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
of the Condition of the Covenant of Grace can consist with Let a Man's Sins be what thâ—y will which Words have a Tendence to an Evil Liberty for a justified State is plainly opposed as contrary to that of the Unrighteous in this 1 Cor. 6. 9 10 11. Object It 's further added Though we fail in our Duty we fulfil the Condition page 18. Animad How can that be if the Covenant of Grace or Law of Faith be the Condition which we are to observe and obey as our Duty so far as it concerns us both as enjoyned and assisted by Christ Jesus our Life and Righteousness Is it not our Duty to fulfil the Condition and do we yet fail in our Duty whilest we fulfil it No sure As to David's Heart being perfect and that he kept God's Commandments or Precepts 1st This of his Heart being perfect respects what was sincere and uprght in David as a Spirit without Guile a sincere Desire Intention and Resolution of Heart towards God though for a Time he had Failings and was besâ—t with Temptations yet the Lord had Regard to his Uprightness c. 2 dly David's keeping God's Commandments or Precepts was when he was really clear and actually obedient walking in the Wayes of God and not as consistant with his sinning in the Matter of Uriah c. for which he underwent great Judgment and deep Affliction often imploring Mercy and Pardon praying for Cleansing Washing c. 3dly As he was a Man after God's own Heart he was according to and in God's Choice and Promise he stood in the Election The Lord hath sought him a Man after his own Heart 1 Sam. 13. 14. I have found David the Son of Jesse a Man after mine own Heart which shall fulfil all my Will this being fulfilled he was in a precious State not guilty nor condemnable for after God's own Heart was both â—is Sincerity Perfection and Purity Surely being a Man after God's own Heart and fulfilling all his Will could not concern David's worst but his best State Object But to answer that Complaint That his Sins were more then the Hairs upon his Head this Writer saith There are Sins consistant with Sincerity and inconsistant with it Animad Though I would as favourably construe his Words as I can yet this Phrase Sins consistant with Sincerity I can neither own to be sound scriptural or of a good Tendence but tending to gratifie both the sin-pleasing Professors unrighteous Imputarians and loose Antinomians of our Times for though I do graâ—t â—hat a sincere-minded Man may possibly be overtaken with a Fault through some great Temptation or Tryal yet not loose his Sincerity though it be clouded but retain his Integrity as Job did his until he be fully recovered restored and delivered wherein he differs from him that wilfully or designedly sins or is obstinate or wittingly dissembles and playes the Hypocrite yet no Sin or Neglect of Duty is consistant with the Sincerity it self which God hath begotten in the Creature but there is a daily or constant Travail and Warring in the sincere Mind and Soul until the Sin be overcome and really done away as it was with Paul when with his Mind he served the Law of God had travailed in Spirit for Deliverance from that Law of Sin which did embondage or captivate his Members in which low Estate of warring God hath an Eye to the upright and sincere Mind that waits upon him and subjects to his inward Law of the Spirit of Life in Christ Jesus and by his Spirit of Adoption doth help his Creature 's Infirmities until all that offends be subdued and the Soul becomes more then a Conquerer And so as for his Distinction between the Breach of our Duty and the Condition while he discourseth for Failing of the first and yet a Fuâ—filling the latter I cannot reconcile him herein nor own such Distinctions either as necessary or consistant with the real Experience of a Justified State wherein the Law of the Spirit of Life or Law of Faith in Christ is answered and followed and the Effect thereof experienced in them that are in Christ Jesus who walk not after the Flesh but after the Spirit and in them the Righteousness Morality Good Order and Duty both respecting the Law and Gospel Nature and Grace is fulfilled by Christ Jesus and performed through his spiritual Assistance It 's true there is a Sin unto Death as he saith and a Sin not unto Death and no better then sinning unto Death can I look â—pon Men's Continuance in any known Sin or Unrighteousness all their Life Time against the holy and just Law of God in the Conscience the Sin of Impenitence as well as of Unbelief being persisted in incurs Death as it 's granted that David in the Mâ—tâ—er wherein he sinned in that present State could not have been saved if he had dyed but surely if the Condition of true Faith and Repentance be performed and the Nature there of be experienced the other Acts of Duty and Obedience will follow for is there any Sin or Neglect of Duty that 's not to be repented of and ceas'd from or can a true Believer see any Sin or Failing without believing or exercising Faith in his Warring against it till he overcome and he hath out grown it No sure he attains to the Accomplishment of his Warfare through valiantly fighting the Good Fight of Faith he reacheth unto the End of his Race by unwearied travailing on without Fainting Sect. X. To his saying Behold here a Kind of Heaven opened unto you who are the Children of God and fear his Name where all your Sins and Iniquities are removed and where every one of you are righteous and perfect and sin not for this is the Benefit and Fruit of Christ's Death and Redemption that he hath delivered you from that Law which you break Animad 1st That Heaven where all Sins and Iniquities are removed and where the Children of God are perfect and sin not is not of this Man's or any of their opening who oppose perfection of Duty and argue for Sin 's continuance in God's Children whilest in this Life for that Heaven wherein dwells Righteousness and they are all Righteous and sin not admits not of Sin to have any Place in it the Will of God being perfectly done therein 2 dly That 's the old Heaven and old Earth wherein dwells Unrighteousness and these must â—e shaken and removed for the New to take Place 3 dly Christ is the End of the Law for Righteousness and not to indulge Transgression or any Breach of that Law which is Holy Just and Good fulfilled and not destroyed in the New Creature and Covenant 4 thly 'T is true as he saith That Christ hath brought us under a New Law the Law of Grace which requires nothing of us but what sub Ratione Conditions we do keep for he gives his holy Spirit to enable us to the
confest page 25. Our Faith and Repentance are a Fruit of his Spirit They must be real and true such as admit not of the Mixture of Sin nor of the Continuance thereof Object As for his saying It is true that no Men but sin and it is true what they sâ—y the regenerate sin not the Scriptures say both Animad Why are we then so much opposed and striven with either for holding this Perfection or that some Men sin not which we see not consistant with no Man but sins The Scriptures say both what that there is none but he may sin and yet he that is born of God cannot sin these then must both be considered with reference unto two Dispensations Estates or Degrees otherwise it would render the Scripture inconsistant but the Scripture cannot be broken Object The Child of God sins not so as that Sin hath Dominion over him when he sinneth page 25. Animad This still giveth too much Liberty and reflects upon the Child of God contrary to the Apostle John's Testimony of him 1 John 3. 5. 18. Psal. 119. 1 2 3. Object The prevailing Interest of his Soul is for God above the Flesh and the World and so long he is right in God's Sight right Righteous or perfect according to the Law of Grace although there be a Thousand Things wherein he might do more Good or less Evils then he doth and so is Imperfect Vnrighteous and a manifold Sinner c. page 25. Animad This is still worse and worse and a gross Reflection upon the Child of God in this latter Part which is inconsistant with the former and to me appears no other then Confusion which is a Fruit of Sin and Transgression for that the Child of God should be thus Righteous and Perfect according to the Law of Grace which is Perfect Pure and Holy and yet be chargeable with a Thousand Things wherein he might do more Good or less Evil then he does this appears very Unnatural as well as Inconsistant That We plead Justification according to some Law that we are Innocent according to that Law page 25 Is true and that is the Law of the Spirit of Life in Christ the Law of Faith the Law of â—râ—ce the Law of the New Covenant which admits not of the Continuance of these or any Evils he seems to accuse the Child of God with Object This being seen they come on too fast that they sin not before they have learned to distinguish between Law and Law Righteousness and Righteousness Justification and Justification Sin and Sin page 25 26. Animad Though we do not judge it necessary for the Child of God to learn all this Man's Distinctions yet we cannot own his Charge that we come on too fast as not to sin for we know though it be an Estate attainable yet it is not by making haste nor by Man's own Willing or Running but by a Dependence on the Grace of God and it is sufficient for us that we have experimentally learned to distinguish what is necessary both in our spiritual Travail and conducing to a happy End which is a REAL RIGHTEOVSNESS and JVSTIFICATION according to the Law of Faith and Spirit of Life in Christ Jesus partaken of and enjoyed within Sect. XIV I must say with them where they have our Divines on the blind Side they are justified according to the Law of Faith or as they are judged at the Throne of Grace but no Flesh living can be justified according to the Law of Works Animad But then he keeps not to this but varies with his but they do sin they are Vnrighteous explâ—ins this Law of Works to be at the Baâ—r of the Ten Commandments whereas though I grant that by the Law of Works no Flesh living can be justified with all its own Endeavours of Conformity thereto because of it self it still fails yet I can never grant that the Law of Faith will suffer us to continue in Sin or be Unrighteous nor yet that the Apostle intends by the Law of Works the Substance of the Ten Commandments to wit Real LOVE to God and one to another I cannot believe that he excluded this from a Justified Estate but rather the Shadowy Part and Jewish Imitation of the Letter without Faith in Christ an absolute Justified State being according to the Law of Faith herein we must differ but again he assents to the Truth viz. Those that will follow Christ shall argue as strictly if we be justified by Grace then we must be righteous and perfect according to the Law of it the Orthodox are quite out that ☞ will have any justified without a Righteousness that is perfect according to the Law that justifies him Animad Oh! That he were but well accquainted with this Law of Faith and would keep to it then we should not have this strugling and turning about to uphold Sin or the Breach of the Ten Commandments in Justified Persons wherein he goes about again viz. Object The Quaker is quite out that will have his Righteousness perfect according to the Ten Commandments which doth not justifie him page 26. Animad No the sincere Quaker is within who owns the Life of God and Christ in his Heart and knoweth that God requires perfect LOVE with ALL the Heart and Soul c. and this in the New Covenant not to make void the Law of the Ten Commandments as to the Substance and End thereof for LOVE is the Fulfilling of the Law the Commandment is Love out of a pure Heart and do we make void the Law through Faith No we establish it yet it is neither meerly by the ten Commandments nor by any of our own outward or litteral Observatinon tâ—ereof that we are justified but by him that enables and strengthens us to the Real and Spiritual Obedience of Faith Now the Righteousness of God without the Law is manifested being testified by the Law and the Prophets see Rom. 3. 21. to the End Concess The lover of Truth and Mediocrity will have every man have the Righteousness of a perfect Heart for his Justification and yet no Man be justified but by the Grace of God through Redemption which we have in Christ Jesus page 26. Animad I wish this Man and all others that oppose or dispute against us were such Lovers of Truth and Possessors of this Righteousness of a PERFECT Heart so much pretended to and talked of and so little experienced amongst Men and that this Redemption which the Saints had in Christ Jesus were experienced and livingly possessed this would end the Controversie about Notions and Opinions It is true that Pardon of Sin and Justification may in some Sense be distinguished though not divided there is Pardon of Sin and Transgressions that were under the first Testament or of Sins past When the Act of Faith is known in the Blood of Christ which is in Order to Justification being some Degree of it there is a further Degree of Justificatâ—on
more absolute not only from all those Things from which we could not be justified by the Law of Moses but also in a constant Perseverance in the Grace and Goodness of God in Christ and faithful Obedience to him through the Spirit which is revealed in us Again we know no Opinion of ours that leads thâ—se Friends called Quakers from the Spirit and Life back to the Letter and Flesh and Ministration of Death but to bring men forward through the Law to be dead unto it and through the Sentence of Death to the Ministration of Life which exceeds in Glory that under this they might live unto God Though I own the Apostle's distinguishing between the Letter and the Spirit the Law of the Spirit of Life and the Law of sin and Death the old Covenant and the new the Law of Faith and the Law of Works yet his deeming the â—aw written in stone the Law of sin and Death page 27. In this I am not satisfied for the Apostle speâ—ks of two contrary Laws the Law in his Mind which was holy and the other Law in his Members which rebelled against the Law and led him captive Now I dare not exclude the Substance of what was contained in the Law written in Stone as not being contained in that Law in Paul's Mind though that Law in his Mind had a greater Effect and Force upon him then the Law without ever had before and when he said The Law of the Spirit of Life in Christ hath made me free from the Law of sin and Death We may not understand him to be made free from answering the Righteousness of Love to God required in the Law written in the Tables of Stone so though it was in a more effectual and lively Manner written in the fleshly Tables of the Heart wherein it was renewed and became a New Commandment though in it Self an old Commandment yet this Commandment as renewed and made lively in the Soul remains still Love out of a Pure Heart and is â—veâ— that Commandment which is exceeding broad Sect. XV. The Law of Grace does require a sincere walking before God in all his Commandments and the Spirit of God doth certainly help us so far as we sin not against that Sincerity page 28. Animad Why then should we fall short of our Duty or of Perfect Obedience Can we desire better Help then that of the Spirit Object But the Spirit is not given to bring us up to the Terms of the Law and that we should not sin at all page 28. Animad Not That 's strange is not the Spirit given to lead us into all Truth throughly to sanctifie justifie c what can be requir'd more then to be in ALL Truth for a perfect sinless State Object The Galatians were seduced to the Opinion that they must keep Moses Law or else they could not be saved and this is their seeking to be made perfect by the Flesh the Flesh and Nature are synoynmous Terms the Works of the Law as given by Moses are called Flesh pag. 28. Animad 1st The Galatians then were seduced from the Spirit wherein they had begun to seek to be made perfect by the Flesh which cannot be justly chargeable upon us who seek Perfection by the Spirit desiring to continue and walk therein for that End 2 dly The Apostle doth not oppose Perfection but reprove their Foolishness for seeking it the wrong way viz. in the Flesh and not in the Spirit 3 dly Not all the Works of the Law given by Moses are called Flesh or Nature but such Works as the Galatians were turned again into from the Spirit such as were but shadowy ceremonial and elementary and such as stood in Fleshly Observations as the observing of Dayes Meats Drinks diveâ—s Washings weak and beggerly Elements of the World Circumcision c. which the Apostle so much argues against 4 thly â—f any turn from the Spirit and then seek to be made perfect by their Fleshly lmitation of the Law or Voluntary observation of the most weighty Precepts thereof without the Spirit 's Guidance and Assistance this is no better then a seeking to be made perfect by the Flesh and short of that which the Apostle travailed for on the behalf of the Galatians which was that Christ might be formed in them which is not a Fleshly Birth in the Shadow but a Spiritual Birth in the Life and Substance that lives to God for ever Object If the Quaker then is come to seek Life by such a following his Light as must answer the Covenant of Nature it self that is by a Perfection as is without sin against the Law he is plainly under the Notion of the Spirit brought at last to the Flesh for what he seeks page 28. Animad This is a gross Mistake and it no Wayes follows from our following the Light of Christ for Perfection without sin that we must be brought at last to the Flesh for what we seek this can be no wayes deducible from our following this Light within for it is neither Flesh nor Fleshly but Divine and Spiritual and the contrary Inference plainly follows for if we walk in the Light as God is in the Light then have we Fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Sin observe from all Sâ—n what Sin then can remain behind Sect. XVI Object Concess It seems that these Friends do apprehend that our Doctrine which pâ—â—seth Perfâ—ction doth serve for the boistering up Men in their sins and lull them into security that though they live and dye in their Wickedâ—â—ss they must be saved and this being taught spiciall among us Protestants who believe that we are justified by Christ's Righteousness without Works doth appear very destructive to many Souls which makes them out of an Intention which we may suppose zealous for Godâ—ness and the Promotion of a Good Life to fâ—ll on our Divines with so much tragical Exclamation as they do on this Point page 28 29. Animad And we have Reason sufficient to exclaim against them on this Point for indulging and boâ—stering up men in their Sins to their Grave yea we may say to their Grave of Perdition and what this Man saith for such their divines and against Vs for an abuse herein page 29. will neither clear them nor prove us guilty of wronging them and I wish that he would no further contribute to their Sin in this Point though yet he himself is not satisfied with those he calls Divines as appears in divers Passages of his Book and particularly touching their unsound sense of imputed Righteousness which he sets aside in the same 29th page which we are now upon and I would seriously ask him if that their unsound Sense of Imputation doth not give us occasion to witness against them as too much soothing or bolstering up men in their Sins And if their Sense herein be not repugnant to Christianity But to excuse
THE Way of Life AND PERFECTION Livingly Demonstrated IN Some serious Animadversions or Remarks and Answers upon the Book ENTITULED The middle VVay of Perfection with Indifferency between the Orthodox and the Quaker Herein considered and the naked Truth as it is in Christ Jesus opened in real Love to the Souls of men By George Whitehead Let your Moderation appear unto all Men Doing nothing by Partiality Printed in the Year 1676. Friendly Reader THE Publication of this ensuing Treatise is from a Necessity that came upon me for the holy Truth sake to remove Occasions of stumblings out of the Way of the simple and honest minded Inquirers after the Way of the Lord which is perfect so that although by Reason of other weighty Concernments the Press being also clogged with other Books this hath lain by in Manuscript above a Year after it was finished being written at sundry Oportunities when I could find some spare time yet I could not be clear in Conscience that my Labour in it should so remain obscure or the Service frustrated which I hope it may be of to such serious and unprejudiced Readers as desire after the Knowledge of the Truth as iâ— is in Chrst Jesus which is the Aim and End of my Labours and Travails I could have been content only to have sent a Copy of this Treatise unto the Author of the Book stiled The Middle Way of Perfection if that would have cleared Truth from his Mistake and removed the Burden off me but that could not be sufficient in regard his Book was so publick and if he come seriously to consider and see wherein he hath been mistaken and misrepresented us called Quakers especially in the latter Part of his Book it is to be hoped that out of a Respect to that Christianity Justice and Moderation professed by him he will as publickly do us Right in retracting his Mistakes and Misconstruction put upon us as to some Things of weight and moment which in this Treatise are seriously and from a Sense of the Foundation of God spoken to and opened in Love both to this Man's Soul and the Souls of all who desire true Information in these weighty Matters of Salvation herein treated on London the 12th of the 12th Moneth 1675. G. W. THE CONTENTS Sect. I. OF Justification from the Charge of the Law and the Charge of the Gospel how far it extends and our Evangelical Obedience of absolute Necessity page 10. Sect. II. Of Perfection being our Duty and how attainable confessed by this Moderator or midle-man pag. 12. Sect. III. Some Objections alledged by him against the attaining to Perfection answered pag. 17. Sect. IV. His Objection against sinless Perfection for sinful Imperfection in this Life proceeds from his wanting the true Sight of that Seed and Nature wherein is Victory and Perfection pag. 19. Sect. V. His Alleganiots for Sin from these Scriptures viz. There is no Man that sinneth not not a just Man upon Earth that doth good and sinneth not No more I that sinneth but Sin that dwelleth in me in many Things we offend all if we say that we have no Sin c. considered and answered pag. 21. Sect. VI. Of Regeneration the two contrary Principles and concerning the Phrases Whatsoever is born of God and Whosoever is born of God c. pag. 23. Sect. VII The Law of Grace Condition of Life and greater Commandments being performed sincere Obedience in lesser things may not be omitted pag. 25. Sect. VIII The calm Protestants in granting a Real and True Righteousness and that which is perfect and entire according to the Covenant or Law of Grace do assent to the Quakers Doctrine of Perfection pag. 28. Sect. IX The Performance of the Condition or Covenant of Grace and David's Perfection or being found a Man after God's own Heart not concerned in a sinful State nor consistant with the Breach of Duty and of Sin unto Death pag. 30. Sect. X. That Heaven wherein Unrighteousness dwells is not the New Heaven of the new Law and Spirit 's Assistance to the Performance of Imputation being crucified with Christ Children of God c. pag. 33. Sect. XI Of Repentance what real and what not of Christ as Propitiation some Scriptures perverted for Sin by our Moderator of God's entering into Judgement c. pag. 36. Sect. XII Of Justification Grace Law of our Creation Redemption as in Christ and as in us as universal and as peculiar the Quakers opinion about Perfection misconstrued pag. 39. Sect. XIII That those called Divines who deny Christ's Universal Grace and Redemption are stumbling in the dark and not orthodox of God's Terms and Man's Terms of Faith Repentance sinning and not sinning c. pag. 42. Sect. XIV That the Quakers have the Divines on the blind Side that the orthodox are quite out about Justification c. confessed pag. 44. Sect. XV. The Spirit 's Help to that Perfection which is the keeping the Commandments or Perfection obtained in and by the Spirit and spiritual Birth and not by the Flesh in the Letter pag. 47. Sect. XVI The Charge of bolstering up Men in their Sins justified against the pretended Divines who oppose Perfection and they not at all cleared by this Advocate pag. 49. Sect. XVII His pretended Discovery of several Inconveniencies of our Doctrine as the hurling Men into Despair casting off God's Care c. no real or true Discovery but the Consequences of his own and his Divines Doctrine for Imperfection so much confuted by himself the State of the most mortified on Eâ—rth not consistant with Sin his reiterated Mistake against us pag. 53. Sect. XVIII His most dreadful Consequence and Conclusion of our Doctrine viz. of Evils secret and deadly to the Soul Contempt of most serious holy Professors monstrous overweening Conceit of a Man's self despising and setting at nought of others turned into a groundless Fear and proved inconsequent and his pretended Danger and Fear that it cannot consist with the Grace of God c. proved altogether causeless and groundless pag. 56. THE WAY of LIFE AND PERFECTION Experimntally Demonstrated c. WE must confess that the Author's Proposition near his Beginning is very moderate viz. As the best Physitians have been noted sometimes to take very great Regard to the ordinary Receipts of old Women and the meanest Persons so will it become the Mâ—dest Divine to endeavour rather to discover and sift out that Truth which lies in his Adversaryes Meaning then to expose and shame their Opinions As also that in the first Part of his Book there are divers Truths contained in which he hath exprest more Modesty and Candor then in the latter Part and because there appears not that universal Consistency in his Work which the profest Indifferency or Impartiality should have produced I therefore propose this Method in my Observations and Remarks upon them viz. 1 st To take Notice of those Truths in his first Part together with some Variations therefrom
de Spiritu et Littera that he saith Alia est Questio utrumaesse possit Homo in hac Vita sine Peccato alia utrum sit It is one Question whether it be possible for a Man to attain to such a Perfection as to live without Sin and another whether there be any that do Unto which this Author addeth That it is possible to attain this by Grace or the special Assistance of God's Spirit he thinks it best to grant he thinks it not fit nor safe to say any or all of God's Commands are Impossible the Work is to be attributed to him unto whom nothing is impossible Animad Thus far we agree then 1 st That it is our Duty tâ— be so perfect as to live without Sin 2 dly That it is also possible by the Grace and Assistance of God's Spirit so to live and to keep all God's Commandments though not possible to any Man by his own free will and Strength but only through the Assistance of divine Grace it being God that worketh in us to will and to do as also this Author freely grants That undâ—r the Covenant of Grace God expecting our Works to be right that they proceed only from the sincere Heart Animad And that Heart must be such a one as will not willingly disobey God and then what shall be wanting in Performance when God affords the Assistance of his Grace and good Spirit which is alsufficient And further he soberly cautions viz. And if any in the Dispute do carry the Matter so high against them viz. the Quakers as to deny what they contend for to be possible they may if they please chose more Wariness from Saint Augustine for the Quakers ascribe not to themselves but to the Spirit the Life the Power or to Christ within all that they do then he addeth viz. On the contrary side if these Friends will not be content with what is allowed them that our Duty reaches so far as not to sin at all that this our whole Duty is possible through that Spirit by which I hope some of them are led pag. 8. Animad I am glad that this Author hath so freely manifested a serious and ingenious Mind in him as to confess unto these Truths 1 st That it is our Duty to be so perfect as to live without sin 2 dly That it is possible through the Assistance of God's Spirit so to live 3 dly That they who dispute against us should chose more Wariness then to deny the Perfection we contend for to be possible 4 thly That the Quakers ascribe not the Possibility to themselves but to the Spirit and Power or Christ in them in whom their Sufficiency is And I do heartily wish that he were so far consistant herewith as by the same Spirit and Power to acknowledge and believe on the behalf of Christ and his sincere Followers that they are both willing faithful and obedient in performance of their Duty as well as accomplished with the Knowledge and Power for that End Note Otherwise I cannot see but this Man will leave a secret and hidden Charge against God's Elect and Justified Ones which is not that they either want the Knowledge of their Duty or God's â—ssistance for Performance but that they either want Willingness or are unfaithful to God therein and how are they then said to be called and chosen and faithful or how are his People a willing People in the Day of his Power And he confessâ—th a sincere Heart hath God's Elect therefore let us further observe those Passages wherein he differeth with us in this weighty Matter Upon Augustine ' s Question whether there be any that do attain to such a Perfection as to live without Sin he concludes with the Denyal and that if these Friends say that every one who doth not attain to the same Pitch as to live without Sin cannot be in a State of Grace and Salvation he shall think it Time to send them to the same Father and Book for their Reproof and Satisfaction but he hath confest the Duty of Man is not to Sin and that it is possible through that Spirit by which he hopes some of us are led citing these Scriptures viz. Walk before me and be thou per fect Thou shalt love the Lord with all thy Heart with all thy Soul with all thy Strength Thy Will be done in Earth as it is done in Heaven Be Followers of Christ and as his was so must our Conversation be in the World But then this Author concludes There is no Man hath a sensible Knowledge of himself but he perceives daily how far his Duty is above his Performances Animad 1st Though we do confess that such an Estate of Grace and Salvation as to live without Sin is not suddenly or at the First Dayes Work attained unto yet by Degrees every one that follows Christ through the Work of Regeneration and so comes into an Estate of absolute Salvation such come at length yea in this World to be delivered from all Sin and to know that Christ's Saving Work effecteth a Salvation from Sin he throughly purgeth his Floor as this Man also denyes not but the END of Christ's Manifestation in the Flesh was to redeem us from all Sin to destroy the Works of the Devil to restore us out of sin and unrighteousness and present us to God as a Peculiar People Purified by Faith Zealous of Good Works Holy and without Blame Entire and wanting nothing Perfect and Compleat in ALL the Will of God These being seriously considered the Truth thereof believed and a Living Faith Hope and Expectation begotten in us for the fulfilling of these and such like Testimonies of Holy Scriptures we think there is no Cause to send us to Augustine for Reproof for we must prefer Christ and the Apostles Testimonies in the Scriptures of Truth before any other Man's private Opinions 2 dly Though it be the Estate of many Men who have a Knowledge of themselves to perceive how far their Duty is above their Performances yea of such as may have a Sincere Mind and Defire in them to see all Lets and Hindrances of Performance removed yet neither is this Imperfection alwayes the Condition of such nor is this Deficiency the Estate of every Man for there are Young Men and Fathers in the Truth as well as little Children and whosoever is so far enlightned as to perceive a Shortness in Performance or Duty yet having a sincere Desire to follow the Lord and be made conformable to his Image there is a Promise to such and as they waite upon the Lord he will renew-their Strength and grant unto them the Desire of their Souls Blessed are they that Hunger and Thirst after Righteousness And farther when God makes known his Will and tells to thee O Man what thou oughtest to do namely to do justly love Mercy and walk humbly with the Lord thy God if in Submission thou yield to him thine Help
none can attain to but they that faithfully follow Christ while in the Earthly Tabernacle the Perfection of Grace here which conduceth to the Perfection of Glory hereafter admits not of the Continuance of Sin in Saints in this Life Sect. IV. Object If this Perfection which consists in a Freedom from all Sin doth remain for the Rest above I see not who there now is that can free himself from sinful Imperfection in this World pag. 10. Herein he speaks doubtfully and his not seeing the man that can frâ—e himself from all sinful Imperfection is no Argument to prove that there is no such man as Christ doth so free he further saith That Perfection which belongs to the Estat of this Life is to be considered in the Kind and in the Degree of it there is a Perfection in Kind and of the Degree Animad Well this Perfection in Kind is our Business to plead for at present as namely the true Child of God or he that is born of God who hath his Seed remaining in him his Generation and King is of a pure Nature the Heavenly Birth is of a right Seed and that which is born of God overcomes the World this Birth outgrows overcomes and works out by Degrees all that is of a contrary Nature or Kind in man and that there are Fathers Young Men and Children in Growth as this Man moderately states our Doctrine And concerning his two Questions which he would fain be satisfied in viz. 1 st Whether that Degree of Holiness which is attained by any Man is not the Duty of every Man pag. 10. Answ. It is the Duty of every man to experience a Perfecting Holiness in the Fear of God and without Holiness no Man can see God every Member of Christ and every Branch that abides in him is of the Heavenly Father's purging and therefore must be throughly purged his Work is perfect and it is said to him Thy People shall be all Righteous 2 dly Whether he that failes in the least of what is his Duty doth not sin Answ. Yea But if any Man sin we have an Advocate with the Father and if we walk in the Light as he is in the Light we have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Vnrighteousness the Righteous Seed in us overcomes and works out the contrary Conces We do not deny to them that Perfection in its Kind which every Man doth and must attain unto that is saved the great Dâ—fficulty will be only in a Right Vnderstanding of what kind of Perfection it is which is to be agreed upon by both pag. 10. Animad Seing that it is immediatly after granted That when the Scripâ—ures speak of any Good Man or Woman that fears God and works Righteousness it is all one in Holy Language as the being perfect is and that to be a perfect man is to be a Just Man a Righteous Man that fears God and eschews Evil. So then the Kind of Perfection must be that of Goodness Righteousness and Justice c. Be ye Perfect as your Heavenly Father is Perfect be ye Merciful as your Heavenly Father is Merciful Luke 6. 36. or as this Man well sayes our Duty is not to sin at all to be in our kind as God in his is Perfect And indeed they who have escaped the Corruptions of the World and by the precious Promise of God are made Partakers of the Divine Nature they are conformable to his Image Partakers of his Goodness Kindness Mercifulness Long-suffering c. now this is the Kind and Nature which every true Child partakes of and grows up in both to strength and stature in Order to a future Glory though I grant all have not the same Gifts Parts and Abillities in a Way of Demonstration yet in every true Babe and Child of God there is that hidden Seed Nature and Life where in both Purity and Perfection do consist and the Perfecting of Holiness is known and from thence doth spring up the Fruits of Righteousness and though I grant that there were and may be Failings for a Time on the Creature 's Part in whom the Work of Grace is begun and a Noâ—le Plant in the Seed or Root before it be grown up yet those Failings do not alwayes remain but even in this Life or this Side of Time are outgrown and done away by that Noble Seed and Birth of the Heavenly Father unto which the Perfection is originally ascribed and only to Man or the Soul as Partaking thereof If we confess our Sins he is Faithful and Just to forgive us our Sins and to cleanse us from all Vnrighteousness a manifest Incouragement not to continue in Sin nor to despaire because of it nor yet to believe its Continuance in us but to believe that he whose Faithfulness and Justness will allow of Forgiveness will cleanse us from all Unrighteousness for we are sure â—his Righteousness admits of no Unrighteousness at all in us The Author addeth viz. Of what Value then that Notion about this Righteousness of God which after many Years Thoughts I have offer'd in the two former Papers I leave to Time c. Animad Well I desire the Lord may yet further open this Author's Understanding with an experimental Knowledge of the Righteousness of God in Christ Jesus in the Revelation thereof from Faith to Faith and this will be more to Confirmation and Satisfaction then all Man's Thoughts studied Notions and Comprehensions thereof and seeing there hath been such serious Inclinations in his Heart it is to be hoped that the Lord will answer his Expectations if he waits upon him and hath an Eye to him in that Measure of his Divine Light given Sect. V. Object There is no Man that sinneth not there is not a Just Man upon Earth that doth good and sinneth not there is none that doth good no not One page 13. Animad 1st These Places if rightly considered cannot reach or comprehend the highest State or Growth of Saints under the Gospel or of such as are born of God whom the Wicked One toucheth not and who do not commit Sin for such do Good and do not sin in doing Good but some learned Men do not understand the Words cited in the same Sense or Mood as rendred in the Translation viz. that there is no Man that sinneth not or no Man Just that doth Good and sinneth not but in the Potential viz. may not sin or no Man but that he may sin and no man Just in the Earth that doth Good and may not sin and that this concerned a Legal State or the State of a Just Man under the Law and not of a Gospel Estate or Attainment thus Dr. Gell in his Essay towards the Amendment of the last English Translation of the Bible Fol. 768 769. Besides there is a Difference between a Just Man as in the Law and a Good Man as in the Gospel it is not said
that there is not a Good Man on Earth that sinneth not 2 dâ—y There is none that doth Good no not one cannot be taken â—universally for that were to contradict the Saying before of the Just Man doing Good and to bring this as a proof of the Saints State cannot be Just nor Right for it did not concern them but the Unconverted Jews and Gentiles and such as neither understood nor sought after God see Rom. 3. 9 10 11 12 13 14 15 16. 17 18. together with the Place in the Psalms to which this refers Object In many Things we offend all if we say we have no Sin we deceive our selves page 13. Animad Nor do these comprehend the highest Growths or Attainments of Saints and Good Men in this Life it was usual both with Apostles and Prophets to personate or take in themselves with the least and weakest of those they spoke and wrote to using the Particle WEE as instance in the same Apostle cited Jam. 3. 9. Therewith curse WEE Men and 1 John 1. 6. to the End and it is also said verse 10. If WEE say WEE have not sinned WEE make him a Lyar and his Word is not in us yâ—t see he declares the Remâ—dy as well as the Disease verse 7. If WEE walk in the Light as he is in the Light We have Fellowship one with another and the Blood of Jesus Christ his Son cleansâ—th us from all Sin and further he shews his Holy Design in what he writes in these Words viz. My little Children these Things write I unto yuo that you sin not 1 John 2. 1. Object No Man is regenerate but in Part not as if one Faculty was sanctified and not another but there remains the Principle of Corruption together with the Principle of Grace which is infused that is both Flesh and Spirit in the same Person and whatsoever â—rodeeds from the one cannot be Sin as whatsoever proceeds from the â—ther cannot be otherwise pag. 13. Animad Herein we differ for we must confess that by Degrees the Work of Regeneration and Sanctification comes throughly to be effected or perfected in every one that continues in true Faith even to a through purging out of Corruption and to a perfect Mortification of that from whence Sin proceeds be ye sanctified throughout in Body Soul and Spirit and farther They that are Christ's have crucified the Flesh with its vile Affections and it is not the Flesh meerly of it self but as it is subjected to an Evil Principle or Seed of Sin that brings forth corrupt Actions but Christ's Work is throughly to purge Sect. VI. But further seeing this Author's Opinion is that no man is Regenerate but in Part and that there remains the Principle of Corruption together with the Principle of Grace how doth he dispense with these Scriptures cited by him viz. He that cammitteth sin is of the Devil Whosoever is born of God doth not commit sin for his Seed remaineth in him and he cannot sin because he is bâ—rn of God He that is born of God keepeth himself that the Wicked one toucheth him not 1 John 3. chap. 5. To salve this he tells us that St. Augustine doth lay some two or three of these Texts together and offers us this Solution That which is born of God saith he sins not which is as much as to say there is that which is born of God in the true Christian and that which is not born of him page 13. Animad I grant that there is that which is born of God as relating to a Thing or Principle spoken of in John's Epistles as WHATSOEVER is born of God overcomes the World and this is the Victory that overcomes the World even our Faith 1 John 5. 4. well this is to our Purpose still that WHATSOEVER is born of God overcomes the World and surely then this doth not leave the world's Principle of Corruption unsubdued in true Christians but there is also WHOSOEVER is born of God doth not commit sin for is Seed remaineth in him and WHO is he that overcometh the World who relates to the Man or Person that believes in the Son of God as well as the other doth to the Principle or Seed in him so that as the holy Seed or that which is born of God comes into Dominion in Man this takes in the Creature or Soul to partake of its Nature again as the Author hath added That according to the Prevalency there is of any of these two Principles in the Soul so is the Person to have his Denomination page 13. Very true then as the Good Principle becomes prevalent in the Soul man becomes a good man or an holy and just man As for his Allegation from the Apostle in Rom. 7. That the Apâ—stle did the Evil he would not saying it is no more I that doth it but Sin that dwelleth in me This it is true was a State that Paul knew in the Time of his Warfare and Travail and even in this State God had Regard to the Sincerity of his Mind wherewiâ—h he served the Law of God even while he was warring against the contrary Law but as I answered before this Apostle as well as others did so far condescend to the Weakness of others as not only to signifie such Exercises as he had past through but also to personate the Conditions of others to whom he wrote and spake for he could not be in all those different and various States that he represents in that Epistle to the Romans at one and the same Time when he then wrote viz. as to be both Carnal and Spiritual sold under Sin and yet freed by the Law of the Spirit of Life in Christ Rom. 8. 1 2. with many more Instances which â—ight be cited out of the same Epistle compare Rom. 6 7 8. Chapter read them seriously also how plain is it that Paul condescended to speak as one below his own present Attainment for I speak after the manner of men because of the Infirmity of your Flesh Rom. 6. 19. To the Weak I became as weak c. see 1 Cor. 9. 22. Object What is alledged by this Writer for the Principle of Corruption remaining in the Child of God for all Men being sinners and for every Man upon Earth sinning against the Law of Works in leaving undone what it requires or doing what it forbids in Thought VVord or Deâ—d even continually page 14. Animad I think he hath sufficienly answered himself with a Confutation distinguishing by these Texts Confession inserted in the next Section Sect. VII He confesseth That other Texts say that the Regenerated do not sin and the Blood of Christ cleanseth us from all Sin and there is no Man sins against the Law of Grace so as to leave undone what thaâ— requires as the condition of Life who is saved as also that all Power is committed to the Son the Law of Nature is put into Christ's Hands to be commanded
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.