of Christians who though they do all profess Christianity yet are more or less pure in their Doctrine Discipline or Practice is it not upon this score that the Calvenist hath seperated from the Lutheran and the Presbyter from the Episcopalian Certainly W. M. himself lookt upon Independancy as more pure then Presbytery when he seperated with the Congregationists at Aberdeen and Communicated apart with them and yet his practice now showeth that he doth not exclude even Episcopacy from Christs stock though his Independant and Presbyterian Brethren do look upon it if not within the walls at least in the Suburbs of Rome Neither is this Clamuny against us as if we trusted in our selves that we were Righteous and despised others for so he misapplieth the parable Luk. 18. 9. any other then the same which those of Rome used against the first Reformers to wit they were Proud and Boasters as if all the World had been in darkness before them Or as if they were Wiser then all the Doctors and Fathers of the Church seeking to inovate the order thereof which had been confirmed by the Unanimous consent of so many Generations It is observable How here as in other places he is so ready to lay claim to the Protestant Churches alledging That in disdain I call them their flocks which is utterly fals I speak of their Hocks as inferiour to the People called Quakers in point of mortification But that I intended thereby the Protestant Churches is but his groundless conjecture I let him understand I look not upon their flocks as deserving the name of Protestants and that because of their shameless degenerating from such as were first so called among whom as I freely confess there were several of a heavenly and spiritual conversation So I look upon W. M. and his Brethrens laying claim unto them but as the Jewes boasting of Abraham as their Father After the same disingenious manner he concludes That the Persons he spoke of in his Dialouge as having such not able Enjoyments of and Communion with God were from Quakerism c. But answers not a word of Page 46. of mine where I shew that those Professors agreed with us in many of these things wherein W. M. And his Brethren oppose us but particularly in the matter of the Spirits immediate teaching it is then likly they would have been far from us especially considering that several who have received and owned the Quakers Testimony at Aberdeen are such who were the most-Intimate Friends even in Spiritual Matters with these Professors whereas W. M. and some other of his Brethren who walked also among them that are not come to own the Qaukers are degenerated and gone back unto that which all of them acknowledged to be Antichristian for which their gross backsliding and degenerating to use rightly his own misaplied instance it is without doubt these Professors would have lookt-upon him and his Brethren as Monstrous and abhored their treacherous Time-serving Turnings with the greatest detestation Head 8. Page 77. He avers us to be guilty of equivocating and that because we say we are for Baptism and yet are against Baptism with water The reason alledged is because Baptism is commonly understood of Baptism with water and therefore to understand it otherwayes he concluds is to speak lies in hipocrisie c. But this conclusion is founded upon a supposition denyed by us and therefore it is a meer begging of the thing in question for since we deny that common because corrupt acceptation of the word Baptism and gives it the true one as in its place shall be shown therefore we are not obliged to put another meaning upon it then we are perswaded it ought to be understood But this calumny against us as equivocaters or liars W. M. hath also borrowed from the Papist who used to upbraid the Protestans for saying they were for or of the Catholick Church because the Papist will have the Church of Rome only to be the Catholick Church but the Protestants denied her to be so and therefore would not call her so even as we deny the sprinkling with water to be Baptism and therefore will not account it that which it is not but reserve the name to that which truly is the thing according to the Scriptures The like may be said of the Lords Supper I mean that which is so called Head 9. Pag. 78. Because he can produce nothing against my concession of singing of Psalms he suspects I mean not honestly and that because none of his spies whom he sends to our Meetings have had occasion to be witnesses to our practice in this thing which sayes just nothing Why might not W. M. his intelligencers fail him in this as well as his brothers David Lial did in telling him That there was not one word spoken among the Quakers at their Meeting the 3 of the 11 Month 1670. Which though a manifest untruth in matter of fact he spared not to bring forth in his Chaire of verity upbraiding the Magistrats as if God had miraculously sent an Officer to stop or Impede our Worship though they had refused to do it The story of I. Nailor which he subjoynes any may observe to be meerly brought in to render us odious and fill up the paper though indeed it tends no wayes to our disadvantage he being in that thing and at that time alltogether denied by us and hath since in print freely acknowledged his fall in that hour of Temptation of whose sincere Repentance and true return to the fellowship of the Truth we have had many evident tokens whereas were we to retort we could find a thousand to one among your Church members many whereof are daily knit up for Thieving Murder c. and some burnt for Wichcraft without the least sence of true Repentance For to vindicate their manner of singing with a mixt Multitude he alledgeth That all men yea all the Earth are called to praise God and though all be called to do so yet there are things absolutly needful previous to this duty and granting their want of praising to be sinful yet the way to prevent this evil is to come first to that wherein they may be in a capacity to do it acceptably therefore saith the Apostle I will sing with the spirit and I will sing with the understanding also 1 Cor. 14. 15. where he speaks of singing he alwayes subjoynes the instrument wherewith it is altogether needful that we take it and that the same may be urged in the case of Praying without any absurdity in its place shall be shown He sayes It is no more a lie to use words in singing which sute not our condition such as I water my Couch with tears My heart is not haughty then to read them but there is a great difference betwixt reading and singing in reading we but relate the conditions and actions of others as wholly distinct and extrinsick from our selves but in singing we do really adress
William Michel UNMASQUED OR The Staggering Instability of the pretended Stable Christian Discovered his Omissions observed and weakness unvailed In his late faint and feeble Animadversions by way of Reply to a Book Intituled TRUTH cleared of CALUMNIES Wherein The Integrity of the Quakers Doctrine is the second time Justified and Cleared from the Reiterate Clamorous but Causeless Calumnies of this Cavilling Cetechist By ROBERT BARCLAY John 16. 2. They will put you out of their Synagogues yea the time cometh that whosoever killeth you will think he doth God good service 1 John 4. 4. Ye are of God little Children because greater is he that is in you than he that is in the World 3 John 10. Wherefore if I come I will remember his deeds which he doth prating against us with malitious words Printed in the Year 1672. The Preface TO THE READER READER HAving seriously perused W. M. his late Animadversions upon my Book I find my Judgement of it though a party concerned to jump with that which is the sence of several juditious persons who neither own nor walk in that Profession I am in and therefore can the less he suspected of partiallity viz that they coutain nothing of a solid or satisfactory reply for though he seemes to take notice of all the particulars mentioned yet he omits in many more then the half of what is said by me concerning them and against that which he doth mention in my name his most frequent Arguments are without any Proof having no other bottom but his owne Judgement thoughts and conjectures whereby it seemes forgetting or mistaking his work he playes the Catechist rather then the Disputant This put me to some stand whether it was fit to give him any Reply though truly such as will be at the paines to compare his with my last will need little further yet knowing how many are apt to take things upon trust and to receive Misrepresentations concerning us who are a People so generally Reproached I found it expedient to Write this succinct Reply which may lead the Reader to a narrow observation of the invalidity of W. M. his work against us and may present in short his most Obvious Omissions his most manifest Contradictions unvail his Disingenuity lay open his Weakness and shew his Unstabillity especially so far as he has deserved most of these Arguments he used in his Dialogue as not being able further to mantaine them and discover how faintly such new ones as he doth now bring forth millitate aginst us Let it not startle thee that so smal a bulk as this is should answer his for thou mayst perceive several pages of his taken up in the Cappital Letters of the contents of his many heads and subdivided Sections which makes it not unlike the City Mindus whereof the Antients spoke whose Gates were so disproportionable in greatness to the quantity of the Towne that a certain Philosopher is said to have advised the Citizens to shut them least the City should flee out at them We may ver well so far extend the parallel as to aver That the Contained in no ways answers to the Contents there is a deal of more Heads then either Heart or Horns several Sections but small Substance and a great shew of Method but very little Matter I confess I might have far more enlarged this Duply had I taken notice of all the Impertinencies which herein comes under my observation but that the more Juditious and Intelligent would ascribe these things not so much to the cause as his weakness who managed it I desire to contend for Truth and not for Victory knowing though I were so minded the Triumph should be but small the I could gain from so Inconsiderable an Antagonist therefore Reader I shal wish thee for the Truths sake that thou may be found truly owning it and not somthing else in stead of it seriously to Read and peruse these papers with such as relate unto them And may that Spirit of Truth which teacheth all things so direct thy Understanding as thou may discern what Doctrine is truly and really most according to the holy Scriptures which thou art hartily invited in this matter to search and peruse By a well-wisher of thy soul and of all Men. R. B. Urie the 24th of the 10th Moneth commonly called December 1671. WILLIAM MICHEL Unmasqued OR The Staggering Instabillity of the pretended Stable Christian Discovered his Omissions observed and Weakness Unvailed c. THAT which first presents it self to my View is W. M. his Epistle directed to me and the Quakers in and about Aberdeen which he prefixes as his Considerations upon my Preface but that which is the substantial part of it he hath left unanswered for my Preface was to shew the Method of the Priests of Aberdeens Procedure against the Quakers giving account of most if not all the papers had past betwixt them and also how by their Instigation some of us had been Imprisoned particularly the falseness of G. Meldrum his way with us first in Pulpit to accuse us as Hereticks and then in private to desire to know of us our Principles but all this he hath wholly waved it seemes he either could not or would not defend his own nor his Brethrens double dealing with us As to what he mentions I take notice First Of his denying that any in or about Aberdeen hath reproached the Quakers as Demented Distracted or bodily posessed Checking me for taking things upon Trust. Well it sufficeth me that they are ashamed of such falshoods though if need be I can instance that I had ground to say so Secondly I take notice how that not being willing wholly to clear us he saith some of us in England have given ground to be so charged by their extraordinaryly Trembling c. but it is strange W. M. should so far forget himself as to accompt this a ground to charge People as Demented c. seeing there was a season wherein himself acknowledged he seldome or never went to the Pulpit without sensible Trembling which if he dare to deny I offer to prove by undeniable Testimonies As to what he adds of Womens going naked in the Streets and some offering to raise the Dead alledging for proof Samuell Clerk the Newcastle Ministers Pagets Herisography I Answer as these calumnies have been particularly answered by our Friends in England so they signifi no more against us being Writ by our declared Enemies then Cochloeus lies against Luther particularly that he assayed to cast out Devils or what the Popish Authors Writes of Calvine that he made a Living Man counterfeit himself Dead that so he might raise him and that Beza was Stigmatised for Sodomie and much more of this kind Thirdly The thing I observe is his Comparing us to John of Leyden and Ignatious Loyola and that because they Preached in the Streets cried down wearing of Rings and other superfluities as we doe were against needless Salutations spoke much of Mortification and
his own meer assertion Page 14. He confesseth That where we are desired to try the Spirits there is no mention of trying them by the Scripture And to my Question asking if there be any surer way of trying of Spirits then by the Spirit of God he returneth no reply but another Question Viz. Whether there be any surer way then that for which the Bereans were commended I Answer Yes by the Spirit Peter could never have discerned Ananias and Saphira by the Scripture and yet did it by the Spirit To say as he does That this was a matter of Fact and not of Doctrine and that it was extraordinary is a meer silly shift for it was onely by the Spirit of God which is so ordinary to Christians that none can be truly one without it Rom. 8. 9. If any man have not the Spirit of Christ he is none of his And if this Spirit can discern the secret hypocrisie of the Heart in matters of Fact far more the Errors and mistake of the Understanding in matters of Judgment which all grant to be more Obvious And though I never aver'd that John excluded all external Rules by pointing to the anointing so his assertion to say That the anointing directeth us to the Law and to the Testimony as supposing it to be outward is but to beg the thing in question already refuted Page 43. As he affirmeth That mans being deluded proceeds not from the Scripture but their own blindness so he acknowledges That falling in Delusion proceeds not from the Spirit but from the tricks and deceits of Satan and thereby he hath clearly confessed what is asserted by me Page 30. and not answered And whereas he adds That leaning to the Spirit and for sakeing the Scripture provokes God to give men up to strong delusions which he Illustrateth by the example of one I. Gilpen once a Quaker who by harkening to a voice within was put upon Mischievous and Detestable Practices I Answ. He hath not proved that we forsake the Scripture nor will one mans being deceived by harkening to a voice within prove the Spirit not to be a certain Rule more then as himself ackowledges The Pharisees having the Scripture in such high esteem and accounting them their Rule will prove their delusion proceeded from them that Story of Gilpens was largly answered about 5. years agoe by E. B. and C. A. who have laid open his Deceit and Wickedness neither can any of these Rediculous Pranks granting the matter to be true which he pretended to doe by a voice within while appearing to be among us prove the insufficiency of that Light we Preach or the hazard of following it more then his Beastly Drunkness and open Prophanity naturally known in the Garison of Carlile where he was a Souldier proves he was led by the Scripture which it is like he then pretended was his Rule unto these wicked practices which were the best fruits of that Repentance W. M. seems so much to congratulate in him Such filthy Dross whom God purgeth out from among us are fittest persons to be Proselited by him and his Brethren and truly we are well rid of them and can heartily spare such unto them They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us 1 Joh. 2. 16. Pag. 43. He sayes That though the Scripture be sufficient for discovering of Delusions and ending of differencs in genere objecti yet the Spirit is necessary in genere causae affectivae Now this necessity of the Spirit he saith himself Is that we may be right discerners for removeing our natural depravedness and now granting the Scripture were sufficient in this manner will it therefore follow that the Spirit within is not the Rule which was the thing to prove in this Section in so far as he acknowledges this necessity of the Spirits work he hath yeilded to the Truth yet it is observable how in contradiction to the Truth he overturns it all again Pag. 47. 48. Where he expresly pleads For Preaching upon and using the Scriptures without the joynt Concurrance of the Spirit alledging I have no ground to say they ought not so to do then consider first he said The Spirit was necessary to Remove the depravedness of our nature that we might be discerners but now he sayes we ought to use the Scripture without the Spirit though our nature be depraved yea though we be in no capacity to make a right discerning and here he hath notably manifested his affinity with the Jesuits Arminians Socinians Pelagians and Semipelagians in saying How many cold hearts have been Rubbed and Chaffed unto Spiritual hear by reading and talking of the Scripture For is not this to set nature a work and to grant a capacity in man to beget Spiritual heat without the joynt Concurrence of the Spirit and this is alltogether agreeable to that known Maxim of the Semipelagians facienti quod in se est deus non denegat gratiam God will not deny him Grace that doth what in him lies And hereby the Intelligent Reader may perceive how much nearer a kin our Adversaries are to these Errors then we notwithstanding they so falsly and frequently brand us with them in their Pulpits and elswhere as also that it is meerely constraint when they are hardly put to it that they now and then and that in contradiction to themselves let a word or two drop concerning a necessary Work of the Spirit Sect. 4. Pag. 45. He alledgeth There is no convincing People by this Rulâ—â—f the Spirit within because each way may pretend to the guidence of his Spirit and so both remain obstinate adding That according to them the Scripture is the rule which lieth patent to both parties and though it do not actually convince the stuborn yet there is enough in it to satisfie any Inqusitive Adversary Answ. And is not that Spirit sufficen to satisfie any Inquisitive Adversary that 's willing to be undeceived which searcheth all things even the deep things of God There is no inconvenience can be pressed from making the Spirit a Rule or Guide but the same recurs by making the Scripture one for is it not laid claim unto by Persons quite different in Judgment yea both sometimes to one verse and will have it speak opposite to the other if it be said that Scripture being compared explaines it self has not such as have so compared been found uncessantly to jangle even in their comparing of it And this W. M. cannot deny but this hath been because one or both parties hath been estranged from the true Testimony of the Spirit What is then the Ultimate Recorse that can onely resolve all doubts even concerning the meaning of the Scripture but the certain Testimony of the Spirit for if the Scriptures be onely certain because they came from the
cannot depart from him Christ came to his own for this end that he might save them and yet it is said they received him not Joh. 1. 11. He sayes I make short work of these Scriptures Joh. 10. 27 28. Joh. 13. 1. 1 Joh. 2. 19. because I say they speak of those who were come to a through Regeneration which he sayes is without proof But the Reader by looking unto them will find they cannot be understood otherways then of such as are throughly Regenerate and it appears he was sensible of this having produced nothing to the contrary and whereas he adds That if those who are throughly Regenerate were onely to persevere then this were the priviledge of Saints in heaven and not in earth who never come to be so there can be nothing more rediculus then this manner of arguing seeing that question whether the Saints can be perfectly Regenerate on Earth is as much in debate as the other That objection of his as if from this Doctrine it might follow one were a Child of God to day and a Child of the Devil to morrow I answered in my last Pag. 66. to which he returneth no answer and therefore it is disingenuity in him to bring it forth here again and whereas in Pag. 66 67. of my last I shew him how he contradicted himself in this matter by granting some of the Quakers to have been truly converted and yet now to condemn them as Apostates he is so far from reconciling it that he avers it a new in plain terms saying Pag. 118. That some of them have felt a gratious opperation on their hearts and Pag. 9. He cannot but think That some of them were savingly wrought upon and yet adds That it is clear that they have Apostatised from the Truth Now to reconcile this he hath nothing to say But he trusts the Lord will convince them Answ. As some of them to whom he and his Brethren were forced to give the Testimony of gratious Persons have already departed this Life not onely not shrinking from but even Testifying to these Truths he calls error so others whom they have also accounted gratious having been at deaths door have asserted the same Truth and rejoyced in it which suffiseth to overturn his vain confidence and truly such a groundless hope is but a poor shift to reconcile so palpable a contradiction whereby while in words they condem this Doctrine of the capacity of mans falling away from Grace yet as to the experience of some particulars they are forced to acknowledg it for fear they should fall in greater Inconveniences of granting some among the Quakers to be choice Saints His Sixteenth Head Pag. 119. Is to prove the danger of Quakerisme as he terms it but that his folly may appeare in this particular I desire the Reader first to observe our Principle which he concludes so hazardous even as repeated by himself Pag. 121. Viz. That a man cannot nor ought not to Pray without the Spirits motion and to say none can Pray without it hath no bad tendency because all such Prayers as are performed without the help of the Spirit are Abomination not true Prayers but hypocritical and deceitful Now he cannot deny this and therefore grants it to be true yea saith plainly in the next Page That Prayer without the Spirit is Abomination And whereas he adds That forbearing of Prayer is also Abomination we do not deny it but freely confess that forbearing of Prayer in the wicked is sinful but the way to prevent this is not to commit a second evill Viz. to Pray without the Spirit they ought first to come to the Spirit that thereby they may Pray acceptably according to that of Paul Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should Pray for as we ought but the Spirit it self maketh intercession for us with groans that cannot be uttered 1 Cor. 14. 15. I will pray with the Spirit which being brought by me in my last he hath wholly omitted so much muchasto mention far less to answer And though omiting of Prayer be sinful yet to bid a man Pray without the Spirit is as much as to desire a man to see without opening his eyes This thing may appeare by a familar example thus suppose a servant turn slugard and sleep while he should be about his Masters work if when he is raised out of his bed he should run naked to it without taking along those Tools or Instruments which are absolutly needful for the doing of it what will he profit either himself or his Master Yea he will but hinder the work more Even so the wicked as they ought to Pray so they ought first to come to the Spirit whereby they may do it to the glory of God and their own Souls good Now though this be so undeniable that he cannot gainsay it yet in contradiction to the Truth and his own Concessions he goes about to cavil against it aledging It might take off men as well from their necessary works because the ploughing of the wicked is sin and that also it might follow from this That Children should not honour their Parents and Husbands love their Wives but when they have a motion of the Spirit for it Answ. This objection hath no weight to overturn the Truth for there is a great difference betwixt these things that relate to the worship of God and what relates to outward things either concerning our selves or our neighbours The worship of God is a Spiritual thing relating to himself which we are commanded to perform in the Spirit and God doth offer us his Spirit for the performance of it And because it is that which is meerly relative betwixt God and the Soul he doth not accept of it but as so offered we cannot Pray as we ought saith the Apostle But the Spirit helpeth c. Now though these other things would no doubt be the more acceptable to God and more frequently accompanied with his blessing that they were done in the sence of his fear and in the drawings of his Spirit yet they are materially good in themselves answering really their end to them unto whom they immediatly relate without it but it is not so of Prayer which as it immediately relates to God so W. M. himself confesseth without the Spirit to be Abomination Thus is also solved his supposition Pag. 1 124. That if a wicked man contract guilt he may provoke the Lord to withdraw the motions of the Spirit and then his not Praying is not sin for I have asserted that the not Praying of the wicked is sinful and this doth not lull People in a sinful security on the contrary they are like rather to be lulled in such a security by being told they may be set about Prayer when they please whereby they foster themselves in a groundless hope because of their now and then repeating their words of Prayer neither expecting nor looking for
the Spirits assistance whereby instead of advancing in Grace and Righteousness they do but reiterate Abominations and so aggrevate their own guilt And whereas here he is forced to acknowledg that motives of the Spirit will not be wanting to the Saints to Pray when they are at the gates of Death or in danger of present Drownding He asks me What shall the wicked do in this case Shall they not follow the advice which Peter gave to Simon Magus Act. 8. 22. pray God if perhaps the thoughts of thy heart may be forgiven thee but here he minceth the Apostles words which are Repent therefore of thy wickedness and pray c. here the Apostle puts repentance before Prayer it shall not be denied but when the wicked have repented of their wickedness the Spirit will not be wanting to assist them to Pray It is therefore to little purpose That Pag. 120. and 121. He pleads For craving a Blessing when we use the creatures of God calling the neglect of it a phrophane custome for we do not deny it and condemn a prophane neglect of it as much as themselves And as Christ had the Spirit without and above measure having all wayes a ready access to the Father so we are glad and willing at such occasions to express words if we find the Spirit assisting us so to do yea we reckon that we ought not to use the creatures without our hearts be in some measure retired to the sence of Gods presence and stayed in his fear whereby we may secretly breath for a Blessing for to speak audible words is not essential and therefore it is apparently malitious for him to say That when we are not stayed in Gods fear we have liberty and freedom to full to mâ—at my words had no such Importance though he seeks 〈◊〉 them and yet can wholly omit much of Pag. 67. of mine where I shew their abuses in this matter how they mock God in it and provoke him to withdraw his Blessing And whereas he sayes One of us confessed That he had not called together nor Prayed in his family for a twelve-month past He should have produced the persons name that we might have inquired concerning it and therefore until he so do we can lay no stress upon it but reject it as false especially considering that W. M. being particularly challenged upon this refuseth absolutly to do it nor durst he aver he had any better ground for it then hear-say Upon this ocasion he asks If Abraham must not keep up Religion in his family because an Ishmael is in it but this maketh nothing against us for none of us that are Masters of Families have forborn to keep up the worship of God though enemies of Truth have been in it whom we have not barred from being present And for whom we have not been wanting to Pray though we cannot joyn with them in their Prayers as W. M. adviseth us until first they repent of their wickedness This was the method of Peters advice to Simon Magus first to repent and then to Pray as is above shewed Sect. Pag. 125. He sayes Quakerisme tend to make Mortification of sin useless and to me asking Whether Mortification be useless where the end of it which is Perfection is atained He answereth That Perfection is toofold comparative and absolute and seeing we are for an absolute Perfection there is no use for Mortification Answ. There can none come to this absolute Perfection as he terms it but by Mortification of sin and even such as are so Perfect while on earth do constantly use Mortification to keep down sin least it rise again and to resist the Temptations of the enemy wherewith even such as be Perfect are daily assaulted He aledgeth I Triumph before the Victory in quarreling him for saying That a sinless Perfection wounds the very vitals of Religion But his silly subterfuge in this place may easily be discovered I asked him in my last that seeing he sayes so Whether the vitals of Religion consisted in sinning or not sinning Adding That if it consist in sinning they that sin most are most Religious but if it consist in not sinning then to plead for such a thing as attainable hurts not the vitals of Religion to this he answereth That the vitals of Religion consist in the means appointed of God Who seeth not this to be a meer evasion Why did he not give a direct answer But that he could not without either denying his former Antichristian expression or else faling into palpable groseness And whereas he adds That these means are Repentance Mortification Believing application of the Blood of Christ though it be no answer to my question I deny not but that Religion consists in these things but I suppose he will not say that they are sinning It is not in the least absurd that one who hath attained to Perfection may practice these duties Man though he have attained to Perfection cannot too much repent of his former wickedness and therefore it is without ground that he aledgeth That I shift and cannot deny but the forbearance of these duties flow as a consequence from our Principle nor is my saying that they who come to Perfection witness the true use of these things any shift at all though he be pleased to term it so without any proof after his wonted manner according to which he addeth That under the pretence of Perfection we take men off from the practice of these duties and so strike at Christianity in the vitals of it which though it fall of it self as being a meer assertion yet the contrary is above abundantly shown He saith He doth not contradict himself in inferring a sinless man to be sinful He affirmed onely the Quakers conceitedly sinless men to be sinful who discover much sin in their pride passion bitterness railing accusations adding If such say they have no sin they are but liars and the truth is not in them Answ. There was no such addition in his Dialogue as conceitedly sinless but absolutly He said Bring me to the man that is sinless and therefore his contradiction remains Moreover let him name that Quaker if he can that tould him he was Perfectly free from all sin and yet was guilty of those crimes he speaks of else he can deduce nothing from his own false supposition Pag. 127. To prove the Saints continuance allwayes in sin he desires to remark that 1 Joh. 18 It is even such who have heard seen and handled of the word of God c. Who sayeth If we have no sin we are liars And here indeed is to be observed his detestable Impudence in adding to the Scripture words citing vers 7. which he repeats thus We who are cleansed from the guilt of sin whereas there is no such word as Guilt in that place but onely We are cleansed from all sin which imports a cleansing from the filth Mark these words vers 9. From all unrighteousness now when the Guilt