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.
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
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
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
will be in him as also he imposeth no Impossibilities upon his Church but freely affords Grace and Power to encourage and assist in Real and Perfect Obedience and he having sent his Son a sufficient Workman to redeem Man from all Iniquity and he works in us to will and to do what shall hinder the sincere Soul from its Duty if no Grace be wanting nor Divine Assistance witheld on God's Part nor a sincere Mind awanting on the Creature 's Part Where can there be a Place for Disobedience to remaine Shall any charge God's Elect or condemn his Chosen and Faithful Ones with Unwillingness to serve their so Gracious Lord and Master Let not such a Charge or Condemnation be left upon them who are God's Workmanship created in Christ unto good Works unto whom the Promise both of Power Sufficiency and of Willingness is made and so experimentally received in the Day of his Power and withal let it be considered that as through the first Work of Grace in the Heart there is a sincere Mind Desire and Willingness in the Creature to follow the Lord he deals gently with such and draws them on by Degrees even with Lovingâ—kindness he layes no more up on them then suits their Abilities given suffers them not to be tempted above what they are able and his Grace being sufficient for them he exerciseth Patience chargeth not Temptations as Sin upon them when they consent not he also dealeth with them as a Shepherd leading gently those that are with young in the Day when â—e maketh up his Jewels he spareth them as a Man spareth his only Son he attends and assists the travailing Soul in his Journey he gives the Babe Suck he affords them Time and Space for growing in Strength until they become Men he hath Regard to his own workmanship from the least or smallest Beginnings thereof O that the Work Dealings of God in his New Creation were seriously minded really experienced this is beyond all Mens acquired Notions Gatherings Distinctions and Professions that are without this Living Inward Experience of this Saving Work and this would end Controversie and Strivings Sect. III. Object But the Failings of such are recorded that were said to be Perfect pag. 8. Anâ—mad So also are their Deliverances as David's Job ' s and others Again if the End of Christ's Manifestation was to redeem us from all Iniquity to destroy the Works of the Devil to restore us out of Sin present us unto God holy and without Blame entire wanting nothing perfect and compleat in all the Will of God and hath purchased for his Church and People such a State as to be without Sin why should any go about to frustrate his End therein or invalidate his Purchase And why should any contend or argâ—e for the contrary End And what more can we desire of Perfection then is here granted But it is added that this State which is compleating alwayes must not be expected to be compleated until the other Life pag. 9. Animad We must look upon this to be a Diversion from Scripture Ye are Compleat in Christ as well as not answering the End for which Christ gave himself that is to wash and purifie his Church and to present her a Glorious Church without Spot or Wrinckle or any such Thing although in this Life she arrives not to that Fulness of Glory that shall be hereafter yet to such a Spotless Estate as to render her both Beautiful and Glorious else how could he say to his Spouse Thou art Fair thou art my Vndefiled there is no Spot in thee in which Christ presents his Church unto his Father as being the Effect of her being washed by Water through the Word which surely must be in this Life Object But while she is both a Gracious Church that is while she is in this Life she shall not be without her Wrinckles nor her Troubles pag. 9. Animad Such Kind of Reconciling and Suppositions together with this deferring or putting off perfect Freedom only unto the State of the Life to come I say such Work as this hath givâ—n many loose Professors and others too much a Liberty both to confound the State of Grace with that Universal State of Sin and so that of the Gospel with that weak Estate under the Law as also to oppose Christ's Work in this Life and to put off Freedom from Sin unto that which is to come and in this Faith many take a Liberty all their Lives to the Hazard of their own Salvation which if the sad Consequence of such Doctrine were seriously considered and prudently foreseen we should all preach up Righteousness and cry down Sin and excite Men to lay hold of Christ and believe in him for perfect Redemption and not argue for the Continuance of Sin all our Dayes knowing how apt Men are to lay Hold of that which most suits their corrupt Minds which are in the Evil Works we should not dispute for Sin or a Deficiency in Duty whatever Infirmity we perceive in our selves but in all sincerity wait upon God and exercise all Diligence through his Grace Light and Presence for Evil to be supprest and the Seed of Enmity to be extirpated both out of our selves and others that Righteousness might be exalted and run down as a mighty stream to wash away the Dirt and Corruption which greatly abounds among many who think to salve themselves and to quiet their justly disturbed Consciences with a Feigned Application of Christ's Righteousness and Merits however they neither allow him nor his holy Nature to have a Place in their Hearts whose unsound Doctrine as well as their unchristian Lives hath levened many into Hypocrisie as well as kept them in ignorance from the very Life and Nature of Christianity which consists in the inward Enjoyment of the Real Righteousness and Nature of the Son of God as inwardly revealed spiritually begotten born and brought forth in the Soul through the Spirit of Holiness What the Author saith concerning Perfectio Viae or Patriae Viatorum or Comprehensorum a Perfection belonging to the State whiles we are in the Way as Travelers or a Perfection belonging to the State when we shall get home or to our Country pag. 6. Adnimad It is granted that there is a twofold Perfection belonging to the Saints as namely to the State as Travailers in this Life and to the State of that to come and that which is to come doth exâ—eed the Estate that now is as to the Fulness of Glory yet granting a Perfection in the Way or Journey in Order to that furrher Degree at the Journeys End this then is a Perfection in the Way not out of it and what is the Way that conduces to a further Glory but the Way of Righteousness Thou wilt guide me by thy Counsel and afterward receive me to Glory With me to live is Christ and to dye is Gain The exceeding Weight of Glory which is prepared for the Righteous hereafter
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
Faith to Faith his Parenthesis from Christ as without is needleâ—s and impertinent seeing neither Christ nor his saving Grace are divided whether without or within or both and the same Grace Virtue Spirit Life and Redemption that was in Christ as without is received from the same Christ as within Object But if Christ's Redemption lay altogether where they place it in bringing Mâ—â— off from Sin and Vnrighteousness unto Holiness and Perfection even such as to live without Sin in this World then Redemption cannot be Vniversal page 23. Animad Here we must distinguish to shew how groundless this Objection is for 1 st His Redemption is Universal for all Mankind as it is in him respecting his being an universal Sacrifice and Propitiation by his Death and Blood for all mankind while we were Enemies Christ died God was in Christ reconciling the World to himself the Price is universal But 2 dly It is they who only believe in him that receive this Redemption and they who are not only reconciled through his Death but also saved by his Life who by him have received the Attonement or Peace made by him so that though the Redemption and Price as in Christ or on his Part be universal yet the End thereof is not received by all but only by those who believe and live unto him and so the Glory of our Redemption Salvation we ascribe unto him who gave himself for us that he might redeem us from all Iniquity which answereth the End and manifesteth the compleatness of that Redemption for which Christ gave himself Object I Do not think that the Quaker alone is in the Dark about this matter yet these Men I count here are most of all out they look upon the Works of Christ's Redemption to be the Work of Christ within so they speak and so they think altogether and then wilfully confound Sanctification and Redemption Animad This is a Mistake we do not confound them yet must confess they are received together as inseparable where Christ is made unto any Wisdom Righteousness Sanctification and Redemption for the receiving Redemption through his Blood even the Forgiveness of Sins cannot be without Sanctification which is both gradually carried on and effected by the Work of Christ within although I do confess Redemption was manifestly or publickly set forth and declared by Christ as without in his Sufferings Death and Blood as the Introduction and Preparation of the Way into the New Covenant he consecrated and set open the New and Living Way through the Vail that is to say his Flesh. Object The Quaker doth place Christ's Redemption in bringing us up to these Terms the Performance whereof is indeed our Gospel Perfection but he is here so miserably out that he both mistakes the Termes or this Perfection as if it were no less then the fulfilling of every Jot of the Law it self and also contradicts himself in the best Tenet he hath Animad Though we confess Christ Râ—demption to be twofold both as in him and in us respectâ—ng his Fulfilling the Law his suffering for us as also his fulfilling the Righteousness of the Law in us yet our Accuser is herein either overâ—een in wording his Matter or mistaken in the Matter it self for 1 st We place not Christ's Redemption in bringing us to fulfil every jot of the Law it self for much of it is abolished as the litteral and shadowy Part though the Substance thereof remains not to be made void through Faith but established yet this we have not obtained either by our own Strength or Imitation of the Letter but through the Righteousness of Faith in Christ bringing us up to the Word of Faith in our Hearts to obey it and do it so that our Redemption by him is not to serve in the oldness of the Letter which made nothing perfect but in the Newness of the Spirit which perfectly sanctifies 2 dly And in this we do not think our selves out but in even the Truth and within even in the Spirit of Life in Christ Jesus not out in the Letter but within in the Spirit not out in the Righteousness of the Law which Paul calls his own but within in the Righteousness of Faith walking in the Spirit 3 dly And herein we are not conscious of Self contradiction in any of our Tenets much less in the best this Objection is taken off by our confessing Vniversal Grace and Redemption in Christ towards all and for all Mankind and yet this Grace and Redemption not taking effect in all but only in them who believe and repent which Men are not irresistably forced to but generally called and 〈◊〉 to Faith being also offered unto all by Christ and the World being reproved of their Sin of Unbelief by the Spirit of Truth Sect. XIII It is true what he saith viz. Our Divines we call orthodox do generally stumble upon this same Stone in their Dâ—nyal of Christ's Redemption to be Vniversal that he hath procured that all may be saved if they believe and repent which are our new Terms unless he hath procured also that they believe and repent but it is the Elect only do believe and repent and therefore they hold Redemption only of the Elect. Animad 'T is very true there are too many that stumble about this and deny Christ's Universal Redemption and the Sufficiency thereof and so oppose the general Extent of saving Grace partially limiting and restraining the universal Sense and intent of those Testimonies of Scripture which assert that Christ gave himself a Ransom for all and that by the Grace of God he tasted Death for every Man c. these they confine only to the Elect herein they are not Orthodox but are stumbling in the dark Object Let the Quaker then know it is not Christ's bringing Man up to the Terms of God but his bringing down God to the Terms of Man that is such as are suitable to his fallen State wherein the great Work he hath done for us is to be fixed page 25. Animad Truly the Quaker doth not know how to own this Doctrine in the Termes of it on either Hand as it is stated for Christ came to bring Man up to God and those Tearms that he hath tendered in Christ for Life and Salvation are his Tearms and God was in Christ reconciling the World to himself though it was God's free Love thus far to condescend in the Son of his Love for Man's Restoration yet Man must also be brought up to meet God in his own Covenant of Life in Christ who is the Mediator not to bring God down to the Tearms of Fallen Man but as a Mediator which is not of one but betwixt two both to bring God's Love and evidence his Kindness to man and also to restore Man out of his Fallen Estate into Covenant and Reconciliation with God so as God and his Creature meet in his Son Christ Jesus who is the Son of his Love Seeing it is
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