inherent holiness Or if the truth of the Charge cannot be denied Justice demanding What hast thou to say for thy self why thou shouldest not be condemned the only defence is by pleading Though I am guilty yet satisfaction hath been made for that guilt Because therefore the same fault cannot be twice punished after satisfaction 't is as if it never were This is the only way of Defence we have at Gods Tribunal We cannot plead we never broke the Law for we have all sinned and come short of the Glory of God But we must plead Satisfaction made to the Law and Justice of God for our guilt by our Surety the Lord Jesus Christ and evidence our right to the benefit of this Satisfaction by our Faith in his Blood even such a Faith as hath wrought by Love 3. Justification doth formally denote a Declaration that the Party accused is Just or Innocent and an Acquittance of him by the Sentence of the Judge But this Acquittance as to us fallen Creatures is a proper Absolution or Pardon Had Adam in Innocency been accused his Justification had been a Declaration of him Innocent in his own person and an Acquittance of him from all penalty of the Law as not deserved Our Justification is a Declaration of us who have been guilty in our own persons just or innocent through the Satisfaction or Righteousness of Christ our Surety made over and reckoned to us through Gods free Grace upon our delieving and an acquitting of us from all penalty of the Law though deserved which is properly Absolution or Pardon So that though Adam in Innocency or a good Angel could be justified without a Pardon yet 't is impossible we should be justified any other way but by being pardoned To sum up our Doctrine If the Question be What is it to be justified The Answer is to be declared just and to be absolved If the Question be Who is it that doth justifie or pronounce us just and absolve us The Apostle answers it Rom. 8. It is God that justifieth If the Question be We are guilty in our own persons for what is it that God doth justifie us The Answer is for the Satisfaction or Righteousness of Christ Rom. 5.18 By the Righteousness of one the free gift came upon all men to Justification and Life If the Question be What is it that gives us interest in Christs Righteousness or upon which it is imputed or reckoned to us The Answer is Our Faith Rom. 10.10 With the heart man believeth unto Righteousness If the Question be What will evidence our Faith to be living and sound Faith The Answer is Our sincere Obedience to the Law Jam. 2.24 You see then how that by works a man is justified and not by Faith only We are justified by works as evidencing our Faith living by Faith as giving Interest in Christs Righteousness by Christs Righteousness imputed to us as constituting us righteous and satisfying for our Guilt for the sake of which God doth impute us righteous and absolve us This is the Doctrine we teach G. W. on the contrary teacheth that Justification is by Faith in Christ and by the Works that follow Faith without Christs Righteousness imputed In this we agree there must be a working Faith or no Justification And we must believe in Christ for Sanctification In this we differ whereas according to the Law of God this Charge is and will be brought against us You have not from the beginning of your Life to the end perfectly obeyed the Law It is therefore demanded what have you to say why you should not bear the Curse He saith Faith in Christ and the Works that follow without any mention of Christs holy Life and Sufferings is our sufficient defence against this Charge is that which constitutes us righteous before God as the Law requires and for which consequently God doth declare us righteous and acquit us in Judgment We say that Christs holy Life and Sufferings is our only Defence or Apologie against this Charge the only thing that can constitute us righteous according to what the Law requires the only thing for which God doth declare us righteous in Law and for which he absolves and frees us from the Curse of the Law as being imputed and made ours upon believing And again Christs holy Life and Sufferings being the only thing for which God doth justifie us We say that Faith in Christs Blood and Righteousness as the only thing that can satisfie the Demands of the Law and Justice of God is the only justifying Faith and that Faith that overlooks this Object Christs Obedience to the Death as the only thing that can satisfie the Demands of the Law and Justice of God is but a Soul-destroying Faith whatever it be He on the contrary holds that Faith in Christ for Sanctification only is enough to bring him to Heaven The Controversie thus stated I come now to prove we are justified by Christs Righteousness imputed and not without it From which if I make it good the other point clearly appears That that Faith which carries not out the Soul to Christs Righteousness to have it imputed is but a Soul-destroying Faith Arg. 1. No man can be declared Righteous in a Legal sense but who hath the Righteousness of Christ imputed to him But every one that God doth justifie he declareth righteous in a Legal sense Therefore there is no man justified but who hath Christs Righteousness imputed to him The Minor is proved from what hath been already manifested To justifie is to declare just to declare just in a Legal sense because it is to discharge him from the accusation of the Law and in justifying God doth judge us by the Law though by the Gospel also The Major will easily appear if we consider what 't is to be righteous in a Legal sense It is to be invested with a sinless Righteousness from the beginning of Life to the end thereof for this the Law requires It doth require perfection not only in the end of our Lives but in the middle also and in the beginning It never allows us to sin If at ten years of age a person commits Murder and then lives according to the Law of the Land in every tittle forty years then arraigned for this he pleads that after that Offence he continued to live exactly according to the Law the Judge cannot pronounce him innocent and so acquit him because the Law did not allow him to commit Murder any part of his Life In regard God wants not knowledge and proof of our Offences if we have had but one evil thought or have committed but one sin only all our dayes if he looks not on us in his Son reckoning his sinless Righteousness to us how should he declare us righteous in a Legal sense For the Judgment of God is always according to truth Rom. 2.2 Having Christs Righteousness imputed we are invested with an everlasting Righteousness he did not sin nor
not the Author of sin in decreeing to permit or in fore-ordaining it p. 41 42. For what God doth can neither be partiality nor cruelty nor unholiness Is he partial that gives his Alms where he pleaseth Is he cruel that never denies any due Compassion Who can prove that converting confirming Grace is a due Debt to every fallen man and woman Who hath first given to him Or is the Judge cruel that hangs up a Murtherer God doth actually damn none but the finally impenitent Acts 2.23 Christ being delivered by the determinate Counsel and Fore-knowledge of God you have taken and by wicked hands have crucified and slain Chap. 4.27 28. Against thy Holy Child Jesus Herod and Pontius Pilate with the Governors and People of Israel were gathered together to do whatsoever thy Hand and thy Counsel determined before to be done Is God the Author of Sin in determining or fore-ordaining the wicked actions of these men It is one thing to decree the permission of sin or to fore-ordain it another thing to commit it Between Gods fore-ordaining the sin and the actual commission of it came in the Will and Wicked Hands of men This Will and these wicked hands were the Author and Cause of sin and not Gods Fore-ordination 3. That it doth not become us to have the least Risings of heart against it and say as p. 41. If any are reprobated they cannot avoid Hell and Damnation whatever they do Or as p. 45. Then the blame of mans Damnation is to be laid on God This is the same with that Rom. 9.19 For why doth he yet find fault who hath resisted his Will What the Apostle speaks in the following Verses must quiet us Nay but O man who art thou that repliest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power over the Clay of the same Lump to make one Vessel to Honour another to Dishonour 4. That it tends not to drive any to a sinful Despair p. 41. It is indeed a dreadful Doctrine and to be trembled at yet doth it leave room for comfort It tends to make an impenitent man that loves his sin to despair of Salvation whilst such but this is a good Despair But it tends not to make any that have not sinned the sin against the Holy Ghost how vile soever they be absolutely to despair Had the Lord passed by all there had been no hopes for any Rom. 9.29 Except the Lord had left us a Seed we had been as Sodon and been made like unto Gomorrah But though all fallen Angels are all fallen men and women are not reprobated This is some comfort and it importunately urgeth all in compassion to their own immortal Souls to turn from sin to God in Christ and to seek after good Scripture-Evidences of their Election I shall lay down two or three 1. Hast thou ever had a heart to chuse Christ Joh. 16.16 You have not chosen me but I have chosen you He that can assure his own Soul that he hath chosen Christ for his Saviour for his Teacher for his Governour for his Portion with his very heart and dearest affections may be confident he is a chosen Vessel of Mercy 2. Hast thou an heart to believe in Christ for Salvation John 10.26 You believe not because you are not my sheep He that can be assured that seeing himself lost in himself and renouncing all trust in his own performances placeth all his confidence in the Obedience and Death of Christ for Pardon Acceptance shelter from wrath and the salvation of his Soul as Paul who knew whom he had believed and was perswaded that he was able to keep what he had committed to him against that day this person hath no ground to fear Reprobation Those that are not the sheep do never thus believe 3. Hath God given thee power over thy Corruptions in some good measure a heart to pray sincerely and a holy Conversation so that thou livest not like the generality of thy Neighbours 1 Pet. 2.9 Ye are a chosen Generation a Royal Priesthood an holy Nation a peculiar People Because ye are chosen and dear to God therefore doth Grace reign over sin in you therefore have you hearts to seek God uprightly Therefore are you lovers of Holiness and your Conversation differs from other men 4. Is your heart spiritually tender Rom. 11.7 The Election hath obtained it and the rest were hardned Rom. 9.14 He hath mercy on whom he will and whom he will he hardneth You are not a Despiser of Mercy a Neglecter of Salvation a presumptuous person giving your self up to known sinful Practices but had rather lose your life than miss of Christ do grieve for what hardness you find do fear God and would in nothing offend him Are these things to be found in Reprobates Let Gods Word give your heart security that you are not Reprobates Yea if heretofore you did in truth experience these things but you are now afraid you have lost all for you have greatly fallen as did David you are sorely scourged as was Job your Faith is even giving up the Ghost with the Disciples We thought it had been he yet are not you fallen from Grace God hath not forsaken you Psal 89.30 If his Children forsake my Law and walk not in my Judgments I will visit their Transgressions with a Rod nevertheless my loving kindness will I not utterly take from him nor suffer my righteousness to fail Nor have you totally forsaken your God Peter I have prayed for thee that thy Faith fail not Nor ever shall you totally forsake him for the foundation of God stands sure having this Seal to it the Lord knows them that are his There is a Recovery for you who have seemingly lost your Faith Thomas reach hither thy singer and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing And you shall yet find more strength against the Devil and your own Corruptions more wariness love to God than ever Rom. 8.28 All things work together for good to them that love God to them who are the called according to his purpose Therefore still hope you in God still trust in your faithful Advocate Seek the Lord and his strength seek his face evermore Never cast him off that will not break a bruised Reed Strive to be more and more holy in all manner of conversation Faint not nor be dismayed the Lord is your God for ever and ever he will be your Guide unto death He will not forsake his People because it hath pleased the Lord to make you his People I have now through Gods help finished this Work and do hope that through these poor Labours of mine God will give some that are mistaken others that are staggering to discern the dangerous Errours of these People and avoid them And surely if Persons whose hearts the Lord hath framed with all readiness of mind to embrace Truth and only Truth if Persons to whom Truth is precious because proceeding from God and leading to him again if these do but see that where there is no Election among fallen Creatures there is no Salvation which is plainly visible in the fallen Angels they will readily and gladly and thankfully embrace the Doctrine of Election If these were but perswaded that they are cursed who ever diminish from Gods Word they will be afraid to reject Christs Ordinances of the Supper and of Baptism by Water If these heartily believe and they will that Christ did not die in vain Oh they will be torn Limb from Limb rather than part with that most precious soul-saving Doctrine of the Imputation of Christ Death and Sufferings to lost Sinners for Justification If these do but yield Salvation is not now attainable by the Covenant of Works that this Law is now weak through the flesh that it cannot give Life How will they at once let go all hope of attaining perfection in themselves here and desirously seek to have Christs Righteousness imputed to them that they may be found in him blessing praising and admiring God that he was graciously pleased to provide it for undone Sinners and invite them to it If these persons do but seriously consider that Adam fallen notwithstanding all the Light he brought with him into the world was not able to attain to the knowledge of Christ till God revealed him They will surely conclude the bare Light every man brings with him into the world cannot be saving And if these persons do but believe verily the Lord doth bestow on his Church and People a safer and better Rule to walk by than he bestows on the Heathen that know not God they will embrace the Scripture for their Rule and not prefer the Light that is in every man as a safer and better Rule These are the Truths I contend for and these I doubt not will be precious in the eyes of those whom God loves to the end of the World FINIS
AN ANTIDOTE AGAINST Quakerisme Wherein these Following QUESTIONS Are Opened the Truth concerning them Proved the contrary Arguments Examined and Confuted Whether the Scriptures or the Light in every man be our Rule to Heaven Whether the Light in every man be a Saving Light Here Something also concerning Immediate Teaching Whether Perfection viz. a State free from all Sin be attainable in this Life Whether Baptism with Water be an Ordinance of Christ binding us Whether the Supper be an Ordinance of Christ binding us Whether Justification be by the Righteousness of Christ imputed By Stephen Scandrett Minister of Gods Word 1 Cor. 3.13 Every mans works shall be made manifest for the Day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is London Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers Chappel 1671. TO THE GODLY READER A Brief Account of Two Disputations between George Whitehead Robert Ludgater c. Quakers and the Author BEing informed of the great number of Quakers in and about Old-Samford and considering the destructive Opinions of those that teach among them the certain eternal ruine of them if in all things they should believe and practise according to the Doctrine of some at least of these Teachers As Pauls Spirit was stirred in him when he saw the Athenians wholly given to Idolatry so my Bowels yearned towards this misguided Flock of which many I am perswaded truly breathing after Salvation are led away as those two hundred men that went after Absolom in the simplicity of their hearts and know not whither these Teachers are leading them What might be done to stop the erroneous course of this people If these that take upon them to preach among them saw the evil of their own wayes it would be a good step to the reducing of many Is it impossible that these should be informed I told a Friend that lived near the place I could willingly discourse with some of their Teachers had I an opportunity aiming only at a private Conserence About a year after this person directs two Quakers to my House with a Letter which when I opened I found that whereas I had challenged to dispute with them they required these may be the Questions c. and that time and place may be agreed upon I wondred at this Language for before the Quakers utterly disclaimed any such thing as a Challenge Yet considering that a Dispute would draw Quakers to it who are utterly averse from hearing any that preach the wholsom Doctrine of the Gospel and thus there might be an advantage of clearing up the Truths of God before them it may be the Lord will convince some of them at least and so rescue them from that destruction their Teachers are drawing them into I consented Pauls practice in the School of Tyrannus was my Encouragement and my Hope trusting in the Lord for help and setting his Glory the advancement of Truth and the salvation of souls before mine Eyes The Place being appointed the Day come George Whitehead appearing my Antagonist I demanded Whether he would grant the Scriptures to be a Truth or no This Principle being yeilded to bottom an Argument upon I required silence to begin with Prayer This was flouted at Thou hast thy God to seek Thus did he shewing a scornful proud self-confident Spirit deride the solemn Worship of God who is to be sanctified in all things especially in undertakongs of this nature in that he only can enlighten and lead us into Truth and all assembled stood in need of his teaching Gods people surely are a Generation of such as seck his face I returned not reviling for reviling I came for another purpose I further press'd for silence He continuing to dissent I did however though the more briefly seek Gods presence among his people and his Vindication of what is Truth This done Concerning the Scriptures I asserted them to be a most certain and infallible Rule He bids me prove it This was my Argument That which is given by Inspiration of God to guide us to heaven cannot but be a most certain and infallible Rule But so are the Scriptures He granted the Scriptures were given by inspiration but instead of shewing how these may deceive us notwithstanding which indeed is impossible he rambles and runs out in an impertinent Discourse as if he were preaching rather than disputing And this was his manner when to prove the Scriptures a trying Rule I urged an Argument from the example of the Bereans That which God approves of is our Duty But God approves of it that we try Doctrines by the Scripture This therefore is our duty He would not hearken to this argument nor attempt to give any answer at all to it though repeated three or four times but flies to another thing rambling tediously Indeed to prove Perfection he brought several Arguments and Scriptures one after another somewhat closely and having received distinct Answers to them he fairly ceased being unable to make good his Assertion and heard my Argument to the contrary But then grow mose tedious again in his repetitions and impertinences I was too mild towards him But when entring upon Justification I saw that he hid himself in impertinent long answers and that the day was now far spent that I might not be prevented in what I chiefly designed the discovery of the only way of Justification by Christs Righteousness imputed that people might see whither these Teachers were leading them and prevent if God saw good their everlasting damnation of body and soul I resolved I would not regard him but deliver something to the People touching this point for their instruction and safety Three Arguments I delivered and enlarged my self on them freely and fully to the People and would not be interrupted pressing them as they desired to escape condemnation at Gods Barr to look for Justification in nothing else but the righteousness of Christ imputed to fly to Christ and build only on his Blood and Righteousness as that alone that is able to satisfie God for their transgression And having done this I commended all to God by Prayer and went away The People seeing how I was hindred by this mans tedious enlargements desired another dayes dispute I told G. W. by a Letter that if he would give it in Writing that what Question is asked pertinent to the point in hand it should be answered expresly by affirming or denying it the Question being capable of such an answer I was willing to meet him a second time And that it might be lawful for others also to speak his friends and mine that so we might carry the Dispute on and the People attend through this veriety with less weariness He useth many shifts to keep off from this engagement I being peremptory knowing without this he would ramble but not dispute at length he gives this under his hand I do intend
moment be liable to the everlasting wrath of God 2. Gods good end in giving this Light is to reveal moral duties and sins against nature that avoiding these sins and practising these duties we might be delivered from temporal judgements as Nineveh was and might enjoy the Lords common savours 3. Gods gracious end in giving us the Scriptures is that seeing and embracing Christ Righteousness and Gods Mercy in him our souls might sincerely be reconciled to his Will and so living to God we might be sure of mercy favour and salvation Arg. 8. They usually bring that Scripture Luke 17.21 Behold the Kingdom of God is with you Answ Gods Kingdom is to be considered either as to the Common or as to the special Administration of it 1. As to the Common and this is whereby God doth restrain convince make offers of Christ and Grace and sometimes give a taste of the heavenly gift by the preaching of the word and the common operation of the spirit carrying the word into the Consciences of men for the word of God is quick and powerful piercing to the dividing asunder of the Soul and Spirit God had so set up his Kingdom in them as he had not in the Heathen They are therefore called the Children of the Kingdom Mat. 8.12 Of the Kingdom only in this common Administration of it for they were to be cast out and the Kingdom of God was to be taken from them 2. As to the special Administration of it and this is whereby God awakens souls unites them to Christ by a lively Faith makes them willing subjects and stablishing them in their obedience preserves them to glory by his word and by his spirit powerfully applying it to their hearts inlightning renewing quickning comforting and dayly assisting them God had not thus set up his Kingdom in the Pharisees for his Kingdom as to this Administration of it is not in word but in power 1 Cor. 4.20 Is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14.17 Is never to cease while the world last Dan. 7.27 Whose Kingdom is an everlasting Kingdom Hence then cannot be concluded either that there is a Light effectually saving in Pharisees or the unconverted or that there is a Light objectively saving in every man for though the Pharisees had in them such a light which if they had embraced sincerely they had been in the way to salvation yet this was forc'd into them by Christs Preaching his Miracles and the common operation of the Spirit They did not bring it into the World with them Quest It was asked me in the first dispute I shall speak according to my best remembrance I know I must give account If an heathen obey his Light may he be saved And then not having so fully seen into this point I was shy and answered I was not to Judge them that are without Quest I was afterwards asked If a man improves his Light within him may not he be saved I answered he may and added if he improves that is studieth Scripture and looketh up to God for a blessing he may That night reflecting upon his passage I was very much disturbed in my spirit because I did not more fully speak to this point laying down the manner how upon improvement he might be saved and expressing the Truth on the contrary side What might unskilful people conclude from this Assertion Next day my wife destitute and near her Travail begging with Tears that I would seek her out an habitation I could not in the least regard her I could easily embrace any self-abasement to prevent the dammage of any soul through mistake To effect this as much as might be I drew up and dispatcht a Letter to G. W. with a Paper containing the same things to Thaxted where the dispute was to be openly read among them The Letter follows A LETTER sent to G. W. Beloved Friend TOuching one Query in the Disputation whether if a man improve the Light within him may he not be saved My Answer was that if he improve it that is make use of it in studying the Scripture and look up to God for a blessing he may be saved I judge it needful to acquaint you with my meaning how he may be saved 'T is this God may I do not say certainly will much less that be is bound I disown Pelagianisme so bless him as to give him to see embrace and endeavour to practice his whole mind revealed in the Scripture that is to speak with reference to you to sanctifie the Christian Sabbath seek justification by the Righteousness of Christ imputed repent if his sinful nature and sinful motions of his heart submit to the Ordinances of Baptism and the Lords Supper and in other things universally incline his heart to please him thus may the Lord through grace save him I was defective in the Disputation that I did not manifest this so weighty a matter Yea and that I did not manifest the Truth on the other side which is this For a Person to whom Scriptures are given to practice no more then what the Light that is in every man doth dictate rejecting the Scripture as not obliging in those things that this Light doth not discover is to fling away his own salvation Arg. 1. That Person that erres in the Doctrine of Justification by Christs Righteousness only and so sets up something else instead of this Righteousness for justification cannot possibly be saved Gal. 5.4 But this Light that is in every man doth not dictate that justification is by Christs Righteousness only Arg. 2. That Person that in many things lives and dies in allowed Rebellion against the mind and will of God revealed cannot be saved But having Scriptures to practice no more then what the Light in every man doth dictate is to live and dye in allowed rebellion against the mind and will of God revealed in many things 1. This Light doth not dictate that the Christian Sabbath is to be kept but God in Scripture commands Remember the Sabbath that is one day in seven which the Lord shall chuse in Gospel times it is not the seventh from the creation Let no man judge you for the Sabbath day and if it must be one of the other six which doth the Lord more clearly in Scripture point at then the first day To keep it holy do no manner of work To practice no more than what the Light that is in every man doth dictate is as good as to say I will not remember the Sabbath I will work on that day 2. This Light doth not dictate that Lusts or first motions of sinful principles much less the principles themselves are sins and so to be repented of and that we are to fly to Christ blood for pardon Rom. 7.7 But the Scripture sends us to Christ for pardon for all sin calls to repent of all sin manifesteth that the first motion to sins are sins thou shalt not
understand it Answ 2. Sometimes the word fulfil is used to signifie most perfect exact and through conformity to every title of Gods Law Mat. 15.17 18. I came not to destroy the Law but to fulfil And thus in the other world Gods people shall attain to fulfil the Righteousness of the Law but not in this He that affirms it must prove it Answ 3. Yet our Divines understand the Righteousness of Justification This being the Scope of the Aposile to prove no condemnation to believers because the Gospel or Law of the Spirit of Life frees them from the condemning power of the Law of Works because God sent his Son and condemned our sin in him who had perfectly obeyed the Law that through the imputation of what Christ hath done and suffered we might be looked on as if from the beginning of Life to the end to have obeyed the Law as creatures to have satisfied it as sinners 10. You plead for Sin This is in every ones mouth An opprobrious and gross slander Answ 1. Do we say it is lawful to sin Let it be considered who do more call men off from sin they or we Their Light without the Scriptures will help to call men off from Lying Injustice Uncleanness Disobedience to Parents and such like Duties of the Law of Nature And do we tell men it is not needful to forsake these sins We urge men to forsake these and to the observance of the Christian Sabbath we press to secret Prayer and prayer in the Family to begging of God a Blessing on the food we take after the example of Christ we press to repent of the very being of an evil thought in us arising out of our hearts and of a Nature inclining us to offend we press the Celebration of the never abolish'd Ordinances of Baptism and the Supper we press to seek remission by the Blood of Christ All these according to the Doctrine of the Apostles on whom with the rest of the true Church of God we are built and according to the unerring Rule of Gods word written Who do press men unto Holiness who do call men off from Sin more than we Answ 2. Do not we denounce against men that if they allow themselves in any Sin and Wickedness they must perish to Eternity Answ 3. Do we not say it is the duty of all to be perfect and to press after it to watch against all even the least sins to repent of every failing and fly to Christs blood and Gods free Grace for pardon Answ 4. We do indeed tell men that God will accept of their sincere and true endeavour to do all flowing from Faith in his Grace and the Merits of Christ though they cannot attain to be quite free from Sin It may be he will say this Doctrine encourageth to Sin But I say this Doctrine naturally encourageth to strive against Sin and endeavour after Holiness whereas the contrary discourageth and takes men off from their endeavours 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 last 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 most to the encouragement of their Companies The former spake to the cutting off their endeavours by despair the latter to the putting of Courage and Life into them Thus 't is here saith the Quaker to his Company In Heaven which is the end of the Race there are the Spirits of just men made perfect you must obey as perfectly as they there must be no sin at all in you and then you shall obtain Salvation but if otherwise you must look to perish Saith the Scripture-Minister to his Company Though you cannot attain in this life to be as pure as those in heaven yet if by Faith you fly to Christs Blood and Merits and sincerely endeavour to please God in all things and hold out thus to the end God will graciously accept and save you I appeal to the very Consciences of all Quakers now who is it that doth most encourage to press after Purity and Holiness Must they not according to this Doctrine say I must be quite free from all sin here or burn in hell to all eternity I have tried to get free these 3 or 6 or 10 or 20 years and could never all this time attain it and what ground can I have of better hopes for the future than I have had all this time I may not look for it And if I may not come to heaven unless in this Life I get free from all sin I am shut out from Mercy to what purpose shall I press after Holiness Such must needs be the workings of their hearts who will believe there is no salvation without perfect freedom from sin in this Life I come now to lay down more Arguments against this Doctrine having already urged one from Eph. 4.12 And the first shall be of Instruction because I am perswaded men therefore plead for this Perfection because they know not what it is Arg. 1. We should not speak an idle word for this we are to give an account at Judgment we should not have one vain thought in us How long shall vain thoughts lodge in thee We should not have one Wandring thought in Prayer Eccles 5.3 The Holy Ghost calls a wandring Prayer a Dream we should not have one inordinate desire Thou shalt not covet We should not have one evil imagination against our Neighbour Let no man imagine evil against his Brother in his heart We should not so much as conceive any evil in our hearts Acts 5.4 Why hast thou conceived this thing in thy heart G. W. cuts my Argument short p. 21. But I asked him Whether a state of freedom from all these sins were attainable in this Life He had the face to tell me it is But the Consciences of all enlightned persons Observers of their own hearts will bring in testimony against him What saith Nehemiah Chap. 13.22 Spare me O my God according to the greatness of thy Mercy In the Dispute I urged Job And if any were perfect in this sense surely he the holiest man then on Earth But what is his Testimony Job 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What I perfect I should not know my Soul He abhors to entertain such a thought How did Paul find it Phil. 5.12 Not as though I were already perfect Paul was sensible of his imperfection Compare this with v. 15. Let us therefore as many as be perfect be thus minded that is let as many as are well grown in Grace see and be sensible of our imperfection or let not any