be satisfied that the Command of swearing was no Part of the Ceremonial Law I by the contrary Reason infer that having found an Antitype for an Oath in the Gospel he and all his Parishioners and all others may be satisfied that the Command of Swearing was a Part of the Ceremonial Law and so an Oath not moral He goes on thus The second Argument to confirm you that Oaths are not evil in themselves nor Part of the Ceremonial Law is taken out â—f the Example of the holy Patriarchs with whom an Oath was of authentick Vse and held sacred before the Delivery of the Levitical Law page 67. Answ. Two things by this Argument he undertakes to prove one whereof is by none that I know of denyed it was warily done of him to begin with that namely that Oaths are not evil in themselves What makes him harp so upon this String He could not suspect that the Quakeos whom he writes against held Oaths to be evil in themselves for at his Entrance upon this Subject he himself observed out of R. H. that they allow Oaths to have been lawful page 52. yet no less then six times in his Discourse of Swearing he inculcates this that Oaths are not evil in themselves which looks as if he designed to perswade weak Heads they may do any thing that is not evil in it self The second thing he undertakes by this Argument to prove is That Oaths are no Part of the Ceremonial Law because they were of authentick Vse with the holy Patriarchs and by them held Sacred before the Delivery of the Levitical Law Answ. If Oaths are therefore no Part of the Ceremonial Law because they were of authentick use with the holy Patriarchs and by them held sacred before the Delivery of the Levitical Law Then by the same Reason no other thing is a Part of the Ceremonial Law which was of authentick use with the holy Patriarchs and by them held Sacred before the Delivery of the Levitical Law that is in short nothing that the Patriarchs did religiously observe before the Delivery of the Levitical Law was Ceremonial but Moral This I take to be the natural Consequence of his Argument and this I deny let him prove it if he can He may find if he pleaseth that Circumcision was of authentick Use with the holy Patriarchs and by them held sacred long before the Delivery of the Levitical Law and somewhat too before his first Instance of an Oath and yet I think he will not deny that Circumcision was a part of the ceremonial Law What then will he think of the Sacrificing of Beasts which was of Authentick Use with the holy Patriarchs and by them held sacred not only before the Delivery of the Levitical Law but even before the Flood will he say that Sacrificing was therefore no Part of the Ceremonial Law I hope he will be more considerate Another touch yet he hath at this in pag. 68. where he saith The Gospel Dispensation doth not repeal any Law that is Moral c. and such is this of a lawful Oath He assayes to prove it thus That Law whose Reason and Vsefulness is perpetual and the same to us under the Gospel as it was to them under the Law is it self perpetual and therefore not repâ—aled by any new Dispensation Answ. To be satisfied whether or no the Reason of an Oath is perpetual we must again enquire out the Reason of an Oath and I will go no further at this time to fetch it then to my Adversary's own Words pag. 61 62. If there were that Truth in men that their baâ—e Testimony were infallible and of sufficient Credit then there were no need at all of an Oâ—th but seeing all men are Lyars and mankind is so generally leavened with Hypocrisie and since Fear or Favour Malice or Interest swâ—ys with the far greater Part of men it becomes highly needful that their Evidence be demanded and given in such Forms as are most binding to the Consâ—ience which an Oath by all the World is acknowledged to be Observe here the Reason he gives for the Needfulness of an Oath viz. â—ying Hypocrisie Fear Favour Malice Interest for were it not for these he confesseth there were no need at all of an Oath Let â—s now carry this Reason of his along with us to his Argument and see how well favouredly it will look there His Argument then will run thus The Gospel does not repeal any Law the Reason whereof is perpertual but the Reason of an Oath namely Lying Hypocrisie Malice c. is perpetual therefore the Gospel doth not repeal Oaths What else is this but to establish Lying Hypocrisie Malice c. and to perpetuate them for ever that while the World stands men must never cease from Oaths because while the World stands men must never cease from Lying Hypâ—crisie Malice c. for if these be as he truly saith the Reason of Oaths take away these and the Reason of Oaths is taken away and then there can be no Reason for Swearing but these viz. Lying Hypocrisie Malice c. under the Gospel and from among true Christians are taken away at least none will deny that de jure of right they ought to be so therefore Oaths also under the Gospel and among true Christians are taken away at least of right ought to be so Besides In making Lying Hypocrisie Malice c. the Reason and Strife and Contention the Vsefulness of Oaths and then asserting the Reason and Usefulness of Oaths under the Gospel to be the same as it was under the Law he greatly undervalues and debases the Gospel rendring it as defective and insufficient to take away Lying Hypocrisie Malice Strife c. as was the Law Whereas the Apostle sayes expresly that What the Law could not do in that it was weak through the Flesh God sending his own Son in the Likeness of sinful Flesh and for Sin condemned Sin in the Flesh that the Righteousness of the Law which is beyond the Letter of it might be fulfilled in Vs who walk not after the Flesh but after the Spirit And to the Hebrews he sayes The Law made nothing perfect but the bringing in of a better Hope did But if there be as much need of Oaths now under the Gospel as there was then under the Law and that for this Reason because there is as much Lying Hypocrisie Malice and Strife now among Christians as there was then among the Iews which his words carry and his Argument it self implies else it is nothing to the purpose then hath not Christ who is Heir of all and to whom all Power in Heaven and Earth is given done more in this Respect for his Disciples then Moses who was but a Servant did for his Which to suppose would so highly derogate from the Honour of Christ that it were toâ— great an Impiety for any to admit who bears the Name of a Christian. In his Margent upon
as to make it impossible for him to sin for you know he did as tâ—â—lly sin such a Perfection he never lost nor did Christ gain such a State for us in this World Answ. 'T is strange a man should so often beat the Air and fight with his own Shadow here again he wrests the Case from a Possibility of not sinning to an Impossibility of sinning But if Câ—rist did gain such a State for us in this World as Adam lost in respect of Righteâ—â—sness and Innocency then to be sure Christ hath at least gained such a State for us in this World as renders it possible for a man to live without Sin for such a State Adam lâ—st Hear what the Priest at length grants We are indeed saith he by Christ and the Grace of God put into such a State as that we may please God considering what he now expects and accepts through Christ as well as Adam could considering what God required then page 43. Very good he required Faith and Obedience then of Adam he requireth Faith and Obedience now of us He gave Adam Power to believe and obey he gives Power now to believe obey for he is not an hard Master whatever some think of him he requires no more then he gives Power to perform and yet he requires to be served without Sin Nor is it at all repugnant to Reason that the strongest should prevail our Saviour plainly afâ—â—rms it in his Parable of the stâ—ong man keepiâ—g his House tiâ—l a stronger then he come and overcomes him Now is not Christ stronger then the Devil Hear what the â—postle saith Greater is he that is in you then he that is in the World Why then should it seem so impossible a thing to any that the Devil Sin which is of him should be overcome in this Life Christ was the Author of that Faith which overcomes the World but who was the Author of that Faith which holds it impossible to overcome Be of good Cheer saith Christ I who am your Captain your Example whom you are to follow and imitate I have overcome the World there by letting you see that the world may be overcome What then is the Reason that it is not Will any lay the Blame upon God God forbid but many will say man is weak and full of Frailty and compassed about with Infirmities Man indeed is very weak but God is pleased to â—isplay his Strength through man's Weakness Saâ—an indeed is vâ—ry strong but God is stronger then he and binds the strong man and dâ—spossâ—ssâ—s him with all his Goods The Buffetings of the Enemy are oftimes thick and hard yet still the Grace is sufficient Paul of himself could do noâ—hing yet was able to do all things through Christ who workeâ—h in his both to will and to do of his own Pleasure Thou hast wrought all our Works in us said the Evâ—ngellical Prophet Was there any Sin in those Works Why had Christ the Name Jesus given him but because he was to save his People from their Sin and was â—e to save them from some Sins only and not from all Iohn said of him He will throughly purge his Floor and must we now think he will purge it but in Part The Author to the Hebrews saith He is able to save them to the utteâ—mâ—st that come unto God by him All outward Diseaâ—es he cured perfectly and shall the Maâ—adies of the Soul be cured but by haâ—â—s The Apostle Paul tells the Romans That the old man is crâ—cifiâ—d with Christ that the â—â—aâ— of Sin might be destroyed and that he that is dâ—ad is free from Sin Nay How shall we saith he that are dead to Sin live any longer therein And again Being made free from Sin ye became the Servants of Righteousness What mean the Scriptures in so many places to hold forth a State of Freedom from Sin in this Life if no such thing is to be here expected They that are Christ's have crucifiâ—d the Flesh with the Affections and Lusts saith Paul He that hath suffered in the Flesh hath ceased from Sin saith Peter There is no Condâ—mnation to them that are in Christ Iesus saith Paul who walk not after the Flesh but after the Spirit If there be no Condemnation to them there is no sin committed by them for wheresoever there is Sin there is also Condemnation for Thâ— Lord will not justifâ— the Wiced If we walk in the Light as he is in the Light then have we Fellowship one with anothâ—r and the Blood of Iesus Christ his Son cleanseth us from all Sin saith the Apostle Iohn So Paul to the Corinthians Having therefore these Promises let us cleanse our selves from all Filâ—â—iness of the Flesh and Spirit perfecting 〈◊〉 in the Fear of the Lord. And with what Zeal doth the same Apostle pray for the Thessalonians The very God of Peace sanctifie you wholely and I pray God your whole Spirit and Soul and Body may be preserved blameless unto the coming of our Lord Iesus Christ. With what fervor of Spirit did that Good Man pray for that which had he lived in this untoward Age he might happily have been blamed for expecting But consider Can it be indeed profitable for any man to live in sin or injurious to him to be freed from it Nay is not sin on the contrary the greatest Hurt and Injury that ever did or can befal Mankind Why then is this man so angry with us for believing it 〈◊〉 to be preserved from Sin and in that Faith desiring to be preserved from it and endeavouring to live without iâ— Does not himself â—ay pag. 34. It is good to set the Mark as high as may be so that we may be excited to endeavour nobly And will he notwithstanding blame us for not setting the Mark too low How unfairly are we dealt with Thus far in Dâ—fence of this truly Gospel Doctrine of beâ—ng perfectly deâ—iâ—ered and preserved from Sin Now to all you Priests and others who set your selves in Opposition thereunto this in short I have to say Repent Repent and cease to pervert the Right Way of the Lord lest in the Day when he maketh Inquisition for Blood ye be found guilty of destroying the Souls of many For verily as the Evil Spies discouraged the Heart of the Children of Israel that they should not go into the Land which the Lord had given them by telling them they were not able to overcome their Enemies but that the People of the Land were stronger then they Even so do ye discourage the People at this day from pressing after a pure and sinless State by telling them it is not possible to attain thereto in this Life Yet â—owing Pillows under their Armholes and daubing them up with untempered Morter ye perswade them it shall go well with them although they sin against the Lord. Thus ye strengthen
and for sakes them that shall have Mercy for if we thus Confess God is faithful and just to forgive us our Sins Now then the Question is Whether it be our Duty to Confeâ—s from day to day from year to year that we are still guilty of those Sins which by the Assistance of God's Grace we have forsaken and which God hath forgiven to us But if this be so far from being a Duty that it would be a Sin in us so to Confess because that Confession would be falâ—e let us then consider further that If we truly Confess and as I said before by the Help of Divine Grace Foâ—sake our Sins God is Faithful and â—ust not only to forgive us our Sins but also to cleanse us from all Vnrighteousness 1 John 1.9 Now they who are thus cleansed by God from all Unrighteousness is it their Duty still to say They are Miserable Sinners That would be to speak Untruth which I am sure is no man's Duty The Ephesians were sometimes Darkness but now saith the Apostle to them â— ye are â—â—ight in the Lord Had it been their Duty to have said No we are still Darkness Some among the Corinthians before their Conversion had been Fornicâ—toâ—s Idolater Aâ—uâ—â—erers Covetous Drunkaâ—ds c. Paul sayes to these Corinthians Such indeed some of you were but ye are Washâ—d but ye are Sanctâ—fied but ye are Iustifiâ—d from theâ—e things in the Name of the Lord Iesus and by the Spirit of our God Had it been the Duty of these Corinthians after they were thus washed sanctified and justified from those gross Sins to have said We are such still We are Fornicators still Idolaters still Adulterers still Thieves still Covetous still Drunkards still This had been the Way to have made themselves Lyars too which before was not charged upon them in denying the Work of God Let us consider further If this customary and common Road of Confessing be a Duty as the Priest would have it whom is it a Duty to Is there but One Lesson for all Degrees The Little Children the Young Men the Fathers and Elders mentioned in Iohn's â—st Epistle What! are they all in one Form When they first come into this School their Confession is but Miserable Sinners and most they be saying the same Lesson so long as they continue in the School What! no Proficiency no Improvement no going forward Surely it is not so in the School of Christ. But in this School he that comes in at Sixteen Years of Age does but confess himself a Miserable Sinner and the same Man if he live till Sixty or more confesses himself a Miserable Sinner still So that after he has travailed Forty or Fifty Years upon this Road after he has spent his Age in this School if he be measured by his own Confession he is not one step nearer his Journey 's end he is no whit bitter then when he first came in and therefore worse In short then let this be the Issue of this Discourse Though it be every man's Duty when he is overtaken with a Sin humbly and penitently to confess his sin to Almighty God yet it is not the Duty of any Man to propoâ—e to himself a constant and common Coarse of Confession because whosoever doth so must first propose to himself a constant and common Course of sinning but no constant and common Course of sinning being allowed it cannot reasonably be supposed that a constant and common Course of Confession is required CHAP. V. Of Perfection THat he may never want Occasion to Confess Sin his next work is to plead the Continuation of Sin which he doth in Opposition to the Doctrine of Perfection Great indeed hath been the Opposition this Doctrine of Perfection hath met withal from the Hands of most sorts of men since the time it was first preacht in this latter Age of the World Some through Ignorance mistaking it Others through Interest Reviâ—inâ— and Gainsaying it as foreseeing it destructive to their Trade and Profit And very many rejecting it for the Straightness of tâ—e Way becausâ— they saw theiâ— beloved Lusts and they could never walk together in it but that they must part with their most pleasing Vanities and forever abandon the Company of their dearest Delilahs if they would be really and indeed not in Name only and Profession Disciples and Followers of Holy Jesus Yet because in all Undertakings Perfection is desirable and aimed at my Opponent is wary how he wholely denyes it We deny not sayes he pag. 30. the Doctrine of Perfection but such a Notion as tho Quakers have thereof calling it an Vâ—sioning Sâ—ate Answ. A Perfection then it seems he is for but it is to be perfect in a state of sinning for in an Unsinning State he denyes it What kind of Notion has he got of Perfection who would be perfect yet a Sinner He then goes on to open the Words of Christ Be ye therefore Perfect even as your Father which is in Heaven is Perfect In which Words he sayes our Lord aims only from God Almighty's Example to pâ—ess Charity and Mercy to the highest Degree pag. 3. Answ. Charity and Mercy to the highest Degree Did he consider what he writ or how he should be able to maintain it He is gâ—t so hiâ—h at the first step that the Quakers had nâ—ed help him down again The highest Degree of Charity and Mercy is applicable only to God Almighty we don't aspire so high We desire our Charity and Mercy may be real true sincere of the same Nature Kind Quality with God's but we expect it not in the same Degree or Falness â—s that 's peculiar to God himself The Parishioner adds another Scripture intimating that we are commanded to be Holy as God is Hâ—â—y and if we could not be unsinningly perfect and holy in vain sayes he is the Preâ—ept propounded to us To this he replies Could you rightly distinguish between Equality and Similitude your Objectiâ—â— would disappear in a Moment pag. 33. Answ. If he had righty distinguished between Equality and Sâ—militude in his opening the forâ—â—er Text he had not â—en fallen into the Error he did in construing Christ's Words to intend the highest Degree of Charity and Mercy which relates to Equality for he that could attain the Highest Degree of Charity and Mercy would in Charity and Mercy be equal with the Highest nor had he now incurr'd the Absurdity of being inconsistent with himself But he ran not more to the one hand before then he runs to the other now for having light on the Distinction between Equality and Similitude he inveighs most fiercely against an unsinning Perfection as if to be delivered and preserved from Sin were to viâ— Perfections with the Creator ibid. Answ. Did Adam viâ— Perfections with his Creator when he was in an unsinning State of Perfection Nothing less for even in that State of pure Innocency unstained with any Spot of Sin Adam had not
he that when they so prayed they had no Trespasses to forgive pag. 39. Answ. This will not seem so strange if it be considered that when our Lord taught his Diâ—ciples thus to pray they were but young and weak their Faith which should have given them Victory over Sin was weak and sometimes almost ready to wavâ—r and therefore in the very same Chapter he blames the Littleness of their Faith and frequently after in the same Book of Matthew calls them O ye of Little Faith They had not yet experienced the Work of Faith with Power in that Degree which afterwards they did for the Holy Ghost was not yet poured forth because that Iesus was not yet glorified Now this Form of Prayer was suited to their present Condition but it doth not appear that it was intended to be a standing Rule for them to pray by as long as they lived but as a Supplement to their Weakness until the Comforter the Spirit of Truth was come unto them which Christ promised to send them immediately after his Departure and as it were in his room But when the Comforter was come when they had received the Spirit of Truth in that more eminent Degree He was then to lead them into all Truth He was to teach them what they should pray for and that after an higher manner then hitherto they had prayed as our Saviour's words imply Iohn 16.2 and he did so as the Apostle witnessâ—th Likewise the Spirit helpeth our Iâ—firmities for we know not what we should ask for as we ought mark that for all their former Teaching but the Spirit it self maketh â—ntercâ—ssion for us with Groans which cannot be uttered From Scripture-Arguments he comes to Reason Who sayes he can be so confident to say He is free from all the Infiâ—mities of his Nature Answ. Every Infirmity of Nature is not Sin A man therefore may be free from Sin though not from all the Infirmities of his Nature Again He that saith he cannot fall by Error is already fallen by Pride Answ. This relates not to a Possibility of not sinninâ— but to an Impossibility of sâ—â—ning which is not the Subject of the present Controversie He goes on to shew That it is not they that give Incouragement to sin by denying a Possibility of being freed from it but we who believe such a Possibility Pray says he who is your Friend he that saith you have no Enemy or he that informs you where he lurks pag. 41. Answ. He all along mistates the Case either through Ignorance or Design yet I would not think the worst of him By Perfection by a State of Freedom from Sin we do not mean a State free from being tempted to sin Our blessed Saviour in whom was no sin in that sense was not free he was tempted by the Devil But to be tempted is no sin So that we do not tell People they have no Enemy but we tell them they have an Enemy we tell them where this Enemy lurks and how he works We tell them this Enemy may be overcome and also how Now then turn the Question the right Way and let me ask Who is thy Friend O Man He that tells thee Thou canst never overcome thy Enemy will be too hard for thee 't is in vain to expect a Compleat Victory or He that incourages thee to fight the good Fight of Faith and tells thee that Satan if thou resist him will flee before thee and not only â—o but that the God of Peace will â—râ—ad Satan under thy Feet and that shortly too Again He says It is one Step to Conversion to see our selves unconverted and one Step more to Happiness to percerve our selves Miserable Sinners Answ I grant indeed it is so But mâ—st we alwayes stand upon this one Step Must we never take another Step Never step forward He moves very slow indeed that takes but one step all his Life If we see our elves misererable sinners at the first step must we see our selves miserable sinners at the last step too which they do from the first step to the last confess themselves such or else they sin in so confessing this is miserable indeed miserable Comforters are all they who tell men they must be miserable Sinners as long as they live Let such take heed that they run not in vain Again He saith I need not guard my House when I am sure that no Thieves can enter Answ. This is also quite besides the business The Question is not whether no Thieves can enter although I do not guard my house but whether it is possible for me to keep the Theives from entring if I do guard my house That this is possible our Saviour expresly tells us If saith he the good man of the House had known at what Hour the Thief would come he would have watcht and not have suffered his House to be broken through So that the good man had Power and was able to have kept out the Thief if he had stood upon his Guard and the intent of this Parable was to excite the Disciples to Watchfulness which our Saviour did frequent lyinculcate to them What I say unto you I say unto all watch And again Watch and pray that ye enter not unto Temptation for there 's the Sin It is not a Sin to be tempted but it is a Sin to enter into the Temptation Now tâ—en if the Disciple watches and prayes it is possible for him to be kept from entring into Temptation and consequently possible for him to be kept from sinning which is directly to the Case Again he saith it is in vain to offer him Physick wo concludes himself well Answ. If any man that is not well concludes htmself well he is to blame but that is nothing to our purpoâ—e The Questionis Whether he that doth really receive the Physiâ—k and doth carefully observe the prescriptions of the Physician can be perfectly cured or no The Disease is Sin can man be perfectly cured of this Disease If he grants he may he yeilds the Cause if he denyes it her stâ—cts upon the Abilâ—ty of he Physician The poor Woman with the bloody issue had suffered much from many Physicians and spent all she had upon them but was never a whit the better Miserable Sinners at the first and miserale Sinners to the last her bloody Issue ran twelve Years together but when once she came to Christ he made her whole He works perfect Cures Will the Priest say that man may and shall be cured of his Disease of sinning but not in this Life not till he dies this is not Gospel surely for that is Glad-tidings but this is Sad-tidings to the poor patient that he must carry his Disease with him to his Grave and yet alwayes be taking costly Physick this if he believe it were enough one would think to send him forth with thither If such a cure could have