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nature -and-fcripture have conferred upon them: and the opulency of your neighbours, and prosperity of: their affairs, prove to you that indulgence is not in.. consistent with policy; howbeit, you have now -tried the sincerity of their procedure, by what you have already inflicted, and they sustained : let the time past fuffice, and make them not facrifices for their conscientious constancy. If they are in the wrong, it is more than they know: will you persecute men for being what they must be, if they will be true to themfelves? This were great violence; rather commiserate, than thus violently compel them. I beseech you, seek some cheaper way to accommodate yourselves, than by their destruction, who are so very remote from seeking yours. "O! the day will come, wherein one " act of tenderness about matters of conscience, shall • find a better reward, than all the severity by which

men use to propagate their persuasions in the world:' and there is great reason for it, since the one fows from the Saviour, the other from the Destroyer, of

In fine, « let your moderation be known unto « all men; for the Lord is at hand, whose reward is o with him; and he will recompense every man, fa" mily, state, kingdom, and empire, according to « the nature of their works committed in this mortal « body:" at whose bar it shall never be laid to your charge, that out of fear of taking God's office out of his hands, and of being unmerciful to tender consciences, you admitted men of differing judgments to dwell quietly among you. Truly, you cannot be too tender in this point,

Iinitate the God of nature and grace, by being propitious to all; “ his fun fhineth on all, his rain

falls on all, he gives life and being to all; his “ grace visits all, and in times of ignorance he wink« eth ;” and though such you may repute ours, I hope you cannot think you' wink at it, who make such þroad tokens of your displeasure. O! how forbearing and merciful is he towards you? Have you so lately escaped the wrath of enemies, and can you

already

men.

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already thus sharply treat your friends ? Had he en. tered into judgment with you, what had become of you? Let his goodness to you prevail with you to express clemency to others, that so the great God of the whole earth, even the God of the spirits of all s felh, who respects not the persons of the rich, poor,

or powerful in judgment,' may thew you mercy in the day of his righteous judgments. Amen.

Your friend, with the greatest integrity, in the universal principle of love and truth.

W. PEN N. London, December the

14th, 1674:

Wisdorn

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Wisdom Justified of her Children,

FROM THE

IGNORANCE AND CALUMNY

OF

H. HALL Y WEL,

IN HIS BOOK, CALLED

An Account of FAMILISM, as it is Revived

and Propagated by the QUAKERS

By WILLIAM PEN N.

But all these things will they do unto you for my name's fake :

Yea, the time cometh, that whosoever killeth you, thall think he doth God service. But be of good cheer, I have overcome the world, JOHN xv. 21. and xvi. 2. 33.

Published in the Year 1673:

“ wise, learned, or noble:" not that they are excluded; but, as persons stumbled at the cross of Christ, and the simplicity of the gospel, through the power that greatness and pleasure have with them, they exclude themselves.

But since great and rich men have souls to be. saved as well as poor, it is equally their concern to inform themselves of that way which most assuredly leads to the rest that is eternal. I confess the variety of fects in the world to be a great discouragement, especially when we consider with what confidence each party pleads the truth and divine original of his own persuasion : but men are not to be satisfied with pretence, but evidence: education is too short, nor will tradition reach far enough, to ascertain any man of the verity of his persuasion.

Could the two first have done, there had been no need of relinquishing the Roman church, which was neither wanting in pretences, nor an education prejudiced enough against all reformation: and if tradition had been all-sufficient, the direction of God's unerring grace, and the necessary convictions of mens reasons, might have been spared.

For if men are to believe what is recommended for true, because recommended, and not because true, we are to believe we know not what; and shall be to feek so far for a reason for the hope that is in us, that in reality we can have no other answer to glve, than that such or such told us so, and therefore we believe it: but if the ground of our faith ought to be more sure and better founded, it will stand us greatly upon to examine, what is the reason we have to render for our faith and hope in God, and that belief we have of holy scripture? If we err here, our building is insecure; and the danger is, that we shall not only one day lose our faith, but, which is worse, our souls too. This necessarily brings a man to a more inward search and testimony, fome divine principle in man, planted by God himself, which gives to believe “that God is, « and that he is a rewarder of them that fear him."

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