in this Age alſo manifeſt, in which I my ſelf was concerned, and ſaw the Snare, and through the Goodneſs and Mercy of the Lord am delivered from, and have often had it in my Heart, to leave it on Record to Ages to come; Therefore let him that reads underſtand. When we had ſeen the great Plunges in Egypts Land, and had travelled through the Red-Sea, and ſaw the Wonders of the Lord in the Field of Zoar, and Sang the Song of his Prayſes upon the Banks of Salvation, and were Travelling on in the Wilderneſs to Canaan's Bleſſed Land, we were Proved, Tryed, Tempted and Aſſaulted by many Enemies; and as we kept unto the Angel of his Preſence, we were kept and preſerved from all Danger; That was a Pillar of Fire by Night, and a Cloud to cover us from hurt by Day; and Angels Food we knew, and the Water out of the Rock we ſaw, and drank of the River of his Good Pleaſure; and the Deſert did rejoyce, and the Wilderneſs did bloſſom as a Roſe: But after all this we taſted the Waters of Merra, and through want of Watchfulneſs liked not the Food of Angels; but deſired other Meat (and Quaile ſell amongſt us) upon which Judgment came; and many fell for Diſobidience, and ſome are yet Monuments of his Mercies; and ſome yet withſtand their Viſitations. And that none may pretend Ignorance, and that all may be left without Excuſe, the thing was this: A Spirit aroſe in John Perrot, pretending, that the putting off the Hat in prayer was a Romiſh Tradition, and that a higher Diſpenſation was to be waited for. This, and much more was aſſerted under a pretence of a more excellent Way, accompanied with pretences of a more ſtrickt and mortified Life, which I ſought for; and was grieved, that ſome that made a profeſſion thereof, did not walk anſwerable unto this: in which trouble I, with ſeveral was amuſed and muddled, and not Watching in that, that diſcovers the Enemy in every Appearance, did not underſtand the working of that Spirit, nor that Power that withſtood this Spirit, though often warned thereof by them that kept their Habitations: For in a Myſtery it did wotk, and ſtill doth, and lead many to the Chambers of Death, and Death is its Food: for into prejudice it brought many, that did eat as a Canker, and the Good was not diſcerned; but they were, and ſome yet are as the Heath in the Deſert, that knows not when good comes. And the Spirit, that introduced that Practice, is manifeſt; and him by whom it was firſt aſſerted, hath merited in the Hearts of ſeveral the Appellation and Deteſtation, as of Jeroboam the Son of Nebat, that cauſed many in outward Iſrael to Sin.

And now as to the Inſinuations by the Author of this Letter, concerning the Meeting at Devonſhire houſe, in which my name is mentioned, and my Caſe ſtated as a grand Proof of the Lordlyneſs and Corruptneſs of the Second Days Meeting there, I have this to ſay; I have as often been refreſhed and comforted in the Good Preſence of the Lord, that there I have found and felt, as in any Meeting I ever was in. And the Oppoſition I had there, related not to my Marriage as a Marriage, or to hinder my proceed therein, for that J. B. and all ſaid at that time, he had nothing againſt; but that the Meeting could not paſſe it as their Approvement, I being not in Unity with the Meeting as to that matter aforeſaid: So that the Letter doth not preſent the Matter truly as it was; but in a prejudiced Spirit ſtates things, to render the Meeting, and its proceeds odious, both in that and ſeveral other particulars, which I expect others may reply unto.

John Oſgood.

I Having ſeen a Printed Paper (to which the words above relate) wherein my Name is made uſe of by way of Inſtance, I find my ſelf concerned to teſtifie on this wiſe; That as the Bleſſed Eternal Truth was received by me, in the Love of it, through the Teſtimony of that Bleſſed People called Quakers; I being, ſoon after I was Convinced, ſhut up in a Cloſe Priſon, and continuing a Priſoner for divers years: though the Bent of my Heart was after the Lord, in a meaſure of Singleneſs; yet the Enemy of Truth and my Soul being permitted to bring forth his work in a Myſtery, and therein to aſſault and gain Ground upon ſeveral of that People, ſome whereof I had an Affectionate Eſteem for, hoping and believing well concerning them: And I being at a Diſtance, and much alone, that ſpirit had an Influence upon me, to the betraying of the Simplicity in me, to the writing of that Paper therein mentioned, and thereby to be an Occaſion of Stumbling to others, and to Weaken the Hands of them I ſhould have been a Strength to, and to Strengthen the Hands of them I ſhould not have been a Strength to: And when I came to ſee it, I came forth in abſolute Judgment againſt that Paper, and the ſpirit in which it was writ; and what I did in it, I did it abſolutely to the Lord, and to anſwer his Pure Manifeſtation and Appearance in my Heart, and durſt not do otherwiſe in the Pure Fear of the Lord (who in a ſignal Manner Appeared in me. and by a ſtrong Hand and lifted up Arm opened my Heart, and raiſed a pure Zeal and Indignation in it againſt that Treacherous Lying Spirit) and my care was, to clear Truth, and its Teſtimony and Faithful Friends, whom I found the Enemy had ſtruck at through me; and the Judgment I gave forth againſt that Paper, was not given forth in an Hour of Weakneſs and Temptations; but in the Strength and Dominion and Evidence and Clearneſs of Truth, and ſtands and will ſtand forever.

And I do further teſtifie, that the Spirit, that hath wrought in a Myſtery againſt Friends, and to break their Unity, under ſwelling Pretences of further Diſcoveries and a Singular Larger Zeal, whether of that Spirit which leads unto the Practice of wearing the Hat in Publick Prayer, or ſuch like, to Catch the Mind of the Young and Simple, they not being aware of his Devices, is the ſame (though under diverſity of Appearance) that works in the Children of Deceit & Diſobedience to incline and intice them to all manner of Cruelty, Luſt and Vanity, and is the Ranting Spirit, is Corah's Spirit, that reſiſted & murmured againſt the Servant of the Lord in former days; and therefore we find, that Apoſtates from among us, and Profeſſors of all ſorts and Prophane can and do center here in one Spirit of Enmity, and Oppoſition againſt the Truth, and its Followers and Witneſſes: and of this the Lord hath made me deeply ſenſible, and through the Mercy and Power of the Lord God a Zeal and Indignation lives in my Heart againſt that Curſed Twining Spirit, and a Care and Travel in meaſure for all that have been Entangled by it, that they may ſee, and be ſenſible of it, and may be raiſed up to come forth in a clear and full Teſtimony againſt it without Reſerve.

John Swinton.

ANd whereas it is ſaid by the Author of that Scandalous Pamphlet call'd The Spirit of the Hat, that he remembers a Paper to have been ſent down to Hartford ſubſcrib'd by a Dozen of the Great Ones, as this Malecontent ſcoffingly terms them, & that it had this Paſſage in it, That if any Perſon had (as he thought) a Command from God, to do any thing, or put forth any thing in print, he muſt come, and lay it before the Body, and AS THEY JUDGE, THEY MUST SUBMIT, (p. 18.) querying, If this was not an Arbitrary Government, bound by no Law, but what G. F. and a few more pleaſe? and affirming, That it was much diſliked there. This we under-written ſay, and that in God's Fear, who are Men well known in that Place, that we know of no ſuch Paper, ſo ſign'd or ſent; Conſequently there could not be any ſuch paſſage: Neither was it poſſible that we ſhould diſlike it, unleſs we ſhould diſlike what was not. So that five great and manifeſt Lyes meet in theſe few Lines. (1.) That there was ſuch a Letter. (2.) That it had that Paſſage in it. (3.) That Twelve of the Great-ones, as he reproachfully calls them, ſign'd it. (4.) That it was diſliked: And Laſtly, that he remembers all this. He that can remember things that never were, may be reaſonably ſuppoſed to make thoſe things: It ſhows his Malice to invent, and great Wickedneſs to affirm ſuch Invention for very Truth: God will plead with this Traducer of the Innocent, in a Day when he ſhall not eſcape his Indignation. This is our true Teſtimony for the Clearing God's Truth and People.

Henry Stout, Nicholas Lucas, Richard Martin.

I Perceiving the Wicked Deſign of this obſcure Author of the Spirit of the HAT, is not only to bring a Reproach upon Chriſt's Government and good Order among us his People, as Tyrannical and Oppreſſive to tender Conſciences, (which is an abominable Slander) but alſo to ſow Diſcord among us; I muſt ſignifie this to the World, that his Work is neither of Credit nor Effect with me, or us. For (1) he hath manifeſted himſelf to be a Belialite, or a Son of Belial, without a Yoke, and without the Bounds of Truth and Good Order; ſo that for him the Spirit of Ranteriſm is more proper and ſignificant, then the Spirit of the Hat; however he makes that his Cover. (2) He is deeply a Partaker not of the leaſt of thoſe ſeven Abominations Prov. 6. 17, 18. 19. Being guilty of a Lying Tongue; an Heart that deviſeth wicked Imaginations; and is a falſe Witneſs that ſpeaketh Lyes; and one that ſoweth (or rather would ſow) Diſcord among Brethren: And wherein he attempts it between me and that upright Man of God G. F. I tell him, and the World, That his Bait and Wicked Device ſhall not take with me, ſince the Lord in Mercy hath opened my Underſtanding, to ſee beyond Prejudice and Darkneſs, upon which the Adverſary of Mankind ſeeks occaſion to Divide and Scatter where God hath Gathered and United: And the occaſion that this Son of Belial, and Spirit of Ranteriſm takes wickedly, to repreſent me and G. F. to the World, as divided; was a Miſtake that I was under, and an unadviſed Expreſſion privately ſpoken, which did reflect upon the holy Zeal of that Man of God; which when I came to ſee, it was my Burthen; and the Lord's Reproof I own'd on that; and to his Teſtimony and Judgment I ſtand againſt that Spirit of Prejudice, which did in dayes paſt weaken and vail my Underſtanding, while I ſtood not in the Unity of his Miniſters and People, in which State the Life and Refreſhments in the Body were not partaken of, as now felt thorow the Lord's Love which hath reached my Soul, and engaged my Heart to himſelf and People, not in any thing to offend, but to watch againſt the Diſ-uniting Spirit, and to live in Union with the Church of Chriſt, whoſe Light is ſprung up and ariſen out of Obſcurity, Praiſes to our God for ever; for whom I ſtand a Witneſs, in my Meaſure, againſt all looſe diſobedient Spirits, Backſliders & Ranters, and againſt that diſorderly irreverent Carriage of keeping on the Hat in publick Prayer, and the diſ-uniting Spirit that ſought to ſet it up & impoſe it among us, which, when it could not carry one its Deſign, but was oppoſed by the Power of God mong us, it cryed out, Oh! Impoſition upon Conſcience, Pope, Arbitrary Government; Rule without to lead us from the Movings of God's Spirit, Rule and Government of Chriſt within; as this Apoſtate, who one while pleads Conſcience; another while, the Spirit's Requirings; another while, a further Diſpenſation; another while, the Rule and Light within; another while, the great Charter of Liberty: And what for? What's the great Matter and Drift of the Buſineſs, but for keeping on his Hat in Publick Prayer? But in pag. 24. he confeſſeth, They keep it neither off nor on, upon a Religious account; which is a manifeſt Contradiction to the former; which being read together amount to this ſenſe (or as if he ſhould ſay) I keep on my Hat in publick Prayer on the Account of Conſcience, at the Requirings of the Spirit, Light and Rule within, &c. but not upon a Religious Account. Oh monſtrous Work! Irreligious, and void of both Conſcience and Spirit, and yet pretend both as the Main Streſs of his Work. By this the Ingenuous Reader may ſee his groſs Hypocriſie in pretending Conſcience, and the Spirit of God for that, which he hath no Religion in And while he pretends to be a Deep Mourner in Iſrael, pag. 44. he is Reviling and bringing forth evil Reports againſt the Lord's People, as one that will both Bite and Whine; who falſly accuſed the Body with the ſame Spirit of Reproach being entered, that is in the Papiſts; becauſe of the Phraſe [Spirit of the Hat, or Hat men] (though it be confirm'd in the Title of his Pamphlet) and yet his tender Conſcience will ſerve him Scornfully and Reproachfully to call our Unity (which is the Unity of the Spirit profeſt by us) The Foxoman Unity: Oh fordid Hypocriſie and Scorn! This is he that is againſt the Spirit of Reproach, and Names of that tendence; and yet can thus Reproachfully Nick-name our Unity.

And whereas this pretended deep Mourner in Iſrael would appear very Zealous for the People called Quakers, as in the beginning; but now in the current of his Work charge them or the Body with a great Apoſtacy, Tyranny, Perſecution, Violence, &c. and therein would be lookt upon both as a Maſter Controller and Judge over them; as alſo to be a Quaker, ſtanding in his firſt Purity, both as to his Life and Principles, viz. For Chriſt's Government, Guidance of his Spirit, Light Within as the only Rule, &c.

Let it be conſidered how the Quakers were at firſt treated, and his Pamphlet now received and embraced by their open Enemies and Perſecutors; the Quakers were Perſecuted and Reviled by the World, by whom his Pamphlet, is own'd and cry'd up as an Ingenious Pi •• e, and he as an Ingenious Quaker, even by the Envious Dippers, and others, who are of a Perſecuting ſpirit, who are of the World, by whoſe Slanderous Tongues and Pens the Quakers are Perſecuted and Reviled: o that this pretended Mourrer is no real Quaker; but appears plainly to be one of thoſe Antichriſts, who are of the World, and whom the World heareth, and applaudeth for his Envious Work againſt the Quakers. And ſeeing that ſome Anabaptiſts and Socinians own his Pamphlet in the Publication and Spreading of it, and cry it up as ſuch an Ingenious ſiece: We charge manifeſt Contradiction upon them, in their oppoſing the Spirit or Light of Chriſt Within as the Rule, which this Mourner owns in words; unleſs they Recant of their oppoſing this Inward Rule, and acknowledge themſelves to be real Primitive Quakers, only oppoſing the Body of us as Apoſtates; and hereupon we challenge them to be ingenuous, and not to ſhuffle; but be plain, and tell us, Whether this ſhall be the Matter in Controverſie? or, whether they really own, what they publiſh of this kind againſt us? if they do not, then what they do, will the more appear to be of meer Malice and Revenge. And as for this Author, We challenge him to ſignifie his Name, if he dare ſtand by his Work in this Spirit of the Hat? otherwiſe, let the World judge, how Infamouſly he has notified ſeveral Perſons by Name, and yet dare not appear, nor diſcover his own.

We can manifeſt him guilty of many groſs Lyes and Forgeries in his Pamphlet, more then we have mentioned, both againſt particular Perſons, and the Body in general; who being a Vagabond from Chriſt's Light, Government and Order he is one of them that deſpiſe Government, while he aſperſeth thoſe Helps and Governments that Chriſt hath ſet up in his Church, which hath Power to mark, abſtain from, and reject all ſuch Contentious and Diſorderly Walkers, of which number the Author of the Spirit of the Hat is, and ſo do warn him to Repentance; as alſo exhort him to the Calling-in that Envious Letter, or Book, called, The Spirit of the HAT, and commit it o the Fire, and ſend forth into the World from an Honeſt 〈…〉 Denyal of the ſame, in a due Acknowledgment of the Evil of his ſo doing, that ſo, if poſſible, he may find Mercy from the Lord, whoſe Name, Truth and People he hath diſhonour'd, and ſo appears not one (though he pretends to it) of the Principle and Practice of the People of God called Quakers, whoſe Work, Travel and Service is for the Proſperity of the Truth, and not againſt it, as his hath been.

William Goſnell
THE END.