these he calls Divines he pleads viz. It is but the same Doctrine of God's abounding free Grace Mercy and Forgiveness through Christ to poor sinners that our Divines do bring against the Doctrine of Perfection setting the unsound sense of Imputed Righteousness aside which Paul preached and pleaded against those who would bring in the Workâ— of the Law for their Justification Animad This will neither cure the Disease of those Divines nor free them from our Charge nor yet reconcile their Doctrine herein to the Apostle Paul's for Paul did not preach the abounding of free Grace c. against the Doctrine of Perfection nor against the Saints living without Sin but the plain contrary as appeâ—rs Rom. 6. Even so we should also walk in Newness of Life ver 4. Knowing this that our old man is crucified with him c. ver 6. And shall we sin because we are not under the Law but under Grace God forbid ver 15. See the Chapter throughout 't is very full to our Purpose See also Rom. 5. 17 20 21. What 's more evident then that the Doctrine of the Apostle and the Nature of the Grace of God are against the continuance of Sin in any of those that come to dye with Christ and to live under Grace and to partake of the abounding of Grace toward and in them There are tow Things particularly our Divines teach The one is that notwithstanding Grace be imperfect in this life there is no Man may sin for all that in any the least Thing whatsoever that is though our Holiness be imperfect yet is it our Duty to be perfect and we are still to be pressed to go on to Perfection The other is That a State of Grace will not stand with any Sin in Dominion that is that whosoever doth willingly and wilfully live in any known sin without Repentance unto Death he cannot be saved An. No doubt but this Person hath here made the best he can of a bad Cause as we have Reason to deem it but is far enough from clearing those Divines from the Charge that 's laid against their Doctrine as Sin pleasing or soothing and bolstering up Men in their Sins c. For though it 's true they seem to preach down every Sin and to preach up perfect Obedience as our Duty and to press Men to go on to Perfection yea and that a State of Grace will not stand with any Sin in Dominion What Encouragement can they hereby minister for such Duty and Pressing on to Perfection when they perswade People that what they preach and press them unto it not attainable as to tell them 't is their Duty to be perfect and not to sin at all but 't is impossible to attain that State Grace is imperfect in this Life c. this is not Yea and Amen if they were real and preach'd the word of Faith they durst never put such faithless Thoughts into the Minds of People like as to put them upon a War without an Enemy but first disarm them with such an Unbelieâ— or Dispair of a Conquest whereas if they faithfully preached perfect Obedience c. and believed what they preached they would sincerely endeavour their Eucouragement by exciting them to believe in and depend upon the Grace and Power of God in Christ which is stronger then the Devil that they might experience That greater is he that is in us then he that is in the World and not tell them that Grace and Holiness are imperfect in this Life and no Men but that he sins so long as he lives no not the best of God's Children yet a state of Grace will not stand with any sin in Dominiâ—â— Why then must Sin have any Place of Continuance shall God's Children by the Grace either have Dominion or Power over Sin and yet suffer Sin alwayes to have any Being or Prevalency in them can this either consist with a State of Grace or their Sincerity No sure The Matter is sufficiently answered before shall we have Dominion over such an Enemy so far as that he is conquered slain and caâ—â—ut and yet afterâ—aâ—ds suffer him to rise again and lead us captive in any Thing all our Dayes God's Children and People who have been throughly experienced in the Lamb's War have otherwise obtained the Conquest and Dominion at that dear Rate then so easily to part with it or give their Power or Service to such a conquered Enemy as the Devil who is the Author of all Sin It is true as the Man saith page 29. That there are many practical Books of those called Divines wherein Vniversal Obedience is both pressâ—d and given as the chiefeâ—â— Note of an Vpright Man and of that Faith which is saving This is true and no doubt but in former Times this Universal Obedience was preached and urged with more Faith and Sincerity then is now in many that pretend to preach it but do it in that overly and faithless Manner that it hath no lively Impression upon the Hearers Consciences as to evidence them truly to believe endeavour or expect such an Universal Obedience to all God's Requirings in the Covenant of Grace but rather many do spoile and marr their preaching Obedience by their preaching up Imperfection and Sin Term of Life and such preaching hath more abounded yea been too much upheld in this Nation of late years in despite against the Quakers and in Contempt against the Doctrine of Perfection The Presbyter Priests and some others have filled the Nation with their Doctrine of the Impossibility of Perfection or a sinless State to render it not attainable wherein though they have done it the more eagerly to shame and odifie the Quakers in the Peoples â—yes their Doctrine tends to debase many to Hell having hardened Men in Sin and strengthned the Hands of Evil doers and made many Hypocrites for which they have a sad Account to give in the great Day of God Almighty Object Will it not indeed suffice that a Man is uprights before God in his Desires and Endeavours after Perfection that is the having Respect to all his Commandments unless he also be perfect and his Works overtake his Will what then shall become of the Generà tion of the most just An. 1st The Desâ—â—â— and Endeavours only of the Upright Man do not suffice 〈◊〉 but his receiving the Answer or Thing desired and endeaveâ—â— after 2 dly Doth the â—â—ght Man sincerely desire and endeavour after such a Perfeâ—â—n as that of Universal Obedience to all Christ's Commands and yet still his Works fall short of his Desire or not overtake his Will how should that be doth not God hear the Prayers and grant the Requests of the Upright Yea sure they shall not want for any good thing who walk in their Uprightness and Integrity before him I cannot yet apprehend that the great Inconvenience which hath been charged as the Consequence of their Doctrine who preach up the Continuance of
Sin and a Falling short in Duty is yet wiped off by all this man's Pleading to excuse and salve the Matter Sect. XVII And now whereas he pretends to discover several Inconveniencies that follow our Doctrine and bids let us see whether they do not require more heed page 30. Let us then see and heed what Inconveniencies he supposeth do follow our Doctrine Object First then where they say our Doctrine doth lead Men into Security Remisness of Life Neglect of their Duty a sinful Course how must their Doctrine hurle Men into Despair and lead them by that to the casting off the whole Care of God and their own Souls together pag. 30. An. No such Inconvenience doth follow our Doctrine as either the hurling Men into Despair or leading them to the casting off the Care of God and their Souls for there is no Cause to Despair of what 's possible or attainable through divine Assistance as is confest to live without Sin or to keep the Commandments of God and so to enter into Heaven is possible or attainable through the Assistance of Grace Men may despair upon Impossibilities or the Aprehensions thereof but they have no Cause on the contrary We both testifie unto true Faith and Hope in God through Christ and his Name and Power to enable the Soul to resist and overcome Temptations as also we preach up God's Love and Care over his Children for their Safety and Preservation out of Sin and Evil and that even he who is the God of Peace according to his Care over his People doth in his own due Time tread Satan under their Feet by his great Power which they believe in and partake of Object If it will not serve a Man for his Acceptance with God that he is sincere in his Desires and Endeavours of walking before him unless he attain to Perfection or to a Life that â—s wholely without sin in this World then must the Heart of the most holy and mortified Man upon Earth be quite broken and discouraged for ever There is Mercy with thee that thou mayst be feared saith David page 30. An. Sincere Desires and Endeavours of walking with the Lord God are acceptable to him they being begotten by his own Spirit but it is a Mistake that they fall short of attaining to Perfection or to a Life without Sin in this World who follow such Desires and Endeavours As also it is a gross Mistake That the most holy and mortified Man upon Earth did either fall short of such Perfection in this Wordlâ— or that he must have his Heart quite broke or discouraged forever on this account page 30. Besides Thousands do experience the contrary that our Doctrine of sinless Perfection hath no such Tendence nor Effect as this of Despair unjustly surmised to be the Consequence thereof Besides I suppose it is as hard a Matter for this Man to prove what Sin or Sins the most holy and mortified of God's Servants and People lived in all their Life time as to evince when where or how they came to be perfectly cleansed or throughly purged after their decease For our Parts we do not believe the Pope's Doctrine of a Purgatory after Death If God were not Good and Mercifull to consider Man's Frailty to pardon his shortness and Imperfections and bear with him we should not fear him that is worship or serve him for it were to no purpose to go about it seeing we could never please him An. Herein he saith true but then God's Goodness and Mercy in thus condescending and pardoning any such shortness or Imperfections which when confessed and repented of or where the sincere Desires and Endeavours are alive tends to engage the Creature the more to fear serve and worship him and to bring Man nearer and nearer to God with whom there is Mercy that he may be feared and the Fear of the Lord doth keep the Heart clean Object Alas that these Folks did but know what they do when they bring in such Doctrine who themselves must tremble to be judged by it O ye foolish Galatians who hath bewitched you that you should depart from that Comfort and Peace which some of you I believe sometime had in believing and trusting in Christ altogether for your Pardon and Reconciliation with God that you should be brought now to the Woâ—ks of the Law page 30. An. The Man runs altogether upon his own reiterated Mistake in the State of our Doctrine and Case we know what we do and that we are none of those foolish Galatians in what we hold we draw none from the Spirit to be made perfect in the Flesh but do both direct Men to their Beginning in the Spirit and to persevere therein to walk in the Spirit obey the Spirit unto Mortification and Sanctification c. For if ye walk in the Spirit then are ye not under the Law And we through the Spirit have waited for the Hope of Righteousness by Faith and through the Spirit do still believe trusting in Christ for all the Good the Sufficiency the Strength the Joy the Soul's Comfort and Peace that we daily receive for without or separate from him we can do nothing yet all things through Christ that strengthens us Object page 30. Is there any indeed of you think that you are able and do continue in all things that are written in the Book of the Law or in all things that are written in the Tables of your Hearts to do them And are you ignorant that upon that account and that alone that none do or are able to do so the Apostle tells you as many as are of the Works of the Law are under the Curse An. A mistake still the Apostle no where tells us that none which as well concludes Christians as others do or are able to continue in all things that are written in the Tables of their Hearts to do them as for all things written in the Book of the Law outward they are not required of us Surely the Apostle's Testimony was that they could do all Things through Christ that strengthens them and it was neither Circumcision nor Uncircumcision that availed any Thing but the keeping of the Commandments to conclude that none are able to continue in the Law of Christ written in their Hearts is contrary to his Doctrine for abiding in his Love and his saying If ye love me keep my sayings or Commandments and in this is the Love of God manifest that we keep his Commandments and his Commandments are not grievous but joyous unto us Object page 31. Alas Sirs what mean you when we are under the Ministration of the New Testament which brings the Spirit and Liberty where the Spirit is there is Liberty and Righteousness for by the Law of Faith the Christian hath a Righteousness to pleaâ— and to be justified by and so Life you should be ready to return into a Jewish or Natural Bondage to seck for it from that only which can
as I find them 2 dly To consider whether his Reflections upon us are consistant therewith as touching our Principles Sect. I. As touching Justification he saith viz. To avoid needless Difference with Brethren I must distinguish Justification Justification we agree to be a forensical Act opposed to the laying any Thing to a Man's Charge whereby he may be condemned who shall lay any Thing to the Charge of God's Elect it is God that justifieth now there is a Double Charge the Charge of the Law that we are Sinners and so condemnable for violating of it and the Charge of the Gospel that we have not performed the remedying Condition which God requires of us for the escaping of that Condemnation And also he farther explains There is a farther Justification in regard to a particular Charge of the one or an universal Justification against all Accusations or the Charge of both as we must answer to the Charge of the Gospel by denying that Charge and pleading our Performance we answer the Charge of the Law by confessing it and pleading Christ's Satisfaction Our Faith aud Repentance is our Righteousness in Regard to the Gospel but Pardon of Sin together with this Righteousness may go both into universal Justification And that God justifying us by this Righteousness that is by Faith or Evangelical Obedience without the Works of the Law and that pardoning us as the Effect of that Act may both make up the Compositum of Vniversal Justâ—fication you see how tender I am of persisting in any Mistake wherein I have or may prejudice others I do not find that the Scripture doth denominate or pronounce any one Righteous or a Just Man from one End to another upon any-other Account then his doing Righteousness yet will I not quarrel with any that say we are made Righteous also by Forgiveness and that the Delivery of us from Sin from the Law and Condemnation by it is Justification though really I am apt to think that this Work is rather to be attributed with the Apostle to our Redemption Compare Ephes. 1 7. 2 Cor. 5. 19. Rom 3. 24. Animad Observe what is hereby granted 1 st That Justification is oppos'd to the laying any thing to a Man's Charge whereby he might be condemned aâ— who shall lay any Thing to the Charge of God's Elect The Questions therefore is whether God's Elect be chargeable with any Thing that is condemnable For against a Righteous Man there is no Law this answers the End of Christ's coming in the Likeness of sinful Flesh that he might not only condemn Sin in the Flesh but that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit and this then truly acquits and clears such who thus walk both from the Charge of the Law and of the Gospel there being no Condemnation to them that are in Christ Jesus c. 2 dly That we cannot deny the Charge of the Gospel until we have performed that Remedying Condition which God requires of us for the escaping the Condemnation or rather until that true Faith and Repentance be wrought in us by the Grace of God as the Condition upon and through which God doth both pardon and justifie 3 dly That God justifieth us by this Righteousness that is by Faith or Evangelical Obedience without the Works of the Law it must be considered to be without those Works of the Law which the Apostle intended as namely those that were fleshly and shaddowy that were not essential to an Evangelical Righteousness and not that substantial and continuing Obedience of that Love which is the fulfilling of the Law 4 thly That Evangelical Obedience and doing Righteousness by which God justifies or pronounces any one Righteous and in which his Elect is not chargeable or condemnable either by Law or Gospel must needs therefore be a sincere Obedience without the Mixture of Sin or any Thing condemnable Christ being the Cause and Worker of that Faith Sanctification and Righteousness in the true Believer from whence his Obedience and doing of Righteousness proceeds all which seriously considered doth both shut out the Opinion of the Imputation of Christ's Righteousness to Men while actual in their Sins and the pronouncing them Righteous in God's Sight who are by his Spirit denounced or condemned in themselves as unrighteous and disobedient Persons for where real Faith and Repentance from dead Works is wrought in the Heart there is a real Cessation from those Works and evil Actions although the very Nature and Seed thereof is not immediately wrought out of the Heart but by Degrees But then I see no Cause why it should be said that Pardon or Remission is not any Essential Part or no Part of Justification but the Effect as in Page 4. Seeing that Pardon of Sin together with our Faâ—th and Repentance as the Condition goes both into Universal Justification as before though a Pardon of Sins past upon true Faith and Repentance be not alone the absolute Justification but also a Perseverance in faithful Obedience to the Gospel is necessary to an absolute justified Estate both being by the Grace of God in and through Christ wherein he looks upon the Creature that is truly humbled with an Eye of Compassion in remitting of Sins past and with his Fatherly Love and Goodness in preserving and keeping such in the Sense of his Goodness which doth obliege to Faithfulness and Continuance in the Truth unto the End so that in an absolute justified Estate there is both an Experience of true Humility living Faith Sanctification and sincere Obedience and the continuance of the same according to these Scriptures 2 Cor. 5. 17 18. Ephes. 1. 7. to the End Rom. 3. 24 25 26 27 31. ver compared with ver 21. see and observe also Titus chap. 3. 4 5 6 7. the real Experience whereof is beyond Mens Thinkings and Conceivings and it is only the true Believers and sanctified Ones who can truly say from an inward Experience of the Work of God in their Hearts that Christ is made unto us Wisdom Righteousness Sanctification and Redemption and he that spared not his only Son but delivered him up for us all how much more shall he not with him give us all Things Sect. II. And seeing it is also granted or at least implied that the State of Justification extends to a State of Perfection it is necessary we by the Way further take notice of some Truths laid down by this Author about Perfection as namely It is to be acknowledged 1st That there are and may be very many Scriptures easily pressed by the Quakers and Papists for the Service of their Doctrine so that there is no doubt but thus much is proved that it is our Duty to be as perfect as they would have every Sin is forbidden and every Good Thing that is to say by the Law of Innocency is commanded thus far true 2dly He cites Augustine
bring Death and is the Ministration of Sin and Condemnation An. His Sigh Alas Sirs for us and Consequence upon us are both groundless and the Consequence of his own Mistake still as that we are ready to return into a Jewish or Natural Bondage o seek Life from that only which can bring Death c. this hath no Truth in it we neither seek Life from the Letter which killeth nor from any Ministration without the Spirit nor are we Ministers of the Letter nor do we sow to the Flesh but Ministers of the Gospel of the Spirit and of the New Testament knowing that 't is the Spirit that giveth Life And if ye through the Spirit do mortifie the Deeds of the Flesh or the Fruits thereof which are corrupt then shall ye live Sect. XVIII Object page 31. His other Consequence of our Doctrine is of Evils more secret and spiritual much more deadly to the Soul then their ordinary Sins as Persons wrought over to us immediately to look on all others at a distance even to a Contempt of the most grave serious holy Professors but as Men altogether in the Dark without Light or Life to be separated from c. as also Insolence and in finite Presumption falling into the Condemnation of the Devil Pride spiritual Pride the most damnable Pride proud of God's Grace Monstrous overweening Conceit of a Man's Self despising continually censuring and setting at nought of others c. An. These are sad Inferences we have enough of them he should have spared such censuring whilest he is opposing others for contemning and censuring but these are no wayes deducible either from our Doctrine or Testimony which is for a sincere Obedience and real Conformity to Christ Jesus and following of his Steps who left no such Example as either spiritual Pride Insolence Presumption or Self-conceit but of Meekness and Humility â—et gave true and severe Judgement against Hypocrites As for the Prudent the sober and pious among us whom he mentions they see no such Consequence of our Doctrine as this man suggests nor any Cause to mourn for any natural Effects of our Testimony but rather for their Miscarriages and Abuses who are disobedient to the Truth thereof and for such Professors as undervalue pervert and misrepresent that holy Testimony which God hath committed unto us they are at a real Distance from us and far from being the most grave â—erions or holy Professors It 's true as he saith That the Way of Christians is to be humble to debase themselves to make self of no Reputation after the Example of their Lord and Master and as he saith to live altogether on Dependence upon God each Man in Lowliness of Mind c. An. This is the Christianity and Perfection we aim at and bear witness unto and which many are pressing towards and what better what more pure and perfect â—tate is desirable then to live altogether on Dependence upon God But how well this Man 's opposing our Doctrine of Perfection and living without Sin agrees with his Concession of living altogether on Dependence upon God let the serious Reader judge Object Last of all there is that exceeding Danger in the entertainment of that Opinion that I am afraid at my Heart it cannot consist with the Grace of God and Justification of a Sinner by Christ it is a high Text that if you be circumcised Christ shall profit you nothing I am really afraid at my very Heart Sirs lest your Case be the very same in Effect with these viz. that of the Galatians and Jews which was a looking to the Law only for Righteousness not to the chief End of it which was through Conviction of Sin to drive them to God for his Pardon An. 1st Friend this Fear of thine appears a very dark and groundless Fear for first hast thou not confest that such a Perfection as to live without sin is our Duty 2dly That it is not impossible but that it is possible to attain this state of keeping God's Commandments and being without sin by Grace or the special Assistance of God's spirit page 6 7. 3dly That the Quakers ascribe not to themselves but to the spirit the Life the Power or to Christ within all that they do page 8. Well said come on enough to clear the Quakers from giving the occasion of such a Fear concerning them do not let such a Fear lie upon thy Heart for their Case is far enough from that of the Galatians and Jews who sought to be made perfect in the Flesh set up their own Righteousness being gone from the Spirit and Law of Life within into the Letter and Ministration of Death without whereas the Quakers Obedience through the Spirit the Life or Power of Christ within is no Self-righteousness nor Fleshly Perfection fetched or sought from the Letter without but very well both consistant with and springing from the Grace of God the Pardon and Justification of a Sinner by Christ who is the Author of Eternal Salvation to all them that obey him and is only the Righteousness and Justification of such who believe in him obey him and walk sincerely before him Object But you have taken up an Opinion that the whole Law must be kept That 's a Mistake that you must live without sin and unless you come up to this Pitch you cannot be saved An. First It is not our Opinion that the whole Law must be kept but 〈◊〉 much of it as God requires that is what concerns the New Covenant wherein God doth both pardon and take away Sin 2 dly to â—â—ve without iSn is required in the New Covenant and is the Effect of Christ's saving Work who was called JESUS for this Cause and to fulfil this Promise namely He shall save his People from their sins and this no wayes hinders our acknowledging him to be our Advocate nor yet opposeth that Saying If any Man sin we have an Advocate with the Father even Jesus Christ the Righteous through whom both Pardon and Deliverance out of sin is obtained for If any Man sin is no positive Conclusion that every Man sinneth or that none of God's People live without Sin but rather implies that though it be possible that some may siâ— â—et they may be holpen preserved out of it there are or may become that do not sin for If any man sin is not that every Man doth sin As for These Friends meaning Quakers being at the Bar of the Gospel they see no Cause either to look upon themselves as declining the Grace of the Gospel or to have forfeited their Interest in that Freedom which belongs to honest Christian Folks through thy Redemption that is in Christ Jesus whatever this Man hath insinuated against them or charged upon them to the contrary nor will they appeal from thesâ— Terms under which they are brought by Christ or from the Terms of the Gospel to the Terms of the Law neither will they be judged by this Man's Consequences what Foolishness soever he therein chargeth upon them The Danger he surmiseth the sincere Quaker sears not nor are we who are called Quakers doubtful what shall become of us before the great Tribunal of God while we have the Testimony of a good Conscience holding our Integrity and abiding in Christ Jesus the Son of the Father's Love in whom we have Access with Boldness unto the Throne of Grace knowing also that he that abides in Christ sinneth not and if our Heart condemn us not then have we Confidence towards God near is he that justifieth who shall condemn who shall lay any thing to the Charge of God's Elect It is God that justifieth unto whom it is said thy People shall be all Righteous Finished London the 3d. of the 12th Moneth 1674. G. W. THE END Pag. 3 4. Pag. 5. pag. 6. pag. 7. pag. 6. pag. 8. pag. 8 9. Concess pag. 8 9. pag. 10 pag. 12. pag. 12 13. page 14. Luke 16. 10. see also Mat. 5 10. A plain Concession to truth pag. 14. pag. 15. pag ibid. page 18. page 18. page 18 19. And what he cites is also true viz. De. Peccato ad Mortem quoniam non exprâ—ssum est possuâ—t diversa sentiri ego autem dico id esse Peccatum Fidâ—m quae per Dilectionem operatur dâ—serere usque ad Mortem Concerning Sin unto Death because it is not expressâ—d dâ—vers Things may be thought of it but I say that sin is this to desert or never come up to that Faith which worketh by Love unto Death August de Con. et Gra. chap. 12. Concess page 19. Col. 1. 21 22. page 24. 1 Pet. 3. 18. Conâ—ess pag. 26. Concess pag. 26. pag. 27. Rom. 7 Concession to Truth 1 John 1. 7. pag. 29. Rom. 6. 4 5 6 7 11 15 22. 5. 17 20 21. His other Excuse for their divines pag. 29. Though 't is trnc herein this Author seems to dâ—sown them by â—nfessing a Possibility to live without sin through the assistance of God's holy Spirit page 7 8. yet this Man bordâ—rs too near their Doctrine for sin in not believing nor confessing to any of the Saints keeping Christ's Commandments or their perfect Obedience but in arguing for the contrary which reflects Sin and Imperfection on all the Saints of God and true Christians pag. 29 30. A supposed Objection yet not inconsistant with our Principle * Contrary to 1 John 4. 17 18. This is a plain Untruth Concess to Truth page 32. page 32. page 33.