AN ANSWER To a Late PAMPHLET, Called a Sober Dialogue, Between a Scotch Presbyterian a London Church-man, and a Real Quaker, scandalously reflecting on the Church of England, As if her Doctrine and Common-Prayer did justifie the Antichristian Doctrine, of the Real Quaker, viz. That the Light Within, whither in Heathen, or Christian is sufficient to Salvation without any thing else; wherein the plain Deism and Anti-Christian Principles of the Real Quaker and his Party, and the pretended Church-man, are plainly detected. By a Friend to the Author of the Dialogue, called, a Sober Dialogue, between a Country Friend, a London Friend, and one of G. K.'s Friends.

London, Printed for Sam. Clark in George-yard in Lombard-street. 1698/9.

An Answer to a late Pamphlet, called, a Sober Dialogue, &c.

PAg. 4. The real Quaker is brought in, saying, ‘I am of Opinion there is no­thing more excellent, than Light, or more lasting than Truth, and therefore the Psal­mist did well, when he Prayed to joyn them together, and the walking in one, and loving the other, as they ought to be, would put an end to all those Notions, vain Conceptions, and Imaginations of Men, about which in their prejudiced Minds they trouble themselves and the World?’

Ans. That place of the Psalmist, to which the real Quaker refers, is grosly Perverted by him, as is the usual way of most of their Teachers to pervert the Scriptures through­out, and to discover the Perversion, let the Words be considered as they are Written in Psal. 43.3. O send out thy light and thy truth, let them lead me, let them bring me unto thy ho­ly hill, and to thy tabernacle. Here it is evident to every intelligent Christian, that the Light and Truth that he Prayed for, was not sim­ply the Divine Word, or λογοσ, for he knew [Page 3]that was in all Men, and in all Creatures, it being one of his essential Attributes to be Omnipresent. Nor, Secondly, The com­mon Ilsumination of that Divine Word, as it was in all Men, to wit, Heathens and Infi­dels; for seeing the Quakers, say all Men, have that already; David had it also; but the Light and Truth that he Prayed for, was some further Degree of special Illuminati­on, and Discovery of Divine Truth, which no Heathens and Infidels had.

But if any Degree of Light that David had, was sufficient without any thing else for his Salvation, why did he Pray for more, or why did he believe in Christ that was to come without him, to be a Sacrifice for our Sins, as all the Faithful did?

Page the same, The supposed Presbyte­rian is brought in, saying, he pitieth the Quakers Ignorance, [and so indeed he might very well do] for his affirming that by the Light Within, any can be saved without some­what else, meaning by that somewhat else, with all true Christians, the Godhead and Manhood of Christ, by the Personal Union of the two Natures, constituting one Christ Jesus, who only as thus considered, is our intire and all-sufficient Saviour; together with all the spiritual and special Blessings that the Faithful have by him, in the use of the ordinary outward Means of Salvation, [Page 4]as the Doctrin of the Holy Scriptures out­wardly Preached and Read, &c.

Ans. For this, the Church-man bids him hold, and not be too Censorious, as if it were the Doctrin of the Church of England, that the Light within any Man, even (suppose) considered as the divine Word, doth save him, without being made Flesh, that is to say, without his Manhood Personally Uni­ted to his Godhead, which the least Child in the Church of England that hath learned his Catechisme, knoweth to be directly con­trary to the Doctrin of the Church of Eng­land, and all other Christian Churches.

Page 5. The Quaker saith, by the Light Within, he means no other than Christ, as the divine Word, or λογοσ, which enligh­tens every Man that comes into the World, and for the Restoration of Man, God hath given unto every Man, and in, and by this Light, Invites, Calls, Exhorts, and strives with every Man, in order to save them, which as it is received, and not resisted, works the Salvation of all.

Ans. Here he discovers plainly his deism, without any Disguise, which is no wonder, seeing G. W. hath given him a President, in his late Antidote, p. 28. Confessing that the Quakers are offended with G. K.'s Do­ctrin, saying, that the Light within is not suffi­cient to Salvation, without something else.

And here this real Quaker gives us a plain Account, what his Christ is, to wit, the Divine λογοσ, or Word without Christ's Manhood, and all that he did and suffered for us without us, and all that he is now do­ing for us in Heaven. All which are some­thing else than the Light Within, either Saint or Infidel, and wharever Use or Service the common Illumination hath in all Men, by way of some preparatory Ministration, yet to say it actually saveth, or that Christ actu­ally saveth any Man by it alone, without Christ's Manhood, and Sacrifice, and Me­diation in Heaven, is pure Heathenisme, and Deisme, and renders Christ's Dying to be in vain, and the Preaching and Faith of it unnecessary to any.

Page the same. The supposed Presbyterian ving said, that in Men that reproves for Sin, is only the Law Written in the Heart, in p. 6. The Church-man is made to Check the Presbyterian, and to tell him, he sears he does not well consider this Word only; for if it be granted that it's Christ, as the di ine Word that reproves for Sin, as the Quakers say, then don't you carry it too far by Asserting it's only the Law.

Ans. The saying, that in Men that reproves for Sin is only the Law, hath this true obvious Sense, without any strain, to wit, the common Illumina­tion [Page 6]that is in all Men, allowing it to be given by Christ, as a common Gift, as well as our Reasons as Men, are the Gifts of God, and of the divine Word in common to all Mankind. And this Sense the Quaker is ob­liged to hold to, if he will follow his great Patrons, G. Whitehead, and W. Penn, who have Printed it more than once; that the Quakers do not affirm that Christ is in eve­ry Man, but that a Light by or from Christ is in every Man. This the Presbyterian may well say, with the Holy Scriptures, and all sound Christians, that the Light in every Man, in the Sense of G. W. and W. P. by the Light, not understanding Christ, but the Light or Illumination given from Christ to every Man, is only the Law Written in the Heart.

Quaker. We search the Scriptures dili­gently, and find that in Man that re­proves for Sin, is the Spirit of him that ne­ver sinned, see John 16.7, 8, 9, 10, 11, 13, &c.

Ans. Here the Quakers ignorance and Blindness, (that the Presbyterian doth just­ly charge him withal) is manifest, that he is not taught according to Scripture, to di­stinguish betwixt the several inward Mini­strations and Operations of one and the same Spirit, and the several inward Lights and Illuminations, all coming from one and the same Author and Fountain, via. God, and Christ (considered as the divine Word) [Page 7]and the Spirit, according to 1 Cor. 12.4, 5, 6. and Rom. 8.15. and his Argument from John 16.7, 8, 9. &c. Is a meer Perversion, it being evident to all truly enlightened Christians, that the Mission of the Spirit, the Comforter that Christ promised should lead them into all Truth, to whom he should be sent, and who should reprove the World for the Sin of not believing in Christ, to wit, Christ Crucified, and should testifie to them of Christ, as he suffered Death for our Sins, was not on the account of the common Illumination, given to all Men, which the Disciples had before the Comfor­ter was sent in that special Ministration. And unless he had proved that all Men are reproved by the common Illumination, for their not believing in Christ Crucified, and raised again, which he hath not so much as attempted, his Argument is Vain and Impertinent. And as Impertinent is he in his Arguing from other Places of Scripture; for let the Places be read and considered, and it will appear, they all point at some other and more excellent sort and manner of Hlu­mination, than that common to all Man­kind, the Places are Ephes. 5.13. Psal. 19.7. Rev. 21.24. Rom. 10.8. Heb. 4.12. James 1.21. For all these Places respect the State of Believers in Christ Crucified, and the peculiar Gospel Dispensation, as distin­guished [Page 8]from that of Heathens and Infi­dels, who are said to be without.

P. 7. He brings in the Presbyterian, not truly stating the Controversie; but per­verts his opposite words, in this his Dia­logue, in way of answer to that called, a sober Dialogue between a Country Friend, a London Friend, and one of G. K.'s Friends; for whereas the words in that Dialogue were, that what simply condemns us for Sin, does not forgive us; this unfair Quaker leaves out the word simply, which was main­ly necessary, truly to state the Controversie, viz. whither that Principle within Men, that only reproves or condemns them for Sin, and but convinceth of some moral du­ties, and doth not propose to them that great Object of Faith, Christ Jesus, as he suffer­ed Death on the Cross, for the remission of our Sins, doth save them, without Christ Crucified, and without all Faith in him, as such, the word simply having the same signi­fication with the word only.

Pag. 8. He excuseth G. Whitehead's cur­sing G. K. who never cursed any of them, but prays for them, that he and G. W. are not apt to revile and curse: This is like a Man, that being often Drunk, saith he is not apt to be Drunk; but why then hath G. W. done it; his too great aptness to curse and revile is too apparent by sad in­stances, [Page 9]yea he hath not only cursed G. K. but joyned with some of his Brethren to damn the Three Persons of the ever Holy and Blessed Trinity to the Pit, witness his and their Book in Answer to Townsend's, Signed by him, and others, called, Ismael, &c. his late Excuse of its being either wrong Writ, or wrong Printed, (without a plain Retractation) is insufficient; Writ about forty Years after the former, in that called the Quakers Cleared.

Page 9. He blames his Opponent, for saying, that Cornelius was not to be saved by the Light within, without something else, but gives no Answer to the Argument brought by his Opponent in the forementi­oned Dialogue, p. 9. How that an Angel must be sent to him to tell him, that he must send for Simon Peter, which was to tell him words, by which he must be saved, and these words were to teach him, that he was to be saved, not simply, or only by the Light, or Christ within him, without Christ that was outwardly Crucified, and Faith in him.

Page 9. He proceeds in his false Way of Stating the Controversie, and Arguing from a false Hypothesis, that because that Light in all Men is God, and God is suffici­ent and able to save all. For the true Con­troversie is not, what God can do, but [Page 10]what Sufficiency of Help he hath given to all Men for their eternal Salvation; as whether this Help is only and alone the Light within, as it signifies the common Illumination, or as it signifies the Divine Word, as giving to Men, only an inward Illumination, discovering God's eternal Power, and some moral Principles of So­briety and Justice, and general Piety to­wards God, considered only as a Creator, without Christ Crucified, &c. And with­out any special Revelation of God concern­ing Christ, as he was Crucified, died for our Sins, rose and Ascended. This is the true State of the Question, and by the whole Tenor of this Quakers Discourse, he fully agrees with his meer Deist Brethren, particu­larly G. W. and W. P. That hold that the Light within every Man, is sufficient to his Salva­tion, without any thing else, i. e. Christ Cru­cified, and without all Faith in him as such.

Page 10. Having Perverted, and Misap­plied several places of Scripture, as Rom. 3.25. Isaiah 4.21. Isaiah 60.5. &c. [All which have a special Reference to Christ without us, as he is offered in the Doctrin of the Gospel, together with the special In­spirations and Illuminations given to the Faithful, in the belief of the Gospel] to prove that the Light within saveth without any thing else, he bringeth in his Church­man, [Page 11]to assent to, and approve of all this his gross Perversion, and Misapplication of the Scriptures, and makes his Church-man assent to the Quakers Proof, which he calls his Principal Proof out of the Gospel, to be Read on Christmas Day, adding, that he re­members they, (i. e. the Church of England) Pray that God would inspire them with his holy Spirit, that they may always think and do those things which please him, whence he in­fers, and then we must needs have this within us, &c.

Answ. What a Fictitious and Treache­rous, as well as Ignorant Church-man the Quaker here introduceth; as if the Church of England by this Prayer, Prayed only to be saved by the common Illumination, and did not Pray for special superadded Illumi­nations, and Inspirations, above, and be­yond the common.

But whereas he fains the Author of the fore-mentioned Dialogue to be a Scotch Presbyterian, the Quakers infallible Discer­ning hath here failed him; for that Author is neither Presbyterian, nor Scotch-man.

Page 13. The Quaker saith, they faith­fully believe all those things, and all other holy Doctrins contained in the holy Scrip­tures, viz. That Christ has bought us with his most precious Blood, the Resurrection [Page 12]of that holy Body, with it's Ascension into Heaven.

Answ. But how do they believe them? in a quite other Sense, than is either meant in Scripture, or understood by all sound Chri­stians.

Page 15. The Quaker saith, yea, that Spirit which he promised should bring all things to our Remembrance, we have recei­ved, and it brings to our Remembrance God's great love in sending his Son, and Christ's great Love in Suffering and Dying for us, and bows our Spirits, and tenders our Hearts in the living Remembrance of him, and inables us in true Humility to bless God, and gave thanks to him, &c.

Answ. How this seeming Confession doth consist with his and his Brethrens say­ing, the Light within them, and in every Man, is sufficient to Salvation, without any thing else, I leave to Impartial and Intelli­gent Readers to Judge; as also how it is consistent with G. W.'s saying, its contrary to Rom. 10. and Deut. 30. To say, we are to believe in a Christ, whose Person is as­cended into Heaven above the Clouds with­out us, and that a Personal Being of Christ in Heaven without us, is Muggletonism and Anthropomorphitisme. And lastly, how is this Confession consistent with the Words of J. W. one of their Brethren, in his Book, [Page 13]call'd, the Doctrin of Perfection Vindicated, by J. W. Printed for R. Wilson, 1663. p. 18.

Page 18. ‘Therefore all came down to that of God, made manifest in you, and re­ceive it with a willing Mind, &c. p. 19. For it is said to be a Schoolmaster to bring you to Christ, the Light and Lamb of God, who takes away Sin, &c. Even by slaying it upon the Cross, which is the Power of God which overcomes, or rather comes o­ver, and so brings under the Power of Dark­ness, &c. So when you come to know this, you will cease remembring his Death at Jerusalem, and will come to see how he hath been Crucified in you, &c.

Their common Answer, that Christ can­not be divided, used by the Quaker in this Dialogue in several places, is evidently a­gainst them; for why then do they make the Light within every Man sufficient to Salvation, without the Manhood of Christ without them? but though Christ without, and Christ within, cannot be di­vided, as neither his Godhead from his Manhood, nor his Spirit from his Body, yet they are distinguished, and the Spirit is not the Body, nor is the Body and Manhood of Christ in Believers, though some of them say they have whole Christ in them, God, and Man, Flesh, and Spirit, as G. F. hath affirmed in his Great Mystery, and W. Penn [Page 14]hath justified him in his so saying; that because they eat his Flesh, therefore it is in them vainly and ignorantly arguing from a Metaphorical Eating, to a literal and carnal Eating.

Page 20. His Evasion, as to the saying of some of them, that they are not unpro­fitable Servants, because they acknowledge they are not able to do any thing that good is without Christ, is fallacious, and reach­eth not to the Sense of Christ's Words, When ye have done all that ye ought to do, say, ye are unprofitable Servants, which compre­hends all that holy Men can or ought to do, even by the help of Christ, without whom, they neither can, nor ought to do any good.

Page the same, He pretends to own, that great is the Mystery of Godliness, God was manifest in the Flesh, in this he is Fallaci­ous, if he be of one Mind with W. P. who hath said in Print, that the Work of Rege­neration is much more a Mystery, than God manifest in the Flesh.

Page 21. He gives no plain Answer to that Query, whether must all our Spirits go when we die, must all go into the Quakers for Rest and Peace. But Retorts the Question from the Apostles, saying, that Christ within, was the Hope of Glory. What! (saith he) must all go into the A­postles and Primitive Christians for Rest and [Page 15]Peace? But this is an idle Retorsion, nei­ther Paul, or any of the Primitive Christi­ans ever said that Christ, only within was their Hope of Glory, nor ever blamed the Doctrin of a local Heaven and Hell without Men; as some of your chief Men have done, particularly W. P. calling it Mahumetan, and both G. W. and W. P. have Printed a­gainst the deceased Saints, expecting any fu­ture Resurrection of the Body, arguing, that it would follow, they were in a State of Purgatory at the present time.

Page 21. In his seeming to magnifie the Scriptures, which he saith, they are willing to take for the Confession of their Faith, [which yet that they do not, is evident, otherwise they could not be guilty of such gross Errors] he brings them down to a Level with their own Writing, if not rather below them; for this he saith, and we e­steem them better than any Man, or Men e­ver did, or can make, that have not the Guidance of that Spirit the holy Men were guided by. For seeing they believe they are infallibly Guided by the same holy Spi­rit, it is a plain Insinuation, the Quakers Writings being given forth by the Guidance of the same holy Spirit, are at least as good, if not better, and if this be not the plain Consequence of his Words, I leave the im­partial Reader to Judge, together with the rest.

Some further Answer by another Hand, with some Words of tender Exhortation Advice, &c.

AS for the real Quaker, I have somewhat to offer to him, since he calls himself a real Quaker, I would fain know what a Quaker signifies, and whether it be a better or more proper Name than a Chri­stian; besides, I think the Quaker is decei­ved in giving himself that Name, believing that never any of them had those dreadful Sights as Moses and Habakkuk, and the Apo­stle Paul. Pray, which of them ever heard the Voice of God speaking to them with their outward Ears, or have heard or seen the Lords Christ without them; but they say they have heard his Voice inwardly, and seen his Shape inwardly; so have thou­sands that never call'd themselves by that Name, and they pretend to no other Light, than what enlightens every Man that comes into the World, and since it is so universal, that every Man has it, why is the Dispensa­tion thought so astonishing to them, as to cause such Horror and Trembling to them above all Mankind besides. Surely the Quaker would make us believe hereby that the Light in every Man metes with greater Opposition in them, because of their many and great Sins, than it metes with in many other Men; I have often known that some [Page 17]which have been reproved by that Light, have greatly rejoiced, believing it to be a Sign, that their Consciences are yet alive, and not made Shipwrack of; so that by the Name they give themselves, we may be­lieve them to be the greatest of Sinners; otherwise why should such Horror attend them, more than all the World besides. One would think they were very dark to be thus amazed at the sight of that Light that is so common to every Man in the World, and to rejoyce in the Name of a Quaker, more than in the Name of a Child of Light, that being first given to them, but they slighted that Name, and chose rather the Name of a Quaker, which no true Child of Light would ever have done, because that Trem­bling is a Dispensation of Terror and Sor­row, which is said to attend the Night, but Joy comes in the Morning, and you tell all the World that there is no better nor high­er a State than that of the Quaker; pray what are those great Attainments you have arrived at beyond other People; it may be you will say you have left the Fashions and Language of the World, well, and what then? Will all this quiet a Conscience wounded with Sin? I tell you nay, Sheeps Cloathing will not do, when you will not hear the voice of the true Shepherd, nor fol­low his Commandments. We Read of [Page 18]but one Shepherd, and one Sheep-fold, which was that good Shepherd that laid down his Life for his Sheep. And in your Dialogue, you tell us, that the Light in e­very Man is the divine Word, which you call Christ; 'tis true, Christ was that divine Word in the beginning with God, and here you make a full stop, and tell us that that does enlighten every Man that comes into the World, and Calls, Exhorts, and strives with every Man, in order to save them, which if received, works the Salvation of all. Now, if the Divine Word, as it was in the beginning, saves all Mankind; pray what was remaining for that Word to do af­ter it was made Flesh; did not all the holy Men of old know that Divine Word, and its Operation, far beyond the best of you? And yet how did they rejoyce, that by Faith they saw Christs Day in the Flesh, they clearly saw that great Mystery of Godliness, Christ manifest in the Flesh; and does not St. John begin with the Creation, and tells us that in the beginning was the Word, and how that Word did Operate in being the Light of Men, and so goes down to John the Bap­tist, and from him to the Birth of Christ; saying in the 14th verse, that that Divine Word was made flesh, and dwelt among them, and saith he, we beheld his glory, the glory as of the only begotten of the Father, full of [Page 19]grace and truth. And pray was not old Si­meon, well acquainted with that Divine Word, which was the Light of Men; yet when he saw the Child Jesus, he said, now let thy Servant depart in Peace, for my Eyes have seen thy Salvation, a Light to Lighten the Gentiles, and the Glory of thy People Israel. And another Prophetess gave a full Testimony to all that looked, for Redemption in Israel. Now, here is that Divine Word, which under the Law did shew Man his Sin, and under the Gospel saves him from Sin; pray, which of those two was the most glorious Manifestation to Mankind, as to that Prophecy in John the 16th. verse the 7.8, 9, 10, 11, 13. Pray consider to whom our Lord speaks; was it not to his afflicted Disciples, whom he was just a going to leave in a dark and wicked World, and therefore told them that he would send that Comforter, the Spirit of Truth, which would guide them into all Truth. [Mind] he was a Guide to the Dis­ciples, but a Reprover to the World of Sin, because they believed not in Christ Jesus, and saith our Lord in the 14th verse, He shall glorifie me, for he shall receive of mine, and shall shew it unto you; for he shall not speak of himself, but what soever he shall hear, that shall he speak. Here you see, and as you desired some places of Scripture, that [Page 20]the holy Ghost, or Comforter, does not save without Christ Jesus, neither is the Holy Ghost said to be the Christ, but he did take of Christ, and was a Messenger from Christ, to Comfort his suffering Dis­ciples in his absence, and to confirm that Doctrin. And did you ever read that any did receive the Holy Ghost, that did not be­lieve in Christ Jesus, as he outwardly came in the Flesh. And where is the Man that can say among any of the Quakers, that he has received the Holy Ghost, as it was gi­ven in the Apostles Days; notwithstanding the real Quaker saith that every Man has it, and saith, that with all the Presbyterians Logick, and the outward Knowledge of Christ, or of what he hath suffered out­wardly for us, he cannot stop the Cries of that which Reproves for Sin. I believe no true Christian desires to stop its cry against Sin; but methinks the Man should have been more serious, then to put Logick, and the outward Knowledge of what Christ did, and suffered together. I fear the real Qua­ker esteems them too much alike; he says further, that with all thy Art and Skill, thou canst not prove that Water Baptisme was commanded by Christ, 'tis a strange saying, and vain enough.

But pray what thinks he of the 3d of St. John, the 26th verse, What were all they [Page 21]Baptized with that came to Christ? That 'tis said that Jesus Baptized not, but his Disciples did, and how should they Baptize with the Holy Ghost, when Christ was not yet gone from them, and therefore had not yet seen the Holy Ghost; and did not Peter, on his relating of the Holy Ghost's falling on Cornelius's Family say, that then he remembred the Words of the Lord, how they should be Baptized with the Holy Ghost, and yet he Administred Water after, and can any Man be so Ignorant, as to be­lieve that the Holy Apostles of our Lord would have Baptized with Water, had they not known that it was their Lord and Ma­ster's Will and Commandment, whatever others may doe without Commission, they were too Holy, and too Spiritual to do such things. He speaks after the like manner con­cerning the Lord's Supper, and then Re­flects on G. K. what he Wrote when he was one of them, I would to God they were as honest to acknowledge their being mista­ken; as he has done both by Word and Writing, and in that thing they do but the more expose themselves, since they ne­ver found fault with him, till they saw him further enlightened. It is said that Jesus did not commit himself to all Men, because he knew what was in Man; how then is he [Page 22]in every Man, a sufficient Saviour only by that common Illumination?

And now I have a few Words to the ho­nest and sober Quakers: My Friends, I do beseech you to search the Holy Scriptures, and believe they were Written for our Learning, for our Conviction, for our Re­proof, that the Man of God may be furnish­ed to every good Work, notwithstanding your Teachers bids you only to mind, that in your own Hearts, I do tell you that to bring your own Deeds to the Light, is to bring them to the Doctrin of Christ, and his Apostles, as God shall be pleased special­ly to enlighten you to understand it; why should you lean to your own Understan­ding, when the great God has made such wonderful Provision for you, and has set it on a Candlestick, for all Men to see the Light thereof in our Land, tho' not so in all Lands. Pray what a Price did both the Old and New Testament cost them that conveyed it to us; did it not come swiming to us in a River of Blood, and shall we so ill requite the great God, and those dear Ser­vants and Messengers, as to tell we have no need of their Testimonies or Doctrin; for every Man has that in himself that will save him, if he hearkens to it's Voice. What Ingratitude is this to those holy Martyrs, [Page 23]whose Blood cries, how long e'er thou a­venge us on them that dwell on the Earth.

And where do you find that God ever left any of his chosen ones to the common Mani­festation of Light, only in themselves, that being too much vailed by the Fall of Man, had Man been left to that Witness, with­out higher Manifestations to excite Faith and Hope of Redemption, by an Object be­yong themselves; how had they fainted in their Minds, and considering how their Fa­ther Adam had fallen before them who doubt­less had more Light than any earthly Crea­tures, since he was in the Paradice of God. I must needs say I am concerned for you, and it makes me even tremble to see on what a brink of danger you stand; there are too many Children that can speak be­fore they go, which is no good Sign; I fear you have not tried your own Frailty, that talk thus big. I am sure that there are some among you that has as much need to pray for the Forgiveness of Sin, as any Peo­ple in the World has, and yet at the same time will say that they have that in them­selves that is able to save them from all Sin; they may as well say they have a Staff in their Hands, but will not make use of it, so do nothing but stumble and fall; will not all the World condemn you, and say, since these Men have so great a Light, as is suffi­cient [Page 24]to save them, why do they not follow it, but fall into such horrid Mistakes in their way. I do really believe, whenever God o­pens the Eyes of your Teachers, which have caused you to err, to see what they have done, and what they are doing, they will then deserve the Name of Quaker, more than ever they did? I pray God open their Eyes, for your and their own sakes, that they may have their Suffering rather in this Life, then in that which is to come. Do not mistake me, and think that I design to lessen the Light that in Man that Reproves for Sin, or the Law Written in the Heart: as the Apostle plainly calls it, and said he had not known Sin, but by the Law, but Christ's Blood is the Way by which we must enter in. Therefore do not think of climbing up another way. I do intreat you, my Friends to read the Scriptures, especially the New Testament, through and through again, and pray to the Lord for Wisdom in the Reading of them, and they will suffici­ently furnish you with Wisdom, that is able to make you wise to Salvation, through Faith in Christ Jesus, and know withal that these Lines are Written from one that is your real and hearty Friend, that Prays for your Salvation.

FINIS.

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