THE Christian Doctrine AND SOCIETY OF THE People called Quakers; Cleared from The Reproach of the late Division of a few in some Part of America, as not being justly chargeable upon the Body of the said People there or elsewhere.  
Now I beseech you, Brethren, mark them diligently which cause Division and Offences, contrary to the Doctrine which ye have learned, and avoid them, Rom. 16.17.  
Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking be put away from you, with all Malice. And be ye kind one to another, tenderhearted, forgiving one another, even as God, for Christ's sake, hath forgiven you, Ephes. 4.31, 32.  
LONDON, Printed for Thomas Northcott, in George-yard in Lombardstreet. 1693.   

WHereas divers Accounts have been lately published, in Print, of some late Division and Disputes between some Persons under the Name of Quakers in Pensilvania, about several fundamental Doctrines of the Christian Faith (as is pretended by one Party) which being particularly mentioned, and thereupon occasion very unduly taken by our Adversaries, to reproach both the Christian Ministry, and whole Body of the People commonly called Quakers, and their Holy and Christian Profession, both in England and elsewhere, tho' no ways concerned in the said Division or Matters charged, but rather grieved and troubled at it, and at the indiscreet and reproachful management thereof in Print, to the amusing and troubling the World therewith, and giving occasion to the Lose, Ignorant and Profane, to slight and contemn the Truth and the Interest of the tender Religion of our Lord Jesus Christ.  
We are, therefore, tenderly concerned for Truth's sake in behalf of the said People (as to the Body of them, and for all of them who are sincere to God, and faithful to their Christian Principle and Profession) to use our Just Endeavours to remove the Reproach, and all causeless Jealousies concerning us, touching those Doctrines of Christianity, or any of them pretended (or supposed) to be in question in the said Division: in Relation whereunto We do, in the fear of God and in simplicity and plainness of his Truth received, solemnly and sincerely declare what our Christian Belief and Profession has been, and still is, in respect to Jesus Christ the only begotten Son of God, his Suffering, Death, Resurrection, Glory, Light, Power, Great Day of Judgement, etc.  
We sincerely profess Faith in God by his only begotten Son Jesus Christ, as being our Light and Life, our only way to the Father, and also our only Mediator and Advocate with the Father. (a)  
(a) Heb. 12.2. 1 Pet. 1.21. Joh. 14.6. 1 Tim. 2.5.  
That God created all things, he made the Worlds, by his Son Jesus Christ, he being that powerful and living Word of God by whom all things were made, (b) And that the Father, the Word and the holy Spirit are one, in divine Being inseparable; one true, living and eternal God, blessed for ever, (c)  
(b) Ephes. 3.9. Joh. 1.1, 2, 3. Heb. 1.2. (c) 1 Joh. 5, 7.  
Yet that this Word, or Son of God in the fullness of time, took Flesh, became perfect Man, according to the Flesh, descended and came of the Seed of Abraham and David, (d) but was miraculously conceived by the Holy Ghost, and born of the Virgin Mary. And also further, declared powerfully to be the Son of God, according to the Spirit of Sanctification, by the Resurrection from the Dead.  
(d) Rom. 1.3.4. (e) Mat. 1.23. (f) Rom. 1.3, 4.  
That in the Word (or Son of God) was Life, and the same Life was the Light of Men; and that he was that true Light which enlightens every Man coming into the World, (g) And therefore, that Men are to believe in the Light, that they may become Children of the Light, (h) Hereby we believe in Christ the Son of God, as he is the Light and Life within us; and wherein we must needs have sincere respect and honour to (and belief in) Christ; as in his own unapproachable, and incomprehensible Glory and Fullness, (i) as he is the Fountain of Life and Light, and Giver thereof unto us; Christ, as in himself, and as in us, being not divided. And that as Man, Christ died for our Sins, rose again and was received up into Glory in the Heavens. (k) He having, in his dying for all, been that one great universal Offering and Sacrifice for Peace, Atonement and Reconciliation between God and Man, (l) and he is the Propitiation not for our Sins only, but for the Sins of the whole World. (m) We were reconcied by his Death, but saved by his Life.  
(g) Joh. 1.4.9. (h) Joh. 12.36. Isa. 2.5. (i) Tim. 6.16. (k) 1 Pet. 3.18. 1 Tim. 3.16. Mat. 19.28. and 25.31. Luk. 9.26. and 24.26. (l) Rom. 5.10, 11. Heb. 2.17, 18. Ephes. 2.16, 17. Col. 1.20, 21, 22. (m) 1 Joh. 2.2. 2 Cor. 5.14, 15. Heb. 2.9.  
That Jesus Christ who sitteth at the right hand of the Throne of the Majesty in the Heavens, yet is he our King, High Priest and Prophet, (n) in his Church, a Minister of the Sanctuary, and of the true Tabernacle which the Lord pitched, and not Man. (o) He is Intercessor and Advocate with the Father in Heaven, and there appearing in the Presence of God for us, (p) being touched with the feeling of our Infirmities, Sufferings and Sorrows. And also by his Spirit in our Hearts, he maketh Intercession according to the Will of God, crying, Abba, Father. (q)  
(n) Zech. 9.9. Luk. 19.38. Joh. 12.15. Heb. 3.1.6. Deut. 18.15, 18. Act. 3.22. and 7.37. (o) Heb. 8.1, 2. (p) Heb. 7.25. Heb. 9.24. (q) Rom. 8.26, 27, 34. Gal. 4.6.  
For any whom God hath gifted (r) and called sincerely to Preach Faith in the same Christ, both as within and without us, cannot be to Preach two Christ's, but one and the same Lord Jesus Christ, (s) having respect to those degrees of our spiritual knowledge of Christ Jesus in us, (t) and to his own unspeakable fullness and glory, (u) as in himself, in his own entire being, wherein Christ himself and the least measure of his Light or Life, as in us or in Mankind, are not divided nor separable, no more than the Sun is from its light. And as he ascended far above all Heavens, that he might fill all things, (x) his fullness cannot be comprehended, or contained in any finite Creature, (y) but in some measure known and experienced in us, as we are capable to receive the same, as of his fullness we have received Grace for Grace. Christ our Mediator, received the Spirit, not by measure, (z) but in fullness; but to every one of us is given Grace, according to the Measure of his Gift. (a)  
(r) Ephes. 3.7. 1 Pet. 4.10. (s) 1 Cor. 8.6. ch. 15.3, 8. (t) Joh. 15.26. and ch. 16.13, 14, 15. (u) Joh. 1.16. (x) Ephes. 4.10. (y) Coloss. 1.19. & 2.9. (z) Joh. 3.34. (a) Ephes. 4.7.  
That the Gospel of the Grace of God should be preached in the Name of the Father, Son, and Holy Ghost, (b) being one, (c) in Power, Wisdom, and Goodness, and indivisible, (or not to be divided) in the great Work of Man's Salvation.  
(b) Matth. 28.19. (c) Joh. 1.1, 2, 3, 4.  
We sincerely confess (and believe in) Jesus Christ, both as he is true God, and perfect Man, (d) and that he is the Author of our living Faith in the Power and Goodness of God, as manifest in his Son Jesus Christ, and by his own blessed Spirit (or Divine Unction) revealed in us, (e) whereby we inwardly feel and taste of his goodness, (f) life and virtue; so as our Souls live and prosper by and in him: And the inward Sense of this Divine Power of Christ, and Faith in the same and this inward Experience is absolutely necessary to make a true sincere and perfect Christian in Spirit and Life.  
(d) Joh. 1.1, 2. Rom. 9.5. 1 Jo. 5.20. 1 Tim. 2.5. (e) 1 Joh. 2.20, 27. & ch. 1.1. (f) 1 Pet. 2.3. Joh. 6.33, 35, 51, 57, 58.  
That Divine Honour and Worship is due to the Son of God (c); and that he is, in true Faith to be prayed unto, and the Name of the Lord Jesus Christ called upon (as the Primitive Christians did) (d) because of the glorious Union or Oneness of the Father and the Son (e), and that we cannot acceptably offer up Prayers or Praises to God, nor receive a gracious Answer or Blessing from God, but in and through his dear Son Christ.  
(c) Joh. 5 23. Heb. 1.6. (d) 1 Cor. 1.2. Acts 7.59. (e) Joh. 10.30. 1 Joh. 5.7.  
That Christ's Body that was crucified, was not the Godhead, yet by the Power of God was raised from the Dead; and that the same Christ that was therein crucified, ascended into Heaven and Glory (f), is not questioned by us. His Flesh saw no Corruption (g), it did not corrupt, but yet doubtless his Body was changed into a more glorious (h) and heavenly Condition than 'twas in when subject to divers Sufferings on Earth; but how and what manner of Change it met withal after 'twas raised from the Dead, so as to become such a glorious Body (as 'tis declared to be) is too wonderful for Mortals to conceive, apprehend or pry into (and more meet for Angels to see); the Scripture is silent therein, as to the manner thereof, and we are not curious to inquire or dispute it; nor do we esteem it necessary to make ourselves wise above (i) what's written as to the manner or condition of Christ's glorious Body, as in Heaven, no more than to inquire how Christ appeared in divers manners or forms (k), or how he came in among his Disciples, the Doors being shut (l) or how he vanished out of their Sight, after he was risen. However, we have cause to believe his Body, as in Heaven, is changed into a most glorious Condition, far transcending what 'twas in on Earth, otherwise how should our Low Body be changed, so as to be made like unto his Glorious Body (m); for when he was on Earth, and attended with Sufferings, he was said to be like unto us in all Things, Sin only excepted (n); which may not be so said of him as now in a state of Glory, as he prayed for (o), otherwise where would be the Change both in him and in us?  
(f) Luke 24 26. (g) Psal. 16.10. Acts 2.31. & 13.35, 37. (h) Phil. 3.21. (i) 1 Cor. 4.6. (k) Mark 16.12. Jo. 20.15. (l) Joh. 20.19. Luk. 24.36, 37. & ch. 24.31. (m) Phil. 3.21. (n) Heb. 2.17 & 4.15. (o) Joh. 17.5.  
True and living Faith in Christ Jesus the Son of the living God (p), has respect to his entire Being and Fullness, to him entirely as in himself, and as all Power in Heaven and Earth is given unto him (q), and also an Eye and Respect to the same Son of God (r) as inwardly making himself known in the Soul, in every degree of his Light, Life, Spirit, Grace and Truth, and as he is both the Word of Faith, and a quickening Spirit in us (s), whereby he is the immediate Cause, Author, Object and Strength of our living Faith in his Name and Power, and of the Work of our Salvation from Sin, and Bondage of Corruption; and the Son of God cannot be divided from the least or lowest Appearance of his own Divine Light (or Life in us or in Mankind) no more than the Sun from its own Light; nor is the sufficiency of his Light within by us set up in opposition to him the Man Christ or his fullness considered as in himself, or without us; nor can any measure or degree of Light, received from Christ (as such) be properly called the Fullness of Christ, or Christ as in Fullness, nor exclude him (so considered) from being our complete Saviour, for Christ himself to be our Light, our Life and Saviour (t) is so consistent that without his Light we could not know Life nor him to save us from Sin or deliver us from Darkness, Condemnation or Wrath to come: And where the least degree or measure of this Light and Life of Christ within is sincerely waited in, followed and obeyed; There's a blessed increase of Light and Grace known and felt, as the Path of the Just it shines more and more, until the Perfect Day (u), and thereby a growing in Grace, and in the knowledge of God, and of our Lord and Saviour Jesus Christ, hath been, and is truly experienced. And this Light, Life or Spirit of Christ within (for they are one Divine Principle) is sufficient to lead into all Truth, having in it the divers Ministrations both of Judgement and Mercy, both of Law and Gospel (even that Gospel which is preached in every intelligent Creature under Heaven). It does not only, as in its first Ministration manifest Sin, and reprove and condemn for Sin, but also excites and leads them that believe in it to true Repentance, and thereupon to receive that Mercy, Pardon and Redemption in Christ Jesus, which he has obtained for Mankind on those Gospel-terms of Faith (in his Name) true Repentance and Conversion to Christ thereby required.  
(p) Jo. 14.1. (q) Matt. 28.18. ch. 11.27. John 17.2. Heb. 1.4. ch. 2.8. (r) John 14.23. & 17.21, 22, 23, 24, 26. ver. (s) 1 Cor. 15.45. Rom. 10.7, 8. (o) Jo. 1.4.9. & ch. 3.19, 20. & ch. 12.35, 36, 46. & ch. 8.12. (u) Prov. 4.18. Ps. 36.9.  
So that the Light and Life of the Son of God within, truly obeyed and followed, as being the Principle of the second or new Covenant, as Christ the Light is confessed to be (even as he is the Seed or Word of Faith in all Men) this does not leave Men or Women (who believe in the Light) under the first Covenant, nor as Sons of the Bondwoman, as the literal Jews were, when gone from the Spirit of God, and his Christ in them) but it naturally leads them into the new Covenant, into the new and living way, and to the Adoption of Sons, to be Children and Sons of the Freewoman, of Jerusalem from above.  
'Tis true, that we ought not to lay aside, nor any to undervalue (but highly to esteem) true Preaching and the Holy Scriptures, and the sincere Belief and Faith of Christ, as he died for our Sins, and rose again for our Justification, together with Christ's Inward and Spiritual Appearance, and work of Grace in the Soul, livingly to open the Mystery of his Death, and perfectly to effect both our Reconciliation, Sanctification and Justification; and wherever Christ qualifies and calls any to Preach and Demonstrate the Mystery of his Coming. Death and Resurrection, etc. even among the Gentiles Christ ought accordingly to be both Preached, Believed and Received.  
Yet supposing there have been, or are such Pious and Conscientious Gentiles, in whom Christ was and is as the Seed or Principle of the Second or new Covenant, the Light, the Word of Faith (as is granted) and that such live uprightly and faithfully to that Light they have, or to what is made known of God in them, and who therefore in that State cannot perish (but shall be saved) as is also confessed; and supposing these have not the outward Advantage of Preaching, Scripture, or thence the Knowledge of Christ's outward coming, being outwardly crucified and risen from the Dead, can such (thus considered) be justly excluded Christianity or the Covenant of Grace (as to the virtue, life and nature thereof) or truly deemed no Christians, or void of any Christian Faith in the Life and Power of the Son of God within, or be only Sons of the first Covenant, and Bondwoman, like the literal outside Jews? Or must all be excluded any true Knowledge or Faith of Christ within them, unless they have the Knowledge of Christ as without them? No sure, for that would imply insufficiency in Christ and his Light, as within them, and to frustrate God's good End and Promise of Christ, and his free and universal Love and Grace to Mankind, in sending his Son. We charitably believe the contrary, that they must have some true Faith and Interest in Christ and his Mediation, because of God's free Love in Christ to all Mankind, and Christ's dying for all Men (w), and being given for a Light of the Gentiles, and for Salvation to the Ends of the Earth (x). And because of their living up sincerely and faithfully to his Light in them, their being Pious, Conscientious, accepted and saved (as is granted) we cannot reasonably think a sincere pious or godly Man, wholly void of Christianity (of what Nation soever he be) because none can come to God or Godliness but by Christ (y), by his Light and Grace in them: Yet grant if there be such pious sincere Men or Women as have not the Scripture or knowledge of Christ, as outwardly crucified, etc. they are not perfect Christians in all Perfections, as in all Knowledge and Understanding, all Points of Doctrine, outward Profession of Christ; so that they are better than they profess or pretend to be, they are more Jews inward, and Christians inward than in outward Show or Profession. There are Christians sincere and perfect in Kind or Nature, in Life and Substance, though not in Knowledge and Understanding. A Man or Woman having the Life and Fruits of true Christianity, the Fruits of the Spirit of Christ in them that can talk little thereof, or of Creeds, Points or Articles of Faith (yea many that cannot read Letters) yet may be true Christians in Spirit and Life; and some could die for Christ that could not dispute for him; and even Infants that die in Innocency are not excluded the Grace of God or Salvation in and by Christ Jesus, the Image and Nature of the Son of God being in some Measure in them, and they under God's Care and special Providence. See Matt. 18.2.10.  
(w) 2 Cor. 5.14, 15. (x) Isa. 49.6. Luke 2.32. Acts 13.47. (y) Joh. 14.6.  
And though we had the Holy Scriptures of the Old and New Testament, and a Belief of Christ crucified and risen, etc. we never truly knew the Mystery thereof, until we were turned to the Light of his Grace and Spirit within us, we knew not what it was to be reconciled by his Death, and saved by his Life, or what 'twas to know the Fellowship of his Sufferings, the Power of his Resurrection, or to be made conformable unto his Death, we knew not, until he opened our Eyes and turned our Minds from Darkness unto his own Divine Light and Life within us.  
Notwithstanding, we do so sincerely and greatly esteem and value the Holy Scriptures, preaching and teaching of Faithful, divinely Inspired, Gifted and Qualified Persons and Ministers of Jesus Christ, as being great outward Helps, and instrumental in his Hand, and by his Spirit for Conversion, where God is pleased to afford those outward Helps and Means, as that we neither do nor may oppose the sufficiency of the Light or Spirit of Christ within to such outward Helps or Means so as to reject, disesteem, or undervalue them, for they all proceed from the same Light and Spirit, and tend to turn Men's Minds thereunto, and all centre therein.  
Nor can the Holy Scriptures or true Preaching without be justly set in opposition to the Light or Spirit of God or Christ within, for his faithful Messengers, are Ministers thereof, being sent to turn People to the same Light and Spirit in them. Acts 26.18. Rom. 13.2. 2 Cor. 4.6. 1 Pet. 2.9. 1 Jo. 2.8.  
'Tis certain, That great is the Mystery of Godliness in itself, in its own Being and Excellency, namely that God should be, and was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World and received up into Glory.  
☞ And 'tis a great and precious Mystery of Godliness and Christianity also that Christ should be spiritually and effectually in men's Hearts, to save and deliver them from Sin, Satan and Bondage of Corruption, Christ being thus revealed in true Believers, and dwelling in their Hearts by Faith, Christ within the Hope of Glory, our Light and Life, who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption, 1 Cor. 1.30. And therefore this Mystery of Godliness, both as in its own Being and Glory, and also as in Men (in many hid and in some revealed) hath been and must be Testified, Preached and Believed, where God is pleased to give Commission (and prepare People's Hearts for the same) and not in Man's Will.  
Concerning the Resurrection of the Dead, and the great Day of Judgement, yet to come, beyond the Grave or after Death, and Christ's coming without us, to Judge the Quick and the Dead (as divers Questions are put in such Terms.) What the Holy Scriptures plainly declare and testify in these Matters we have great reason to credit and not to question, and have been always ready to embrace, with respect to Christ and his Apostles own Testimony and Prophecies.  
1. For the Doctrine of the Resurrection; If in this Life only we have Hope in Christ, we are of all Men most miserable, 1 Cor. 15.19. We sincerely believe, not only a Resurrection in Christ from the fallen sinful State here, but a Rising and Ascending into Glory with him hereafter, that when he at last appears we may appear with him in Glory, Col. 3.4. 1 Joh. 3.2.  
But that all the Wicked, who live in Rebellion against the Light of Grace, and die finally impenitent, shall come forth to the Resurrection of Condemnation.  
And that the Soul or Spirit of every Man and Woman shall be reserved in its own distinct and proper Being, (so as there shall be as many Souls in the World to come as in this) and every Seed (vea every Soul) shall have its proper Body, as God is pleased to give it, 1 Cor. 15. A Natural Body is sown, a Spiritual Body is raised; that being first which is Natural and afterward that which is spiritual. And tho' 'tis said this corruptible shall put on incorruption, and this mortal shall put on Immortality; the change shall be such as Flesh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption, 1 Cor. 15. Ch. We shall be raised out of all Corruption and Corruptibility, out of all Mortality; and the Children of God and of the Resurrection shall be Equal to the Angels of God in Heaven.  
(z) Mat. 22.30. Mark. 12.25. Luk. 20.36.  
And as the Celestial Bodies do far excel Terrestrial; so we expect our Spiritual Bodies in the Resurrection shall far excel what our Bodies now are: and we hope none can justly blame us for thus expecting better Bodies than now they are. Howbeit we esteem it very unnecessary to dispute or question how the Dead are raised, or with what Body they come? But rather submit that to the wisdom and pleasure of Almighty God.  
2ly. For the Doctrine of Eternal Judgement.  
God hath committed all Judgement unto his Son Jesus Christ and he is both Judge of quick and Dead, and of the states and ends of all Mankind, Jo. 5.22.27. Act. 10.42. 2 Tim. 4.1. 1 Pes. 4.5.  
That there shall be hereafter a great Harvest. Which is the End of the World, a great day of Judgement, and the Judgement of that great day the Holy Scripture is clear, (a) Mat. 13.39, 40, 41, Ch. 10.15. and 11.24. Judas 6. When the Son of Man cometh in his Glory and all the Holy Angels with him; then shall he sit upon the Throne of his Glory and before him shall be gathered all Nations, etc. Mat. 25.31, 32. to the end, compared with Chap. 22.31. Mark 8.38. Luk. 9.26. and 1 Cor 15.52. 2 Thes. 1.7, 8. to the end, and 1 Thes. 4.16. Rev. 20.12, 13, 14, 15.  
That this Blessed Heavenly Man this Son of Man who hath so deeply suffered and endured so many great Indignities and persecutions from his Adversaries (both to himself and his Members and Brethren) should at last even in the last and great day signally and manifestly appear in Glory and Triumph; attended with all his glorious Heavenly Host, and Retinue, before all Nations, before all his Enemies, and those that have denied him, this will be to their great terror and amazement; that this most glorious Heavenly Man and his Brethren that have been so much contemned and set at nought, should be thus exalted over their Enemies and persecutors in glory and Triumph is a righteous thing with God; and that they that suffer with him should appear with him in glory and dignity when he thus appears at last. Christ was Judge of the World and the Prince thereof when on Earth, Joh. 9.39. and 12.31. He is still Judge of the World, the wickedness and Prince thereof by his Light, Spirit and Gospel in men's Hearts and Consciences, Joh. 16.8, 11. Matt. 12.18, 20. Isa. 42.1. Rom. 2.16. 1 Pet. 4.6. And he will be the Judge and final determiner thereof in that great Day appointed; God having appointed a Day wherein he will Judge the World in Righteousness by that Man whom he hath ordained. Christ foretold, it shall be more tolerable for them of the Land of Sodom and Gomorrah in the Day of Judgement, than for that City or People that would not receive his Messengers or Ministers, etc. Matth. 10.15. and see Chap. 11.24. and Mark 6.11. Luk. 10.12, 14. 'Tis certain that God knows how to deliver the Godly out of all their Trials and Afflictions, and at last to bring them forth and raise them up into Glory with Christ; so he knoweth also how to reserve the unjust and finally Impenitent unto the Day of Judgement to be punished, 2 Pet. 2.9. He will bring them forth unto the Day of Destruction, Job 21.30. The Lord can and will reserve such Impenitent presumptuous and Rebellious Criminals as bound under Chains of Darkness (as were the fallen Angels) unto the Judgement of the great day, Judas 6. Mat. 25.30. 'Tis not for us to determine or dispute the manner how they shall be so reserved; but leave it to God, he knows how.  
Touching the Opinion of the Revolution or Transmigration of Humane Souls, or their passing out of one Body into another, etc. as 'tis deemed originally to have sprung from the Heathen and received among Jews and some others by Tradition, and said to be the Opinion of our Empedocles, Pythagoras and Egyptians, and partly of Julian the Apostate when he dreamt that the Soul of Alexander the Great was crept into his Carcase, or rather that he was Alexander himself in another Body. And thereupon Rejecting the suit of the Persians for peace; presumtuously Proceeded in the War and to Bloodshed against them, until at unawares he got his Death's wound; according as is more fully related in History; particularly Socrates' Scholasticus, Lib. 1. Ch. 17. and lib. 3. Ch. 18. Eccles. Chron. fo. 577. See also Dr. Hammond's Annotations on Joh. 9.1, 2, 3. We are not concerned in any such notion, but (as a People) wholly clear of it. We deem it neither necessary to Faith nor safe to receive or defend, as either held by those Heathen Egyptians or Jews aforesaid, nor as 'tis insinuated in a Late Pamphlet of 200 queries Concerning the Doctrine of the Revolution of Humane Souls, Supposing twelve Revolutions or twelve distinct Intervals of Life to every Man, as being twelve several times born into the World for each one to live (or consummate) the space of 1000 years on Earth. Though this opinion of such Revolution appears not to be a point in present Controversy in the Book aforesaid (or in Pensilvania) nor maintained as any Divine opening, Revelation or necessary Article of Faith, but rather Evaded from being publicly controverted, yet in as much as there appears some Ground of suspicion in the Case, and as it seems to be favoured implicitly by some: Therefore that we as a People may not be suspected about it, we sincerely declare our Clearness from the said opinion, as really esteeming it not safe to propagate or maintain, or trouble People's Heads or Minds with it, but all to improve their present time and mercies; and we are the less concerned about the aforesaid Queries and Doctrine, because we find not any known person or persons of credible Authority that will adventure to assert that opinion, either as divinely Revealed or opened, or as necessary to be believed or received as an Article of Faith, or that will undertake to demonstrate how many times or Intervals of life they themselves have lived on Earth, and what transactions or remarkable passages (or things good or bad,) they have done or passed thorough in those their supposed past Intervals of Life.  

The CONCLUSION.  
TO conclude; as we are persuaded want of walking in the true Light, and want of Christian Charity is the great cause of Divisions, in professed Christian Societies of all sorts, and of this difference among a few persons in America professing the same Light and Truth with us: We are ashamed of (and surprised at) the bitter language and severe Consequences and Treatment in some of the Printed Books from one party, and exposing the weaknesses and unwarrantable expressions of some of the other to the open Enemies of both, and of Religion itself; all which (as also to make any public Rent in a Religious society on personal offences or Private Occasions) are greatly unbecoming our Christian Profession, Charity, or Society. And we pray God rebuke and stop this troublesome Spirit of Enmity, and Division wherever it is; for it makes great Disturbance and Trouble in the Creation, and where it enters in Church or State, yet it's ill work, is no new thing: 'twas the same Spirit that infested and troubled the Primitive Christian Churches, causing Divisions and Offences contrary to the Gospel of Peace, at first received, and whereby parties and Schisms were made; and one to say I am of Paul, another of Apollo, another of Cephas which Carnality, the Apostle reproved, as knowing and testifying that Christ (whom they all professed) is not divided; and if Christian Tenderness and Charity might Influence all parties, we see no real cause for these few persons aforesaid to divide or separate outwardly, especially about Doctrine, seeing both profess one Light, one Spirit one God, and one Lord Jesus Christ, and Faith in him, and sincerely to believe the holy Scriptures, and (even the person charging the other in Print) to own the Body of the People called Quakers, and seems to approve of our ancient faithful and generally approved Friends, Writers or Publishers of our Doctrines and Principles, and Preachers among us generally owned and approved by us, as Men of sound Judgement and understanding, and as owning the fundamental Articles of the Christian and Protestant Faith. Thus far the Person charging, in his serious Appeal, p. 6. As also the same person further openly signified at the other Friend's meeting, that he (and his Friends) had unity with the most there as to the main. As also withal faithful Friends every where, excepting only some in their meeting that were unsound, etc. Reason & Causes, p. 26. and therefore if most on both sides have Unity as to the Main, we may charitably suppose they do not differ in the Main or substance of Christian Faith or Doctrine before cited (and sincerely owned and confessed by us) if tenderly and duly considered by both sides, as Men seeking Peace, Love and Concored. Wherefore the difference was very indiscreetly managed, aggravated, and exposed to separation, Printing, and Reproach, seeing 'twas not in the Main— We wholly dislike of such rending and tearing, such dividing and aggravating proceed and bitter Treatment, and have no Unity therewith— But desire the Lord in Mercy to Repair Breaches, and heal Backslidings among them, and all esteemed Christian Professions and Societies, and incline all to the Main, to the True Light, to the substance and Life of Christianity, to true Love, fervent Charity and Tender-heartedness and Forgiveness towards one another, and to follow Peace with all Men, and Holiness, without which no Man shall see the Lord.   

A POSTSCRIPT relating to the Doctrine of the Resurrection and Eternal Judgement.  
AT the last trump of God, and Voice of the Archangel, the Dead shall be raised Incorruptible, the Dead in Christ shall rise first, 1 Cor. 15.52. 1 Thes. 4.16. compared with Mat. 24.31.  
Many are often alarmed, in Conscience here by the Word and Voice of God, who stop their Parson, and slight those Warnings; but the great and final Alarm of the haft Trumpet, they cannot stop their Ears against nor escape, it will unavoidably seize upon, and further awaken them finally to Judgement. They that will not be alarmed in their Consciences unto Repentance, nor out of their Sins here, must certainly be alarmed to Judgement hereafter.  
Whosoever do now wilfully shut their Eyes, hate, contem or shun the Light of Christ, or his Appearance within, shall, at last, be made to see, and not be able to shun or hid themselves from his glorious and dreadful. Appearance from Heaven with his mighty Angels, as with Lightning and in flaming Fire, to render Vengeance on all them that know not God, and obey not the Gospel of our Lord Jesus Christ, 1 Thes. 7.8. Mat. 24.27. Luk. 17.24. Dan. 10.6. Job 37.3.  
And though many now evade and reject the Inward Convictions and Judgement of the Light, and shut up the Records or Books thereof in their own Consciences, they shall all be at last opened and every one judged of these things, recorded therein, according to their Works, Rev. 20.12, 13, 14, 15.  
Signed in behalf of our Christian Profession and People aforesaid,  


George Whitehead,  
Ambrose Rigg,  
William Fallowfield  
James Park,  
Charles Martial,  
John Bowater,  
John Vaughton,  
William Bingley.    
FINIS.