A letter to a person lately join'd with the people call'd Quakers.

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Title:
A letter to a person lately join'd with the people call'd Quakers. In answer to a letter wrote by him.
Physical Description:
15, 1 p. : ; 17 cm.
Language:
English
Creator:
Wesley, John, 1703-1791
Barclay, Robert, 1648-1690
Publisher:
s.n.
Place of Publication:
S.l
Publication Date:
Edition:
The 2nd ed.

Subjects

Subjects / Keywords:
Society of Friends   ( lcsh )
Methodism -- Relations -- Society of Friends   ( lcsh )
Genre:
non-fiction   ( marcgt )

Notes

Statement of Responsibility:
by John Wesley.

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Source Institution:
University of Florida
Rights Management:
All applicable rights reserved by the source institution and holding location.
Resource Identifier:
oclc - 15032769
ocm15032769
System ID:
AA00001684:00001

Full Text




LETTER

TO A

PERSON

Lately joined with the

PEOPLE called kUAKERS.

In .ANSWER. to -.

A LETTER wrote by H I M.


The TnIRD EDITION.

v ( Gi^XS^Kv~.,


. .


Printed in the YEAR, MDCCXLVIII-.








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VJSI3 ~ 3

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A


LETTER, &c.



Briflol, Ftb. to, 1747 8.
Y O U alk me, Is there any Difference, between
Zualerifm and Chriflianity I -think there is.
What that Difference is, I will tell you as plainly as I
can.
' I will firft fet down the Account of .Quakerhim (fo
called) which is given by Robert Barclay: And then
add, wherein (as I conceive) it agrees with, and where-
in it differs from Chriftianity.
But I muft premise, I do by no Means intend to
deny, by any of the following Refledtions, That many
S.akers (fo termed) are Real Chriftians; Men who
have the Mind that was in Chrift. With fome of them
I count it a Bfeffing to converfe, and cannot but efieem
them very highly in Love. Therefore in answering
your Queftion, (which Love contlrains me to do) let
me be understood to fpeak of their Opinions only:
Meaning by Zuakerif/m, That Sy flem of Opinions which
is c1poufed by the People commonly called .aklers.

I. Seeing the Height of all Happinef i placed
in the true Knowledge of GooD, the-right Undertland-
ing of this is what is molt neceffary to be known in
the firft Place."

It. It is by the Spirit alone that the true Know-
ledge ofGOD hath been, is, and can be rcveal'd. And
thele Revelations which are ahfolutly) neceffary for the
building up of True Faith, neither do nor can ever
con-


1






contradifa Right Reafon or the Teftimony, of he Scrjp-

SThus far there is no Difference between Quaker-
ifm and Chrillianity.
?St4,-ur,. Yet thefe Revelationsiare not to be fubjeaed to
the Examinations of the Scriptures as to a Touchflone."
.1l Here, as I apprehend, there is a Difference. The
*-f iptures are the Touchflone whereby Chrilianm cx-
n' ,g mine All iReal or. Suppofed) Revelations. In all
'afesthey 'appeal to the La-' and to the Teflim.:y, and
-. ty every Sirit thereby.

III. From there Revelations of the Spirit of Gor
to the Saints, have proceeded the Scriptures of Truth."
In this there is no Difference between Qvakerifm
and Chriftianity.
Yet the Scriptures are not the Principal Groundof
a!/l Truth and Knowledge, nor the adequate,-primary
Role of Faith and Manners. Neverthelefs they are a
Secondary Rule, fubordinate to the Spirit. By Him
the Saints are led into all Truth. Therefore the Spirit
is the firls and Principal Leader."
If by there Words, ', The Scriptures ate not the
Puir.cipal Ground of Truth and Krvq/.dg,, nor the a' -
quate, primary Rile of Faith and Maanners," be only
meant, that the Spirit is our fifP and Prhitipal Lradrr,"
.Here is no Difference between Quakerifm and Chrifli-
anity.
gBut there is great Impropriety of Expreflion. For
tho' the Spirit is our Principal Leader, yet He is notI
our Rule at all: The Scriptures are the R,'e whereby
SHe leaas us into all Truth. Therefore only talk good
ECglhth: Call the Spirit our Guide (which fignifies an
Intelligent Being) and the Scriptures our Rz/e which
signifies something ufed by an Intelligent Being) and
all is plain and clear.

IX'. All-Mankind is fallen and dead, deprived of
the Senlation of this Inward Teftimony of Goo, and
S fubjefl to the Power and Nature of the Devil, while
they abide in their Natural State. And hence not on-





tt k C A-A ttn4K- O s m'E *0.1 a
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ly their Words and Deeds, but all their.ImaginatiUons
are evil p.rpetually idtthc Sight of GotD."

V. GOD outn of his infinite Love hath fo loved
the World, that t-eagave his only Son, to the End that
whofoever believeth on him, might have everlaOing.
Life. And. he enlighteneth every Man that cometh-
into the World, as he tailed Death for every Man.'

VI. The Benefit of the Death of Clrify is nob
only extended to fuch as have the ditlina Knowledge
of his Death and Sufferings, but even unto rhoke who
are inevitably excluded from this Knowledge. Even-
thefe may be Partakers of the Benefit of his Deachj
tho' ignorant of the Hiftory, if they fuffer his Grace
to take Place in their Hearts, fo as of wicked- Men to
become Holy."
In thefe Points there is no Difference between Quna-
kerifni and Chriftlanity.

VII. As many as receive the Light, in them is
produced a holy and spiritual Birth, bringing forth Ho-
linef, Rightedufnefs,- Purity, and all other bleffed
Fruits. By which holy Birth, as we are fandtified, fo
we are julified."
Here is a wide Difference between Quakerifm alid
Chrifianity. This is flat Jultification by Works.
Whereas the Chriftian Do&.rine is, That we are ju/fi-
fled by Faith: That anto him that worthh not, but b- .
lie-veth on him that jufhfinth the ungodly, his Faith is
mounted to him for RighteaouJsfs.
The Ground of this Miftake, is, the not underftand-
ing the.Meaning of the Word Julificatioa. For Ro, rt
Barrav takes it in the fame Senfe as the Papifts do,
confounding it with Santification. So in the zo8th
Page of his Apology, he fays in exprefs Terms, Juf-
tification taken in its proper Signification, is, Making
one jull, and is allone with SanCification."

VInr. In whom this holy Birth is fully brought
forth, the Body of Sin and Death s'cracified, and their I

.....ts






(6)
Hearts are fubjeaed to the Truth, to as not to obey
any Suggeftion of the Evil One, but to be free from
A&ual Sinning and traafgreffing of the Law of GoDo,
and in that refpel, perfea."

IX. They in whom his Grace hath wrought in
part, to purify and fandlify them, may yet by Difo-
bedience fall from it, and make Shipwreck of the
Faith."
In there Propolitions, there is no Difference between
Qoakerifm and Chriftianiry.

X. By this Light of GoD in the Heart, every
true Minifter is ordain'd, prepared, and fupplied in the
Work of the Miniftry."
As to Part of this Propoftion, there is no Difference
between Qoakerifm and Chriflianity. Doubtlefs every
true Minifler is by the Light of GoD prepared and
hspplied in the Work of theMiniftry." But the Apo-
files themselves ordain'd them by laying tn of Hands.
So we read throughout the A&s of the Apov/pes.
They who ave this Light of GOD, ought to
preach the Gofpel, tho' without Human Commiffion
or Literature. On the other Hand, they who have
it not, are not true Minifters of the Gofpel."
I cannot quite agree with you in this. But it is a
Difficult Point. I think, and let think.
They who have received this Gift, ought not to
ufe it as a Trade, to get Money thereby. Yet it may
be lawful for fuch to receive what may be needful to
them for Food and Cloathing."
In this' there is no Difference between Quakerifm
and Chriflianity.
We judge it no Ways unlawful, for a Woman to
preach in the Affemblies of GoD's People."
In this there is a manifeft Diference. For the A-
poftle Paul faith exprefsly, Let ycrur W.omtn keep Sileoce
in the Chaehis: for it is not permitted unto them to
fpra.----And if they -Esill learn any Thing, let them oA
their Hiflands at home ; for it is a Shame for IoumsE to
/ fa in the Ch5Cr,- I Cor. xiv. 34a 35-
S I 4 .brt
J El+ es,







(7)
Rvbert Barclay indeed lays, Paul here only re-
proves the inconsiderate and talkative Women."
But the Text fays so fuch Thing. It evidently
fpeaks of Woqmen in general.
Again, the Apoflle Paus faith to imofbhv, Let year
f'omen learn Sil are with all Subjettion. 'For I fuf r
rut a tfeaoin to -teach, nor to uj'rp Authority o.,'r the
MAan, .(which Public Teaching neceffarily implies) but
to be iA Silence, i Tim. ii. 1, 12.
To this kRoert Barclay makes only that harmlefs
Reply,; We think this is not any Ways repugnant
to this Doftrine." Not repugnant to this, I do fuf-
fer a Woman to teach!" Then J know not what is.
But a Womain lal.our'd 'vith Paul in the f'r5k of
the Gqopel." Yea! but not in the Way he had himfllf
exprefsly forbidden.
But Jorl foretold, your Sans and your Dauglt r.,
f/An!/ profhqjy. And Philip had four Daughters whihrb
Protfid. And the Apoflle himfelfdirefts Women to
Prcph/. ; only with their Heads covrred."
Very Good. But how do you Frove that profpl-i'v
ing in any of there Places means Preaching ?
XI. ," All True Woflhip to Goo is offar'd in the
inward and immediate Moving of his own Spirit. We
ought not to pray or preach where and when we will,
but where and when we are moved thereto by his Spi-
rit. All other WorfhiM, both Praifes, Prayers and
Preaching, which Man fets about in his own Will
ard at his own Appointment, which he can begin and
end at his Pleafure, do or leave undone, as Himfedf
fees meet, are but Superflitions,. Will.Worfhip, and
abominable Idolatries."
Here lies One of the main Differences between Qua-
kerifm and Chriflianity.
it is true indeed, That ". all True Worfhip to G.Co
is offered in the inward and immediate Moving of hi1
own Spirit:" Or, (to peak -plain) that we cannot
truly worship Go,, unless his Spirit move or incline
our Hearts. "It is equally true, That we ought to
pray and preach, only where and wiesn we are inored
the e-:o




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thereto by his Spirit." But I fear you do not in any
wife anderftand, What the being moved by Ahi Spirit
means? GOD moves Man whom he has made a refa-
-able Creature, according to the Rtafon which he has
given him. He moves him by his Uindrjr/faiang, as
well as his dAffettioas, by Light as well as by eat.
He moves him to do this or that by Cv.viBiop, fuh
as often as by Defire. Accordingly, you are as real-
ly moved by the Spirit when he convinces you, you
ought to feed him that is hungry, as when he gives
you ever fo strong an Inipu/fe, Defire or Inclimation fo
to do.
In like Manner, you are as really moved by the
Spirit, to pray, whether it be in public or private,
when you have a Convitlion it is the Will of Goo
you fhodid, as when you have the Strongelt Impulfe
upon your Heart. And He does truly move you to
preach, when in his Light youfer Light, clearly fatif-
fying you it is his Will: As much as when youfecdtre
aofl vehement Impulfe Or Defire, to .bold forth ike
Itords of Eternal Life.
Now let us consider the main Propofition. All
Worthip which Man fets About in his own Will, and
at his own Appoinanent."-Hold I That is quite ano-
ther Thing. It maybe at his o'wn Appointment, and
yet not in his own Wili. For Inflance: It is not my
own Will to preach at all. It is quite contrary to my
Will. Many a Time have I cried out, Loan, fend by '
'whom 'Thou 'ilt fend: Only find not me! 'But I am
mo-ved by the Spirit of GOD to preach: He clearly
jhfvss me it is his Will I should: And that I should do
it -whin and where the greatest Number of poor Sin-
ners may be gathered together. Movtedby Him, I give
up my Will, and appsant a Time and Place, when by
his Power I truff to. Ipeak in his Name.
How widely different, then, from True Chriftianity
is that amazing Sentence, All Praifes, Prayers and
Preachings which Man can begin and end at his Plea
fore, do or leave undone, 'as himfelf fees meet, are Su-
perftidons, Will-worlhip, and abominable Idolatry, in,
the Sight of GoD ?"
There


I II -- R ** R. r 1 .






(9)


There is sot one Tkitt of Scripture for this Nor
yet is theme any found Reafon. When you take it
for granted, In all Preachings which a Man begins
or ends .at his 'leafure, does or leave undone as he
fes meet,"' he is not mao,,d by the Spirit of GOD, you
are too haly a ,great deal. It may be by the Spirit,
that he/ft maet to do or leave it undone. How will
you prove that it is not ? His Pleafure may depend on
the Pleafure of Gon, fignified to him by his Spirit.
His appointing this or that Time or Place, does in io,
wife prove the contrary. Prove me that Propofition if
you can, Every "Man who preaches or prays at an
appointed Time, rareaches or prays in his e x Will and
not by the'Spirst.-'
That all fish Preaching is Will-'warfo in the
Senfe St. Paul ufes the Word, is no more true-than
that it is Murder. That it is Superflition, remains alfo
to be proved. That it is abehminable Idolatry, how
will you reconcile with what follows but a few Lines
after? How ever it might pleafe GOD, who winked
at the Times of 4Inorance, to raife fome Breathings
and answer them. What! Anfwer the Breathings
of ahominaUle Idalaty I observe how warily this is
worded. But it allows enough. If Goo ever railed.
and anfwer'd thofe Prayers which were made at fit
Times, then thofe Prayers could not be talominab
Idlgatry.
Again, that Prayers and Preachings, tho' made at
appointed Times, may yetproceed from the Spirit of
GOD, may be clearly proved from thofe other Words
of Robrt Bardc/a himself, Page 389.
That Preaching (or Prayer) which is not done
by the Aifings and Movings of GoD's Spirit, cannot
beget Faith." Moft true. But Preaching and Prayer
at appointed Times, have begotten Faith [both at Brf-
tol and Pamutos. You know it well.) Therefore that
Preaching and Prayer, tho' at appointed Times, was
done by the A&ings and Movings of GOD's spirit."
It follows, that this Preaching and Prayer, were far
from ahtminable Id-air). That Expreflion can never
be defended. Say, it was a ralh Word, and give it.
up.
In


4I







( o10 )
In Truth, from the Beginning to the End, You fet
this Matter upon a wrong Foundation. rt is not on
this Circumltrance, ,, The being at/it Timer, or not,
that the Acceptablenefs of our Prayers depends: Bat
on the Intention and Tempers with which we pray.
He that prays in Faith, at whatfoever Time, is heard.
In every Time and-Place, Gou accepts him who fts
up holy Hands, without Wrath or Doubting. The
Charge of Superftition therefore returns upon yourself.
For what grols Superftition is this, to lay fo much Strefs
on an indifferent Circumftance, and fo little on Faith
and the-.Lot': of Goo ?
But to proceed. We confeCs Singing of Pfalms,
to be a Part of GoD's Worfhip, and very fweet and re-
frefhful, wl.-n it proceeds from a true Senfe of GoD's
Love. But as for Formal Singing, it has no Founda-
tion in Scripture."
In this there is no Difference between Quakerifm
and Chriflianity.
Silence ib a Principal Part ofGoD's AWorfhip: i. c.
Mens fitting filent together, ceafing from all Out.
wards, from their own Words, and Aftings, in the
Natural Will and Comprehenfion, and feeling after the
inward Seed of Life."
In this there is a manifeft Difference between Qua-
kerifm and Chrillianity.
This is Will-worfhjp, if there be any fuch Thing
under Heaven. For there is neither Command, nor
Example for it in Scripture.
R.bert Barlayv indeed refers to abundance of Scripture?,
to prove it as a Cmnmaad. But as he did not fee good
to let them down at length, I will take the Trouble to
tranrilcibe a few of them.

Pj/m, x.vii. 14. lIWait on the LORD: be of go:d
CG.:rage, and Hi Jia/l frengthein rtie Heart.
Pia'!m, xxxvii. 7. Rji in the LoRD and ca*it poti-
tvtey for him; fret not trjfiif at him '.bo hprttereth in
bh, IVay.i
Vrie', 34. 11.it on the LO RD andulep lis I fy, and
he /all tr.it thee to.inherit the Land.
PA:'v.








Pry. mar. Sa. Say not thou I will recompeace Evil;
uat 'wait as the Lovn, and He fall five thee.

By tbeue one may judge of the reft. But how amaz-
ing is this? What are all thefe to the Point in Quef-.
tion ?
For Exmaplei of Silent lMetingi he referrs tp the.
five Texts o. Scriptures following:
A4., ii. I They 'wer all -vitbh oe Accord in one
Place.
7ob, ii. t3. So thy fat down -with him Seven Dayt
and Seven Night,, and now fpate a Word ints him: for
they Jaw that hij Grief vwas wry great.
Ezra, ix. 4" Then uwre afaible'd unto oe every one
that trembled at the Words of Goo- And 1 fat afo-
ied untit the Evening Sacriffe.
Eti. xiv. a. and xx. i. hen cawe certain of the
Eldersf Ifrael Nato ume, and fa*before mse.
Was it poffible for Robert Barclay to believe, That
any one of thefe Texts was any thing to the Purrofet

XTI. As there ib one LoanD and one Faith, fo
there is one Baptifm." Yea, one Outward Bapufia.
which you deny. Here therefore is another Differeoca
between Quakerifm and Chriliarity.
But if thofe whom John Baptized with Water,
were not baptifed with the Bapti'fn of Caui-r, then
the Baptifm of Water is not the Baptifm of Cnaasr."
This is a mere Quibble. The Sequel ought to
be.. Then thai Baptifin of Water, (i. e. j.oh's
Baptifm,) was not the Bapriuii of CuawLr." Who
fays it was ?
Yet Robert Barclay is to fond of this.Argumenat that
he repeats it almofl in the fame Words.
IIf.7o who adminiftred the Bapiifm of Waer.,
yet did not Baptize with the Baptifm of Caarsr, thea
the Baptifm of Water is not the Baptifm of Caai sr."
This is the fame Fallacy Aill. The Sequel here
alfo shouldd be, Then that Baptifm of Water was not
the Baptifm of CHisST."
He repeats it, with a little Variation a third Time,
U CHRIa T himself faith, John baptized 'with Water,
bt ye hall be baptized vith the Holy Gbhfy."







( 12
He repeats it a fourth Time: Peter fitith, ,,n,
rrmenber'd I the Word if rhe Loa, 7,e/.n ba.tir'di/uh"'
W'attr, but ye fall be baptiz'd vith the Hoyv C/Gh.
From all which it follows, That fuch as Jrbn bap.ized.
with Water, yet were not baptized with the Baptifmi
of CHRIST," Very true. But -this proves neither
more nor lefs than that the Baptfm of '7obn d ifer'd from
the Baprifm of CHRIST. Ahd fo'dou"dbdefs it did :
not indeed as to the O,.twuard-'ign, -bAt as ro th4 In.
v ard Grace.

XIll. The breaking of Bread by Cnatsr-with
his Difciples was but a Figure, and ceafes in fuch-as
have obtained the Subftance."
Here is another manifeft Difference-between Qua-
kerifm and Chriftianity.
From the very Time that our LoRD gave that
Command, Do this in Remembrance of Me, all Chrilli-
Ens throughout the habitable World, did rat Bread and.
drin l Wie ihr Remombrance of Him.
Allowing therefore all that Rsbert Barclay affirms for
eighteen or twenty Pages together, viz. I. That Be-
lievers partake of the. Body and Blood of CHRIST in
a Spiritual manner; 2. That this may be done, in fome
Senfe, when we are not eating Bread and drinking
Wine; 3. That the Lutherans, Calvinifs and Papijts
differ from each other, with regard to the Loa D's Sup-
per; and 4. That many of them have spoken wildly
and abfurdly concerning it: Yet all this will never
prove, That we need notdo, what CHusir has ex- .
preflly commanded to be done: And what thbe whole
Body of Chrilians in all Ages have done, in Obedience
to that Command.
That there was fuch a Command, you cannot deny.
Buat you fay, It is ceafed' in fuch as have obtained
the Subftance."
St. Paul knew nothing of this. He fays nothing of
its ceafing, in all he writes of it to the Corinthiaus,
Nlay, quite the contrary. He fays, As p/en as ye tat
\iitr Bread and drink thio Cuf, ye do fr-a the Loan's
Death tiH br cmem. 0, fay you, the Apoftle means
his







' his Inward Coming, which fCme oF the Corinthian
had not yet known." Nay, this.cannot be his Mean-
ing. for he faith to all the Corinthian Communicants,
Te do f#w the LORD'J Death till he cemt. Now if
He was not come (fpiritually) in fome of thefe, un-
doubtedly he wvas in others.- Confequently he cannot
be speaking here of that Coming, which in many of
them, at leall, was already paft. It remains, that he
fpeaks of his Coming in the Clouds, to judge both the
Quick and Dead.

XIV. Since GOD hath affumed to Himfelf the
Dominion of the Confcience, -who alone can riglily
intiruEt and govern it, therefore it is not lawful for any
whatfoever, to force the Confciences of others."
In this there is no Difference at all beetaen Quaker-
ifm and Chritlianity.

XV. It ii not lawful for Chriflians to give or re-
ceive Titles of Honour, as, your Majelly, your Lord-
Ihtp, c.
In this there is a Difference between Q.al:erifm and
Chriftianity. Chrillians may give '1 alties of Honour,
fuch as are ufually annext to certain Offices.
Thus St. P..v! give the ufual Title of MAff l,'e
fo the Roman Gosernour. Rotert Barci-y indeed lays,
he would not have called him fuch, if he had noc
been truly Notle. as indeed he wam, in that he would
not give Way to the Fury of the Jews again hiin."
The Scripture fays quite otherwise : That he aid
give Way to the Fury of the Jews against him. I
read, F,/lAs 'willing to do the J.ws a Ptjure (who
had d fired a Favour against ki, that be 'vce.fnd', nfr
him to Jiru./t,m, laying in -wait in the Way to k/i/Sm)
ftid to Pan., 1i ill thou go up to J71 .'f.,/ar., anrd t/'-re
be judgd of t'tl-fc.Things before me? Tk',n t'id Paul, I
fJaid at Cefar's 7.dgment-Seat, w.re I ctugt c i be
joudgd: -To the tjLs have I done no 'I:,,g, as "T.
q'ae tel1/ kn~,tesjf. If I bave d'ne t"y tl'ing s.e/Srby oj
Drit, 7 rel(ft not to a.e; bkt if there ite Jne of th'e
Things wbhereof the/f arccai me, no Main may aki-ver me
. l so thcem.
Hence







Hence it plainly appears, Fef's was a very wicked
Perfon, one who to do the J'ews a Pleafre, would
have betraY'd the innocent Blood. But altho' St. Paul
was not ignorant of his Charadcer, fill he calls him,
MAIoj Noble Ffflus, giving him the Title of his Office;
which indeed was neither more nor lefs than saying
*' Governor Fefius," or King Agrippa."
It is therefore mere Superftition to fcruple this.
And it is, if poffible, greater Superftition fill, to feru-
ple faying, 1eu, 'ous, or Ihr, whether to One or more
Perlbns, as is the common Way of Speaking in any
Country. It is this which fixes the Language of every
Nation. It is this which makes me fay rou in Eng-
land, Vouw in Franc,, and thr in Germany, rather than
T/.ou, Tu, or Du, rather than Eu, Si, or MPN (which
if we fpeak ftriftly, is the only Scriptural Language;
not "Ti.e. or Thr,, any more than You.) But the plac-
ing Religion in fuch Things as thefe, is fuch egregious
Trifling, as naturally tends to make all Religion (link
in the Nofirils of Infidels and Heathens.
And yet this, by a far greater Abufe of Words than
that you would reform, you call the Plain La.g-guaige.
0 my Friend He ufes the Plain Language, who peaks
the Truth from his Heart. Not he who lays Thee or
Thou, and at the mean Time will diffemble or flatter,
like the reft of the World.
It is not lawful for Chriftians to kneel or bow the
Body, or uncover the Head to any Man."
If this is not lawful, then- fome Law of GOD forbids
it. Can you (hew me that Law? If you cannot, then
the ftrupling this is another plain Inllance of Superfti-
tion, not Chriftianity.
It is not lawful for a Chriftian to ufe Superfluities
in Apparel: AF neither, to ufe fuch Games, Sports
and Plays, under the Notion of Recreations, as are
not confiitent with Gravity and Godly Fear."
As to both thefe Propofitions, there is no Diffirence
between Quakerifm and Chriflianity. Only observe,
touching the former, that the Sin of Ssperfluouj Ap-
fard, lies chiefly in the S,.rIuaous E.spence. To
make it therefore a Point of Copfcience, to differ from
others







( is) -
ethers, as to the Shape or Colour of your Apparel, is
mere Superflition: Let the Difference Lie in the Price,
that you may have the more wherewith to cloath them
that have none.
It is not lawful for Chriftians to fwear before a
Magiflrate, nor to fight in any Cale."
Whatever becomes of the latter Propofition, the for-
mer is no Part of Chrillianity : For CH R IST himself an-
fwered upon Oath before a Magillrate. Yea, he would
not anfwer till he was put to his Oath; till the High-
Priell faid unto him, I adjure the 1y thee .'rirg Goo.

I have now given you, (fo far as my Time would per-
mit) a plain Anfwer to a plain Queltion: not troub-
ling myfelf with the personal Reflection;, which make
up fo great a Part of your Letter. Thele do not at all
leffen my Affection for young: I fill mourn over you as
one that did run well, that began in the Spirit, and is
now in danger of ending in the F/le.. You have aa
honeft Heart, but a weak Head: You have a Zeal,
but not according to Knowledge. You was zealous
once for the Love of GonD and Man; for Holinefs of
Heart and Holinefs of Life. You are now zealous,
for Particular Forms of Speaking, for a Set of Phrafes,
and Opinions. Once your Zeal was againll Ungodli-
nefs and, Unrighteoufnefi, againll Evil Tempers and
Evil Works. Now it is against Forms of Prayer, a-
gainit Singing Pfalms or Hymns, against appointing'
Tiines of praying or preaching: Againll faying you to
a single Perfon, uncovering your Head, or having too
many Buttons upon your Coat. 0 what a Fall is
there! What poor Trifles are theIe, that now well
nigh engrofs yourThoughts? Come Back, come back
to the weightier Matters of the Law, to Spiritual, Ra-'
tional, Scriptural Religion. No longer wafle your
Time and Strength in beating the Air, in vain Contro-
verfies and Strife of Words: but bend your whole
Soul to the growing in Grace and in the Knowledge
of our LORD JESUS CHRIST, to the' continually ad-
vancing in that Holinefs, without which you cannot
fee the Loan.

J am jour fncere Friend and Secz,'nt,
For CHRIST'S Sake.