On this Subject it is needless to produce many

Authorities from our own Writers.
If the Reader please, one or two may suffice at


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, Key the LORD, but not in the Spirit and p. 31. 32.

Fashions of this world, that passes away; and

tho they do not pull off their Hat, or make Gurchings, or give flatcering Ticles, or use Compliments; because they believe there is no true Hotour, but Flattery and sin in the using of them ; yet they treat all Men with Seriousness and Gentleness, tho it be with Plainnels

, and are ready to do them any reasonable Benefit, or Service, in which they think real Honour confiftethy--reasonable Commands, and ready Obedience this is honouring Government, and Governours, and not empty Titles, and Servile, and Fantastick Gestures, and drinking of their Healths. till, they drink away their own, the vain and evil Customs of the World, taken from the Heathen Practices, and adapted by loose Christians into their Converfation, and fo become the Fashion of the Times; and if to diffent from these Things, be to be Vile. they are content to be accounted more Vile, having CHRIST's Command, Primitive Example, and their own Convištions on their side.

It is known to GOD, with what sincerity ibid. Works, Vol. we are acted in Obedience to the Convitions of 2. p. 613. His own!Spirit, and that is is not affected Sin

gularity, but real Conscience that engageth us to those Things you make the subject of your Mockage and Contempt; and GOD hath to reckon with you for the Liber: ty you give, and your People take to indulge them in that unchristian Latitude, and Aing Monkish Austérities upon us ; who through fear of offending ALMIGHTY GOD, by giving Way to a worldly Appetite, consciencionfly live under fome more than ordinary Restriction, is to deal deceitfully with them. and injuriously with us, and GOD will judge for thefe Things.

The Truth of the Matter is, you are angry with us the People can live without you, and rack your Wirs. to bring that Principle, people; and Way in Sufpicion and Hatred. whose self-denial judgeth you and yours; and this if i am not mifinform'd. W.25 the very Ground, Reason, and Crufe of first Publishing the Queriès aforefiid.


Christian Reader, F 'thou doft fee with other Men's Understand, ings, even those, whose Interest it

may a Bear's Skin on Us, I am no ways surprised, if thou haft ill Sentiments of Quakerisń, as by them painted, Did I believe that People held such Tenets as their Adversaries and this Querift insinuate, I should abominate it from my yery Soul; but I certainly know they are grolly misrepresented, and so doft Thou, if Thou haft had so much Faith and Par tience as to read and credit the former Reply.

And whereas he advises us with open Eyes to c0112pare our Doctrines with the Holy Scriptures, which, as in Section 1. we call our Creed, I have, pursuant thereto, observed that Method throughout; and do further add, we are so far from veiling our inmost Parts, that we cheerfully offer our felves to the narrowest Scrutiny aud most prying Search : Nay, we beseech you, do that Justice to your Selves, our Adversaries, and our Cause, as to make the strietest and justejt Inquisition after us and our Principles. 'Twas that, fays William Penn, (Serious Apology, 1671.) rendred'the Beræans noble; and to try all Things the Apostle held to be a certain Means of knowing what is Good : For as it is 'a Mark of great Folly to censure what is neither understood nor known, so may the fouleft Error be disguised with the fair Preferices of Truth; and Prejudice or Interest may traduce the most inoffensive People upon Earth, which has neceilitated us to offer this Apology, or those so often refelld and refuted Doctrines and Accusatjons would not have deserved our flightet Notice.



But as we can never think our Time better employed than in defending Traih againft the mean (yet malicious) Efays of her Adversaries, so we may reasonably expect (as the juit Success of our Endeavours) the Happinefs of being better understood by this renewed Occalion of once inore remonftrating our real Innocence to the World.

Forty Years ago, when we were not so well known as now, did the judicious and learned "Judge Hales give this Christian Character of us; “ The Quakers,

(faith he) take away Some Singularities, the Mere are as other Men; some indeed very fober, honest, juft, plain-hearted Men, and Sound in most, if not y all the important Doctrines and Practices of Chri“ ftianity. Nature of True Religion, p. 15. 1684.

Thus that wise and sober Perfon, whose Words savour of that Christian Spirit of CHARITY and MODERATION, to which our aged Querif seems too much a Stranger, as well as to our Princi-. ples, notwithstanding what he elegantly writes againft his present Conduct in Page 359. of his Works.

“ And, alas! Says be, how little do the most of “ Christians consider, how much they do to quench “ the Holy Spirit, who is a Spirit of Unity and Love, “ by the unchristian Violence and Discord wherewith " they manage their otherwise very inconsiderable Differences. It was never the Delign of the Spi

rit of GOD, to bring all the Members of Christ's « Myitical Body by an exaet Uniformity in annecef" fary Opinions and Practices, but to bring them to

an Unity in the great effentials of Faith and Holiness, and thereby to cement them in the Bonds « of mutual Love: And to this Design, all the nume

rous Precepts that relate to Unity, Peace, and

Love, are plainly calculated and fuited; bow do « we then counter af it, when all the little Differences “ of Judgment and Practice, wherein the Interest of

« Faith

« Faith and Holiness have little or no Concern, be

come the Engines of SATAN to divide our Af “ fections, and set us at an unreasonable Distance " from one another : Accordingly, these Differences “ are pursued, uncharitable Judgment, unreasonable « Suspicions, unjuft Cenfures, reviling Language con

cerning one another? How grievous must that be " to the Holy Spirit, that dwells in all the Children of “GOD to inspire them with Charity, that should 66 rather express it felf by pitying the Ignorance, coitdescend to the Weakness, and bearing the Infirmis ties of his Brethren, by putting the moft favoura5 ble Construction of their Words and A&tions, by á efteering whatever we discern of the Image of u our LORD in them, and improving the far grea« ter Things wherein we agree, as a sufficient Founudation för mutual Love and Communions.

Thrpe eft Doffori cum culpa redarguit ipfum.' 'Tis the old Doctor's Shame and grand Disgrace, When the same Faults do fly in his own Face.




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Candid Reader,
HE better to impress on thy Memory the

Contents of the former Sheets, let me, before
I take my leave at prefent, Recapitulate the whole,
in that ample Confession of Faith deliver'd by our
Friend Tbonias. Beaven, Second Part, p. 18, 19. 20.-

To give them the true Sense of that people (the Quakers) I say, that as I, so they, believe in the FATHER, the SON and the HOLY GHOST, All-mighty, All-leeing, Omnipresent, One GOD thé Creator of all Things, both in Heaven and Earth: hat the Son, in the fullness of Time, came down from Heaven, and took upon Him, not the Nature of Angels, but the Seed of Abraham ; was born of the Virgin Mary, suffered under Pontius Pilate, the cruel and shameful Death of the Cross, to be a Propitiation and Attonement for the S ns of the whole World; but He rose again the third Day from the Dead, and ascended into Heaven, and is the Interceffor, Advocate and Mediator between GOD and MAN; the King, Priest, and Prophet of His Circh; the only Author of Salvation unto all that ohe Him; true GOD and perfect MAN. That the HOLY GHOST proceedeth from the Father and the Son, the Lord and Giver of Light to the Minds and Consciences of Men; the Sanctifier of the Heart; the inward Comforter of good Men; and Condemner of Evil Men, the safe Leader into ali neceffary Truth; the Guide fent ús from Heaven to lead us thither.

That GOD hath always had a Church or People in th. World, consisting of believing and obem


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