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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51569	Tyranny and hypocrisy detected or, a further discovery of the tyrannical government, popish-principles, and vile practices of the now-leading Quakers. Being a defence of the letter, intituled, The spirit of the hat, against the deceitful, defective and railing Answer, called The spirit of Alexander, &c. With a challenge, to refer the judgment of matters of fact to the verdict of twelve impartial judges, equally chosen. Also, many of their letters, papers, and transactions among themselves are made publick; wherein they contradict one another, and attribute titles to George Fox, that are proper only to Christ.	Mucklow, William, 1631-1713.; Fox, George, 1624-1691.; Mucklow, William, 1631-1713. Bemoaning letter.	1673 (1673)	Wing M3036; ESTC R201177	45,022	73

fought stoutly and killed many of the Dutch before his being taken others also in this I am about for it seems Eliz. Baily was a thorow Quaker and M. Bowman differed very little from a Quaker and had testimony given of him that he was a sober man and no Hypocrite but was not yet in the full practice of all their little Ceremonies for he would sometimes put off his Hat in Salutation These two came before the Mens Meeting and found so much favour among them that some of the Preachers declared positively as from the Lord that it was to pass whereof one Tho. Briggs was transported with such an angry zeal that he told the opposers it was of the Lord and they opposed the mind of the Lord. But the poor man was so far from knowing the mind of the Lord in that matter that he did not know who the Persons were of whom he spake others of the Elders opposed it having on their side the authority of G. Fox's Order the contest between them was high and long and in this dissention they parted for that time To this relation as set down by our Author the Answeres say nothing and so we shall take the truth of it pro confesso and make some improvement of it 1st We may see by this what the infallibility is which these Leading-men so highly glory in It is onely a daring confidence whereby they assert things to be infallible and in the name of the Lord upon such weak grounds as other men cannot build a strong probability upon 2dly That they do even in their Meetings blaspheme the Name of the Lord a sin not less than Murder or Adultery and which was under the Law to be punished with no less punishment even Death See Deut. 18.20 For whilst they contradict one another in the Name of the Lord of necessity one of the Parties what ever the other doth blaspheme God's Name 3dly That this Contradiction which they ascribe to the Name of the Lord is a proper effect of their present principle as understood by them for whilst they assert that every Quaker is to follow the immediate teaching of the Light in himself as the infallible will of God and have no way or means by their principle to discern one immediate teaching from another and are manifestly by reason of their Education Passions and Interests diversly inclined in judging it is morally impossible but that especially in lesser matters they should have contrary strong perswasions which they must account the Teachings of the Lord and assert in his name and by this and other instances we see by experience it is so And hence 4thly We see clearly what our Author asserts That in the determinations in their Assemblies when there are any hearty and conscientious dissenters they apostatize from their principles and betake themselves to the principles and practices of the Church of Rome giving the final judgment of their faith and duty to that Party man or men among them which shall have the greatest Interest in their esteem or by advantage of his witt confidence zeal arrogance c. can over-power and subdue the rest Therefore we see here when the Elders were somewhat equally divided they could not come to any determination so in Perrot's case and his Party about the Hat whilst Perrot's party was strong and numerous and himself in credit they permitted them to use their liberty then in Rich. Hubberthorne's answer to Jo. Parrot's Paper about the Hat sent by G. Whitehead to I. P. at Isaac Penington's and which was approved by G.F. c. were these words Then no such reasonings had we had if so be the free Spirit of the Lord had been minded which is not to be limitted neither to the keeping on the Hat nor off the Hat in time of Prayer And in the year 1661 there was a Meeting at W. T 's House with G. Fox F. H. G. W. R. H. and J. Perrot about the Hat they supposing that Jo. Perrot had injoyned the keeping of it on in Prayer which he denyed and declared both by words and writing that he did leave all to the free universal Spirit c. and made not a Law for any man So it was concluded upon by them all that there was to be no imposition on either hand but every one was to be left free therein Of this J. Osgood and many others are witnesses But when Perrot began to decline and lose his credit then G. Fox and his Party take the advantage condemn his principle and practice require conformity of all that will be own'd for members of their Body that is that will not be excommunicated accounted Ranting Spirits as G. F. J. B. c. called them The Papists place Infallibility in the determination of One Pope or One Council or One Pope and Council together But these Quakers place Infallibility in every particular Person and consequently no other Person or Persons whatsoever have any power to determine against him for so an equal should have power over an equal an infallible over an infallible which is absurd For a Body consists of particular Persons every of which is no more infallible one than another and there being many together adds nothing of infallibility to them because infallibility is the highest certainty and doth not admit of degrees So that a single Person that is infallible is not more or less infallible because many or none are of his mind And if this particular Person may err that also and every one of that Body consequently there can be no infallible decision of any controversy between them but that which is made by number interest force cunning or the like none of which will any man in his witts say is any ground of infallibility except upon the Arguments of the * W.P. saith that God hath given greater judgment to his Church than to the individual members of it is a true position and the Church of Rome errs not in that but in accounting themselves a true Church Church of Rome which quite subvert the Quakers principle 5thly We see by their assuming to themselves the power of judging in such matters by their severity in enforcing those things that tend to their Being and Reputation as a distinct eminent Body even against their primitive principles that their design is not as one would have thought at first to engage people to a diligent observance of the Light in their own Consciences but to make them acquiesce in those things as the infallible Law of God which they shall judge fit for the getting and maintaining of credit and glory in this world What else can possibly provoke these men thus to oppose the Name of the Lord to the Name of the Lord Suppose equity and Right on the one side which made them assert it in the Name of the Lord there must be some strong lust on the other side or else they would never have dared to oppose the Name

c. We find John Crook and Edward Burrough also a man great without controul joyning in a Letter with John Perrot the Head of the Hat-men and professing their unity with him long after he had declared himself in the matter of the Hat Thus they write We are here Newgate prison kept close prisoners but the blessed presence of the Lord is with us and we are all in dear love and perfect unity and our souls do rejoice in the fellowship with God and one with another in his love and life and the Lord hath knit our hearts together in the happy unity and the contrary is judged and life and power reigns over all Blessed for ever About the year 1662. Edward Burrough John Crook John Perrot XXIV In the last place I shall alledge the Testimony of Benj. Furly a man of parts concerning this controversy of the Hat as I find it given in a shorter abstract of a large Paper wrote by him in behalf of himself and the Quakers in Holland Dated from Rotterdam about the year 1663 and addrest to George Whitehead which tho' it is larger than might fit this Discourse yet I hope will recompence the Reader by a clearer state of the controversy among them It runs thus George Whitehead THy Paper c. I receiv'd and indeed cannot but admire at thy proceeding therein and dealing with me in that politick manner but simplicity and innocency had better become thee and the profession of the Ministry of Christ and will alwayes be found the best Weapons and Armor but those that have neither Truth nor Right with them in their plea must needs use such weapons as are most suitable to their evil cause and by which Truth hath alwaies been opposed and the professors thereof persecuted for verily to my grief I find thee in this thing walking in the too too plain footsteps of all the false prophets that ever got up into a carnal Authority viz. to cloath the innocent and harmless sheep in the skin of a wolfe or some other ravenous beast and then all will be out of love with them at first sight the sheep will shun and avoid them and the dogs run upon and tear and worry them Thus thou hast done whether simply or subtily the Lord will judge but thou hast put me on the Garments of opposition imposition c. yea of opposition against such as in the freedom or motion of the Spirit of Life do put off their Hats in Paryer which thing is far from mee and that which I shall as the Lord gives me opportunity and freedom bear my testimony against in any person whatsoever And the Paper which I wrote speaks no such thing as thou wouldest impute to it it speaks not in the least against any thing which any man is moved to from the Lord nor against any man for doing as he is moved nay though he should but so think and be mistaken in his thoughts I would not have him leave it till he sees better But I do only caution such as do practise it without any other ground in themselves as to the thing it self as to that groundless one of doing it because others do it and because it hath been our cuistom and order so many years c. And seeng such a Paper come forth from G. F. so harshly and perversly judging all about it as being entred into the Ranters principle though we hate it as much as he can and calling it a comely order c. to be out of which was a token of being out of the Spirit in which the Apostle did worship God And knowing further that G. F. did as much break one part of that order so called in prophesying covered and others with praying with Caps on their heads for the Apostle saith every man that prayeth or prophesyeth and G. F. in his Paper to the Dutchmen addeth or speaketh having any thing upon his head dishonoureth his head I say knowing and seeing this I could not but lay these things before Friends that they might not be deceived by the example or authority of any man But if any list to be contentious about it and tells it is a comely order and I must put off my Hat or by him be judged to be out of the Spirit of God c. I shall rather chuse to undergo his false judgment then defile my conscience by any piece of will-worship which the Lord requires not of me and tell him or them that the Church of God hath no such custom as to contend or impose in such maters but hath in this taught us and that truly that every member is to be guided by the measure of Life in which alone the true unity and good order is And I am fully perswaded of this that if ever any separation be it will be through thy and some others Lording rigid driving Spirits yet I cannot but caution thee and all Friends to keep to the motion of the Spirit of God in all things and to act nothing by custom upon the account of being his People or the true Church c. For who or what made us to differ and if we go without that wherein do we again differ from others and he can soon call them his people and make them a people that are no people For it is not lawful for any man or company of men because he or they are in the Spirit of God and of the true Church to do or agree to do what they please nor to make appoint prescribe rules and orders for themselves and all other the members of the same body how or in what manner they shall worship God and then walk in those rules whether the Lord leads them into them or no But if he or they shall go and do that which the Spirit and Life doth not require of him it shall be said unto him or them who hath required this thing at your hands And therefore very unreasonable contrary to the known grounds and principles of truth is thy Query to us viz. Wherefore we do not go into the world and shew our testimony and sign against them in their Steeple-Houses For we can as little go into any of the Steeple-Houses to be a sign against them as we can be conformable to any practice which some Friends may use unless it be required of us No manner of worship being true or performed aright further then it is performed in the guidings leadings and motions of the Spirit both as to matter manner form and order And for thy saying what do I know but the Lord may require the putting off the Ha● now as he did Moses to put off his shoe I say I limit not the Lord nor diswade any from obeying him nor yet to leave this thing that do but think it is required of them but what is this to them that know the Lord doth not require it of them And tho' thou shouldest this day feel the Lord certainly leading thee

the leading men contradict one another notwithstanding they profess the infallible Light to be their guide then he that has the strongest interest among the Elders shall judg the other party and if he or they do not submit themselves to this judgment he shall be condemned in the name of the Lord and deprived of all both Ecclesiastick and civil priviledges which they can by any means hinder him of And besides if he make any publick complaint and do not conform to their wills they will then load him with all possible reproaches and rather than fail they 'll say he is broken in his brain or distracted as they did of John Pennyman so if he be a man who in respect of his Trade or Calling doth depend upon them or those they have intrest in he and his family shall be pitilessly ruined This is the substance of what this Author has set forth and which W. P. defends 5. Now who this Author is I know not and I do not perceive him concerning himself to make any reply to the Quakers railings perhaps he thinks as the truth is that his vindication is so evident to every one that will but impartially read his Letter that there 's no need of more For who can otherwise than presume this man capable of giving a just and true account of the Quakers chief principle upon which himself was owned and receiv'd by them and continued with them some years And 2. who can read and not clearly perceive that the practice he found among them doth absolutely subvert that principle For if every man must upon pain of sin walk according to the Light in his own particular then he cannot without sin walk according to the Light in G. Fox See Cont. Dial. p. 63 64 65. or other Men when that is contrary or diverse from his own 6. As for my self and other Christians this Letter serves us most effectually to prove 1. That these Quakers their crying up the Light within or the infallible rule and guidance of the Holy Spirit in every particular Conscience as the supream Judge is but a shooing-horn to draw people in and that when they are brought over to them by that means then they must be ruled and guided by the judgment of G. Fox and the ruling Elders So 't is manifest They preach that in their Doctrine which they contradict in their practice 2. That some Quakers and it 's more than probable that the most of them believe and practise by tradition and imitation of their Leaders perswading themselves in the mean time that they are taught by an infallible Light in themselves so to do 3. That the Body of the Quakers consists of such a sor● of implicite Beleivers for when this man and his Companions gave themselves so much liberty as to examine things to find a particular conviction they could find no such thing and its easy to perceive by his reasoning that he is more able to examine things than one of a thousand of them So that 4. Quakerisme properly is not built upon that Principle rightly understood viz. Every man ought to believe and practise according to the Light in himself for in that respect we and all honest men are Quakers but upon a false and mistaken notion and sense of it viz. That what the leading men teach for the Light in every man is indeed so 5. This instance gives a full answer to that common evasion of the Quakers when we plead that we also walk according to the Light of God in us they presently reply that we are of the world and in the customs and reasonings of it but if we would come out of the world and be obedient as they are we should experience the Truth as they do Well! we have here an experienced man and he 's not alone that has given obedience as they to the Light in himself which because it contradicts the will of G. Fox and the Ruling-Elders he is disowned by them Now then 't is evident they would not have us to follow the Light in our selves but the Light in Geo. Fox c. and that the Assurance and Infallibility from Experience they talk of is meerly a strong Confidence in G. Fox and his Companions 7. But to come to the particulars of the Cause We are bespatter'd saith W. Pen p. 4 5. because we abhor renounce and rebuke with severity that rude Imagination of the * G. F. did not so in the Book entituled True honour amongst the Jews p. 7. And is not this Cap-honour from below and worshiping the Beast and Dragon And p. 9. For the bowing the Hat is a will-worship Hat on in publick Prayer which did we use we should but be esteemed by you Professors the worse Answ Very likely Sir But do you order your selves in the Worship of God by the reason of gaining our esteem Why do you not answer your Friend's Argument drawn from your own Principles You acknowledge a Respect and Reverence due unto Magistrates but you deny them that of the Hat why Because it 's low and perishing and may be trampled on there 's no solidity in it The Hat-honour Hat-worship Hat-humility is an honour below but men that be in the Law of God they mind not the Hat G. F. And will you give that as a reverence to God which you say is too low for men Doth G. Fox say in Print to them that keep on their Hat at your Prayers You give no more reverence unto God than unto a Horse and yet keep it on before Princes and Governours to whom he allows at least more reverence than to a Horse But whence is the obligation of putting off the Hat at Prayer The Quakers do not pretend the Authority of the Scripture 1 Cor. 11.4 Every man praying or prophesying with his head covered dishonoureth his head And John Perrot has long ago urged that against them For if it be unlawful to cover the head in Prayer 't is so also in Prophesying or Declaring which notwithstanding they practise if the one be lawful the other cannot be unlawful And why saith our Author should it be lawful to have the head covered when a Minister returns high praises to the Lord and matter of Excommunication to do the same in time of his Prayer p. 33. We say There 's no Divine Command for it it becomes an outward token of reverence to God from the custom of the Country that useth it for such toward men Therefore in the Eastern Countries where they use it not for a reverence to men neither do they use it toward God but have their heads covered at publick Prayer G. F. p. 10. The Jews did not put off their Hats when they went into the Synagogues or Temples c. P. 11. The Priest was not to uncover his head in the Sanctuary Lev. 21.10 which is contrary to the Priests now in the Temples P. 4. And the Turks count it an odious or hateful practice

wanted not Will but Power to punish Yea it 's so manifest to those that have used their Meetings that W. P. in appealing to God's holy Witness in all Consciences for their vindication discovers himself a man greatly to be lamented as either blind or impudent Let Francis Chadwel tell of the usage he has found amongst them Have they not added pushing pinching kicking and hard-treading upon feet and toes to those other violences But W. P. answers that they never refused Conscientious Inquirers and would be informed if ever they so used any conscientious Inquirer or opposer Let us name who we will I dare warrant he 'll never allow any of them to have been conscientious I have seen some Papers of one William King a Quaker and who upon that account has exposed himself to imprisonment for speaking in the Quakers Meetings But he complains of the same usage from the Quakers as from their persecutors that he has been hal'd down out of their Gallery in Grace-church-street with such violence that he has scarce felt the stairs that he has often felt their cruel hands that G. Whitehead being in a great rage and fury at Jer. Clerk's house gave him a sore pinch in the arm that they would not suffer him to be a prisoner tho for the same cause among them but procur'd that he should be keept in the common-prison with a great deal to the same purpose Now because he doth in some things disagree with their judgment they deal with him in this manner Nay moreover he saith G. Whitehead and others came to Henry Pawson and his wife with whom he lodged and charg'd them not to entertain him thereby indeavouring what they could to force him out of the Land Now perhaps they will say W. King is a mad man if he be they ought to show more compassion towards him and not to deal with him in that cruel manner they do but for my part I see nothing in his Papers which doth not become a Quaker and is not sutable to their Principles There are several other Instances of their using Violence in their Meetings which may be urg'd as occasion shal serve And their Paper against John Pennyman when he was in Prison may show what spirit they are of Nay they would not spare that grave ancient Gentlewoman Anne Mudd who being moved to speak a few words among them before their Speakers began Thomas Matthews who guarded the stairs pulled her away by violence These are the People that in former dayes have vex'd and disquieted all sorts of Religious Assemblies with their Messages as they said from the Lord and have clamour'd against those as Persecuters that could not otherwise obtain their peace than by thrusting or carrying them out and yet themselves do the same and worse not only to those of a contrary mind and Judgment but also to those of the same Mind and Principle even when they profess as themselves to be moved thereto of the Lord. The Jews at Venice permitted the Quakers to speak in their Synagogues but that the Quakers will not allow others They have professedly denied to permitt any of their Religion to marry a Christian or one of the world how honest and pious soever if not in their way Witness Oliver Holmes W. Mucklow and many others And W. Pen owns it as a peice of not only just but necessary punishment to be inflicted upon him that is not a Quaker or him that is so in all things but the Ceremony of the Hat in Prayer that if he could not get a wife save among the Quakers he should never have one See his p. 10. where he calls such an one's dissent Imaginations and Whimseys As for their denying such an one a burial though they would deny it him alwayes as one of them but especially their now usurping his property in a burial-place is he sayth a down-right forgery Kindness They would not suffer such an one to stinck above ground but he should be buryed not among the Catholicks but as Hereticks in Spain or Italy But it is so notorious and common with them as they that have been among them report to deprive such disowned persons of their property in the burying-place that I wonder with what face they can deny it or what evasion they can have for it Did they not Tho. Fisher and did not J. Bolton deny it to W. Musklow c. Did they not make void from the Hat-men as they called them the Notes they had for the use of the Burying-place presently after the Papers of Orders by the 11 Elders and did not these men's money pay for it 11. As for John Osgood's Cabbalistick Harangue which is pretended to be for the clearing of God's Truth and People in the matter of his concern it 's so far from that that it confirms what is said by our Author against the Quakers but shews that John Osgood is now by joyning with them and becoming a Preacher among them become another man so that instead of complaining against as formerly he seeks to cover the iniquities of his Brethren For whilst he doth in general terms deny all he doth in particular deny nothing at all Read p. 30 31 32. of the Spirit of the Hat and he either sayes nothing to those things that are there related or confesseth to that which he would seem to deny He says p. 21. the opposition he had related not to his Marriage as a Marriage or to hinder his proceed therein but that the Meeting could not pass it as their approvement he being not in unity with the Meeting as to that matter aforesaid viz. of giving testimony against the Spirit of the Hat which he did already in his practice disapprove And what doth our Author say more and how could this acute man say the Meeting would not hinder his Proceed in his Marriage when they would not approve of his Marrying without which Approvement he could not legally proceed But the Mother of his Bride Rebekah Trevers being a great Mother and Governess among them cryes out then in her own and Daughters concern that their cruelty was worse than that of the Bishops and so by her Authority and J. Osgoods Interest they proceed to Marriage without Licence which was so offensive to John Bolton that he publickly disowned Tho. Salthouse one of their Ministers for being a Witness to it and for his Moderation 12. Let us now proceed to other Instances mentioned in the Spirit of the Hat whereby it will evidently appear that the great zeal labours and sufferrings of the leading Quakers tend chiefly to their owne ambition and to the obtaining of a Lordly power domination over the Persons and Conscience● of their Proselytes and that they use most wicked wayes and means for accomplishing these ends And that which first offers it self in this service is that instance of G. Fox menioned p. 28. which the Quakers in their Spirit of Alexander c. say nothing to and

seems it was true and how can it be otherwise that so great a King and Prophet as G. Fox should not have such a Power However this Gosnel confesses to have spoken unadvisedly when he reflected upon the zeal of that man of God though he had said as I have heard when he was desired to go to G. F. to be reconciled c. I abhor to prostrate my Reputation at the Feet of any Mortal yet before his last g●●ng beyond sea did comply with him and is now become a Preacher among them But let us see what it was that provoked King George's zeal to such a height which occasion'd W.G. to think he would have struck S. Newton I understand there was of late a Meeting set up by G. F. upon the Account of the Quakers sufferings whence as occasion served they had recourse to the Lawyers for their advise to elude the proceedings of their Procecutors At one of these Meetings S. N. produced G. Fox's Book to the Judges and Lawyers against their proceedings by which he told them they made void the blood of all those that have suffered for conscience sake in those matters and also disliked their making use of a Quaker as their Solicitor who was under an ill fame see Spirit of Hat p. 42. but favour'd by G. Fox these things so transported their chief Prophet that W. G. thought by his postures and carriage he would have struck S. N. who moreover produced a Letter from Rob. Duncomb and John Jennocks relating the Death of one Rich. White who for following their Solicitors advise in these matters considering the Doctrine and Practice of G. Fox himself and the Quakers had upon his death-bed been much wounded in Spirit and desired R. D. to warn Friends how they went down to Egypt for help or went from the Light in themselves to follow the advice of men Had not G. F. the man of God think ye reason enough to be in a fury at such a bold man as this S. Newton who durst thus shew him his palpable contradiction to himself and the sad consequence thereof Well But Gosnel what ever becomes of himself will needs have our Author among many other great wickednesses to have brought forth a Monstrous work to be irreligious and void both of Conscience and Spirit Why so I pray Why because in one place he pleads Conscience and Gospel-Liberty that is He will not count himself oblig'd to keep off his Hat by vertue of George's Law finding no inward obligation of conscience so to do but in another place he sayth He keeps it neither off nor on upon a Religious Account tho' the Foxonians keep it off upon such an account This is the monstrous contradiction found out by this accurate Distinguisher who if he cannot find a knot in the Bulrush will be sure to make one Why doth he not also charge the Apostle Paul with the like contradiction for bidding the Christians stand fast in the Liberty of Christ and yet saying that he that regards not the day to the Lord he doth not regard it see Rom. 14. Gal. 4.1 1 Cor. 8.9 and some made Conscience of eating c. and others eat asking no question for Conscience sake Can a man stand fast in the liberty wherewith Christ hath made him free and not upon a Religious account or cat or keep a day in assertion of that Liberty and yet not upon a conscientious account of Christ's Liberty And yet make no conscience of eating or not eating but use his liberty therein as others did not who abstained for Conscience-sake I knew a Religious man who always put off his Gloves when he went to Prayer and no doubt but he did it out of Conscience but who of a thousand did so besides himself And who would have submitted to it had he imposed that observance but enough to this impertinent man XIX We come in the last place to consider their vindication of their Ministry from being Vicious and Wanton and that Strumpets are amongst them This W. P. doth in the Name of the holy God deny p. 15. and defies any man on Earth to prove any part of this ungodly charge to so much as belongs to any one person by us saith he accounted of it And John Boulton and Samuel Newton declare in the uprightness of their hearts that they know of no such nor can acknowledge any such to be either of their Ministry or their Body A Man would think now that these Men would not dare thus to appeal to God which is the highest Testimony that Men can give but that they know their Testimony to be very true even infallible and that our Author is a very wicked man in writing such a charge against them But have patience Reader and hear what I say on the Authors behalf Forasmuch as W. P. exclaims upon us for proof and promiseth that an hearing shall not be refused we chalenge them to make choice of six disinterested judicious and honest persons such as we may have no just and reasonable exception against and we on our part will make choice of the same number and so qualified against whom they shall have no just and reasonable exception to which twelve persons so agreed upon we will referr the Judgment of this matter of Fact and all other matters of Fact wherein you have in your late Pamphlets so horribly cryed out of being belyed and slandered and of the complaint afore-mentioned and if in the Judgment of these twelve men we shall be found to have said that in detraction from you of which we cannot give a sufficient reason we will then give you such satisfaction as these men shall agree upon Provided that you also ingage your selves to be subject to the like sentence if the falure be found in you And lest it should fall our that we may not agree in the choice of such a number of Persons we are willing in case of difference about them to refer the Umpirage to the Lord Mayor of London or any Alderman on the Bench or any one of Twenty Common-Council-men If you accept these terms signifie your mind in writing and leave it with Francis Smith the Bookseller and you shall find Persons ready to comply with you If you do not accept them I hope no considerate man will henceforth ever believe either your word or oath for so I call your appeals to God your imprecations and cursings But that the Reader may not too much wonder at this strange Confidence on both sides let him consider that their loud denial doth but seem to contradict our Author's charge for he speaks of the time past and they of the time present when they wrote whereby they exclude from being accounted of their Ministry 1. Those that have been found guilty and are disowned such as J. C. D. B. W. W. T. T. T. M. and others 2. Those that have been guilty but are deceased 3. Those that are disowned by these Persons that

Ministry c. and of prejudice and hardness of heart and wickedness that now in the Ancient of dayes a Hat makes such work with you W. Pen. No Cross no Crown P. 7 8. Sixteen Reasons why Cap-honour and titular respects are neither honour nor respects Reas 1. Because if true honour consists in Hats Bows or Titles then are the most prophane and deboist the most civil since most expert in those vain Ceremomies which is impossible Psal 50.23 Isa 33.15 Reas 2. Because real Honour is a substantial thing manifested by obedience which therefore cannot stand in invented gestures which it must necessarily do in case the ceremony of the Hat be an honour or respect Reas 4. Because honour properly ascends not descends yet the Hat is near as frequently off to equals and inferiors as to superiors Reas 5. If pulling off a Hat or Title were to pay honour who so vile that could not honour but this is to make Honour as superstitious men do Religion to consist in some external appearances c. Read more in his Book which for brevity sake I may not transcribe J. Naylor concerning Worship Printed about 1656. God is a Spirit and in Spirit is he worshiped not with Mens hands not with bodily exercise farther then by the eternal Spirit the body is exercised so the imaginations thinkings and conceivings are shut out all mans ways mans times and forms mans decency and orders are all shut out and condemned with the Spirit in which God alone is worshiped Now I shall produce the Judgment of eminent men among the Quakers concerning the very controversy about the Hat after it was commenc't among them Isaac Pennington Some Queries in the power and drawings of the Spirit of the Lord c. Quer. 1. Whether this present ministration of life doth not point men to an inward principle there to wait for the Teachings of Gods Spirit within and not to go forth into reasonings about things either from Scriptures or otherwise after the manner of men Quer. 2. Whether those whom the Lord made use of to direct to this principle did then tell us that when we were turned thereto we must observe what comely orders were prescribed by the Apostles in the Churches and that they prescribed them by the Spirit of God and that if we were not found in the same comely orders we were not led by the Spirit of God or did they not rather tell us that the Epistles of the Apostles were writ to the then present state of the Churches and that we were not to take up the same practices unless we were led thereunto by the same Spirit Quer. 3. To this 3d Query G. Whitehead answers the 5th of the 4th month 1663. This is an unreasonable and impertinent Query especially as it is to in who are in the Ministry for we never went about to limit the Spirit of the Lord in putting off or keeping on the Hat in Prayer c. Will he now dare to disown and punish men for that practice which he acknowledges they may be moved to by the Spirit of the Lord O strange Is the putting off or keeping on the Hat in Prayer a thing of such a nature for the Spirit of the Lord so to be limitted about as that he shall not c. may not the Spirit of the Lord in some of his chosen vessels testify against it Oh let God alone reign in Israel Quer. 4. If this be brought in as a comly order is there not equal ground for bringing in all other things which the Apostles prescribed in those days to the Churches as comly orders also and so setting up the outward Court again which the Spirit of the Lord left out in the measuring of his Temple and withdrew from Qu. 5. Is not this the direct way to draw the mind into reasonings about Scriptures and from a simple waiting on the principle of Life where the true peace and unity alone is preserved and so necessarily a begetting into separation and division for it is not at this day different practices that divide but a departing from the principle and a propagating of unity by reasonings and considerations about things where it is easy to err and run into uncertainties and miss of the principle of life and its leadings which if the Lord suffer it to prevail will bring that desolation and reproach upon Israel which the enemy otherwise never could Thus far Isaac P. who surely is a man as able to give an account of the Quakers principle as W. Pen the Novice in that way If it be said that Isaac P. is of another mind now that makes for us and not against us for if he was for many years before a true Quaker and a great and approv'd Writer for that way of infallibility and then for some years after profess'd that as their principle and doctrine which he afterward recants doth he not evidently give the lye to himself and doctrine Can the Spirit of God reach a man for seven years together that he ought to keep off his Hat at Prayer and then for the next seven years teach him that he may keep it on sometimes and testify against the constant keeping it off and after that testify against that Testimony what blasphemy would it be to assert this And yet this is Isaac P's case Would to God he and they that are concerned with him would seriously consider what firmer grounds he has in such matters to believe himself infallible at one time more than at another If it must be resolved by the judgment of the Body then for ever give over the Doctrine of Infallible Teachings in particular persons and betake your selves to the Church of Rome whose Characteristick Doctrin that is But if every particular person is fallible whereon shall the Infallibility of the Body be grounded but to proceed to some other of these infallible Teachers John Crook the 22d of the 12th Mon. 1662. About Meats and Drinks Gestures and Postures Habits Times and Places DEarly Beloved Friends Meats are for the belly and the belly for Meats the head is for the hat and the hat for the head but God will destroy and lay all these in the dust Know your liberty therefore as to these things in the Lord as thing● below the life into which you are called onely use it not for a Cloak for envy or discord for as we read of Cain and Abel two men performing the same action attended with the same circumstances of occurrences and formalities and yet the one accepted and the other rejected In like manner may two persons be found in contrary actions postures or gestures and yet both accepted of God For if I should lay a bond upon my self therein I transgress the liberty of the Spirit either as to time constanoy or place or if another should lay a bond upon me or put a yoak about the neck of the disciples this is no more justifiable than the former

to it what 's that to thee to morrow unless thou hast the same motion then also yea if a man should have found the Lord leading him ninety and nine times to a thing if he should do it once more in his own will that once will be found to be will-worship and voluntary humility c. for he is as much an Idolator that goes before the power as he that draws back or stayes behind is disobedient Therefore beware what thou dost thy self and how thou leadest others to act blindly without their owne guide Thou sayest I accuse G. F. for being of another mind than he was six or seven years ago but thou dost abuse me in so saying for I neither say nor can believe that he is really of another mind but that he is to this day and thou also of the mind tho' ye unrighteously detain or conceal the Truth that it is neither sin against nor dishonour to God for a man publickly to Pray with his Hat on which both his and thy practice so long since and still in prophesying so doth evidently shew But when a man gives himself to partiality to justify an unrighteous condemn a righteous thing what confusion is he not subject to utter and what pitiful stuff wil he not bring forth as is this thy fond argument viz. that the outward head must be uncover'd because all things are naked and bare before the Lord and thy silly or worse comparing the Elders casting down their Crowns before the Throne of God to worship with mens doffing their Hats to Pray but surely thou art not so weak as thou seemest nor dost in thy conscience believe that they did then doff their Hats nor yet that those Crowns were any visible Materialls and yet very frivolously sayst this was no Romish Tradition O George why doest thou thus dally in these matters may not doffing the Hat as a peece of reverence and worship of God be a Romish Tradition though that was none May not a man doff his Hat to Pray and yet keep his Crown and not cast it down before the throne of God and may he not wear his Hat in Prayer and yet cast down his Crown as the Elders did c. I fear this strife is more for Mastery and the Crown than for the thing it self and in Christ and his Worship no bodily service of any member availeth any thing but a new creature neither any covering is to be heeded but that of the new man But if thou judgest us in this thing as weak children bear with us as such and abuse us not neither insult over us as being gotten up above us into the state of Christ who never fell and beyond the state of Adam before he fell and withal beware of thinking so of thy self for this work of thine apparently comes from self and exalted above judgment which God will bring down Thy true Friend Benjamin Furly Now I heartily beg it of the Quakers that they would seriously lay it to heart How they can be assured of any motion or immediate revelation from God concerning any matter of belief or practice not determinable without such revelation so as to judge another person thereabout Since they find such palpable and acknowledg'd contradictions in those things both to one another and to themselves in the very chief men of their party And I am perswaded that all that know them will acknowledg that the Hat-men and those that consented with them were far more considerable for abilities and endowments of every kind than any the like number of Foxonians For my part I wonder much what account those that are fallen from their Principles among these can give of their so doing either to God or men Indeed it 's matter of wonder that any conscientious and sober man or woman should yet adhere to a Body of People whose Leaders are detected of such gross Contradictions and Enormities as these we have been treating of THE END Here follows a Copy of George Fox's ORDER touching the Slit in the Waistcoat c. mentioned pag. 11. ALL Friends every where on your Signs set not up the image and likeness of any Creature in Heaven or in Earth but by the power of the Lord keep down all the makers of such things for the ground of them is from the Heathen But set up a Bed-staff Fire-shovel Saw Fork Compasses Andirons Harrow Plow or any such thing And all Friends every where admonish one another young and old that ye do not run after the Worlds fashions which are invented and set up by the vain and light mind which if you do How can ye judge the World for such things Away with your Skimmingdish-Hats and your unnecessary Buttons on your Cloaks and Coats and on the tops of your shoulders behind and on your sleeves Away with your long Slit-Peaks behind on the skirts of your Waistcoats and short Sleeves punishing your shoulders so as you cannot have the use of your arms Away with your short black Aprons and some having none Away with your Vizzards whereby you are not distinguished from bad Women and your bare-Necks and your great needless flying Scarfs like Colours on your backs And so set not up nor put on that which you did once with the Light condemn but in all things be plain that you may adorn the truth of the Gospel of Christ and judge the World and keep in that which is comly and decent George Fox Published with the consent of divers credible Persons who will be ready upon any just occasion to give in their Testimonies concerning the matters of Fact herein contained and at the instance of many By Francis Smith