as I find them 2 dly To consider whether his Reflections upon us are consistant therewith as touching our Principles Sect. I. As touching Justification he saith viz. To avoid needless Difference with Brethren I must distinguish Justification Justification we agree to be a forensical Act opposed to the laying any Thing to a Man's Charge whereby he may be condemned who shall lay any Thing to the Charge of God's Elect it is God that justifieth now there is a Double Charge the Charge of the Law that we are Sinners and so condemnable for violating of it and the Charge of the Gospel that we have not performed the remedying Condition which God requires of us for the escaping of that Condemnation And also he farther explains There is a farther Justification in regard to a particular Charge of the one or an universal Justification against all Accusations or the Charge of both as we must answer to the Charge of the Gospel by denying that Charge and pleading our Performance we answer the Charge of the Law by confessing it and pleading Christ's Satisfaction Our Faith aud Repentance is our Righteousness in Regard to the Gospel but Pardon of Sin together with this Righteousness may go both into universal Justification And that God justifying us by this Righteousness that is by Faith or Evangelical Obedience without the Works of the Law and that pardoning us as the Effect of that Act may both make up the Compositum of Vniversal Justâ—fication you see how tender I am of persisting in any Mistake wherein I have or may prejudice others I do not find that the Scripture doth denominate or pronounce any one Righteous or a Just Man from one End to another upon any-other Account then his doing Righteousness yet will I not quarrel with any that say we are made Righteous also by Forgiveness and that the Delivery of us from Sin from the Law and Condemnation by it is Justification though really I am apt to think that this Work is rather to be attributed with the Apostle to our Redemption Compare Ephes. 1 7. 2 Cor. 5. 19. Rom 3. 24. Animad Observe what is hereby granted 1 st That Justification is oppos'd to the laying any thing to a Man's Charge whereby he might be condemned aâ— who shall lay any Thing to the Charge of God's Elect The Questions therefore is whether God's Elect be chargeable with any Thing that is condemnable For against a Righteous Man there is no Law this answers the End of Christ's coming in the Likeness of sinful Flesh that he might not only condemn Sin in the Flesh but that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit and this then truly acquits and clears such who thus walk both from the Charge of the Law and of the Gospel there being no Condemnation to them that are in Christ Jesus c. 2 dly That we cannot deny the Charge of the Gospel until we have performed that Remedying Condition which God requires of us for the escaping the Condemnation or rather until that true Faith and Repentance be wrought in us by the Grace of God as the Condition upon and through which God doth both pardon and justifie 3 dly That God justifieth us by this Righteousness that is by Faith or Evangelical Obedience without the Works of the Law it must be considered to be without those Works of the Law which the Apostle intended as namely those that were fleshly and shaddowy that were not essential to an Evangelical Righteousness and not that substantial and continuing Obedience of that Love which is the fulfilling of the Law 4 thly That Evangelical Obedience and doing Righteousness by which God justifies or pronounces any one Righteous and in which his Elect is not chargeable or condemnable either by Law or Gospel must needs therefore be a sincere Obedience without the Mixture of Sin or any Thing condemnable Christ being the Cause and Worker of that Faith Sanctification and Righteousness in the true Believer from whence his Obedience and doing of Righteousness proceeds all which seriously considered doth both shut out the Opinion of the Imputation of Christ's Righteousness to Men while actual in their Sins and the pronouncing them Righteous in God's Sight who are by his Spirit denounced or condemned in themselves as unrighteous and disobedient Persons for where real Faith and Repentance from dead Works is wrought in the Heart there is a real Cessation from those Works and evil Actions although the very Nature and Seed thereof is not immediately wrought out of the Heart but by Degrees But then I see no Cause why it should be said that Pardon or Remission is not any Essential Part or no Part of Justification but the Effect as in Page 4. Seeing that Pardon of Sin together with our Faâ—th and Repentance as the Condition goes both into Universal Justification as before though a Pardon of Sins past upon true Faith and Repentance be not alone the absolute Justification but also a Perseverance in faithful Obedience to the Gospel is necessary to an absolute justified Estate both being by the Grace of God in and through Christ wherein he looks upon the Creature that is truly humbled with an Eye of Compassion in remitting of Sins past and with his Fatherly Love and Goodness in preserving and keeping such in the Sense of his Goodness which doth obliege to Faithfulness and Continuance in the Truth unto the End so that in an absolute justified Estate there is both an Experience of true Humility living Faith Sanctification and sincere Obedience and the continuance of the same according to these Scriptures 2 Cor. 5. 17 18. Ephes. 1. 7. to the End Rom. 3. 24 25 26 27 31. ver compared with ver 21. see and observe also Titus chap. 3. 4 5 6 7. the real Experience whereof is beyond Mens Thinkings and Conceivings and it is only the true Believers and sanctified Ones who can truly say from an inward Experience of the Work of God in their Hearts that Christ is made unto us Wisdom Righteousness Sanctification and Redemption and he that spared not his only Son but delivered him up for us all how much more shall he not with him give us all Things Sect. II. And seeing it is also granted or at least implied that the State of Justification extends to a State of Perfection it is necessary we by the Way further take notice of some Truths laid down by this Author about Perfection as namely It is to be acknowledged 1st That there are and may be very many Scriptures easily pressed by the Quakers and Papists for the Service of their Doctrine so that there is no doubt but thus much is proved that it is our Duty to be as perfect as they would have every Sin is forbidden and every Good Thing that is to say by the Law of Innocency is commanded thus far true 2dly He cites Augustine
Sins may relate to Sins that were past and forgiven as well as the accidental sinnings of any weak ones among them for he should have considered that if any Man sin is not that every Man must sin or tâ—at no Man can do otherwise but rather implies that they might also be kept out of Sin seeing he saith These Things write I unto you that you sin noâ— it seems he was not of this Man's Mind that they were Sinners all their Dayes or could be no otherwise Besides both John and others condescended to the lowest of those to whom they wrote taking themselves in as sharers in the same Conditions and suffering with them that they might help them To the weak I became as weak c. As for his Alledging and citing Eliphaz for Sin What is Man that he should be clean and he that is born of a Woman that he should be Righteous Because he putteth no Trust in his Saints and the Heavens are not clean in his Sight â—o this I say that I am no more of his Mind then Job was and I do not reckon such an Instance of one of Job's miserable Comforters to be any valid Proof against Perfection for doth God put no Trust in his Saints Doth he not give this Testimony of them surely they are my People Chiâ—dren that will not lye and so was he their Saviour And further observe that the Lord said to Eliphaz the Temanite My Wrath is kindled against thee and against thy two Friends for ye have not spoken of me the Thing that is right as my servant Job hath Job 42. 7. â—â—is Author further adds We are all an unclean Thing saith the Church and all our Rightâ—ousnesses are as filthy Rags pag. 21. Animad I wonder he hath distinguished no better here for this as applied to the Church without Distinction contradicts all his Concessions to the Truth before both of universal Justification Perfection the Condition of Life and Salvation and Evangelical Holiness methinks he should consider that these are not intended in those Righteousnessâ—s that are as filthy Rags and that the Prophet Isaiah himself did personate and intend the Jews herein as disobedient rebellious and corrupt in their doings and not the Evangelical Church whose Righteousness the Lord is and concerning whom it was promiâ—ed Thy People shall be all Righteous Object There is one Text most full he saith which is that of David Enter not into Judgment with thy Servant O Lord for in thy Sight shall no Man living be justiâ—ied upon which he is pleased to argue If there is â—r ever was any meer Mortal on Earth that lived altogether without Sin then must this Text be false Animad This altogether without Sin hath a large Extent and it is not that which we lay the Controvesie upon we do not state this for Justification in God's Sight that any meer Mortal on Earth lived altogether without Sin for all generally have sinned and if we say we have not sinned we make him a Lyar and his Word is not iâ—us 1 John 1. 10. And further I will grant that if therefore God should enter into strict Judgement with any deservedly to punish them for all that ever they have done then there would be no Place either for Pardon Justification Salvation or Redemption by Christ and further by the Deeds of Law and all the Righteousness that is meerly performed by the Flesh shall no Flesh living be justified if God upon tâ—is Aâ—count should enter into Judgement then in his Sight should no Man living be justified â—ut seeing he hath provided and afforded a Gracious Remedy to wit the Sâ—ed of the Woman 〈◊〉 bruiseth the Serpent's Head thâ—t destroye the Devil and treads Satan under Feet hereby 〈◊〉 livers Man from Condemnation and Death although the first hath a Sense of the Sentence of Death and the Ministry of Condemnation in him as knowing that Commandment which kills and makes alive works Death and brings for hâ— Life And so I will further confess that no Man living in this State unto which he must dye in passing through the Law can be justified in God's Sight His saying that it is common for Men to alledge a few â—catered Scrâ—ptures against any Opinion which yet is true This both is a sleighty as well as an irreverend expression as touching the Scriptures and the Reflection implied in it against us as groundless Sect. XII Object If we are justified through Câ—rist's Redemption through Faith when none of us have performed the Condition required â—fus to our Justification by the Law of our Creation thâ—n must our Justification be of Grace c. Animad 1st Though Justification be of Grace yet this doth neither indulge nor allow us in the Breach of the Condition required by the Law of our Creation nor are Men justified in the Breach and Violation thereof if by the Law of our Creation the Law of Innocency or Image of God wherein Man was created be intended for a justified State by the Grace of God in Christ where compleated is where Men are saved through the Washing of Regeneration Tit. 3 4 5 6 7. Object If this Grace is obtained or purchased for us through Christ's Redemption then is God righteous though he accept of us seeing it is for Christ's Sake without that Condition Animad Without what Condition that which was required of us by the first Law or Law of our first Creation I deny that for without Innocency without the Image of God which consists in Righteousness and true Holiness none are accepted of God though it is true we are forgiven for Christ's sake through Faith Repentance of 〈◊〉 â—st before but our Acceptance is in the Beloved not out of him 〈◊〉 in him we have our Redemption Justification both from Sin and Condemnation of the Law and in him we have restored to us what Adam lost by Transgression and not only that but enjoy more Security and Stabillity And what doth God by his Spirit work in those that are chosen but perfect Holiness yea he will ordain Peace for us for he hath wrought all our Works in us Isa. 26. 12. page 23. Also it is an Untruth That the Perfection of the Quakers doth quite overthrow all this which the Apostle teacheth pag. 23. for the real Quaker is of the Apostle's Mind that Christ came both to condemn Sin in the Flesh to redeem us from ALL Iniquity to fulfil the Righteousness of the Law in us who walk not after the Flesh but after the Spirit that so we might be delivered from ALL Condemnation And also it is unjustly inferred from our Opinion That we have no need of such Grace or Christ's Redemption that is of any from Christ as without whereby we should be justified and saved and as untrue that the Righteousness of God or of Faith in Opposition to Works is below that of ours for in the Gospel which is the Power of God is his Righteousness revealed from
confest page 25. Our Faith and Repentance are a Fruit of his Spirit They must be real and true such as admit not of the Mixture of Sin nor of the Continuance thereof Object As for his saying It is true that no Men but sin and it is true what they sâ—y the regenerate sin not the Scriptures say both Animad Why are we then so much opposed and striven with either for holding this Perfection or that some Men sin not which we see not consistant with no Man but sins The Scriptures say both what that there is none but he may sin and yet he that is born of God cannot sin these then must both be considered with reference unto two Dispensations Estates or Degrees otherwise it would render the Scripture inconsistant but the Scripture cannot be broken Object The Child of God sins not so as that Sin hath Dominion over him when he sinneth page 25. Animad This still giveth too much Liberty and reflects upon the Child of God contrary to the Apostle John's Testimony of him 1 John 3. 5. 18. Psal. 119. 1 2 3. Object The prevailing Interest of his Soul is for God above the Flesh and the World and so long he is right in God's Sight right Righteous or perfect according to the Law of Grace although there be a Thousand Things wherein he might do more Good or less Evils then he doth and so is Imperfect Vnrighteous and a manifold Sinner c. page 25. Animad This is still worse and worse and a gross Reflection upon the Child of God in this latter Part which is inconsistant with the former and to me appears no other then Confusion which is a Fruit of Sin and Transgression for that the Child of God should be thus Righteous and Perfect according to the Law of Grace which is Perfect Pure and Holy and yet be chargeable with a Thousand Things wherein he might do more Good or less Evil then he does this appears very Unnatural as well as Inconsistant That We plead Justification according to some Law that we are Innocent according to that Law page 25 Is true and that is the Law of the Spirit of Life in Christ the Law of Faith the Law of â—râ—ce the Law of the New Covenant which admits not of the Continuance of these or any Evils he seems to accuse the Child of God with Object This being seen they come on too fast that they sin not before they have learned to distinguish between Law and Law Righteousness and Righteousness Justification and Justification Sin and Sin page 25 26. Animad Though we do not judge it necessary for the Child of God to learn all this Man's Distinctions yet we cannot own his Charge that we come on too fast as not to sin for we know though it be an Estate attainable yet it is not by making haste nor by Man's own Willing or Running but by a Dependence on the Grace of God and it is sufficient for us that we have experimentally learned to distinguish what is necessary both in our spiritual Travail and conducing to a happy End which is a REAL RIGHTEOVSNESS and JVSTIFICATION according to the Law of Faith and Spirit of Life in Christ Jesus partaken of and enjoyed within Sect. XIV I must say with them where they have our Divines on the blind Side they are justified according to the Law of Faith or as they are judged at the Throne of Grace but no Flesh living can be justified according to the Law of Works Animad But then he keeps not to this but varies with his but they do sin they are Vnrighteous explâ—ins this Law of Works to be at the Baâ—r of the Ten Commandments whereas though I grant that by the Law of Works no Flesh living can be justified with all its own Endeavours of Conformity thereto because of it self it still fails yet I can never grant that the Law of Faith will suffer us to continue in Sin or be Unrighteous nor yet that the Apostle intends by the Law of Works the Substance of the Ten Commandments to wit Real LOVE to God and one to another I cannot believe that he excluded this from a Justified Estate but rather the Shadowy Part and Jewish Imitation of the Letter without Faith in Christ an absolute Justified State being according to the Law of Faith herein we must differ but again he assents to the Truth viz. Those that will follow Christ shall argue as strictly if we be justified by Grace then we must be righteous and perfect according to the Law of it the Orthodox are quite out that ☞ will have any justified without a Righteousness that is perfect according to the Law that justifies him Animad Oh! That he were but well accquainted with this Law of Faith and would keep to it then we should not have this strugling and turning about to uphold Sin or the Breach of the Ten Commandments in Justified Persons wherein he goes about again viz. Object The Quaker is quite out that will have his Righteousness perfect according to the Ten Commandments which doth not justifie him page 26. Animad No the sincere Quaker is within who owns the Life of God and Christ in his Heart and knoweth that God requires perfect LOVE with ALL the Heart and Soul c. and this in the New Covenant not to make void the Law of the Ten Commandments as to the Substance and End thereof for LOVE is the Fulfilling of the Law the Commandment is Love out of a pure Heart and do we make void the Law through Faith No we establish it yet it is neither meerly by the ten Commandments nor by any of our own outward or litteral Observatinon tâ—ereof that we are justified but by him that enables and strengthens us to the Real and Spiritual Obedience of Faith Now the Righteousness of God without the Law is manifested being testified by the Law and the Prophets see Rom. 3. 21. to the End Concess The lover of Truth and Mediocrity will have every man have the Righteousness of a perfect Heart for his Justification and yet no Man be justified but by the Grace of God through Redemption which we have in Christ Jesus page 26. Animad I wish this Man and all others that oppose or dispute against us were such Lovers of Truth and Possessors of this Righteousness of a PERFECT Heart so much pretended to and talked of and so little experienced amongst Men and that this Redemption which the Saints had in Christ Jesus were experienced and livingly possessed this would end the Controversie about Notions and Opinions It is true that Pardon of Sin and Justification may in some Sense be distinguished though not divided there is Pardon of Sin and Transgressions that were under the first Testament or of Sins past When the Act of Faith is known in the Blood of Christ which is in Order to Justification being some Degree of it there is a further Degree of Justificatâ—on
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
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