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.
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
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
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