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or for divine help? The answer can be furnished only by representing what were the notions of the Quakers on this subject at the time in question. I may observe then, that, when they were first gathered out of the world, they considered themselves as a select people, upon whom it devolved to bear their public testimony by abandoning all those fashions and customs belonging to it, which either corrupted or had a tendency to corrupt the mind. Among others they discarded what may be called the ceremonial use of the hat, such as the pulling it off on complimentary occasions. This they did in particular for the following reasons. First, they took. it for granted that the use of the hat in the way described was either to show honour, respect, submission, or some similar feeling of the mind; but they contended, that, used as it then was, it was no more a criterion of these than mourning garments were criterions of sorrow. The custom therefore, in their opinion, led to repeated acts of insincerity. A show was held out of the mind's. intention where no such intention existed. Now Christianity was never satisfied but with the truth. It forbad all false appearances.

It allowed no action to be resorted to, that was not correspondent with the feelings of the heart. Secondly, in the case where the custom was intended to have a meaning, it was generally the sign of flattery. But no man could give way to flattery without degrading himself, and at the same time unduly exalting the person whom he distinguished by it. Hence they gave to the custom the name of Hat-worship, a name which it bears among them at the present day. Thirdly,

it was the practice of their ministers, a practice enjoined by the apostle Paul, to uncover their heads, that is, to pull off their hats, both when they preached and prayed. But if they took off their hats as an outward act enjoined in the service of God, neither they nor their followers could with propriety take them off to men, because they would be thus giving to the creature the same outward honour which they gave to the Creator.

From this account it will be obvious, that the ceremonial use of the hat was considered by the early Quakers as more connected with the conscience than the Admiral had imagined it to be: and in this point of view it was considered by his son also; for he looked

upon

upon the request of his father as neither more nor less than a call upon him to pull down one of the human barriers which he had but just erected in defence of his own virtue. This thought produced in him an awful feeling; for, if one of these barriers were destroyed, the citadel itself would be less safe. He conceived that if an inroad, however small, were once suffered to be made on principle, other inroads would become more easy. If the mind gave way but to one deviation from what was right; it would more easily give way to others; for, as in no instance it could do so without losing a portion of its virtue, so, this portion being lost, its powers of resistance would be weakened. Under this impression, conjoined with the circumstance of his father's application, he experienced a severe conflict. He loved his father, and respected him ; yet he dared not do that which he conceived would obstruct his religious growth. He was sensible of the duty which he owed him as a parent; but he was equally sensible of a superior duty to God, to whom ulti mately he was responsible. Yielding at length to these considerations, he found

himself

himself compelled to inform his father, that he could not accede to his request. This he did with expressions of the greatest tenderness and affection, as well as of filial sub mission. The Admiral heard his answer; but could not bear it. Unable to gain the least concession from his son, and in a point where he judged it impossible that persons bred up as gentlemen could disagree, he gave way to his anger, and in the violence of the blast, which followed it, he once more turned him out of doors.

CHAP

CHAPTER IV.

A. 1668-becomes a minister of the Gospel-publishes "Truth exalted" also "The Guide mistaken". holds a public controversy with Vincent in the Presbyterian meeting-house-publishes “The Sandy Foundation shaken" general contents of the same is sent in consequence to the Tower-sends an answer from thence to the Bishop of London-writes there "No Cross no Crown"-particular contents and character of this work-substance of his letter to the Lord Arlingtonwrites" Innocency with her open Face"is discharged from the Tower.

WILLIAM was now thrown upon the wide world. Having no independent fortune of his own, and having been brought up to no trade or profession, he had not the means of getting his livelihood like other people. This sudden change from affluence to poverty could not but at first have affected him but the thought of having broken the peace of mind, however innocently, of so valuable a father, and of being apparently at variance with him, was that which occasioned him the most pain. He is said to have borne his situation with great resignation, deriving support from the belief, that they who left houses and parents for the

kingdom

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