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
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
that there is not a Good Man on Earth that sinneth not 2 dâ—y There is none that doth Good no not one cannot be taken â—universally for that were to contradict the Saying before of the Just Man doing Good and to bring this as a proof of the Saints State cannot be Just nor Right for it did not concern them but the Unconverted Jews and Gentiles and such as neither understood nor sought after God see Rom. 3. 9 10 11 12 13 14 15 16. 17 18. together with the Place in the Psalms to which this refers Object In many Things we offend all if we say we have no Sin we deceive our selves page 13. Animad Nor do these comprehend the highest Growths or Attainments of Saints and Good Men in this Life it was usual both with Apostles and Prophets to personate or take in themselves with the least and weakest of those they spoke and wrote to using the Particle WEE as instance in the same Apostle cited Jam. 3. 9. Therewith curse WEE Men and 1 John 1. 6. to the End and it is also said verse 10. If WEE say WEE have not sinned WEE make him a Lyar and his Word is not in us yâ—t see he declares the Remâ—dy as well as the Disease verse 7. If WEE walk in the Light as he is in the Light We have Fellowship one with another and the Blood of Jesus Christ his Son cleansâ—th us from all Sin and further he shews his Holy Design in what he writes in these Words viz. My little Children these Things write I unto yuo that you sin not 1 John 2. 1. Object No Man is regenerate but in Part not as if one Faculty was sanctified and not another but there remains the Principle of Corruption together with the Principle of Grace which is infused that is both Flesh and Spirit in the same Person and whatsoever â—rodeeds from the one cannot be Sin as whatsoever proceeds from the â—ther cannot be otherwise pag. 13. Animad Herein we differ for we must confess that by Degrees the Work of Regeneration and Sanctification comes throughly to be effected or perfected in every one that continues in true Faith even to a through purging out of Corruption and to a perfect Mortification of that from whence Sin proceeds be ye sanctified throughout in Body Soul and Spirit and farther They that are Christ's have crucified the Flesh with its vile Affections and it is not the Flesh meerly of it self but as it is subjected to an Evil Principle or Seed of Sin that brings forth corrupt Actions but Christ's Work is throughly to purge Sect. VI. But further seeing this Author's Opinion is that no man is Regenerate but in Part and that there remains the Principle of Corruption together with the Principle of Grace how doth he dispense with these Scriptures cited by him viz. He that cammitteth sin is of the Devil Whosoever is born of God doth not commit sin for his Seed remaineth in him and he cannot sin because he is bâ—rn of God He that is born of God keepeth himself that the Wicked one toucheth him not 1 John 3. chap. 5. To salve this he tells us that St. Augustine doth lay some two or three of these Texts together and offers us this Solution That which is born of God saith he sins not which is as much as to say there is that which is born of God in the true Christian and that which is not born of him page 13. Animad I grant that there is that which is born of God as relating to a Thing or Principle spoken of in John's Epistles as WHATSOEVER is born of God overcomes the World and this is the Victory that overcomes the World even our Faith 1 John 5. 4. well this is to our Purpose still that WHATSOEVER is born of God overcomes the World and surely then this doth not leave the world's Principle of Corruption unsubdued in true Christians but there is also WHOSOEVER is born of God doth not commit sin for is Seed remaineth in him and WHO is he that overcometh the World who relates to the Man or Person that believes in the Son of God as well as the other doth to the Principle or Seed in him so that as the holy Seed or that which is born of God comes into Dominion in Man this takes in the Creature or Soul to partake of its Nature again as the Author hath added That according to the Prevalency there is of any of these two Principles in the Soul so is the Person to have his Denomination page 13. Very true then as the Good Principle becomes prevalent in the Soul man becomes a good man or an holy and just man As for his Allegation from the Apostle in Rom. 7. That the Apâ—stle did the Evil he would not saying it is no more I that doth it but Sin that dwelleth in me This it is true was a State that Paul knew in the Time of his Warfare and Travail and even in this State God had Regard to the Sincerity of his Mind wherewiâ—h he served the Law of God even while he was warring against the contrary Law but as I answered before this Apostle as well as others did so far condescend to the Weakness of others as not only to signifie such Exercises as he had past through but also to personate the Conditions of others to whom he wrote and spake for he could not be in all those different and various States that he represents in that Epistle to the Romans at one and the same Time when he then wrote viz. as to be both Carnal and Spiritual sold under Sin and yet freed by the Law of the Spirit of Life in Christ Rom. 8. 1 2. with many more Instances which â—ight be cited out of the same Epistle compare Rom. 6 7 8. Chapter read them seriously also how plain is it that Paul condescended to speak as one below his own present Attainment for I speak after the manner of men because of the Infirmity of your Flesh Rom. 6. 19. To the Weak I became as weak c. see 1 Cor. 9. 22. Object What is alledged by this Writer for the Principle of Corruption remaining in the Child of God for all Men being sinners and for every Man upon Earth sinning against the Law of Works in leaving undone what it requires or doing what it forbids in Thought VVord or Deâ—d even continually page 14. Animad I think he hath sufficienly answered himself with a Confutation distinguishing by these Texts Confession inserted in the next Section Sect. VII He confesseth That other Texts say that the Regenerated do not sin and the Blood of Christ cleanseth us from all Sin and there is no Man sins against the Law of Grace so as to leave undone what thaâ— requires as the condition of Life who is saved as also that all Power is committed to the Son the Law of Nature is put into Christ's Hands to be commanded
Performance so that not only our Sins are done away and not imputed but forgiven as the Iniquities of Judah shall be sought for and not fouâ—d but this Covenant hath nothing to lay to our Charge to which I would add as we are Children of God redeemed by Christ who gave himself for us that he might redeem us from all Iniquity mark that And further Blessed is he whose Transgression is forgiven and whose Sin is covered blessâ—d is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is No Guile Psa. 32. 1 2. Observe In whose Spirit is NO Guile And further the holy Spirit in this New Covenant enables them that walk in it to the perfect Performance of their Duty therein required and the Reconciliation that was wrought in the Body of his Flesh through Death for such as were sometimes alienated as the Apostle saith I was to present them Holy unreproveable in his Sight if they continue in the Faith grounded and setled and be not moved away from the Hope of the Gospel this unreproveable State in his Sight and Duty of Continuance in the Faith is the Perfection and Justification that we aim at As for his granting a Perfection which Divines call Evangelical to the Quaker that is an Integrity of Heart and Life which the Gospel requires of every man that shall be saved pag. 20. We accept of this Grant as rightly understood and experienced in the Evangelical and New Covenant State and are satisfied that where this Integrity of Heart and Life which the Gospel requires is thus experienced there will not be a Falling short of Duty especially since neither the Knowledge thereof nor yet divine Assistance will be wanting to such as possess this Integrity of Heart and Life As for this Man's Supposition If these Friends meaning the Quâ—kers will have more then they must come to that our Divines call legal Righteousness c. page 20. I do not understand that a legal Righteousness or Righteousness of the Law can be more or higher then an Evangelical Perfection or Righteousness which the Gospel requires nor Moses's House more beautiful then Christ's though we do not propose the Righteousness of the Law or the keeping the Law in the outward Part of it nor impose it as in the Letter and Shaddow as either the Condition of Salvation or necessary thereto but True Faith in Christ which worketh by Love and as the Apoâ—stle said I though the Law am dead to the Law that I might livâ— unto God I am crucifiâ—d with Christ c. Gal. 2. 19 20. As for this Man's or any others sleighting the Perfection we plead for tearming it a legal Righteousness we value not such insinuations seeing that to live without Sin according to the Royal Law of Love is both what the Law and Gospel requires and he hath confessed it our Duty and possibâ—e for us to attain to it through the Assistance of God's â—pirit It is granted that the Disciples did call God Father and so they must be in some Degree called and adopted to be his Sons while they did ask Forgiveness for thâ—ir Trespâ—ssâ—s or Dâ—bts as they forâ—gave others yet I do not grant this to be their highest State or Attainments in this Life for they did not only obtain Forgivenâ—ss but also the Blood of Christ cleansed them from all Sin and if they were heard in saying Thy Will be done in Earth as it is in Heaven as doubtless they were then what Sin or Trespass could alwayes be continued by them or persisted in which was not perfectly done away in this Life I further confess that true Believers may be called the Children of God and under two Considerations or Degrees 1 st As called and adopted to be his Sons being begotten into the Faith wâ—ile yet they are weak and have Infirmities which the Spirit of Adoption doth help they are Children as to their Weakness little Children Children in Understanding yet in a Degree 〈◊〉 Faith Sincerity and Innocency having their Sins forgiven I have writ unto you little Children because your Sins are forgiven you 2dly Children and Sons of God in a higher Degree and State perfectly born not only of Water but also of the Spirit even of the incorruptible Seed that liveth and abideth forever Partakers of and naturallized into the Divine Nature and Image and such are they that cannot sin in whom the Seed remains and whom the Wicked one cannot touch c. And if he cannot touch them muchless lead or drive them into sin or Neglect of Duty further the Forgiveness that any true Believer had daily need of for a time was obtained and experienced even by little Children Touching that Article of that Prayer Forgive us our Trespasses c. The Man seems undeservedly to reflect by saying yet they think they may scratch it out of their Bibles because they leave it unsaid page 21. I suppose he meaneth the Quakers herein having a little before insinuated something against them touching Perfection which I cannot own as fair Dealing for we think no such Thing but do really own that Prayer both as to the Matter and seasonableness of it and as to the Fulfilling of it with Respect to the several Condition concerned therein Sect. XI To his saying page 21. That the constant stream of God's Word runs thus that we are sinners that we must all repent that we must alwayes be renewing our Repentance in making our Prayers Confessions Supplications doing our Alms c. Animad He appears herein much declined from the first Part of his Book and the Perfection and universal Justification therein consented to as our Duty and Possibillity of Attainment through Divine Grace or Assistance Now he seems to be fallen into the Ditch of the Imputarians of the Times who are daily pretending Repentance Humiliation Confessions and Supplications which are never attended with a real forsaking of Sin but they are sinning still in their best Dutyes none of them so just or good as to do good without sinning in doing good while they have Forgveness to crave for the Iniquities of their best Dutyes at which Rate they may be every Day praying feigning a Penitency and Humility and even therein still adding more Sin and making themselves more Work Both this pretended Repentance Voluntary and feigned Humility is to be repented of if the true Nature of Repentance Praying Asking and Receiving were experienced through the Spirit it would cut off all this strugling for Sin which must have no Place in Christ's Kingdom Upon that Scripture If any Man sin we have an Advocate with the Father who is the Propitiation for our Sins and also for the Sins of the whole World upon this he is pleased to pataphrase thus viz. There is our Sins St. John's Sins that need Advocate as well as the World page 21. Animad I must need confess this allows St. John very little Preeminence the Comparison is somewhat mean for our
more absolute not only from all those Things from which we could not be justified by the Law of Moses but also in a constant Perseverance in the Grace and Goodness of God in Christ and faithful Obedience to him through the Spirit which is revealed in us Again we know no Opinion of ours that leads thâ—se Friends called Quakers from the Spirit and Life back to the Letter and Flesh and Ministration of Death but to bring men forward through the Law to be dead unto it and through the Sentence of Death to the Ministration of Life which exceeds in Glory that under this they might live unto God Though I own the Apostle's distinguishing between the Letter and the Spirit the Law of the Spirit of Life and the Law of sin and Death the old Covenant and the new the Law of Faith and the Law of Works yet his deeming the â—aw written in stone the Law of sin and Death page 27. In this I am not satisfied for the Apostle speâ—ks of two contrary Laws the Law in his Mind which was holy and the other Law in his Members which rebelled against the Law and led him captive Now I dare not exclude the Substance of what was contained in the Law written in Stone as not being contained in that Law in Paul's Mind though that Law in his Mind had a greater Effect and Force upon him then the Law without ever had before and when he said The Law of the Spirit of Life in Christ hath made me free from the Law of sin and Death We may not understand him to be made free from answering the Righteousness of Love to God required in the Law written in the Tables of Stone so though it was in a more effectual and lively Manner written in the fleshly Tables of the Heart wherein it was renewed and became a New Commandment though in it Self an old Commandment yet this Commandment as renewed and made lively in the Soul remains still Love out of a Pure Heart and is â—veâ— that Commandment which is exceeding broad Sect. XV. The Law of Grace does require a sincere walking before God in all his Commandments and the Spirit of God doth certainly help us so far as we sin not against that Sincerity page 28. Animad Why then should we fall short of our Duty or of Perfect Obedience Can we desire better Help then that of the Spirit Object But the Spirit is not given to bring us up to the Terms of the Law and that we should not sin at all page 28. Animad Not That 's strange is not the Spirit given to lead us into all Truth throughly to sanctifie justifie c what can be requir'd more then to be in ALL Truth for a perfect sinless State Object The Galatians were seduced to the Opinion that they must keep Moses Law or else they could not be saved and this is their seeking to be made perfect by the Flesh the Flesh and Nature are synoynmous Terms the Works of the Law as given by Moses are called Flesh pag. 28. Animad 1st The Galatians then were seduced from the Spirit wherein they had begun to seek to be made perfect by the Flesh which cannot be justly chargeable upon us who seek Perfection by the Spirit desiring to continue and walk therein for that End 2 dly The Apostle doth not oppose Perfection but reprove their Foolishness for seeking it the wrong way viz. in the Flesh and not in the Spirit 3 dly Not all the Works of the Law given by Moses are called Flesh or Nature but such Works as the Galatians were turned again into from the Spirit such as were but shadowy ceremonial and elementary and such as stood in Fleshly Observations as the observing of Dayes Meats Drinks diveâ—s Washings weak and beggerly Elements of the World Circumcision c. which the Apostle so much argues against 4 thly â—f any turn from the Spirit and then seek to be made perfect by their Fleshly lmitation of the Law or Voluntary observation of the most weighty Precepts thereof without the Spirit 's Guidance and Assistance this is no better then a seeking to be made perfect by the Flesh and short of that which the Apostle travailed for on the behalf of the Galatians which was that Christ might be formed in them which is not a Fleshly Birth in the Shadow but a Spiritual Birth in the Life and Substance that lives to God for ever Object If the Quaker then is come to seek Life by such a following his Light as must answer the Covenant of Nature it self that is by a Perfection as is without sin against the Law he is plainly under the Notion of the Spirit brought at last to the Flesh for what he seeks page 28. Animad This is a gross Mistake and it no Wayes follows from our following the Light of Christ for Perfection without sin that we must be brought at last to the Flesh for what we seek this can be no wayes deducible from our following this Light within for it is neither Flesh nor Fleshly but Divine and Spiritual and the contrary Inference plainly follows for if we walk in the Light as God is in the Light then have we Fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Sin observe from all Sâ—n what Sin then can remain behind Sect. XVI Object Concess It seems that these Friends do apprehend that our Doctrine which pâ—â—seth Perfâ—ction doth serve for the boistering up Men in their sins and lull them into security that though they live and dye in their Wickedâ—â—ss they must be saved and this being taught spiciall among us Protestants who believe that we are justified by Christ's Righteousness without Works doth appear very destructive to many Souls which makes them out of an Intention which we may suppose zealous for Godâ—ness and the Promotion of a Good Life to fâ—ll on our Divines with so much tragical Exclamation as they do on this Point page 28 29. Animad And we have Reason sufficient to exclaim against them on this Point for indulging and boâ—stering up men in their Sins to their Grave yea we may say to their Grave of Perdition and what this Man saith for such their divines and against Vs for an abuse herein page 29. will neither clear them nor prove us guilty of wronging them and I wish that he would no further contribute to their Sin in this Point though yet he himself is not satisfied with those he calls Divines as appears in divers Passages of his Book and particularly touching their unsound sense of imputed Righteousness which he sets aside in the same 29th page which we are now upon and I would seriously ask him if that their unsound Sense of Imputation doth not give us occasion to witness against them as too much soothing or bolstering up men in their Sins And if their Sense herein be not repugnant to Christianity But to excuse
these he calls Divines he pleads viz. It is but the same Doctrine of God's abounding free Grace Mercy and Forgiveness through Christ to poor sinners that our Divines do bring against the Doctrine of Perfection setting the unsound sense of Imputed Righteousness aside which Paul preached and pleaded against those who would bring in the Workâ— of the Law for their Justification Animad This will neither cure the Disease of those Divines nor free them from our Charge nor yet reconcile their Doctrine herein to the Apostle Paul's for Paul did not preach the abounding of free Grace c. against the Doctrine of Perfection nor against the Saints living without Sin but the plain contrary as appeâ—rs Rom. 6. Even so we should also walk in Newness of Life ver 4. Knowing this that our old man is crucified with him c. ver 6. And shall we sin because we are not under the Law but under Grace God forbid ver 15. See the Chapter throughout 't is very full to our Purpose See also Rom. 5. 17 20 21. What 's more evident then that the Doctrine of the Apostle and the Nature of the Grace of God are against the continuance of Sin in any of those that come to dye with Christ and to live under Grace and to partake of the abounding of Grace toward and in them There are tow Things particularly our Divines teach The one is that notwithstanding Grace be imperfect in this life there is no Man may sin for all that in any the least Thing whatsoever that is though our Holiness be imperfect yet is it our Duty to be perfect and we are still to be pressed to go on to Perfection The other is That a State of Grace will not stand with any Sin in Dominion that is that whosoever doth willingly and wilfully live in any known sin without Repentance unto Death he cannot be saved An. No doubt but this Person hath here made the best he can of a bad Cause as we have Reason to deem it but is far enough from clearing those Divines from the Charge that 's laid against their Doctrine as Sin pleasing or soothing and bolstering up Men in their Sins c. For though it 's true they seem to preach down every Sin and to preach up perfect Obedience as our Duty and to press Men to go on to Perfection yea and that a State of Grace will not stand with any Sin in Dominion What Encouragement can they hereby minister for such Duty and Pressing on to Perfection when they perswade People that what they preach and press them unto it not attainable as to tell them 't is their Duty to be perfect and not to sin at all but 't is impossible to attain that State Grace is imperfect in this Life c. this is not Yea and Amen if they were real and preach'd the word of Faith they durst never put such faithless Thoughts into the Minds of People like as to put them upon a War without an Enemy but first disarm them with such an Unbelieâ— or Dispair of a Conquest whereas if they faithfully preached perfect Obedience c. and believed what they preached they would sincerely endeavour their Eucouragement by exciting them to believe in and depend upon the Grace and Power of God in Christ which is stronger then the Devil that they might experience That greater is he that is in us then he that is in the World and not tell them that Grace and Holiness are imperfect in this Life and no Men but that he sins so long as he lives no not the best of God's Children yet a state of Grace will not stand with any sin in Dominiâ—â— Why then must Sin have any Place of Continuance shall God's Children by the Grace either have Dominion or Power over Sin and yet suffer Sin alwayes to have any Being or Prevalency in them can this either consist with a State of Grace or their Sincerity No sure The Matter is sufficiently answered before shall we have Dominion over such an Enemy so far as that he is conquered slain and caâ—â—ut and yet afterâ—aâ—ds suffer him to rise again and lead us captive in any Thing all our Dayes God's Children and People who have been throughly experienced in the Lamb's War have otherwise obtained the Conquest and Dominion at that dear Rate then so easily to part with it or give their Power or Service to such a conquered Enemy as the Devil who is the Author of all Sin It is true as the Man saith page 29. That there are many practical Books of those called Divines wherein Vniversal Obedience is both pressâ—d and given as the chiefeâ—â— Note of an Vpright Man and of that Faith which is saving This is true and no doubt but in former Times this Universal Obedience was preached and urged with more Faith and Sincerity then is now in many that pretend to preach it but do it in that overly and faithless Manner that it hath no lively Impression upon the Hearers Consciences as to evidence them truly to believe endeavour or expect such an Universal Obedience to all God's Requirings in the Covenant of Grace but rather many do spoile and marr their preaching Obedience by their preaching up Imperfection and Sin Term of Life and such preaching hath more abounded yea been too much upheld in this Nation of late years in despite against the Quakers and in Contempt against the Doctrine of Perfection The Presbyter Priests and some others have filled the Nation with their Doctrine of the Impossibility of Perfection or a sinless State to render it not attainable wherein though they have done it the more eagerly to shame and odifie the Quakers in the Peoples â—yes their Doctrine tends to debase many to Hell having hardened Men in Sin and strengthned the Hands of Evil doers and made many Hypocrites for which they have a sad Account to give in the great Day of God Almighty Object Will it not indeed suffice that a Man is uprights before God in his Desires and Endeavours after Perfection that is the having Respect to all his Commandments unless he also be perfect and his Works overtake his Will what then shall become of the Generà tion of the most just An. 1st The Desâ—â—â— and Endeavours only of the Upright Man do not suffice 〈◊〉 but his receiving the Answer or Thing desired and endeaveâ—â— after 2 dly Doth the â—â—ght Man sincerely desire and endeavour after such a Perfeâ—â—n as that of Universal Obedience to all Christ's Commands and yet still his Works fall short of his Desire or not overtake his Will how should that be doth not God hear the Prayers and grant the Requests of the Upright Yea sure they shall not want for any good thing who walk in their Uprightness and Integrity before him I cannot yet apprehend that the great Inconvenience which hath been charged as the Consequence of their Doctrine who preach up the Continuance of
Sin and a Falling short in Duty is yet wiped off by all this man's Pleading to excuse and salve the Matter Sect. XVII And now whereas he pretends to discover several Inconveniencies that follow our Doctrine and bids let us see whether they do not require more heed page 30. Let us then see and heed what Inconveniencies he supposeth do follow our Doctrine Object First then where they say our Doctrine doth lead Men into Security Remisness of Life Neglect of their Duty a sinful Course how must their Doctrine hurle Men into Despair and lead them by that to the casting off the whole Care of God and their own Souls together pag. 30. An. No such Inconvenience doth follow our Doctrine as either the hurling Men into Despair or leading them to the casting off the Care of God and their Souls for there is no Cause to Despair of what 's possible or attainable through divine Assistance as is confest to live without Sin or to keep the Commandments of God and so to enter into Heaven is possible or attainable through the Assistance of Grace Men may despair upon Impossibilities or the Aprehensions thereof but they have no Cause on the contrary We both testifie unto true Faith and Hope in God through Christ and his Name and Power to enable the Soul to resist and overcome Temptations as also we preach up God's Love and Care over his Children for their Safety and Preservation out of Sin and Evil and that even he who is the God of Peace according to his Care over his People doth in his own due Time tread Satan under their Feet by his great Power which they believe in and partake of Object If it will not serve a Man for his Acceptance with God that he is sincere in his Desires and Endeavours of walking before him unless he attain to Perfection or to a Life that â—s wholely without sin in this World then must the Heart of the most holy and mortified Man upon Earth be quite broken and discouraged for ever There is Mercy with thee that thou mayst be feared saith David page 30. An. Sincere Desires and Endeavours of walking with the Lord God are acceptable to him they being begotten by his own Spirit but it is a Mistake that they fall short of attaining to Perfection or to a Life without Sin in this World who follow such Desires and Endeavours As also it is a gross Mistake That the most holy and mortified Man upon Earth did either fall short of such Perfection in this Wordlâ— or that he must have his Heart quite broke or discouraged forever on this account page 30. Besides Thousands do experience the contrary that our Doctrine of sinless Perfection hath no such Tendence nor Effect as this of Despair unjustly surmised to be the Consequence thereof Besides I suppose it is as hard a Matter for this Man to prove what Sin or Sins the most holy and mortified of God's Servants and People lived in all their Life time as to evince when where or how they came to be perfectly cleansed or throughly purged after their decease For our Parts we do not believe the Pope's Doctrine of a Purgatory after Death If God were not Good and Mercifull to consider Man's Frailty to pardon his shortness and Imperfections and bear with him we should not fear him that is worship or serve him for it were to no purpose to go about it seeing we could never please him An. Herein he saith true but then God's Goodness and Mercy in thus condescending and pardoning any such shortness or Imperfections which when confessed and repented of or where the sincere Desires and Endeavours are alive tends to engage the Creature the more to fear serve and worship him and to bring Man nearer and nearer to God with whom there is Mercy that he may be feared and the Fear of the Lord doth keep the Heart clean Object Alas that these Folks did but know what they do when they bring in such Doctrine who themselves must tremble to be judged by it O ye foolish Galatians who hath bewitched you that you should depart from that Comfort and Peace which some of you I believe sometime had in believing and trusting in Christ altogether for your Pardon and Reconciliation with God that you should be brought now to the Woâ—ks of the Law page 30. An. The Man runs altogether upon his own reiterated Mistake in the State of our Doctrine and Case we know what we do and that we are none of those foolish Galatians in what we hold we draw none from the Spirit to be made perfect in the Flesh but do both direct Men to their Beginning in the Spirit and to persevere therein to walk in the Spirit obey the Spirit unto Mortification and Sanctification c. For if ye walk in the Spirit then are ye not under the Law And we through the Spirit have waited for the Hope of Righteousness by Faith and through the Spirit do still believe trusting in Christ for all the Good the Sufficiency the Strength the Joy the Soul's Comfort and Peace that we daily receive for without or separate from him we can do nothing yet all things through Christ that strengthens us Object page 30. Is there any indeed of you think that you are able and do continue in all things that are written in the Book of the Law or in all things that are written in the Tables of your Hearts to do them And are you ignorant that upon that account and that alone that none do or are able to do so the Apostle tells you as many as are of the Works of the Law are under the Curse An. A mistake still the Apostle no where tells us that none which as well concludes Christians as others do or are able to continue in all things that are written in the Tables of their Hearts to do them as for all things written in the Book of the Law outward they are not required of us Surely the Apostle's Testimony was that they could do all Things through Christ that strengthens them and it was neither Circumcision nor Uncircumcision that availed any Thing but the keeping of the Commandments to conclude that none are able to continue in the Law of Christ written in their Hearts is contrary to his Doctrine for abiding in his Love and his saying If ye love me keep my sayings or Commandments and in this is the Love of God manifest that we keep his Commandments and his Commandments are not grievous but joyous unto us Object page 31. Alas Sirs what mean you when we are under the Ministration of the New Testament which brings the Spirit and Liberty where the Spirit is there is Liberty and Righteousness for by the Law of Faith the Christian hath a Righteousness to pleaâ— and to be justified by and so Life you should be ready to return into a Jewish or Natural Bondage to seck for it from that only which can