A Synopsis of Quakerism, Error 5
Errour 5. That a ſiate of freedome from ſin, is attainable in this Life.
AGainſt this Error, I urge two Arguments: 1. If no meer Man ever attained to any ſuch ſtate, then it is not attainable. But no meer Man ever did, &c.
The conſequence carries great probability of truth. As for the minor, that no Man ever did attain a ſtate of perfection, we may prove by the inſtances of the eminently holy Perſons in the Scripture, who in all likelihood would have attained it, had it been attainable. I know the Quakers do give inſtances of meer Men in Scripture, that were perfect: but their miſtake lies in the different uſe of that word (as we ſhall ſee by and by.)
Arg. 2. If there be a continual need and uſe of faith, and repentance in this life, then a ſtate of freedome from ſin is not attainable in this life. But there is a continual need and uſe of faith, and repentance in this life; Therefore a ſtate of freedome from ſin is attainable in this life. The Conſequence is evident; What need can he have of repentance for ſin, that hath no ſin to repent of? or of faith in Chriſt for pardon and power againſt ſin, who is already free from what contracts guilt and defilement? That there is continual uſe of faith (and there's the like reaſon of repentance) appears from 1 Cor. 13. ult. Now abide, Faith, Hope and Charity, theſe three, but the greateſt of theſe, is Charity. See p. 33.
By Charity, foreign, we are to underſtand love to God, as well as to our Neighbour, as is evident by Ver. 3. between which, and faith, and hope, the Apoſtle ſtates the compariſon in reſpect of their duration; that when the two former ſhall ceaſe, the latter ſhall abide. Charity, or love, ſuits our future perfect, as well as our preſent imperfect ſtate; but faith and hope ſuit only our preſent and imperfect ſtate.
The Quakers Arguments are drawn,
1. From the word perfect. Phil. 3. 15. and elſewhere applied to Saints on Earth.
Anſ. The word perfect is ſometimes uſed abſolutely, 1 Cor. 13. 10. oppoſed to what is in part, and ſometimes comparatively, Phil. 3. 15. Let us therefore, as many as be perfect, be thus minded: Yet Ver. 12. he ſays, Not as though I had already attained, or were already perfect. He denies in one Verſe, what he affirms in the other, and ſo contradicts himſelf, if the word perfect be in both places underſtood in the ſame ſence. But 'tis evident, that in the 15. ver. perfect is not properly taken, for he exhorts to be minded a… he was: Following after the Reſurrection of the Dead. Verſe 11. That is, that ſtate of holineſs, which the Saints ſhall be inveſted with at the reſurrection (call'd the reſurrection of the dead metonymically) which will be in a proper ſence perfect; and in a word, to preſs after perfection, from a lively ſence of their own imperfection.
2. From the Exhortations, to preſs after perfection, Math. 5. 48. Be ye therefore perfect.
Anſw. Such commands are the meaſure of our duty, not of our attainments: I mean in this life. In the life to come indeed we ſhall be like God, in this life we are Children that bear ſmall reſemblance to their Parent. See 1 Joh. 3. 2. That which is now our rule, ſhall be then our reward.
3. 1 Joh. 3. 9. Whoſoever is born of God, does not commit ſin.
Anſw. 1. We may interpret it, that as he is born of God, he does not ſin. Every Childe of God is mixta perſona (as our Law ſays of the King in another ſence) conſiſts of an old and new nature; and ſo his new nature is the principium quo, the Principle from which he acts graciouſly; and the old nature, the principle from which he acts ſinfully. As mortal or immortal, …yable or not lyable to Death, is truly aſſirmed of the ſame Man, in reſpect of the divers parts of his nature, Body and Soul.
2. It may intend the manner of ſinning, So …he 8. Verſe ſeems to limit it. He that committeth in is of the Devil, for the Devil ſinneth from the …eginning. The compariſon is not between the act …imply, for then it ſhould have been ſaid only, for …he Devil ſinneth; but from the beginning, implies … compariſon between the manner of Mans ſins, and the Devils, in reſpect of which he is ſaid to be of the Devil, becauſe he imitates his example, who from the Day he began, never ceaſed to ſin, nor ever did one truly good action.