to destroy the being of sin in this life; and that sees good that corruptions should remain in his saints, to keep them humble," then the world might easily have judged how heartily they call men off from sin, or rather, how they impiously plead for sin as necessary.

He says, "Their light without the scriptures will help to call men off from lying, injustice, uncleanness," &c. p. 69. They should then obey it; for then it necessarily calls unto truth, justice, purity, &c. and consequently to heaven. "Depart from evil and do good, and dwell for evermore.”

"We urge men to the observance of the christian sabbath." p. 69.

And what is that christian sabbath? And how do you urge men to observe it? Was not the Jews' sabbath a type of the christians' sabbath, or rest? And do they not cease from their own works and thoughts; being not to think their own thoughts on this sabbath, or holy day.

"We press to repent of the very being of an evil thought in us." p. 70

But do you press it in the faith? Do you believe that the being of evil thoughts can be removed in this life? If not, what signifies your pressing to repent thereof?

Your denouncing against men's allowing themselves in sin and wickedness; your saying, it is the duty of all to be perfect; to press after it; to watch against all, even the least sins." p. 70. What avails all this, when you press and preach thus in your unbelief? You unsay what you here pretend, when you tell people it is God's good pleasure that the being of sin and corruption should remain in his saints to keep them humble." What encouragement do you here give people to press after perfection, and to watch against all sin, when you tell them a sinless perfection is not attainable? But he brings an instance for their encouragement against us, as he thinks, viz.

"If two companies of children were to run a race, and one should say to this company, there are strong men at the end of the race; if you run as strong and as fast as they can run, you are to enjoy a rich inheritance; but if not, you are to die. Another should say to that company, though you are not able to run as fast as men, and as strongly; yet if you do your best endeavour, and hold out, you are to enjoy the rich inheritance. I ask, which of these two did speak to the encouragement of their companies?" p. 70.

By the way observe, he very egregiously misstates the case and doctrine of those called Quakers; for they do not propose heaven and salvation upon these terms, viz. for children to run as fast as men; but that children may become men, and in the mean time act according to their abilities, beyond which God doth not impose upon them, nor require of them; but that the

race that is set before us be run with patience, which ought to have her perfect work, that we may be perfect and entire, wanting nothing.

It is certain that they who, have begun in the spirit, and spiritual journey, who are diligent, using their best endeavours, and hold out, shall enjoy an everlasting inheritance. And this is not to cut off their endeavours by despair," as falsely is supposed against the Quakers, upon the said misstating of their case. But your preaching tends to despair, when you press people after purity and perfection, and then tell them it is not attainable in this life. He further adds against us: "There must be no sin at all in you, and then you shall obtain salvation.I must be quite free from all sin here, or burn in hell to all eternity." p. 70, 71.

Let it be understood that we do not fall thus abruptly on people, to surprise them by thus threatening them with hell, as if we would fright them into perfection, or drive them into despair. He hath not herein proposed our method in order to freedom from sin and salvation. For we preach the grace, the light, and power of God, to be believed and patiently waited in; and that patience have her perfect work in order to perfection and freedom, which is not all wrought on a sudden, or presently upon conviction; for it will require both faith, patience, diligence, and travail, to obtain it. And we know that to obtain salvation is to obtain deliverance from sin, and this is by Jesus Christ, who saveth his people from their sins.

It is not our method, first to say, there must be no sin at all in you, and then you shall attain salvation: nor barely to say to people, you must be quite free from all sin here, or burn in hell hereafter. For this, though it hath a truth in it, is not a proposing the ground and foundation whereby to obtain freedom, but an abrupt threatening, tending to make men look more at the difficulty of the condition, than at the power of Christ to aid them for that end. And thus have the Papists misrepresented our method in their Indefatigable Seeker, as if we presently imposed such a difficulty as the setting men strictly to keep the law, obey punctually in every tittle, or else be damned. But this is to make way for their purgatory, and may be taken as if we set people on work in their own wills and power, to a most strict and severe life without the power of God, when without that we can do nothing acceptably, and yet all things by that power, or through him that strengtheneth us.

But whereas this man takes it for granted, that to be free from all sin here, or to keep the commands of God, is not attainable; let it be minded, that since he hath confessed, "no unclean thing shall enter into heaven;" and that Christ

proposed the keeping the commandments, (as namely, thou shalt love the Lord thy God, with all thy heart, &c. and thy neighbour as thyself,) as the way to inherit eternal life; he renders it impossible either to enter into heaven, or inherit eternal life. Christ says: "If thou wilt enter into heaven, keep the commandments." But a Presbyter answers, no; it is not possible to keep the commands. The consequence then is, it is not possible to enter into heaven. Or, it may be as well proposed. if thou wilt enter into heaven, make thyself wings and fly thither, or go and stop the sun in his course, or take the world on thy back. But God's and Christ's commands imply no such impossibilities.

We should not speak an idle word: we should not have one vain thought in us, not one wandering thought in prayer, (Eccl. v. 3.) We should not have one inordinate desire, nor evil imagination against our neighbour.” p. 71.

He asked, if a state of freedom from all these sins were attainable in this life? and says that I had the face to tell him it is? but that the consciences of all enlightened persons, observers of their own hearts, will bring in testimony against me. This still shows his presumption and unbelief, while he grants it our duty to forsake all these evils, as idle words, vain thoughts, wandering thoughts in prayer, inordinate desires, evil imaginations, &c. Where then is the christian sabbath in which man is not to speak his own words, nor think his own thoughts? And are not the weapons of the spiritual warfare mighty through God, to the pulling down of strong holds, and the bringing every thought into subjection to the obedience of Christ And the thoughts of the just are right thoughts. If the pulling down of satan's strong holds be attainable by the spiritual weapons, much more the subjecting of wandering thoughts, they being watched against in the light that discovers them. But while he does not believe that a freedom from wandering thoughts in prayer is attainable, and yet confesses that the Holy Ghost calls a wandering prayer a dream," we are to understand that when you Presbyters bring forth your wandering prayers, with your wandering thoughts in them, you are but dreaming, and so mere dreamers. You do not pray with the spirit; for that does not bring forth any such wandering prayers and dreams.

And be it further minded, that his granting that enlightened observers of their own hearts do see wandering thoughts and imaginations, is a concession to the inshining light, as the rule to discover wandering thoughts, which is more than the scriptures do. Therefore he and every one should attend and watch in the light against imaginations and wandering thoughts, and not to suffer them in prayer.

From Job ix. 21, he concludes that "Job abhorreth to entertain such a thought as being perfect." p. 72. Herein he hath wronged Job, for he counted it not consistent with self-abasement and humility for him to say, "I am perfect," especially upon a self-justification, as his words before plainly intimate; "If I justify myself, mine own mouth shall condemn me," &c. Job ix. 20. “Though I were perfect, yet would I not know my soul," (ver. 21.) which proveth not, that Job abhorreth to entertain such a thought as that of perfection; but rather, that it was not so proper for him to speak it in his own justification. For surely he did entertain such a thought as that of perfection, when he said: "When he hath tried me I shall come forth as gold." Job xxiii. 10, 11.

The man's gross confusion about Job's perfection, is hinted in our paper, entitled The Presbyter's Antidote choaking himself. That saying," If our hearts condemn us, God is greater," doth not prove these holy men who knew God, saw something in them which ought not to be, for which their hearts condemned them so long as they lived. For it is as well said, “If our hearts condemn us not, then have we confidence towards God.”

S. S.Thoughts prevailed against, and cast out, return again; and their being in us, is sin. Acts viii. 20. • Thou thoughtst that the gift of God might be purchased with money."" p. 72.

Answer. A very pertinent proof for the covetous Presbyters, the quondam hireling parish priests; but no meet instance to prove that evil thoughts remain in all the holy men of God; nor an equal comparison, to mention the corrupt and erroneous thoughts of Simon the sorcerer, as a proof that thoughts" prevailed against and cast out," must return, and have their being in the Lord's people all their days. But while he grants that evil thoughts are prevailed against and cast out, why doth he conclude they may not be kept out? Or that the keeping them out is not attainable in this life, unless he will charge a want of diligence upon all the faithful, or accuse them with neglecting their watch? For I affirm, that to keep out evil thoughts is attainable through diligence and watchfulness in the same light and power that discovers them, prevails against them, and casts them out.

To prove that a state wholly "free from all evil principles," is not attainable in this life, he cites John xv. 2: « Every branch in me that beareth fruit, he purgeth it." From whence he argues, “If the father purgeth him, he hath evil principles to be purged out." p. 73.

Reply. What I said to this doth not yet appear to be answerable by him, which was, because it is the Father's purging out sin or evil principles, they must needs be perfectly purged out by degrees, though it is true, a man is not perfectly purged

while he is a purging. I did not conclude, as he saith, that freedom from all sin is instantly, but in God's due time, who is the purger, and who perfects his own work. In the same scripture before cited, Christ saith: "Now are you clean through the word which I have spoken unto you; abide in me, and I in you." John xv. 3, 4. Without me, (or severed from me,) ye can do nothing." Ver. 6. If ye abide in me, and my words abide in you, ye shall ask what you will, and it shall be done unto you." Ver. 7 and 16.

Here is enough to confute S. S's conclusion, that evil principles cannot be wholly purged out in this life; for in Christ there is both power and sufficiency. And if his followers ask in his name to be thoroughly purged, it shall be done; or if they sincerely pray, that the will of God may be done in earth, as it is in heaven, it shall be answered.

Now I would ask S. S. if it be not a duty of true believers, when they see any thing that is to be removed or purged out, to pray to the Father, in Christ's name, to remove it, and to be thoroughly purged, and their hearts made clean in this life? And shall they not then be answered herein? Did not Christ say, "whatsoever you ask in my name, believe that you shall have it, and you shall receive it," or " it shall be given you ?"ꞌ And he that" abideth in Christ sinneth not." And is not the branch of the nature of the vine? He answers, "we are partakers of the divine nature." And how do we partake thereof, but by escaping the corruptions of the world?

But as without Christ we can do nothing, so it is not our phrase to say, I have made my heart clean; for it is he that worketh all our works in us.

He concludes, that "no man hath perfect knowledge, (viz. either of the will of God, or of his own errors,) and that this ignorance remaineth during life, (from Psal. xix. 12.-1 Cor. xiii. 9, 11,) and therefore that there cannot be perfect practice." p. 74. But we have reason to conclude, he is very imperfect and mistaken herein; for, 1. The will of God with respect to our duty to him is to be known. It is revealed by his spirit, that it may be obeyed. And he that will do the will shall know the doctrine. 2. Both secret errors and faults are discernible, and to be known by the light, which "makes manifest whatsoever things are reproved." And therefore secret faults are not always to remain in this life, if David and others, when sensible thereof, prayed not in vain, when they prayed to be cleansed from secret faults. And that secret sins and errors are to be discovered and known, is evident, and that the Lord at his appearance or coming, "will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." And it is he that reproves the wicked, and sets man's