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.

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 Na∣tion, 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 per∣verse 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 In∣genuous 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 Hone∣sty towards Men, as could be well found within such a Com∣pass. 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 Unseem∣ly Customs, as to keep on the Hat in publick Prayer, a Re∣semblance of the Church of Rome's Excommunications, and to rebuke a Malepert Stickler against the Church's Peace, Usur∣patlon 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 ingeni∣ous, &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 Oppo∣sers? 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, Her∣mogenes, Hymenaeus, Philetus: in short, a very Mutineer in Re∣ligion, 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 Pray∣ing keeps it on; Certainly it must needs be manifest to all the Impartial World, that such procedure is freighted with the ve∣ry 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 prin∣ted, 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, Me∣thods, and Discipline, like to other Professions; that is, Pres∣byterians, Independents, Anabaptists, &c. and if so, I wonder, with what Confidence those Professors dare undertake our Dis∣grace 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 what∣ever 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 Cop∣per-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 Hard∣ships 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 Reli∣gious 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 re∣puted 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 despe∣rate 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 Na∣kedness 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) main∣tain for an Ingenious Quaker, though their bare Entertain∣ment 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! * 1.1 Liberty to the Heretick? No. And G. Fox, says he, thus: What! Liberty to the Presbyter? No. What! Liberty to the Indepen∣dents 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 pre∣tends 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 Occa∣sion 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 Perver∣sion 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, * 1.2 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••••eni∣ans) 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 Questi∣on 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 Quarrel∣som 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 * 1.3 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 Re∣verent, 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 un∣covered (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 un∣sutable Practice, may not justly disown him as a Disputer about need∣less 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 Scrip∣ture

is to be credited, this is sound Doctrine; If the several So∣cieties or Churches then gathered were not to pass Judgment, till the Hereticks or Schismaticks were convinc'd of, and acknow∣ledg'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 Scan∣dalous, 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 Slan∣derer.

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 * 1.4 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 Imagi∣nations 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 * 1.5 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 say∣ing, Every Member is Equal; it is false: For though * 1.6 it belongs to the same Body, yet not to the same Ser∣vice;

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. * 1.7

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 Con∣scientious 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 Adver∣sary; 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 Sug∣gestion 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 * 1.8 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 Peo∣ples 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 di∣stinguishes; be it known to all, That if any such Person have com∣mitted 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 Stand∣ard, Tryal, and Touch-stone of Doctrines and Spirits, so we do * 1.9 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 al∣wayes 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 Re∣ligious Concernment: For it is not an Hundred Persons (sin∣gly void of the Holy Spirit) coming together, that makes them any whit more certain in their Judgment. The only and in∣dispensable

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 Insinuati∣on of this Apostate, who is inraged, that we should so severely cen∣sure 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 Con∣sciences of those we are concern'd with in Matters of that Im∣port, whether we are acted by that holy Wisdom and Directi∣on, 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 Co∣yer for his own Rusty Pharisaical kind of Garb, the Effect per∣haps 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 Prodi∣gal Feast (to Excess and Derision) of that Exalted J. Penni∣man, and his Beloved Mary Boreman (who in Token of her Self-Denial, and Attainment to a more excellent Administra∣tion, exchanged her Cloth Waste-Coat for a Silk Farendine Gown, her Blew Apron for one of Fine Holland, and her Or∣dinary Bodice for Rich Sattin it self; to say little of her Ri∣ding in Fine Coaches, and several other things (once accounted

by her Self-Righteousness Abominable Things) did never of∣fend 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. A∣way with such Deceit for Shame.

He says, That we desert the Light, for the Judgment of the Body; A wretched Begging of the Question: * 1.10 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 sa∣crifice the Peace of the Church, and Quiet of their own Souls, to the Introduction or Promotion of any thing so Un∣serviceable, 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 Conversati∣on 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 * 1.11 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 ge∣neral 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 Apo∣state, 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-Confor∣mists that were never of them. Non-conformity may be Ig∣norance, 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 be∣tray'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 Base∣ness 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.

Notes

• * 1.1

  p. 12.
• * 1.2

  p. 14, 15.
• * 1.3

  pag. 1, 2, 3.
• * 1.4

  pag. 13.
• * 1.5

  Pag. 15.
• * 1.6

  Pag. 15, 16.
• * 1.7

  pag. 29.
• * 1.8

  pag. 29.
• * 1.9

  p. 21.
• * 1.10

  pag. 18.
• * 1.11

  pag. 22. 23, 43.