The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

CHAP. VI.

Whether PERFECTION, that is, a State sreed from all Sin, be attainable in this Life?

Let the Reader observe the State of the Question, which is not, Whether the Saints had Failings, or upon extream Tryals, might not be tempted into Impatiency? but, Whe∣ther such a State of Perfection be attainable in this Life? which we affirm.

Attainable, chiefly, because of the Aid and Assistance of God's Power afforded unto them who wait upon him, and

trust in his Name and Power; for, Greater is He that is in us, then he that is in the World: Christ is stronger then the Devil; therefore the Devil is not an invincible Enemy; and we can do all things through Christ that strengthneth us.

2. A Sinless State is attainable by true Believers, because God hath commanded it (who doth not command Impossi∣bilities) to Abraham and his Seed, and said, I am God Almigh∣ty, walk before me and be thou perfect; Sin not. Be ye perfect a•…•… y ur h•…•…avenly Father is perfect.

3. Because he hath promised it to his peculiar People; Thy People shall be a•…•…l Righteous; they shall do no Iniqui∣ty that trust in the Name of the Lord; Christ shall thorowly Purge his Floor.

4. Christ's Work and Ministry is, to destroy the Work of the Devil; to present men perfect; to bring them to a perfect man in him; to subject every Thought unto his Obedience, &c.

Therefore, to affirm the contrary, or that a State free from all Sin is not attainable in this Life, is to oppose the all-Suffici∣ency of God's Almighty Power, and t•…•… set the Devil's Power above it; as also to oppose the Ends of God's Command, Promise, the Work of Christ and his Ministry, which to op∣pose or render frustratious, by pleading or arguing for Sins Continuance in this Life, is Impious and Antichristian: And, how far this Opposer is herein concerned, will further appear.

Whereas he puts two differing Senses on the word Per∣fection; viz. a State free from all Sin, as that of the Spirits of Just men, Heb. 12. 23. And yet that it doth not alwayes sig•…•…ifie free from all Sin, &c. I ask then, What Christ maketh true Believers perfect in? Is it in any thing consistent with Sin; or in himself in whom is no Sin, whom he that a∣bideth in, sinneth not? I cannot understand that Perfection, as it is the Effect of Christ's Work in true Believers, can admit of the Continuance of Sin all their Dayes, while it sig∣nifies both the Reality and Compleatness of his Works.

His Instance for P•…•…rfection not free from all Sin, is Job 1. 1. Job was a Perfect man, yet not without Sin; for he Cur∣sed his Day.

It is evident that Job's Perfection had none of this Extream in it, nor did it consist with Sin; for it is thus explained, He feared God & eschewed Evil. — And upon his Loss of Goods and Children, being told him, its said of him; in all this Job sinned not, nor Charg•…•…d God Foolishly, Chap. 1. 22. and when smitten

with sore Boyls, and tempted by his Wise; it is also said in all this did not Job si•…•… with his Lips, Chap. 2. 10.

But, he Cursed his Day, Chap. 3.

He was then under an extream Tryal and Grief divers wayes aggravated; the most that can be reasonably in∣ferred from thence, is, that a Perfect or Upright Man that fears God, a•…•…d eschews Evil, may possibly through great Tryals, Temptations or Provocations, be drawn into an ex∣tream to express his Grief: but this only, if God suffers Satan so to affict, or deeply to try: for, he could not have so afflicted Job, if God had not suffered him, in that he saw the Lord had hedged him about.

From whence observe, that what is granted hereupon, and what he argues, is not in pursuance of the State of the Question, as to grant, that a Perfect Job may be tempted into some extream Expressions, if God Suffer Satan so deeply to afflict him: but, Whether it be not possible for such a one to be delivered as well from all Failings or Sin, as from the Tryal or Temptation? For was not Job a Perfect Man both before and after his Deep Affliction? and is not his Patience highly commended of, who said, when I am tried I shall come forth as Gold?

Now, when I affirm that this refined State was attainable in this Life, were it not absurd to object, that it is not, be∣cause Job cursed his Day? for did Job do so all his Life time; or did his Perfection reach no higher?

His Instance, That God took six Dayes to create the World, when he could have done it in a Moment, is no Proof that he is only a mortifying Sin more and more in this Life, and that he will remove its Being in the next, pag. 63.

Neither do the Scriptures any where say, that the Being of Sin (yet mortified in part) shall remain in the Saints till, the next Li•…•…e; though we grant, God took six Dayes to create the World, and rested the seventh; and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation; the six I ayes Work thereof, as also the Seventh Day of Rest, are to be experienced in this Life: the Work o•…•… Holiness is to be perfected while in the Body, and he that believeth enters into his Rest or Sabbath, to injoy the holy Day in that inward retired waiting upon the Lord in his own Light, wherein Man must not think his own Thoughts, nor speak his own Words: And as for God's Work, it is perfect; each Day's Work was perfect (as such)

the first Day's Work not mended on the sixth Day; and he that hath begun a good Work in the Soul is able to perfect it.

Whereas S. S. states the Question and Answer thus, viz.

Quest. But why will he not in this Life? (viz. remove the Being o•…•… Sin)

He answers, It is his good Pleasure.

I Reply, A damnable Doctrine to affirm that it is God's Good Pleasure, that the Being of Sin should remain in his Saints all their Life time, or till the next; when he hath no Pleasure in Evil, therefore doth prohibit all Sin.

Quest. Can he see the Continuance of Evil good; or that his Command should not be kept? To this he answers.

He sees good to suffer Corruptions in par 〈◊〉〈◊〉 in his Saints, to keep them humble, drive them to his Blood and Righteous∣ness, &c.

Reply, Let the so•…•…er Reader mark the Nature and Ten∣dency of this Do•…•…rine.

First, How Impiously he reflects upon God; as seeing it Good to suffer Corruptions, either but in part mortified, or in part unmortified in his Saints (in this Life) for his Doctrine bears the same Sense on both Hands, as that God sees it good to suffer Corruptions; if but in part mortified, then in part unmortified in his Saints. And then

2dly, What a great Use and Service doth he place upon the remaining of Corruptions in the Saints, as namely, to keep them humble, exercise and drive them to his Blood and Righteousness, which is as good Doctrine, as to say, There is a Necessity for the Saints to sin, that they may be humbled,; to do Evil, that Good may come of it: and by this, the more they sin, the more humble; the more Unrighteous or Corrupt, the more Partakers of the Blood & Righteousness of Christ; which are gross I•…•…consistencies: Shall we sin that Grace may a∣bound? God forbid. Christ's Blood cleanseth us from all Sin, as we walk in the Light; and his Righteousness admitteth of no Iniquity to continue: For us to feel the Remission of Sins past, through the Blood and Righteousness of Christ, when we are come to the lively Act and Operation of Faith, therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious; and not to say, That God sees good that Corruptions in part should continue in his Saints to keep them humble: for this is a manifest plead∣ing

for Sin, and a Commendation given to it, as to those good Effects (vainly supposed) of Corruptions, viz. To keep the Saints humble, to drive them to his Blood; whereas when they are truly humbled, and Partakers of the Blood and Righteousness of Christ, and living in the Sence thereof, they withstand all Sin and Iniquity, and dare not give way thereto, that they may be righteous: They that will teach men true Humility, must not teach them to be Proud, that they may be Humble; nor tell them, that it is God's good Pleasure that the Being of Sin and Corruptions must re∣main in them all their dayes, or till the Life to come, to keep them humble; neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth.

But this is something like the Papists high Commenda∣tion of Man's Fall, where, in their Saturday-Mass, in the Dea∣con's Hymn are these words, O 〈◊〉〈◊〉 necessarium Adae peccatum* 1.1 quod Christi morte deletum est. O felix culpa quae talem ac tantum meruit habere redemptorem. O vere 〈◊〉〈◊〉 nox, quae sola meruisti scire tempus & horam, in qua Christ us ab inferis resurrexit. i. e. O surely the Sin of Adam was necessary, which by Christ's Death was blotted out. O blessed Fault, that hast deserv'd to have so great and such a Redeemer. O truly blessed Night, which alone hast deserv'd to know the Time and Hour, wherein Christ rose from the Hells.

Again, To prove it God's good Pleasure not to remove the Being of Sin in this Li•…•…e, that he sees good to suffer Cor∣ruptions, &c.

And in answer to my Objection, That his Pleasure is not contrary to his Command, which requireth us to be per∣fect, he saith. God commands to offer Isaac, he purposeth Isaac shall not be offer'd; this shews he doth not efficaciously will every thing he commands, p. 64.

Rep. First, This Instance is not pertinent in this Case, it being a peculiar Command and Act to Abraham, and not common to the Saints, nor relative to those Com∣mands injoyning Holiness of Li•…•…e, which they are all con∣cerned in.

2dly, He is mistaken in saying, He purposeth Isaac shall not be offered; for the Scripture saith, That by Faith Abra∣ham, when he was tryed, offered up Isaac; and he that had received the Promises, offered up his only begotten Son, Hebr. 11. 17. It is evident, that neither God's Command nor Purpose was, to kill Isaac; but that Abraham's Faith

should be tryed in offering him up, which by Faith he did; in which he said, God would provide himself a Lamb for a Burnt Offering, Gen. 22. 8. And he accounting, that God was able to raise him up even from the Dead, from whence also he received him in a Figure, Hebr. 〈◊〉〈◊〉. 19.

But this is no Proof, that it is not his Pleasure, his Com∣mands requiring perfect Love & Obedience, s•…•…ould be kept; and they that enter into the Covenant of Grace, enter into an Agreement with God in Christ, which though it remits Sins past, yet gives no Liberty to continue in Sin; neither is it any Condition of this Covenant, that the Being of Sin should remain to keep the Saints humble; for, by this Covenant God taketh away Sin, not only by Remis∣sion, but by Receiving the Soul into Agreement with him∣self.

Jesus Christ is our Surety, Mediator and Advocate, both in his being a Propitiation or Sacrifice for the Sins of the whole World, that upon the Act of Faith in his Blood, and believing in his Name, Sins past may be remitted; as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace (or Law thereof) which we are under, and in fulfilling the Promises thereof to us; for without him we can do nothing, we can obtain •…•…o P•…•…ivi∣ledge but in him, in whom the Promises of Cod are all Yea and Amen: And seeing God receiveth true Believers in Christ into Agreement with himself, Christ being their Surety, doth not exempt them from the Payment of what is their due Obedience, but inables them thereto; for, to be in Covenant or Agreement with God, is neither consi∣stent with disagreeing with him by Transgression or sinning against him.

When or where Sin shall be removed after Death, he resolves not: He tells us not, How long a time shall be between Death and the perfect Removal of Sin; for a Purgatory he seemeth not in words to own, how nearly related soever his Doctrine be to it in his saying, It sufficeth me to be assured from God's Word, it (Sin) is not done away in this Life; it shall in the next.

But where and what that God's Word is, that so assureth him, That Sin is not done away in this Life, but in the next, he hath not yet demonstrated nor proved; nor doth he clear himself of the Pope's Doctrine of a Purgatory, but confesseth, That no unclean thing shall enter the Kingdom of Heaven; since

Christ is to present us holy, unblamable and unreprovable in his Sight, a glorious Church, not having Spot or Wrin∣kle, p. 64. Mark here, how he hath manifestly contra∣dicted his pleading for the Being of Sin in the Saints, and saying, It is not done away in this Life, and yet the Church must be holy, unbl•…•…mable and unreprovable in his Sight, not having Spot or Wrinkle; but then he addeth further, as a part of what Christ hath merited touching this Point, and in pag. 67. He hath perfected forever them that are sancti∣fied meritoriously. To which I say, Hath Christ merited or purchased the Church's Beauty and Perfection, even per∣fect Sanctification; and yet is it his Father's good Pleasure, that the Church shall not receive such Perfection here? Or that the Being of Sin shall not be remov'd in this Life? Were it not Blasphemy to suppose, That Christ hath bought for man that which his Father will not allow him? But I must suppose his Sence of Christ's Merit, Dignity, Righteous∣ness and Obedience, as not to be really partaken of and in∣herited by true Believers in this Life, but only in their Sence of Imputation, which can be neither real nor true, to reckon themselves Holy, Unblamable, Unreprovable, without Spot or Wrinkle, while yet spotted with Sin and in∣herent Corruptions; though still I grant, that every De∣gree of Real Righteousness, true Faith and Sincerity to God, springing up from his own Life in his Children, is owned and accounted of in his Sight; for the Lord is well∣pleased for his own Righteousness sake, Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him, from the highest Growth and Maturity to the least Appearance, breathing and breaking forth thereof in the Soul, yea, from Israel's Tryumphing and Glorying in the Lord, to Niniveh's believing God and repenting; and God commands us nothing but what he inableth us to perform, although against this S. S. objects, that he commands from the Beginning of Life to the End of Life, to continue in all things written in the Law to do them; but where this is commanded us in Scripture, he shews us not: We are satisfied, that God layeth no more upon man, as to doing or performing, then he inableth man; for his Commands are gradually and orderly imposed to be obeyed, according to the Ability that he giveth the Creature; he doth not command a Child to do a Man's Work; he is no hard Master: So in the Covenant of Grace there is a Growth from one Degree of Strength to

another, 〈◊〉〈◊〉 Faith to Faith, from Little Children to Young Men, &c. and so according to their Growth and Capacity God requires Obedience, and doth not impose Impossibilities o•…•… them.

And if so be that the Power and Glory of God be more manifest in the Second Covenant (or in the New Cove∣nant of Grace) then in the First Covenant; by how much the greater man's Priviledge is in this, by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it. Therefore S. S. his being assured, That Sin is not done away in this Life, and his Con•…•…ession, That a Believer dyes unto Sin by degrees, and so AT his Death the whole of Christ's Merit is immediately applyed, whereby Sin is forever totally abolished: These are not consi∣stent, neither doth he write as a man of Experience of the Work of God, what Assurance foever he pretends; sor to say, That his Sin is not done away in this Life, or that it sh•…•…ll in the next; and yet to say, It is totally abolished AT his Death: These are as Contradictory as to say, That S•…•…n is done away At Death, and yet it is not done away till After Death, which is (saith he) to the last Trump will Sin be in the Saints, p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World, quoting 1 Thes. 4. 17.

Mark Reader here, how plainly he contradicteth his Say∣ing, That At Death Sin is forever totally abolished: Now, it is in the End of the World, when Christ cometh Personally (as he sup∣poseth) to Judgment; So by this confused Work, one while Sin is Not done away in this Life; another while, it Is done away At Death; another while, it Is done away After Death; another while, it is Not done away Till the last Trump or End of the World; whereas there are many Believers and Saints deceased in the mean time, and many long since dissolved as to their outward Man, what becomes of their Souls between the Time of their Departure, and the End of the World? for he hath confessed that No Unclean Thing shall enter the Kingdom of God: So then, if the Saints deceased be not throughly cleansed from Sin before, nor Sin to be done away till the E•…•…d of the World, what other Place besides Heaven, ca•…•… he provide or think of for the Saints deceased? How can he avoid the Pope's imagined Purgatory, unless he hold the Mortality of the Soul, that it dyes or sleeps in the Dust with the Body?

To his alledging, That the Ministry is to continue to the last

Trump; and to the last Trump will Sin be in the Saints; but then in a Moment will the Saints be changed and perfected.

If he intends that the Saints have their Benefit and part in the Ministry, each in their Life time and several Ages, how doth this clear his concluding, that to the End of the World or last Trump, Sin will be in the Saints; that then in a Moment they shall be changed? for many of the Saints are deceased many Hundreds of Years since, which if Sin be in them still, they do not particularly partake of the blessed End of Christ's Ministry and Gifts, which were for the Perfecting of the Saints, till all come into the Unity of the Faith, and of the Know∣ledge of the Son of God, unto a Perfect Man, &c. and yet those deceased Saints are not now under the Ministry of Apostles, &c.

From Ephes. 4. 13. he saith, That perfect Man is Christ with all his Members; for he consists of many: and he is thus to be a per∣fect Man in the other World, not this, pag. 46.

Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body, as to the whole Body, to wit, till we all come in the Unity of the Faith, &c. That we henceforth be no more Children tossed to and fro, &c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines; Both their Per∣fection, and Establishment, and Growing up in Christ in all things, being Effects of his Gifts and Ministry, which were experienced and obtained in this Life.

S. S. The Ministry and Scriptures were perfecting the Saints as long as they live, Deut. 17. 19. The King shall read there∣in all the Dayes of his Life, that he may Learn to fear there∣in the Lord his God: If he is to Learn to fear God all the Dayes of his Life, &c. pag. 65.

Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life? or, Doth that King in the time of the Old Covenant represent the best State of the Saints in the New, the King that was forbidden to multiply Wives, Horses, Silver or Gold to himself? Are the best of Saints in the New Covenant in Danger of these things, and therefore to be restrained by an outward Law, that their Hearts turn not away from the Lord? whereas he hath pro∣mised, I will put my Fear in their Hearts, and they shall not depart from me: and this is a Condition of his Everlasting Cove∣nant.

That there is a time of Perfecting Believers or Saints be∣fore

they are Perfected, I confess; as, while God was Creating the World, it was not Created; but I differ with him in his counting it God's good Pleasure, that Sin should remain in the Saints, and that to keep them Humble, either till Death, till after Death, or to the End of the World: and it were more absurd to say, That Sin will remain even in the Saints decea∣sed till the End of the World, to keep them Humble.

It is true as he saith, That whilst a Carpenter is building an House, the House is not builded, pag. 65. but then, if the Car∣penter undertakes to build a House, and bargains for a Price to build it, and then doth not build it, or tells a Man whose Money he hath got, It is true I took your Money to perfect this Building, but I can get but little of it builded, you must not expect to have it builded while you live; Would not the Man reply then, Give me my Money again? But Carpenters do not use to cheat men thus; They that are Honest do not use to serve People as you pretended Ministers do, who say, You are sent for Perfecting the Saints, and for this take Money, and Gifts, and Rewards, and yet tell them, Perfection is NOT attain∣able in this Life: Honest Carpenters would not deal thus with them.

In Psalm 119. 1, 2, 3, 4. Blessed are the Undefiled in the Way, he saith, In Point of Justification, Believers are in Christ their Head, clear as the Moon, fair as the Sun; In Point of Sanctification, through the Renewing and Assisting Grace they do not allow them∣selves in any known Sin, but in God's Fear oppose all, pag. 65.

He hath said enough to break the Neck of his own Cause,

1st, Unless to be In Christ Spotless, Clear as the Moon, and Fair as the Sun, be a Spotted or Sinful State.

2dly, Unless that there must remain some Sins in those that are in Christ, which cannot be known to them; where∣as he that abideth in Christ sinneth not: And He hath left us an Example, that we should follow his Steps, who did not sin.

And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness; or to Sanctifie, as he confesseth pag. 89.

Upon Titus 3. 5. 7. But if to evade this, he renders Justifi∣cation in their sense of Im•…•…utation; then it is, to reckon them Spotless, Clear as the Moon, Fair as the Sun, who are yet Spotted, Corrupted and Defiled with Sin: But if in the Fear of the Lord true Believers, through Renewing and Assisting Grace, do not allow themselves in any known Sin, but in

God's Fear oppose all, then if a Discovery of all Sin by the Light be attainable to them, not only to Oppose, but to Over∣come all Sin through assisting Grace, is attainable in this Life; for, Resist the Devil, and he will flye: And we can do all things through Christ that strengthneth us; knowing our Faith in him, which is the Victory, and also obtaineth actual Dominion over Sin.

Whereas Psal. 119. 3. They also do no Iniquity, was further urged against him; And he that abideth in Christ sinneth not, doth not commit Sin, in whose Spirit is no Guile: To this he answer, So far as Regenerate, and acting from the Regene∣rate part, they do no Iniquity. This is such Tautologie, or as good sense as to say, they do no Iniquity so far as they do no Ini∣quity; whereas the Words are positive and plain, They are undefiled in the way; they keep his Testimonies; they walk in his wayes.

Whereas he still insers, the Saints are not perfectly free from Sin; for when Paul did NO Iniquity Sin dwelt in him; and yet in that State Paul said, The Evil that I do I would not: Did he do Evil, and yet no Iniquity? or was Victory over, and Freedom from that Evil not attainable by him in this Life? What Evil did he live and dye in? or what Sin must remain in him, now being deceased, till the End of the World?

S. S. Nor will G. W. say, I suppose no Man is Regenerate, but who is perfectly free from Sin; To this I say, according to his own words before: As while the Saints are Per∣secting, they are not perfected; so there is a Regenerating and a Travailing in Birth before Regenerated and born again.

Of Rom. 8. 1. he saith, This intimates there is Flesh in such though Guilt is Removed. Herein is a two-fold Error couched:

1st, Implying the Guilt removed, while the Sin it self re∣mains; as if a Man could commit Sin and not be Guilty of it.

2dly, He confounds Sin and Flesh, and renders them Insepa∣rable; whereas he grants in the Scripture before, there is no Condemnation to them that are in Christ Jesus, who walk not a•…•…ter the Flesh, but after the Spirit. He perverts, Job 9. 19. and 1 J•…•…h. 3. saying, If I sin, as do the wicked, with Allowance, here he adds [WITH ALLOWANCE] for it is plain, if I Sin then thou markest me; whosoever is born of God doth not commit Sin: It is not, Doth not commit Sin with Allowance as do the Wicked: And the Saints on Earth enjoying Communion with God, and Saints in Heaven (as he saith) is not a Communion in Sin; neither is the Being of Sin

according to the Will of God in Heaven, which is prayed for so to be done in Earth.

If he grant it our Duty to be Perfect, or perfectly to obey, while he denyes Power or Possession for that End, his Work is Weakness it self, and inconsistent with it self; God is no such Hard Master, as to enjoyn. Impossibilities upon us, or to require Obedience beyond the Power he gives.

Will he say, None are Sanctified that have any Sin in them?

I say, according to his Concession before; There is a Time of Sanctifying as well as Perfecting before the Work be effected, which ought to be throughout in Body, Soul and Spirit.

If he cleanseth away all Guilt from Believers, and the reign∣ing Power of Sin in this Life, Why should the Being of Sin re∣main till the next?

He hath wa•…•…hed us from our Sins in his own Blood, before which there is a time of having Sin, 1 Joh. 1. 8. yet said he, My little Children, These Things write I unto you that ye sin not, chap. 2. 1.

Can the Work of Faith and Grace be sinful? He answers,

Faith it self can be imperfect; therefore the Work of Faith: Lord, I believe, help my Unbelief; Imperfection is Sin, Perfecti∣on is Duty, p. 67.

Rep. By the same Reason Unbelief is Sin; but Faith is Duty: They ought not thus to be confounded; nor Unbe∣lief, which is the Creatures Defect, imputed to Faith, which is the Gift of God, a Fruit of his Spirit; therefore pure, as he confesseth to his own plain Confutation, The Work or Thing wrought is alwayes perfect for its Part, Nature or Kind, the least Draghm of Grace true, p. 68. From whence it fol∣lows, that true Faith is pure in its kind, and not sinful, nor having Sin mixt with it, though it doth grow and en∣crease.

Degrees of that which is of a pure or perfect Nature, do not alter its Property; And the saving Work of the Spirit is carried on by degrees. His citing 1 Thes. 3. 10. praying that we might see your Face, and perfect that which is lacking in your Faith, p. 68. This proves not true Faith to have Sin in it; but that in some there might be something lack∣ing in it, as to Growth and Increase of Effects; and which some read thus, FULFILL that which is lacking. It is not that we might add more Purity to your Faith, but more Joy,

Comfort, Refreshment, Edification, &c. unto you in the Faith for Imperfection (where it imports only the Want of full Growth or Maturity of that which in its kind is pure) is not Sin; and Imperfection and Sin have not the same Significa∣tion; for Imperfection, as it relates to a Thing or Work not fulfilled or finished, it implies a Work begun; and they who have known the Work of God begun in them, and Faith in his Power, they dare not plead for Sin, nor cast it upon God, as his good Pleasure, that the Being of Sin should not be remo∣ved in this Life, but know that the good Pleasure and Will of God is their Sanctification; and therefore wait upon him for the perfecting of it.

His accusing David with having Failings in the End of his Dayes, and asserting the Perfection of his War-like At∣tempts, not of his Graces, p. 68.

This Accusation against David, he hath neither proved by Scripture, nor shewed what Failings he had in the End of his Dayes; nor yet that his Graces were imperfect; for God was the Lise and Grace of all his Graces; and he said, God is my Strength and Power, and he maketh my Way perfect, 2 Sam. 22. 23. And were not his inward War-like Attempts against his Soul's Enemy, both perfect and succes∣ful, as well as his outward? Did he not confess to the Lord, Thou hast also given me the Shield of Salvation; and said, He is the Tower of Salvation; and in his last Words, He hath made with me an Everlasting Covenant, ordered in all things and sure; for this is all my Salvation, 〈◊〉〈◊〉 Sam. 23. The Means for a Man to have his Way made per•…•…ect, is to know the Lord to be his Strength and Power, a strong Tow∣er, and Salvation: Thus he is known to them that truly wait upon him.

If in this Life our Work be not to let Sin reign, not to obey it in the Lusts thereof, p. 68. why should we either commit Sin, or the Being of it remain in us, when we have recei∣ved Power, so far to subdue it and bring it under? And if the Lusts of it be not obeyed, but watched against, they will be subdued so far, as Sin may neither be brought forth, nor have a Being.

If the Operation or working of the Spirit •…•…e alwayes per∣fect, he working by infinite Wisdom and Power, p. 68. though the saving Work thereof be not presently fulfilled in all those Degrees of Perfection, it is to attain unto; nor the Being of Sin forthwith excluded, p. 68. yet by Degrees

it comes fully to be effected and Sin put an End to, as there is a waiting in Patience and Diligence upon him, who hath begun a good Work, who will also perfect it.

That the Righteousness of the Law might be fulfilled in us; on this he thus paraphraseth, Fulfill signifies sincerely to obey the Law, 1 Chron. 22. 13. that is, sincerely to obey every Precept, so far as we attain to understand it: Thus far he con∣tradicts his pleading for the Being of Sin and Corruptions in the Saints, and his denying perfect Obedience to be attainable in this Life; yet I assert, that Man in his own Will & Strength cannot attain sincerely to obey the Law of God; but through the Power and Aid of Christ Jesus, he may attain to the Righteousness or Substance of the Law, to be fulfilled in him, being led by the Spirit of Life; for the Law thereof in Christ makes free from the Law of Sin and Death: But when this Opposer adds, Thus in the other World God's People shall attain to fulfil the Righteousness of the Law, p. 69. Herein he perverts Scripture, and puts Christ's Work afar off, who is the End of the Law for Righteousness (not to indulge Men in Sin) to them that believe; and he came to condemn Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit; which State the Apostle did not put off to the other World.

And if the Gospel, or Law of the Spirit of Life, free us from the Law of Sin and Death; and Christ was sent to condemn Sin in the 〈◊〉〈◊〉 (which Words he turns thus, viz. Condem∣ned our Sin in him) I say, First, Why should we be subject to the Law of Sin a•…•…d Death, or 〈◊〉〈◊〉 believe a Freedom from the Being of Sin, when its Power, Law, and Rule is taken away? These are inconsistent: Must Men needs subject themselves to that, which is brought under by the Power of Christ, and Law of Life in him?

His saying, He condemned our Sin in him, will not excuse* 1.2 him from being condemned with Sin, if he doth not come to find Sin condemned and destroyed in himself; and Man's Disobedience to the Law of God within will not be excused by what Christ hath done and suffered without; neither will your Application cause you to be lookt on, as if from the Beginning of Life to the End to have obeyed the Law as Creatures, to have satisfied it as Sinners, p. 69. Surely God doth not so look upon you while you continue in Sin, and his Spirit stri∣ving with you, and reproving of you for Sin and Corruption:

God and his Spirit do not so oppose on another; and yet he is Gratious and Merciful, ready to pardon and forgive Sins past upon true Repentance, and that for Christ's sake, who is the Propitiation, &c. but the Notion of Satisfaction, as it is taken in the severe Sense of strict Payment in Law (by undergoing the full Punishment) It is not consistent with the Gratiousness of God, in forgiving Sins past on unfeigned Repentance; but sufficient is said to that Point.

He is offended that we should say to him and his Brethren, You plead for Sin; he calls this an opprobrious and gross Slan∣der; but hath not cleared himself thereof, but verified it, as appears in this Discourse of his: And his saying, Who do more call Men off from sinning then we (If he had added) Who tell People, that to come off or be free from Sin, is not attainable in this Life; and that it is God's good Pleasure, not to destroy the Being of Sin in this Life; and that he sees good, Corruptions should re∣main in his Saints, to keep them humble, Then the World might easily have judged how heartily they call Men off from Sin, or rather, how they impiously plead for Sin as necessary.

He sayes, Their Light without the Scriptures will help to call men* 1.3 off from Lying, Injustice, Uncleanness, &c. They should then o∣bey it; for then it necessarily calls unto Truth, Justice, Pu∣rity, &c. and consequently to Heaven: Depart from •…•…vil and do Good, and dwell for evermore.

We urge Men to the Observance of the Christian Sabbath, p. 69.

And what is that Christian Sabbath? And how do you urge men to Observe it? Was not the Jews Sabbath a Type of the Christians Sabbath, or Rest? And do they not cease from their own Works, and Thoughts; being not to think their own Thoughts, on this Sabbath, or holy Day.

We press to repent of the very Being of an evil Thought in us.* 1.4

But do you press it in the Faith? Do you believe that the Being of evil Thoughts can be remov'd in this Life; else what signifies your pressing to repent thereof? Your Denoun∣cing against men's Allowing themselves in Sin & Wickedness, Your saying, It is the Duty of all to be Perfect, to Press after it, to watch against all, even the least Sins, p. 70. What avails all this, when you press and preach thus in your Unbelief? You unsay what you here pretend, when you tell people, It is God's Good Pleasure that the Being of Sin and Corruption should re∣main in his Saints to keep them humble: What Incouragement do you here give People to press after Perfection, and to watch against all Sin, when you tell them, A Sinless Perfection is

not attainable? But he brings an Instance for their Encou∣ragement, as he thinks, viz.

If two Companies of Children were to run a Race, and one should* 1.5 say to this Company, There are strong Men at the End of the Race; if you run as strong and as fast as they can run, you are to enjoy a rich Inheritance; but if not, you are to dy.

By the way observe, he very egregiously doth mistate the Case and Doctrine of those called Quakers; for they do not propose Heaven and Salvation upon these Terms, as for Children to run as fast as Men; but that Children may be∣come Men, and in the mean time act according to their Abi∣lities, beyond which God doth not impose upon them, nor require of them; but that the Race that is set before us may be run with Patience, which ought to have her per∣fect Work, that we may be perfect and intire, wanting no∣thing.

It is certain, that they who have begun in the Spirit, and spiritual Journey, who are diligent, using their best Endea∣vours, and hold out, shall enjoy an Everlasting Inheritance: And this is not to cut off their Endeavours by Despair, as falsly is supposed against the Quakers, upon the said Mistating of their Case; but your Preaching tends to Despair, when you press People after Purity and Perfection, and then tell them, It is Not attainable in this Life. He further adds against us: There must be no Sin at all in you, and then you shall obtain Salva∣tion 〈◊〉〈◊〉 I must be quite free from all Sin here, or burn in Hell to all Eternity, pag. 70, 〈◊〉〈◊〉.

Let it be understood, that we do not fall thus abruptly up∣on People, to surprise them with such Threatning them with Hell, as if we would fright them into Perfection, or drive them into Despair: He hath not herein proposed our Method in order to Freedom from Sin and Salvation; for, first We preach the Grace, the Light, and Power of God, to be belie∣ved and patiently waited in; and that Patience may have her perfect Work in order to Perfection and Freedom, which is not all wrought on a suddain, or presently upon Convicti∣on; for it will require both Faith, Patience, Diligence and Travail, to obtain it; and we know that to obtain Salvation is to obtain Deliverance from Sin, and this is by Jesus Christ who saveth his People from their Sins.

It is not our Method, first to say, There must be No Sin at all in you, and then you shall attain Salvation: Nor barely to say to People at first, You must be quite free from All Sin

here, or burn in Hell hereafter; for this (though it hath a Truth in it) is not a proposing the Ground and Foundation whereby to obtain Freedom, but an abrupt Threatning, ten∣ding to make Men look more at the Difficulty of the Condi∣tion, then at the Power of Christ to aid them for that End: And thus have the Papists misrepresented our Method in their Indefatigable Seeker, as if we presently imposed such a Diffi∣culty,* 1.6 as the setting Men strictly to keep the Law, obey pun∣ctually in every Title, or else be damned: But this is to make way for their Purgatory; and may be taken as if we set People on work in their own Wills and Power, to a most strict severe Life without the Power of God, whenas without that we can do nothing acceptably, and yet all things by that Power, or through him that strengthneth us.

But whereas this man takes it for granted, that to be quite Free from all Sin here, or to keep the Commands of God, is Not attainable; Let it be minded, that since he hath confessed, No Unclean Thing shall enter into Heaven; And Christ proposed the Keeping the Commandments (as namely, Thou shalt love the Lord thy God, with all thy Heart, &c. and thy Neighbour as thy self) as the Way to inherit E∣ternal Life; this Man doth render it impossible, either to enter in to Heaven, or inherit eternal Life, while he will not believe, that to keep the Commands of God; is attainable (though God assist his own thereto) for to keep the Com∣mands was, in order to inherit Eternal Life: So to say with Christ, if thou wilt enter into Heaven, keep the Comman∣dements•…•…, and a Presbyter answers, No; It is not possible to keep the Commands; The Consequence is then, It is not possible to enter into Heaven: Or, it may be as well proposed, If thou wilt enter into Heaven, make thy self Wings and fly thi∣ther, or go and stop the Sun in its Cou se, or take the World on thy Back; but God's and Christ's Commands imply no such Impossibility, but that they may be performed.

We should not speak an idle Word; we should not have one vain Thought in us, not one wandring Thought in Prayer, Eccl. 5. 3. We should not have one inordinate Desire, nor evil Imagination a∣gainst our Neighbour, p. 71.

He asked, If a State of Freedom from all these Sins were attain∣able in t•…•…is Life? and that I had the Face to tell him it is; but the Consciences of all enlightened Persons, Observers of their own Hearts, will bring in Testimony against me: Thi•…•… still shews his Pre∣sumption and Unbelief, while he grants it our Duty to for sake

all these Evils, as, idle Words, vain Thoughts, wandering Thoughts in Prayer, inordinate Desires, evil Imaginations, &c. Where then is the Christian Sabbath in which Man is not to speak his own Words, nor think his own Thoughts? And are not the Weapo•…•…s of the spiritual Warfare mighty thorrow God, to the pulling down of strong Holds, and the bringing every Thought into Subjection, into the Obedience of Christ? And the Thoughts of the Just are right Thoughts: If the pulling down of Satan's Strong Holds, be attainable by the spiritual Weapons, much more the subjecting of wan∣dring Thoughts, being watch'd against in the Light that dis∣covers them: But, while he doth not believe that a Free∣dom from wandering Thoughts in Prayer is attainable, and yet confesseth that the holy Ghost calls a wandering Prayer a Dream, we are to understand that when you Presbyters bring forth your wandering Prayers with your wandering Thoughts in them, you are but dreaming; and so meer Dreamers: you do not pray with the Spirit; for that* 1.7 does not bring forth any such Wandering Prayers and Dreams.

And be it further minded that his granting enlightned, Ob∣servers of their own Hearts do see wandering Thoughts and Imaginations, herein he hath given Concession to the in∣shining Light* as the Rule to discover wandering Thoughts, which is more then the Scriptures do, Therefore he and eve∣ry* 1.8 one should attend and watch in the Light against Imagina∣tions and wandring Thoughts, and not to suffer them in Prayer.

From Job 9. 21. he concludes, That Job abhorreth to enter∣tain such a Thought as being Perfect, pag. 72. Herein he hath wronged Job, for he counted it not consistent with Self∣Abasement and Humility for him to say, I am Perfect, especi∣ally upon a Self-Justification, as his words before plain∣ly intimate, If I Justifie my self, mine own Mouth shall condemn me, &c. Job 9. 20. Though I were Perfect, yet would I not know my Soul, vers. 21. Which proveth not, that Job abhorreth to entertain such a Thought as that of Perfection; but rather, that it was not so proper for him to speak it in his own Justification; for surely he did en∣tertain such a Thought as that of Perfection, when he said, When he hath tryed me I shall come forth as Gold, Job 23. 10, 11.

The man's gross Confusions about Job's Perfection, is hin∣ted in our Paper, entituled, the Presbyters Antidote choaking him∣self. That saying, If our Hearts condemn us, God is Greater, doth not prove these holy Men knew God saw something in them which ought not to be, for which their Hearts con∣demn'd them so long as they lived; for it is as well said, If our Hearts Condemn us not, then have we Confidence to∣wards God.

S. S. Thoughts prevailed against, and cast out, return again; and their being in us, is Sin, Act. 8. 20. Thou thoughtst that the Gift of God might be purchased with Money, p. 72.

Answ. A very pertinent Proof for the covetous Presby∣ters, the quondam Hireling Parish Priests; but no meet In∣stance to prove, the Being of Evil Thoughts remain in all the holy Men of God; nor an equal Comparison, to mention the corrupt and erroneous Thought of Simon the Sorcerer, as a Proof, that Thoughts preva•…•…led against and cast out, must return, and have their being in the Lord's People all their Dayes; but while he grants that evil Thoughts are prevailed against and cast out, why doth he conclude they may not be kept out? or that the keeping them out is not attainable in this Life, unless he will charge a Want of Diligence upon all the Faithful, or accuse them with neglecting their Watch? for I affirm, that to keep out evil Thoughts is attainable through Diligence and Watchfulness in the same Light and Pow∣er that discovers them, prevails against th•…•…m, and cast's them out.

To prove that such a State, as to be wholy free from all evil Principles, is not attainable in this Life, 〈◊〉〈◊〉 cites John 15. 2. Every Branch in me that beareth Fruit, he 〈◊〉〈◊〉 it: from whence he argues, If the Father purgeth him, he hath evil Princi∣ples to be purged out, p. 73.

Rep. What I said to this doth not yet appear to be an∣swerable by him, which was, because it is the Father's purging out Sin or evil Principles; they must needs be perfectly purged out by Degrees, though it is true, a Man is not perfectly purged while he is a purging: I did not conclude, as he saith, that Freedom from all Sin is instantly, but in God's due time, who is the Purger, and who perfects his own

Work: In the same Scripture before cited, Christ saith, Now are you clean through the Word which I have spo∣ken unto you; abide in me, and I in you, Joh. 15. 3. 4. Without me (or severed from me) ye can do nothing, ver. 6. If ye abide in me, and my Words abide in you, ye shall ask what you will, and it shall be done unto you, ver. 7. & 16.

From hence observe, here is enough to confute S. S. his concluding, that Evil Principles cannot be wholy purged out in this Life; for in Christ there is both Power and Suffici∣ency; and if his Followers ask in his Name to be through∣ly purged, it shall be done; or if they sincerely pray, that the Will of God may be done in Earth, as it is in Heaven, It shall be answered.

Now I would ask S. S. if it be not a Duty of true Belie∣vers, when they see any thing that is to be removed or pur∣ged out, to pray to the Father in Christ's Name to remove it, and throughly to be purged, and their Hearts made clean in this Life? And shall they not then be answered herein? Did not Christ say, What soever you ask in my Name, be∣lieve that you shall have it, and you shall receive it, or it shall be given you? And he that abid•…•…th in Christ sinneth not; and is not the Branch of the Nature of the Vine? He answers, We are Partakers of the divine Nature; and how do we partake thereof, but by escaping the Corruptions of the World?* 1.9

But as without Christ we can do nothing; so it is not our Phrase to say, I have made my Heart clean; for it is he that worketh all our Works in us.

His concluding, that no Man hath perfect Knowledge (viz. either of the Will of God, or of his own Errors) and that this Ignorance remaineth during Life, from Psal. 19. 12. 1 Cor. 13. 9, 11. and therefore that there cannot be perfect Practice, p. 74. We have Reason to conclude, he is very imperfect and mi∣staken herein; for,

1st, The Will of God with respect to our Duty to him is to be known: It is revealed by his Spirit, that it may be obeyed; and he that will do the Will shall know the Doctrine.

2dly, Both secret Errors and Faults are discernable, and to be known by the Light, which makes manifest whatsoever Things are reproved; and therefore secret Faults are not al∣wayes

to remain in this Life, if David and others, when sen∣sible thereof, prayed not in vain, when they prayed to be cleansed from secret Faults; & that secret Sins & Errors are to be discovered & known, is evident, & that the Lord at his Appearance or Coming, will bring to Light the hidden things of Darkness, and will make manisest the Counsels of the Hearts; and it is he that reproves the Wicked, & sets man's Sins in order before him; he that telleth unto Man what his Thought is, the Lord God of Hosts is his Name: Therefore, as he doth perfectly shew Man his Sin, and by Degrees mani•…•…est his Duty, and afford Light and Power sufficient to forsake Sin, and obey fully; both are attainable in this •…•…ife, though gra∣dually. Still his concludi•…•…g, that the perfect Man, if on Earth, he sinneth, •…•…rom 1 Kings 8. 46. There is no man that sinneth not; and Ecclesiast. 7. 20. There is not a just Man upon the Earth that doth Good and sinneth not; I ask him then, If there be no higher Attainment in this Life, then for the best of Men to sin in doing Good, as some of his Brethren interpret those last Words? But if he will please to read D. Gill's Essay to the Amendment of the last Transla∣tion of the Bible, he will find, that he doth not render the Words in the Indicative Mood [That sinneth not] but* 1.10 in the Potential [That may not sin] as there is no man that may not sin, or but that he may sin; there is no man just in the Earth that doth Good, and may not sin; which much dif∣fers from positively concluding, that every just man sinneth in doing Good: And he further intimates it to be but in a legal State of Justness, wherein a legal just Man may sin, and not in an Evangelical or Gospel-State in Christ.

Neither do the Words as ren•…•…ered in 1 King. 8. 46. There is no Man that sineth not, agree with the Words before, If they sin against thee; but rather, there is no Man, but that he may sin, and then it is possible for them not to sin; and for a good Man that is one in Christ, beyond the State of the Law, to act, and speak, and walk in Christ the true Light, and not to sin in doing Good; but as of Sincerity, but as of God, in the Sight of God, so speak we in Christ: Such are not sinning in their Preaching and Praying nor do they bring forth wandering Prayers or Dreams, as you do, who are pleading and di•…•…puting •…•…or Sin Term of Life, because it is said, the Imagination of Man's Heart is Evil from his Youth, S. S. saith, This is not spoken of the Old, Wicked

〈◊〉〈◊〉, b•…•…t of Noah and his Family, p. 74. If he intend this according to the Tenour of his Discourse, as the State of Noah and his Family, and that all their Life time, I must tell him, that it is contrary to the Testimony given of Noah, viz. That he was a Just Man, and Perfect in his Generations; and Noah walked with God, which was not with an Evil Heart or evil Imaginations; for that is not a State of walking with God.

His saying, that this is not spoken of the old World, but of Noah, is a Mistake: for God saw that the Wickedness o•…•… Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only Evil continually: This is as well mentioned in Gen•…•…sis 6. 5. as Chap. 8. 21. and relates to Man as in the unrerenerate State, estranged from God, and not to him as walking with God: I must needs conclude this Man a Pleader for Sin (with many others of his Brethren) A Pleader for Sin, whilst he thus confounds States and Attainments; and his Doctrine to be Antichristian and Impious, while he accounts it God's good Pleasure, that the Being of Sin and Corruptions in part must remain in the Saints, to keep them humble; and that Job abhorreth to entertain such a Thought as that of Per∣fection, and that to be wholy Free and purged from Evil Principles, is not attainable in this Life; let the impartial Reader judge, whether there be not in these Doctrines a Pleading for Sin: And while he and his Brethren con∣tend against the Quakers for Evil Principles, they contend to no purpose, while they r•…•…ckon that neither themselves, nor any else can be purged from Evil Principles in this 〈◊〉〈◊〉; but they should not thus dispute and contend for Sin and Imperfection for term of Li•…•…e, •…•…eeing they say, It is the Duty of all to be Perfect, and to press after it; to watch against all, even the least Sins, pag. 70. and tell men, It is needful to forsake Lying, Injustice, U•…•…cleaness, &c. which the Light calls them off from, pag. 69.

I say, their pleading for Sin Term of Life, is inconsist∣ent with this, and God will require it at their Hands, for their strengthning the Hands of Evil Doers, that they may not forsake their Sins by these Sin-pleasing Doctrines. They cannot be altogether ignorant how apt Transgressors are to lay hold on every Doctrine that is of such a Tendence

as suites their Evil Minds, as much of Stephen Scandret his Work doth.

Therefore, as it is high time for the Wicked to repent of their Wickedness, so it is time for you pretended Ministers, who are contending for Sin and Imperfection, to repent thereof, and of your Sinful Doctrines, for the Being of Sin and Imperfection Term of Life, whereby you have strengthned many Thousands in Iniquity, made their Bands more strong, and exposed them to Ruin and Destruction.

Notes

• * 1.1

  Vid. Mass in Lat. & Eng. by Ja. Mountain, pag. 121, 122, 123.
• * 1.2

  pag. 69.
• * 1.3

  Pag. 69.
• * 1.4

  Pag. 70.
• * 1.5

  Pag. 70.
• * 1.6

  Indef. Seek.
• * 1.7

  pag. 71.
• * 1.8

  The Light within the Rule.
• * 1.9

  Pag. 74.
• * 1.10

  Vide Gill's Sermen on Eccl. 7. 19, 20. in his Essay.