Selected quad for the lemma: doctrine_n
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A45141
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The middle-way of perfection with indifferency between the orthodox and the Quaker by J.H.
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Humfrey, John, 1621-1719.
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1674
(1674)
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Wing H3692; ESTC R7480
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27,096
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35
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known that in the Diospolitan Councel An. Do. 415. this was one of Pelagius errours which was there Condemned Filios Dei non posse vocari nisi qui omni modo absque omni peccato fuerint effecti That they cannot be called Gods Sons who are not in all regards without any manner of sin Which errour also Pelagius himself there retracted In the second place it is worthy our knowing what was the ground or reason of his conviction because it is like that the same consideration or argument may prevail upon one or other and more then so of this Sect that have but the like rational judgments Nono fatetur filios dei posse vocari illos qui quotidie dâ—cunt dimitte nobis debita nostra quod utique veraciter non dicerent si essent omnino absque peccato To the nineth Article he confesses that they may be the Sons of God who say daily forgive us our Trespasses which verily they could not say if they were altogether without sin The Fathers of that Council urged this upon him that if none could be born of God that were not altogether perfect then must none of Christs Disciples be his Children for how could they pray to him to forgive their debts if they had no sin to be forgiven How could they pray daily for pardon if they were any day without transgression Nathaniel was one of the Disciples of whom it is said he was without guile and consequently as perfect as any Quaker dare presume of himself and yet Nathaniel as well as Peter and Peter as well as any other true Believer are taught by these words of their Lord that they have need of daily forgiveness It is sufficient to this Argument if that Prayer be held but a pattern and no form as some will have it so long as they do not I hope yet think they may scratch it out of their Bibles because they leave it unsaid In the third place this opinion is against the uniform constant stream of Gods word and the writings of holy men which still run thus that we are sinners that we must all repent and that we must always be renewing our repentance in making our Prayers Confessions Supplications Doing our Almes and other good works and resting on Christ for grace and pardon Without this supposition the whole course of our Religion as Christian will sink for want of a foundation These things write I to you that you sin not and if any man sin we have an Advocate with the Father who is a propitiation for our sins and also for the sius of the world There is our sins St. John's sins that need an Advocate as well as the world When Ezekiel is picking out three of the most holy men that ever were which instance Augustine also uses he names Daniel Noah and Job Of Noah we have the record of Moses that he was overtaken Of Job we have his own acknowledgment If I justifie my self my own mouth shall condemn me if I say I am perfect it shall prove me perverse Of Daniel we have a whole Chapter where he is praying and confess ing his sin as himself speaks and the sins of his people What is man says Eliphaz that he should be Clean and he that is born of a Woman that he should be Righteous Behold he putteth no trust in his Saints and the Heavens are not clean in his sight and how much more abominable and filthy is man who drinketh Iniquity as water We are all unclean says the Church sutably to this in Isay and all our Righteousnesses are as filthy raggs There is one Text most full as most common not to be omitted which is that of David Enter not into judgment with thy Servant for in thy sight shall no man living be justified This is applied by the Apostle against justification by the deeds of the Law If there is or ever was any meer mortal on Earth that lived altogether without sin then must this Text be false then may some men living be justified in his sight though he enter into district judgment with them then may some flesh living be justified by works then must salvation alone by Christ and the Doctrine indeed of the whole Gospel come to the ground For In the fourth place as this is against several particular Texts before named and the general current of the Scripture and holy Writers So is it directly against the very drift of what the Apostle delivers to the Romans and Galathians It is common for men to alleadg a few scattered Scriptures against any opinion which yet is true and we Answer those Scriptures but if an opinion does cross any one Text and much more any Epistle in the very scope and purport of it such an opinion must be left or all will come to naught It is manifest now that Paul in those two Epistles is setting forth the Doctrine of justification by Faith through our Redemption by Christ Jesus For the making this good he first shews that all men whatsoever stands guilty before God of the breach of his Law This he most industriously proves of the Gentiles in one Chapter of the Jews in another and in the third What then says he are we better than they no in no wise for we have before proved both Jew and Gemile that they are all under sin Upon this Medium he argues that no man therefore either Jew or Gentile can be justified by the Law for then they should be doers and not breakers of it From this truth that they cannot be justified by the Law it follows that there must be some other means of their justification And this he declares as the great concern and Gospel he has to deliver to be by Faith through the Redemption that is in Christ Jesus This is the sum of his doctrine and arguing We may if you will for our advantage put more together If we are justified through Christs Redemption by Faith when none of us have performed the condition which was required of us to our justification by the Law of our Creation then must our justification be of grace or favour as being not else due And if this grace is obtained or purchased for us through Christs Redemption then is God righteous though he accepts of us seeing it is for Christs sake without that condition And if he is righteous in his accepting any without that condition there must be some other procured by Christ upon which he accepts them seeing all are not accepted notwithstanding Christs Redemption That other is Faith as the initium and foundation of all other duty that is Faith working by Love even that Love which fulfils the Law and is shed abroad in our hearts by the Holy Ghost given to us as Augustine that great assertour of grace still speaks From hence does there appear that Righteousness of God which is set out in opposition to our Righteousness by the Law and mentioned before in its
for the boulstring up men in their sins and lull them into security that though they live and dye in their wickedness they must be saved and this being taught especially among us Protestants who believe that we are justified by Christs Righteousness without works does appear very destructive to many souls which makes them out of an intention which we may suppose zealous for godliness and the promotion of a good life to fall on our Divines with so much tragical exclamation as they do on this point When in the mean time they neither have considered what our Divines do say that removes all ground for any such abuse nor what indeed are the consequences of their own doctrine which under Pelagianisme Donatisme and the like names hath been so often exploded as utterly intolerable in the Church of God For their conviction in both these I would not in the way have them ignorant what doctrine it was Paul Preached and upon which the like consequences was fastened by some persons at that time that if grace abounded they might therefore live in sin It is but the same doctrine of Gods 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 works of the Law for their justification And when these Friends have pondered the Apostles answer to what was alleadged against him there will need but little more to be said by us here unto the same There are two 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 does willingly and wilfully live in any known sin without Repentance unto death he cannot be saved And what is the reason then when these two things are still taught that these men should charge the Orthodox with that consequence which they do so effectually disclaim Let them look into any practical Books of ours and see if obedience which is universal be not given as the chief note still of an upright man and of that Faith which is saving And what would they themselves now say more If this rather without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as so far as human frailty according to the several complexions circumstances and temptations of persons by infinite goodness and wisdom will be allowed be not more strict than can be borne Will it not indeed suffice that a man is upright 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 generation of the most just Let us see when this one inconvenience they apprehend as consequent to our doctrine is wiped off whether the several inconveniences that follow their doctrine doe not require more heed First then where they say our doctrine does lead men into security remisness of life neglect of their duty a sinfull course how must their doctrine hurle men into despaire and lead them by that to the casting off the whole care of God and their souls altogether There is no meanes under Heaven so likely to bring a man to give up all as to make him desperate 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 is wholy without sin in this world then must the heart of the most holy and mortified man upon earth be quite broke and discouraged for ever There is mercy with thee sayes David that thou maist be feared If God were nor good and merciful to consider mans frailty to pardon his shortnesses 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 Alas that these folkes did but know what they do when they bring in such doctrine who themselves must tremble to be judged by it O ye foolish Galathians who hath bewiched you that you should depart from that comfort and peace which some of you I believe sometimes had in believing and truâ—ting on Christ altogether for your pardon and reconciliation with God that you should be brought now to the works of the Law and these terms that if you do them you shall live in them Is there any indeed of you think that you are able and doe 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 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 righteousnes for by the law of faith the Christian hath a righteousness to plead and to be justified by and so life you should be ready to return into a Jewish or Natural bondage to seek for it from that onely which can bring death and is the ministration of sin and condemnation Secondly I wish into whatsoever consequence our doctrine may lead some of our people that your doctrine does not lead your people into some evils more secret and spiritual but much more deadly to the soul then our ordinary sins are When we shall see a person suppose some Youth of either Sex as soon as they are but wrought over to your party be ready immediately to look on all the rest of people at a distance to a neglect nay even to a contempt of the most grave serious holy of professours which they before conversed withall and so talk to them as if they knew nothing streight in comparison of them but as men altogether in the dark without light or life were to be separated from till they arrive to their attainment or higher state I know not what you your selves may say at such a sight nor what some others may think who passe it by with a smile or jest at the folly or else with wrath scorn and indignation at the insolence and infinite presumption but I for my part must professe it as to my own soul to be a matter of a very deep sad and afflictive apprehension to behold such a novice falling into the condemnation of the Devil Alas what is it if