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
Lyar. To the second Part if every Child of God keep his Commands as they are made the Condition of Life in the New Covenant then I hope it will be granted however that the greatest and most substantial Commandments are kept and how he should then neglect the lesser or remain unfaithful in the least Things I cannot understand for ye are my Friends if ye do whatsoever I command you faith Christ and he that is faithful in that which is least is faithful also in much Now this great Commandment of Love being the Fulfilling of the Law must needs be therefore comprehensive of or take in the lesser Commandments and farther let it be seriously minded and considered that he that is come into the New Covenant or to be in Covenant with God is come into that Agreement and Union with him which this Covenant contains which admits not of the continuance of Sin or Breach of the Law of this Covenant and he that abides in Christ sins not he that dwells in Love dwells in God be not deceived he that doth Righteousness is Righteous even as he is Righteous 1 John 3. And this may answer what is said about the Child of God that as he is Righteous and Perfect he sins not c. and that when St. John speaks of sinning not we may observe how he counterpoises committing Sin with being Righteous or doing Righteousness to which this Author addeth The true Christian sins not so as he opposeth his being Righteous he commits not Sin as is contradictory to his doing Righteousness page 15. But still he seems here to leave Room for the Child of God's sinning or committing Sin in some Sense or other while in this World about which we differ and cannot be reconciled unless we both joyn in that Seed and Principle which lives in the child of God if we both did meet in that which is born of God which overcomes the World we should both agree about the State of him or whosoever to wit the Man of God or true child that is born of God whom the Wicked One cannot touch Sect. VIII Again since he saith The calm Protestants will grant to the Papists such a fulfilling of the Law as does constitute a Real true Righteousness and that which is perfect or entire according to the Covenant of Grace and so accepted of God unto Life c. page 15 16. Animad 'T is well that some Protestants grant thus much for this is repugnant both to the continuance and mixture of Sin and Corruption in the Children of God or with their Obedience for true and real Righteousness which is perfect and entire according unto the Covenant of Grace is what we do plead for both as to the Root and Fruits of it but I cannot see how this can consist with what he saith The most violent Papists will grant to the Protestant that this Righteousness nevertheless is not wtthout all Sin but doth both fail in the Degree which the Law exacts and is intermingled with many at least venial Transgressiâ—nâ— page 16. Although this doth somewhat agree with what this Author drives at against us yet such a mixture we cannot own nor such an interminglement of Sin with that Righteousness which is perfect and entire according to the Covenant of Grace and I see no Reason when the Soul 's great Enemy is overcome and the greater Sins washed off and the greater Pollutions done away why those venial Sins or lesser Sins should remain and there is no Reason that venial or pardonable Sins should remain or be continued after pardoned Man's Mind and Heart being changed and turned from them having repented thereof at the Time of his receiving pardon or when he receiveth Redemption through the Blood of Christ even Remission of Sins past As for standing on our own Righteousness when it is taken for Self-Righteousness in the Sense of the Prophet Isaiah chap. 64. 6. We do utterly deny and exclude it but as the Lord is oâ—r Righteousness by his inward Work of Grace and Sanctification in our Hearts we must forever own and stand by this with Respect to our Justification Acceptance and Peace with him as being the Ground and Original thereof to us and in us and they who exclude this inward or inherent Righteousness of God from Justification we can in no wise own their Doctrine Again between this Man 's Assenting page 16 17. that that Righteousness which is accepted of God unto Life is a real true Righteousness perfect and entire according to the Covenant of Grace and yet that this Righteousness is imperfect wherein we are justifiable by the Covenant of Mercy as Performers of the Condition here appears such an Inconsistancy as I know not how to reconcile for that which is perfect entire according to the Covenant of Grace is never deficient lame or imperfect nor yet intermingled with any Sin to make iâ— so as Christ being made unto us Wisdom Righteousness Sanctification and Redemption we are only accepted in him justified in his Righteousness accepted in the Beloved whereby we do not exclude that Obedience on our Parts which Christ injoyns but are enabled and naturallized thereunto Confess He confefâ—eth that God gave his whole Law for a Covenant and if one Part only were transgressed the Condition of that Covenant is broken as well as if all were transgressed and that we must understand the like in reference to the Law of Faith or Covenant of Grace and its Observation page 17. Animad Must we so Then as perfect or full Obedience is required by the latter and unto it as by the former and much more Power and Encouragements attend this being established upon better Promises then were known under the other and in this Covenant of Grace God's Promises are Yea and Amen which concern perfect Holiness as well as the rest of the Saints Priviledges and both this Law and Righteousness of Faith require a sincere or perfect Obedience to the Word of Faith in the Heart and that in order to the compleating an absolute Justification and Salvation as the Law or Letter without doth to the Precepts therein contained but then the Man varies in what he addeth in the next Section Sect. IX Object viz. Let a Man's Sins be what they will so long as the Condition be performed he may according to this Law be judged no Transgressor page 17. Animad Whereas if this Law of Faith or Covenant of Grace must be as fully observed as the whole Law â—hat God gave to Man for a Covenant as before no Part whereof was to be broken how do these consist And if the Law be not made void through Faith but established and if it be not the Unrighteous that shall inherit the Kingdom of God but such as are washed and sanctified from all Uncleanness that are also justified in the Name of the Lord Jesus and by the Spirit of our God see 1 Cor. 6. Then I do not see that the Performance
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
Sins may relate to Sins that were past and forgiven as well as the accidental sinnings of any weak ones among them for he should have considered that if any Man sin is not that every Man must sin or tâ—at no Man can do otherwise but rather implies that they might also be kept out of Sin seeing he saith These Things write I unto you that you sin noâ— it seems he was not of this Man's Mind that they were Sinners all their Dayes or could be no otherwise Besides both John and others condescended to the lowest of those to whom they wrote taking themselves in as sharers in the same Conditions and suffering with them that they might help them To the weak I became as weak c. As for his Alledging and citing Eliphaz for Sin What is Man that he should be clean and he that is born of a Woman that he should be Righteous Because he putteth no Trust in his Saints and the Heavens are not clean in his Sight â—o this I say that I am no more of his Mind then Job was and I do not reckon such an Instance of one of Job's miserable Comforters to be any valid Proof against Perfection for doth God put no Trust in his Saints Doth he not give this Testimony of them surely they are my People Chiâ—dren that will not lye and so was he their Saviour And further observe that the Lord said to Eliphaz the Temanite My Wrath is kindled against thee and against thy two Friends for ye have not spoken of me the Thing that is right as my servant Job hath Job 42. 7. â—â—is Author further adds We are all an unclean Thing saith the Church and all our Rightâ—ousnesses are as filthy Rags pag. 21. Animad I wonder he hath distinguished no better here for this as applied to the Church without Distinction contradicts all his Concessions to the Truth before both of universal Justification Perfection the Condition of Life and Salvation and Evangelical Holiness methinks he should consider that these are not intended in those Righteousnessâ—s that are as filthy Rags and that the Prophet Isaiah himself did personate and intend the Jews herein as disobedient rebellious and corrupt in their doings and not the Evangelical Church whose Righteousness the Lord is and concerning whom it was promiâ—ed Thy People shall be all Righteous Object There is one Text most full he saith which is that of David Enter not into Judgment with thy Servant O Lord for in thy Sight shall no Man living be justiâ—ied upon which he is pleased to argue If there is â—r ever was any meer Mortal on Earth that lived altogether without Sin then must this Text be false Animad This altogether without Sin hath a large Extent and it is not that which we lay the Controvesie upon we do not state this for Justification in God's Sight that any meer Mortal on Earth lived altogether without Sin for all generally have sinned and if we say we have not sinned we make him a Lyar and his Word is not iâ—us 1 John 1. 10. And further I will grant that if therefore God should enter into strict Judgement with any deservedly to punish them for all that ever they have done then there would be no Place either for Pardon Justification Salvation or Redemption by Christ and further by the Deeds of Law and all the Righteousness that is meerly performed by the Flesh shall no Flesh living be justified if God upon tâ—is Aâ—count should enter into Judgement then in his Sight should no Man living be justified â—ut seeing he hath provided and afforded a Gracious Remedy to wit the Sâ—ed of the Woman 〈◊〉 bruiseth the Serpent's Head thâ—t destroye the Devil and treads Satan under Feet hereby 〈◊〉 livers Man from Condemnation and Death although the first hath a Sense of the Sentence of Death and the Ministry of Condemnation in him as knowing that Commandment which kills and makes alive works Death and brings for hâ— Life And so I will further confess that no Man living in this State unto which he must dye in passing through the Law can be justified in God's Sight His saying that it is common for Men to alledge a few â—catered Scrâ—ptures against any Opinion which yet is true This both is a sleighty as well as an irreverend expression as touching the Scriptures and the Reflection implied in it against us as groundless Sect. XII Object If we are justified through Câ—rist's Redemption through Faith when none of us have performed the Condition required â—fus to our Justification by the Law of our Creation thâ—n must our Justification be of Grace c. Animad 1st Though Justification be of Grace yet this doth neither indulge nor allow us in the Breach of the Condition required by the Law of our Creation nor are Men justified in the Breach and Violation thereof if by the Law of our Creation the Law of Innocency or Image of God wherein Man was created be intended for a justified State by the Grace of God in Christ where compleated is where Men are saved through the Washing of Regeneration Tit. 3 4 5 6 7. Object If this Grace is obtained or purchased for us through Christ's Redemption then is God righteous though he accept of us seeing it is for Christ's Sake without that Condition Animad Without what Condition that which was required of us by the first Law or Law of our first Creation I deny that for without Innocency without the Image of God which consists in Righteousness and true Holiness none are accepted of God though it is true we are forgiven for Christ's sake through Faith Repentance of 〈◊〉 â—st before but our Acceptance is in the Beloved not out of him 〈◊〉 in him we have our Redemption Justification both from Sin and Condemnation of the Law and in him we have restored to us what Adam lost by Transgression and not only that but enjoy more Security and Stabillity And what doth God by his Spirit work in those that are chosen but perfect Holiness yea he will ordain Peace for us for he hath wrought all our Works in us Isa. 26. 12. page 23. Also it is an Untruth That the Perfection of the Quakers doth quite overthrow all this which the Apostle teacheth pag. 23. for the real Quaker is of the Apostle's Mind that Christ came both to condemn Sin in the Flesh to redeem us from ALL Iniquity to fulfil the Righteousness of the Law in us who walk not after the Flesh but after the Spirit that so we might be delivered from ALL Condemnation And also it is unjustly inferred from our Opinion That we have no need of such Grace or Christ's Redemption that is of any from Christ as without whereby we should be justified and saved and as untrue that the Righteousness of God or of Faith in Opposition to Works is below that of ours for in the Gospel which is the Power of God is his Righteousness revealed from
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
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
Performance so that not only our Sins are done away and not imputed but forgiven as the Iniquities of Judah shall be sought for and not fouâ—d but this Covenant hath nothing to lay to our Charge to which I would add as we are Children of God redeemed by Christ who gave himself for us that he might redeem us from all Iniquity mark that And further Blessed is he whose Transgression is forgiven and whose Sin is covered blessâ—d is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is No Guile Psa. 32. 1 2. Observe In whose Spirit is NO Guile And further the holy Spirit in this New Covenant enables them that walk in it to the perfect Performance of their Duty therein required and the Reconciliation that was wrought in the Body of his Flesh through Death for such as were sometimes alienated as the Apostle saith I was to present them Holy unreproveable in his Sight if they continue in the Faith grounded and setled and be not moved away from the Hope of the Gospel this unreproveable State in his Sight and Duty of Continuance in the Faith is the Perfection and Justification that we aim at As for his granting a Perfection which Divines call Evangelical to the Quaker that is an Integrity of Heart and Life which the Gospel requires of every man that shall be saved pag. 20. We accept of this Grant as rightly understood and experienced in the Evangelical and New Covenant State and are satisfied that where this Integrity of Heart and Life which the Gospel requires is thus experienced there will not be a Falling short of Duty especially since neither the Knowledge thereof nor yet divine Assistance will be wanting to such as possess this Integrity of Heart and Life As for this Man's Supposition If these Friends meaning the Quâ—kers will have more then they must come to that our Divines call legal Righteousness c. page 20. I do not understand that a legal Righteousness or Righteousness of the Law can be more or higher then an Evangelical Perfection or Righteousness which the Gospel requires nor Moses's House more beautiful then Christ's though we do not propose the Righteousness of the Law or the keeping the Law in the outward Part of it nor impose it as in the Letter and Shaddow as either the Condition of Salvation or necessary thereto but True Faith in Christ which worketh by Love and as the Apoâ—stle said I though the Law am dead to the Law that I might livâ— unto God I am crucifiâ—d with Christ c. Gal. 2. 19 20. As for this Man's or any others sleighting the Perfection we plead for tearming it a legal Righteousness we value not such insinuations seeing that to live without Sin according to the Royal Law of Love is both what the Law and Gospel requires and he hath confessed it our Duty and possibâ—e for us to attain to it through the Assistance of God's â—pirit It is granted that the Disciples did call God Father and so they must be in some Degree called and adopted to be his Sons while they did ask Forgiveness for thâ—ir Trespâ—ssâ—s or Dâ—bts as they forâ—gave others yet I do not grant this to be their highest State or Attainments in this Life for they did not only obtain Forgivenâ—ss but also the Blood of Christ cleansed them from all Sin and if they were heard in saying Thy Will be done in Earth as it is in Heaven as doubtless they were then what Sin or Trespass could alwayes be continued by them or persisted in which was not perfectly done away in this Life I further confess that true Believers may be called the Children of God and under two Considerations or Degrees 1 st As called and adopted to be his Sons being begotten into the Faith wâ—ile yet they are weak and have Infirmities which the Spirit of Adoption doth help they are Children as to their Weakness little Children Children in Understanding yet in a Degree 〈◊〉 Faith Sincerity and Innocency having their Sins forgiven I have writ unto you little Children because your Sins are forgiven you 2dly Children and Sons of God in a higher Degree and State perfectly born not only of Water but also of the Spirit even of the incorruptible Seed that liveth and abideth forever Partakers of and naturallized into the Divine Nature and Image and such are they that cannot sin in whom the Seed remains and whom the Wicked one cannot touch c. And if he cannot touch them muchless lead or drive them into sin or Neglect of Duty further the Forgiveness that any true Believer had daily need of for a time was obtained and experienced even by little Children Touching that Article of that Prayer Forgive us our Trespasses c. The Man seems undeservedly to reflect by saying yet they think they may scratch it out of their Bibles because they leave it unsaid page 21. I suppose he meaneth the Quakers herein having a little before insinuated something against them touching Perfection which I cannot own as fair Dealing for we think no such Thing but do really own that Prayer both as to the Matter and seasonableness of it and as to the Fulfilling of it with Respect to the several Condition concerned therein Sect. XI To his saying page 21. That the constant stream of God's Word runs thus that we are sinners that we must all repent that we must alwayes be renewing our Repentance in making our Prayers Confessions Supplications doing our Alms c. Animad He appears herein much declined from the first Part of his Book and the Perfection and universal Justification therein consented to as our Duty and Possibillity of Attainment through Divine Grace or Assistance Now he seems to be fallen into the Ditch of the Imputarians of the Times who are daily pretending Repentance Humiliation Confessions and Supplications which are never attended with a real forsaking of Sin but they are sinning still in their best Dutyes none of them so just or good as to do good without sinning in doing good while they have Forgveness to crave for the Iniquities of their best Dutyes at which Rate they may be every Day praying feigning a Penitency and Humility and even therein still adding more Sin and making themselves more Work Both this pretended Repentance Voluntary and feigned Humility is to be repented of if the true Nature of Repentance Praying Asking and Receiving were experienced through the Spirit it would cut off all this strugling for Sin which must have no Place in Christ's Kingdom Upon that Scripture If any Man sin we have an Advocate with the Father who is the Propitiation for our Sins and also for the Sins of the whole World upon this he is pleased to pataphrase thus viz. There is our Sins St. John's Sins that need Advocate as well as the World page 21. Animad I must need confess this allows St. John very little Preeminence the Comparison is somewhat mean for our
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
these he calls Divines he pleads viz. It is but the same Doctrine of God's abounding free Grace Mercy and Forgiveness through Christ to poor sinners that our Divines do bring against the Doctrine of Perfection setting the unsound sense of Imputed Righteousness aside which Paul preached and pleaded against those who would bring in the Workâ— of the Law for their Justification Animad This will neither cure the Disease of those Divines nor free them from our Charge nor yet reconcile their Doctrine herein to the Apostle Paul's for Paul did not preach the abounding of free Grace c. against the Doctrine of Perfection nor against the Saints living without Sin but the plain contrary as appeâ—rs Rom. 6. Even so we should also walk in Newness of Life ver 4. Knowing this that our old man is crucified with him c. ver 6. And shall we sin because we are not under the Law but under Grace God forbid ver 15. See the Chapter throughout 't is very full to our Purpose See also Rom. 5. 17 20 21. What 's more evident then that the Doctrine of the Apostle and the Nature of the Grace of God are against the continuance of Sin in any of those that come to dye with Christ and to live under Grace and to partake of the abounding of Grace toward and in them There are tow Things particularly our Divines teach The one is that notwithstanding Grace be imperfect in this life there is no Man may sin for all that in any the least Thing whatsoever that is though our Holiness be imperfect yet is it our Duty to be perfect and we are still to be pressed to go on to Perfection The other is That a State of Grace will not stand with any Sin in Dominion that is that whosoever doth willingly and wilfully live in any known sin without Repentance unto Death he cannot be saved An. No doubt but this Person hath here made the best he can of a bad Cause as we have Reason to deem it but is far enough from clearing those Divines from the Charge that 's laid against their Doctrine as Sin pleasing or soothing and bolstering up Men in their Sins c. For though it 's true they seem to preach down every Sin and to preach up perfect Obedience as our Duty and to press Men to go on to Perfection yea and that a State of Grace will not stand with any Sin in Dominion What Encouragement can they hereby minister for such Duty and Pressing on to Perfection when they perswade People that what they preach and press them unto it not attainable as to tell them 't is their Duty to be perfect and not to sin at all but 't is impossible to attain that State Grace is imperfect in this Life c. this is not Yea and Amen if they were real and preach'd the word of Faith they durst never put such faithless Thoughts into the Minds of People like as to put them upon a War without an Enemy but first disarm them with such an Unbelieâ— or Dispair of a Conquest whereas if they faithfully preached perfect Obedience c. and believed what they preached they would sincerely endeavour their Eucouragement by exciting them to believe in and depend upon the Grace and Power of God in Christ which is stronger then the Devil that they might experience That greater is he that is in us then he that is in the World and not tell them that Grace and Holiness are imperfect in this Life and no Men but that he sins so long as he lives no not the best of God's Children yet a state of Grace will not stand with any sin in Dominiâ—â— Why then must Sin have any Place of Continuance shall God's Children by the Grace either have Dominion or Power over Sin and yet suffer Sin alwayes to have any Being or Prevalency in them can this either consist with a State of Grace or their Sincerity No sure The Matter is sufficiently answered before shall we have Dominion over such an Enemy so far as that he is conquered slain and caâ—â—ut and yet afterâ—aâ—ds suffer him to rise again and lead us captive in any Thing all our Dayes God's Children and People who have been throughly experienced in the Lamb's War have otherwise obtained the Conquest and Dominion at that dear Rate then so easily to part with it or give their Power or Service to such a conquered Enemy as the Devil who is the Author of all Sin It is true as the Man saith page 29. That there are many practical Books of those called Divines wherein Vniversal Obedience is both pressâ—d and given as the chiefeâ—â— Note of an Vpright Man and of that Faith which is saving This is true and no doubt but in former Times this Universal Obedience was preached and urged with more Faith and Sincerity then is now in many that pretend to preach it but do it in that overly and faithless Manner that it hath no lively Impression upon the Hearers Consciences as to evidence them truly to believe endeavour or expect such an Universal Obedience to all God's Requirings in the Covenant of Grace but rather many do spoile and marr their preaching Obedience by their preaching up Imperfection and Sin Term of Life and such preaching hath more abounded yea been too much upheld in this Nation of late years in despite against the Quakers and in Contempt against the Doctrine of Perfection The Presbyter Priests and some others have filled the Nation with their Doctrine of the Impossibility of Perfection or a sinless State to render it not attainable wherein though they have done it the more eagerly to shame and odifie the Quakers in the Peoples â—yes their Doctrine tends to debase many to Hell having hardened Men in Sin and strengthned the Hands of Evil doers and made many Hypocrites for which they have a sad Account to give in the great Day of God Almighty Object Will it not indeed suffice that a Man is uprights before God in his Desires and Endeavours after Perfection that is the having Respect to all his Commandments unless he also be perfect and his Works overtake his Will what then shall become of the Generà tion of the most just An. 1st The Desâ—â—â— and Endeavours only of the Upright Man do not suffice 〈◊〉 but his receiving the Answer or Thing desired and endeaveâ—â— after 2 dly Doth the â—â—ght Man sincerely desire and endeavour after such a Perfeâ—â—n as that of Universal Obedience to all Christ's Commands and yet still his Works fall short of his Desire or not overtake his Will how should that be doth not God hear the Prayers and grant the Requests of the Upright Yea sure they shall not want for any good thing who walk in their Uprightness and Integrity before him I cannot yet apprehend that the great Inconvenience which hath been charged as the Consequence of their Doctrine who preach up the Continuance of
Sin and a Falling short in Duty is yet wiped off by all this man's Pleading to excuse and salve the Matter Sect. XVII And now whereas he pretends to discover several Inconveniencies that follow our Doctrine and bids let us see whether they do not require more heed page 30. Let us then see and heed what Inconveniencies he supposeth do follow our Doctrine Object First then where they say our Doctrine doth lead Men into Security Remisness of Life Neglect of their Duty a sinful Course how must their Doctrine hurle Men into Despair and lead them by that to the casting off the whole Care of God and their own Souls together pag. 30. An. No such Inconvenience doth follow our Doctrine as either the hurling Men into Despair or leading them to the casting off the Care of God and their Souls for there is no Cause to Despair of what 's possible or attainable through divine Assistance as is confest to live without Sin or to keep the Commandments of God and so to enter into Heaven is possible or attainable through the Assistance of Grace Men may despair upon Impossibilities or the Aprehensions thereof but they have no Cause on the contrary We both testifie unto true Faith and Hope in God through Christ and his Name and Power to enable the Soul to resist and overcome Temptations as also we preach up God's Love and Care over his Children for their Safety and Preservation out of Sin and Evil and that even he who is the God of Peace according to his Care over his People doth in his own due Time tread Satan under their Feet by his great Power which they believe in and partake of Object If it will not serve a Man for his Acceptance with God that he is sincere in his Desires and Endeavours of walking before him unless he attain to Perfection or to a Life that â—s wholely without sin in this World then must the Heart of the most holy and mortified Man upon Earth be quite broken and discouraged for ever There is Mercy with thee that thou mayst be feared saith David page 30. An. Sincere Desires and Endeavours of walking with the Lord God are acceptable to him they being begotten by his own Spirit but it is a Mistake that they fall short of attaining to Perfection or to a Life without Sin in this World who follow such Desires and Endeavours As also it is a gross Mistake That the most holy and mortified Man upon Earth did either fall short of such Perfection in this Wordlâ— or that he must have his Heart quite broke or discouraged forever on this account page 30. Besides Thousands do experience the contrary that our Doctrine of sinless Perfection hath no such Tendence nor Effect as this of Despair unjustly surmised to be the Consequence thereof Besides I suppose it is as hard a Matter for this Man to prove what Sin or Sins the most holy and mortified of God's Servants and People lived in all their Life time as to evince when where or how they came to be perfectly cleansed or throughly purged after their decease For our Parts we do not believe the Pope's Doctrine of a Purgatory after Death If God were not Good and Mercifull to consider Man's Frailty to pardon his shortness and Imperfections and bear with him we should not fear him that is worship or serve him for it were to no purpose to go about it seeing we could never please him An. Herein he saith true but then God's Goodness and Mercy in thus condescending and pardoning any such shortness or Imperfections which when confessed and repented of or where the sincere Desires and Endeavours are alive tends to engage the Creature the more to fear serve and worship him and to bring Man nearer and nearer to God with whom there is Mercy that he may be feared and the Fear of the Lord doth keep the Heart clean Object Alas that these Folks did but know what they do when they bring in such Doctrine who themselves must tremble to be judged by it O ye foolish Galatians who hath bewitched you that you should depart from that Comfort and Peace which some of you I believe sometime had in believing and trusting in Christ altogether for your Pardon and Reconciliation with God that you should be brought now to the Woâ—ks of the Law page 30. An. The Man runs altogether upon his own reiterated Mistake in the State of our Doctrine and Case we know what we do and that we are none of those foolish Galatians in what we hold we draw none from the Spirit to be made perfect in the Flesh but do both direct Men to their Beginning in the Spirit and to persevere therein to walk in the Spirit obey the Spirit unto Mortification and Sanctification c. For if ye walk in the Spirit then are ye not under the Law And we through the Spirit have waited for the Hope of Righteousness by Faith and through the Spirit do still believe trusting in Christ for all the Good the Sufficiency the Strength the Joy the Soul's Comfort and Peace that we daily receive for without or separate from him we can do nothing yet all things through Christ that strengthens us Object page 30. Is there any indeed of you think that you are able and do continue in all things that are written in the Book of the Law or in all things that are written in the Tables of your Hearts to do them And are you ignorant that upon that account and that alone that none do or are able to do so the Apostle tells you as many as are of the Works of the Law are under the Curse An. A mistake still the Apostle no where tells us that none which as well concludes Christians as others do or are able to continue in all things that are written in the Tables of their Hearts to do them as for all things written in the Book of the Law outward they are not required of us Surely the Apostle's Testimony was that they could do all Things through Christ that strengthens them and it was neither Circumcision nor Uncircumcision that availed any Thing but the keeping of the Commandments to conclude that none are able to continue in the Law of Christ written in their Hearts is contrary to his Doctrine for abiding in his Love and his saying If ye love me keep my sayings or Commandments and in this is the Love of God manifest that we keep his Commandments and his Commandments are not grievous but joyous unto us Object page 31. Alas Sirs what mean you when we are under the Ministration of the New Testament which brings the Spirit and Liberty where the Spirit is there is Liberty and Righteousness for by the Law of Faith the Christian hath a Righteousness to pleaâ— and to be justified by and so Life you should be ready to return into a Jewish or Natural Bondage to seck for it from that only which can