Antidote Against Quakerism, Part 3
Whether perfection, that is, a ſtate free from all ſin, be attainable in this Life?
LEt the Reader conſider one thing, that though the Scripture ſpeaks of perfection ſometimes in this ſenſe, Heb. 12.23. The ſpirits of juſt men made perfect. 1 Cor. 13.10. When that which is perfect is come. Yet not alwaies when it makes uſe of the word, Job 1.1. Job was a perfect man, yet not without ſin; for he curſed his day. Phil. 3.15. As many of us as are perfect. It ſignifies not free from all ſin, for in this ſenſe, ſaith he, ver. 12. I am not already perfect. Hence it follows an Argument from the uſe of the word in Scripture (as, I ſpake wiſdome among them that are perfect &c.) concludes, not unleſs it be firſt proved that the ſenſe of the word in that place be, free from all ſin.
In the Firſt Diſpute, G. W. objected many things. As,
1. Chriſtians to deſtroy the works of the Devil. It was Anſwered, So he will in his time. He took Six dayes to create the world, when he could have done it in a moment. Thus he mortifies ſin more and more in this Life; and will remove its being in the next.
Queſt. But why will he not in this Life?
Anſw. It is his good pleaſure.
Queſt. p. 22. Can he ſee good not to aboliſh it? Can he ſee the Continuance of evill good? Or that his Commands ſhould not be kept?
Anſw. He ſees good to ſuffer the ungodly to go on in ſin, for the eternal advancement of his Juſtice. If it were not ſo, how eaſily could he change them? He ſees good to ſuffer Corruptions, in part mortified, in his Saints to keep them humble, exerciſe them, drive them to his blood and Righteouſneſs for ſhelter from wrath; and to render the infinite perfection of his merits, and of his Fathers pardoning grace, to all eternity, more reſplendent and glorious.
Ob. 2. Then his pleaſure and commands are contrary, for he hids us be perfect.
Anſw. God commands to offer Iſaac, he purpoſeth Iſaac ſhall not be offered. This ſhews, he doth not efficaciouſly will every thing he commands. Yet though here is a ſeeming, here is no real contrariety. By commanding he made it Abrahams duty, his pleaſure was to make it Abrahams duty Yet was it his pleaſure it ſhould not indeed be performed: What real contrariety is here? If he had further Objected: God commandeth us nothing but what he enables us in this life to perform. Anſw. He commands us from the beginning of Life, to the end of Life, to continue in all things written in the Law to do them; yet he enables none of us to obey this command; becauſe he will not ſave us without Covenant of Grace, and the continued ſinleſs obedience of Jeſus Chriſt our ſurety.
Ob. 3. Either ſin is perfectly remeved in this Life, or after death: If after death, whether doth it remain one moment after death?
Anſw. It ſufficeth me to be aſſured from Gods word, it is not done away in this Life: it ſhall in the next. Let the Lord take his own time to effect it. Becauſe I ſee mention of Purgatory, p. 20. I further adde; that, ſince no unclean thing ſhall enter the Kingdom of Heaven; ſince Chriſt is to preſent us holy, unblameable, unreproveable in his ſight; a glorious Church not having ſpot or wrinkle: As part of what Chriſt hath merited, touching this point, is applyed from time to time, to a Believer, whereby he dyes unto ſin by degrees; ſo at his death, the whole of Chriſts merit is applyed immediately, whereby ſin is for ever totally aboliſhed, and the ſoul prepared to ſee God to his unſpeakable comfort, face to face.
Ob. 4. But it is the end of the Miniſtry, which is to continue till we come to a perfect man, Eph. 4.13.
It was Anſwered, That perfect man is Chriſt, with all his Members; for he conſiſts of many (till we all come to a perfect man) And he is thus to be a perfect man in the other world, not this.
Queſt. Is the Miniſtry to continue in the other World?
It was Anſwered, 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, and in the ſame moment will the Miniſtry ceaſe. In the ſecond diſpute he urged. ver 12. Chriſt gave Teachers for the perfecting of the Saints. Here I asked, how long was the Miniſtry to continue in perfecting of the Saints, whether till death or no? After a pauſe, he anſwered, not ſo long as death. I gave him a Scripture to prove, that the Miniſtry and Scriptures were perfecting the Saints as long as they live. Deut. 17.19. The King ſhall read therein all the days of his Life, that he may learn to fear the Lord his God. If he is to learn to fear God all the dayes of his Life. Hence thus I argue; whilſt the Miniſtry and Scriptures are perfecting the Saints, they are not perfected. As whilſt a Carpenter is building an houſe, the houſe is not builded; whilſt God was creating the world, the world was not created. In the very moment when the world was created, in that very moment God did ceaſe from creating. But the Miniſtry and Scriptures are perfecting the Saints all the dayes of their Life; therefore the Saints are not perfected all the dayes of their Life. He anſwered, the Jews are under another diſpenſation or Covenant. I asked, in regard the Scriptures were perfecting the Jews all the dayes of their Life; whether he would grant that the Jews at leaſt were not porfected all the dayes of their Life? here he was gone, for he knew not how to deny it, being made ſo plain, though, he would not grant it: I could get no anſwer from him: Here we may ſee how falſe that Aſſertion of theirs is, that there is no coming to heaven for any in the other world, who are not firſt freed from all ſin in this. It is evident God brought the Jews to heaven, yet was not one of them made free from ſin in this.
Ob. Pſal. 119.1. Bleſſed are the undefiled. It was Anſwered.
1. In point of Juſtification, Believers are in Chriſt their head ſpotleſs, clear as the Moon, fair as the Sun.
2. In point of Sanctification, through renewing and aſſiſting grace, they do not allow themſelves in any known ſin, but in Gods fear oppoſe all; and this is their evangelical perfection or ſincerity.
Ob. 6. Pſal 119.3. They alſo do no iniquity. To which may be added Divin. of Chriſt, p 3. He that abideth in Chriſt ſinneth not; doth not commit ſin; in whoſe ſpirit is no guile.
Anſw. 1. They allow themſelves in no ſin, but ſincerely ſtrive to do their duty.
Anſw. 2. So far as regenerate and acting from the regenerate part, they do no iniquity; a Parallel place is Rom. 7.17. It is no more I that do it, but ſin that dwelleth in me. Where Paul manifeſtly diſtinguiſheth between his regenerate and unregenerate part, nor is this Tautologie, as G. W. inſinuates. Glory, Chriſts Light, p. 21. For to ſay a man acteth from his regenerate part, ſpeaks the ſpringing of his actions from a right principle; to ſay he doth no iniquity, ſpeaks the conformity of his Life to a right Rule. It follows not hence the Saints are perfectly free from ſin, for when Paul in this ſenſe did no iniquity, ſin dwelled in him. Nor will G. W. ſay, I ſuppoſe, no man is regenerate but who is perfectly free from ſin. Otherwiſe though he boaſts of being in the Light, he muſt be unregenerate; for he confeſſed he had not yet reached perfection.
Ob. 7. But guilt cannot be taken away, whilſt the being of ſin remains.
It was anſwered, it can. Ro. 8.1. There is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit. This intimates there is fleſh in ſuch, though guilt is removed. The Apoſtle ſpeaks of himſelf, who was then regenerate and in Chriſt, and ſo had guilt gone, yet acknowledged a Law of ſin in his members.
In the Second Diſpute this being aſſerted, Eccleſ. 7.20. was urged, There is not a juſt man on earth that doth good, and ſinneth not. The Juſt perſon is one that is juſtified, his guilt gone, yet he ſinneth. To this there was no anſwer given: It was ſaid in the firſt diſpute, Job. 9.19. If I ſin thou will not acquit me.
Anſw. If I ſin as do the wicked, with allowance. Thus, he that is born of God doth not commit ſin, and God will by no means clear ſuch as are thus guilty.
Ob. 8. Heb. 12.22.23. You are to come to God the Judge of all, and to the ſpirits of juſt men made perfect.
Anſw. This ſpeaks of ſpiritual comeing by faith, whereby the Saints on earth enjoy communion with God, and the Saints in heaven; not at their having attained unto the perfection of the Saints in heaven. Will he ſay, they have attained to the perfection of God himſelf. For 'tis ſaid, ye are come to God. Will he ſay every of the Hebrews had attained, to be perfectly free from all ſin, ſo as to have no evil thought in them any more for ever; as it is with the Saints in heaven? p. 20. The Scriptures, ſaith he, ſpeaks not of any perfection of the body; Yet, he goes on and would fain prove ſuch a perfection, from hence that it ought to be. It ſeems then he aſſerts a perfection that he grants the Scripture ſpeaks not of: But his Argument is weakneſs it ſelf. Duty is one thing; Power. or Poſſeſſion another. Theſe Eight Objections were all anſwered in the firſt Diſpute, ſo that he had nothing more to ſay in vindication of either of them. He was not ſo ingenuous, as to write my Anſwers, leſt he ſhould diſcover the ſandineſs of the foundation he builds his doctrine on. I find other objections in his Divin. of Chriſt.
1. In the Epiſtle, He hath perfected for ever them that are ſanctified.
Anſw. Meritoriouſly. The ſanctified need no other ſacrifice to fly to all their dayes. Will he ſay, none are ſanctified that have any ſin in them?
2. Chriſt cleanſeth from all ſin. He hath waſhed us from our ſins in his own blood.
Anſw. What ſin is cleanſed, is cleanſed by Chriſts blood: Chriſt blood from time to time cleanſeth away all guilt from Believers. It cleanſeth away the reigning power of ſin in this Life, the being in the next; not in this, for John, waſhed and cleanſed, confeſſeth, 1 John 1.8. If we ſay we have no ſin, we deceive our ſelves.
3. He will througly purge his Flooer?
Anſw. Separate the ungodly from the Righteous.
4. Can the work of faith and grace be ſinful?
Anſw. Faith it ſelf can be imperfect, therefore the work of faith. Lord I believe, help my unbelief. Imperfection is ſin, for perfection is duty.
5. Page 20. He that is born of God, overcomes the World. God hath made my way perfect, 2 Sam. 22.23.
Anſw. Though he hath his failings, his courſe of Life is holy, notwithſtanding all oppoſition from the world, or other enemies. Will they ſay none is born of God, but who is free from the being of ſin? then no Quaker is born of God; for the man cannot be brought that is perfectly free from all ſin. Nor can it be proved that by perfect is meant free from all ſin. David had failings in the end of his dayes, and he acknowledged his houſe, was not ſo with God; but David aſſerts the Perfection of his warlike attempts, not of his graces; as the context ſheweth.
6. Such as are in Chriſt have caſt off the old man?
Anſw. The Reigning power of ſin. Have crucified the fleſh,
Anſw. It is dying a lingring death. Faith Purifies the Heart.
Anſw. Caſts out the reigning power of ſin; from time to time delivers from an evil frame, purgeth out evil thoughts, and motions, though ſtill others ſucceed. It is ſaid, Rom. 6.6. That the body of ſin might be deſtroyed.
Anſw. In the other Life it ſhall, in this our work is, verſ. 12. Not to let ſin reign, not to obey it in the luſts thereof.
7. In whoſe ſpirit is no guile?
Anſw. Who having ſin, doth not cloak it, but confeſſeth it plainly, and is ſincere, deſiring mercy; as appears in the next verſe. Pſal. 32.2, 3. When I kept ſilence, my bones waxed old.
8. Are not all the Works of the Spirit of God perfect? They glory much in this Objection; but there is nothing in it. For,
Anſw. 1. The Operation or working of the ſpirit is alwayes perfect, he works in infinite wiſdom, by infinite power.
2. The Work or thing wrought is alwayes perfect for its part, nature, or kind; a bud is a perfect bud. An Embrio is a perfect Embrio. The leaſt Drachm of grace true and not counterfeit.
3. Every ſaving grace, though but like a grain of Muſtardſeed, ſhall be perfect in degree alſo in Gods time. As was the work of Creation.
4. But every ſaving work of the ſpirit is not preſently perfect in all thoſe degrees of perfection, it is to attain unto. 1 Theſ. 3.10. Praying that he might ſee your face, and perfect that which is lacking in the Faith.
5. Nor doth every ſaving grace wrought by the ſpirit of God, forthwith exclude the being of all ſin. Which is the perfection enquired after. To affirm this, is to ſay in whomſoever is any ſin, in him Gods ſpirit never wrought any grace; that ſince Moſes chode at the waters of Meribah, God never wrought meekneſs in him.
9. That the Righteouſneſs of the Law might be fulfilled in us?
Anſw. 1. Sometimes the word [fulfil] ſignifies no more then ſincerely to obey the Law, whether in part, or in whole. In part, Ja. 2 8. If ye fulfll the Royal Law according to the Scripture, thou ſhalt love thy Neighbour. This is but part, for there is another part of the Law requiring Love to God. So Gal. 6.2. Bear ye one anothers burthens, and ſo fulfil the Law of Chriſt. That is that part of the Law which requires this duty. In whole. 1 Chro. 22.13. If thou takeſt heed to fulfil the Statutes and Judgments which the Lord charged Moſes, then thou ſhalt proſper. Be ſtrong. And in this Life we receive grace, thus to fulfil the Righteouſneſs of the Law, that is ſincerely to obey every precept, ſo far as we attain to underſtand it.
Anſw. 2. Sometimes the word (fulfil) is uſed to ſignifie, moſt perfect exact and through conformity to every title of Gods Law. Mat. 15.17, 18. I came not to deſtroy the Law, but to fulfil. And thus in the other world, Gods people ſhall attain to fulfil the Righteouſneſs of the Law; but not in this. He that affirms it, muſt prove it.
Anſw. 3. Yet our Divines underſtand the Righteouſneſs of Juſtification. This being the Scope of the Apoſile, to prove no condemnation to believers, becauſe the Goſpel or Law of the Spirit of Life frees them from the condemning power of the Law of Works; becauſe God ſent his Son and condemned our ſin in him, who had perfectly obeyed the Law; that through the imputation of what Chriſt hath done and ſuffered, we might be looked on, as if from the beginning of Life to the end, to have obeyed the Law as creatures, to have ſatisfied it as ſinners.
10. You plead for Sin. This is in every ones mouth. An opprobrious and groſs ſlander.
Anſw. 1. Do we ſay it is lawful to ſin? Let it be conſidered who do more call men off from ſin, they or we? Their Light without the Scriptures will help to call men off from Lying, Injuſtice, Uncleanneſs, Diſobedience to Parents, and ſuch like Duties of the Law of Nature. And do we tell men it is not needful to forſake theſe ſins? We urge men to forſake theſe; and to the obſervance of the Chriſtian Sabbath: we preſs to ſecret Prayer, and prayer in the Family; to begging of God a Bleſſing on the food we take, after the example of Chriſt, we preſs to repent of the very being of an evil thought in us, ariſing out of our hearts; and of a Nature inclining us to offend; we preſs the Celebration of the never aboliſh'd Ordinances of Baptiſm and the Supper; we preſs to ſeek remiſſion by the Blood of Chriſt. All theſe, according to the Doctrine of the Apoſtles, on whom, with the reſt of the true Church of God, we are built; and according to the unerring Rule of Gods word written. Who do preſs men unto Holineſs? who do call men off from Sin more than we?
Anſw. 2. Do not we denounce againſt men, that if they allow themſelves in any Sin and Wickedneſs, they muſt periſh to Eternity.
Anſw. 3. Do we not ſay, it is the duty of all to be perfect, and to preſs after it; to watch againſt all, even the leaſt ſins; to repent of every failing, and fly to Chriſts blood, and Gods free Grace for pardon.
Anſw. 4. We do indeed tell men that God will accept of their ſincere and true endeavour to do all, flowing from Faith in his Grace, and the Merits of Chriſt, though they cannot attain to be quite free from Sin. It may be, he will ſay, this Doctrine encourageth to Sin: But I ſay, this Doctrine naturally encourageth to ſtrive againſt Sin, and endeavour after Holineſs; whereas the contrary diſcourageth and takes men off from their endeavours. If two Companies of Children were to run a Race, and one ſhould 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 die: Another ſhould ſay to that Company, though you are not able to run as laſt as men, and as ſtrongly, yet if you do your beſt endeavour, and hold out, you are to enjoy the rich inheritance; I ask which of theſe two did ſpeak moſt to the encouragement of their Companies? The former ſpake to the cutting off their endeavours, by deſpair, the latter to the putting of Courage and Life into them. Thus 'tis here: ſaith the Quaker to his Company, In Heaven, which is the end of the Race, there are the Spirits of juſt men made perfect, you muſt obey as perfectly as they; there muſt be no ſin at all in you, and then you ſhall obtain Salvation; but if otherwiſe, you muſt look to periſh. Saith the Scripture-Miniſter to his Company, Though you cannot attain in this life to be as pure as thoſe in heaven; yet, if by Faith you fly to Chriſts Blood and Merits, and ſincerely endeavour to pleaſe God in all things, and hold out thus to the end, God will graciouſly accept and ſave you. I appeal to the very Conſciences of all Quakers now, who is it that doth moſt encourage to preſs after Purity and Holineſs? Muſt they not according to this Doctrine, ſay, I muſt be quite free from all ſin here, or burn in hell to all eternity; I have tried to get free, theſe 3, or 6, or 10, or 20 years, and could never all this time attain it; and what ground can I have of better hopes for the future, than I have had all this time? I may not look for it. And if I may not come to heaven, unleſs in this Life I get free from all ſin, I am ſhut out from Mercy; to what purpoſe ſhall I preſs after Holineſs? Such muſt needs be the workings of their hearts, who will believe there is no ſalvation without perfect freedom from ſin in this Life.
I come now to lay down more Arguments againſt this Doctrine, having already urged one, from Eph. 4.12. And the firſt ſhall be of Inſtruction, becauſe I am perſwaded men therefore plead for this Perfection, becauſe they know not what it is.
Arg. 1. We ſhould not ſpeak an idle word; for this we are to give an account at Judgment: we ſhould not have one vain thought in us: How long ſhall vain thoughts lodge in thee? We ſhould not have one Wandring thought in Prayer, Eccleſ. 5.3. The Holy Ghoſt calls a wandring Prayer, a Dream: we ſhould not have one inordinate deſire: Thou ſhalt not covet. We ſhould not have one evil imagination againſt our Neighbour: Let no man imagine evil againſt his Brother in his heart. We ſhould not ſo much as conceive any evil in our hearts, Acts 5.4. Why haſt thou conceived this thing in thy heart? (G. W. cuts my Argument ſhort. p. 21.) But I asked him, Whether a ſtate of freedom from all theſe ſins were attainable in this Life? He had the face to tell me it is. But the Conſciences of all enlightned perſons, Obſervers of their own hearts, will bring in teſtimony againſt him. What ſaith Nehemiah? Chap. 13.22. Spare me, O my God, according to the greatneſs of thy Mercy. In the Diſpute I urged Job. And if any were perfect in this ſenſe, ſurely he; the holieſt man then on Earth: But what is his Teſtimony? Job 9.21. foreign What I perfect? I ſhould not know my Soul. He abhors to entertain ſuch a thought. How did Paul find it? Phil. 5.12. Not as though I were already perfect. Paul was ſenſible of his imperfection. Compare this with v. 15. Let us therefore as many as be perfect, be thus minded; that is, let as many as are well grown in Grace, ſee and be ſenſible of our imperfection, or let not any pretend to be well grown in Grace, that will not look on himſelf as imperfect. Theſe holy men knew, God ſaw ſomething in them which ought not to be there; and if our hearts condemn us, God is greater. Therefore cried holy David, Pſal. 143.2. Enter not into judgment with thy Servant; for in thy ſight ſhall no fleſh living be juſtified. And God himſelf teſtifies, Gen. 8.21. The imagination of mans heart is evil from his youth.
But p. 21. God called Job perfect.
Anſw. And Job afterwards denied himſelf to be perfect. Therefore God ſpeaking true, he was perfect, that is, upright, ſincere, well grown in Grace. Job ſpeaking true, he was not perfect, that is, not free from all ſin.
Self-juſtification, p. 22. we do not own:
Anſw. Yet you muſt own ſpeaking true: Either Job denying himſelf to be perfect, ſpake truth or falſhood; if truth, Job was not perfect; if falſhood, he was perfect.
But he did attain Perfection afterwards, Job 23.10, 11. I ſhall come forth as Gold, my foot hath held his ſteps.
Anſw. Though to that time he had been upright and ſtedfaſt with God, and was confident ſhould ſo perſevere, yet was he not free from ſin; for after this, Chap. 40.4. I am vile, ſaith he. And that enlightned perſon that obſerves the workings of his own heart muſt, and cannot but ſay ſo too.
But, p. 21. Victory over vain Thoughts is attainable.
Anſw. Thoughts prevailed againſt, and caſt out, return again; and their being in us, is Sin, Acts 8 20. Thou baſt thought that the gift of God might be purebaſed with Money. Since then he attempts only to prove Victory, not Freedom from evil thoughts, he ſpeaks not to the point, deſerves no Anſwer. Yet to that Scripture, Prov. 12.5. The thoughts of the Righteous are right. I anſwer, that deliberate thoughts, the determinations, purpoſes of a righteous man (which carry the bent of his heart with them) are, for the main, right; in oppoſition to the Counſels of the wicked. Will he ſay, there is no man righteous that hath any evil thought in him?
Arg. 2. To dive a little deeper. We ſhould not have one evil principle in us inclining us to offend God. This is called Sin, Rom. 6.12. Let not ſin reign. Rom. 7.17. Sin dwelling in me. ch. 7.8. Sin taking occaſion by the Law, wrought in me all manner of Concupiſcence. It is called the Body of Sin, c. 6.6. The Law of Sin, c. 7.23, 25. I asked, Was ſuch a ſtate attained in this life, as to be wholly free from all evil principles? He ſtuck not to ſay, it was attainable. To prove the contrary, I urged, John 15.2. Every Branch in me that beareth fruit, he purgeth it. If the Father purgeth, there muſt be ſomething to be purged out. He acknowledged it. This muſt be an evil principle inclining to offend God. He denied it not. But his Anſwer then was agreeable to p. 22. After a while all evil Principles are purged out, and then the Father ceaſeth from purging. But to this effect was the Reply; this man whom you ſuppoſe to have all evil principles purged out of him, either is in Chriſt bearing fruit, or not. It was anſwered, He is. If he be in Chriſt, bearing fruit, then, ſaid I, the Father purgeth him; for every Branch in him that beareth fruit, the Father purgeth. If the Father purgeth him, he hath evil principles to be purged out, whatever you ſuppoſe to the contrary. G. W. muſt not contradict our Saviour, and ſay, I know a Branch in thee, bearing fruit, that the Father doth not purge. He ceaſeth to anſwer, and falls to oppoſe, p. 22. He waſheth us from our ſins in his blood. It is anſwered already, being the ſecond Objection out of Divin. of Chriſt.
He oppoſeth further: Becauſe it is the Fathers purging, ſin muſt needs be perfectly purged out.
Anſw. Then every fruitful Chriſtian is inſtantly freed from all ſin. Indeed he ſhall in Gods time: But hence it follows not, but that the Father purgeth, and purgeth as long as this Life laſts to perfect the work. It was asked whether the branch be not of the nature of the Vine?
Anſw. We are partakers of the Divine Nature, and from Chriſt receive Grace for Grace. What then? Will he dare to ſay, that aſſoon as a perſon is a partaker of renewing Grace, and the Spirit of God, that he is incontinently free from all ſin? or doth it follow, he ſhall before death. Let him prove the Conſequence; or ſhew us the man that is freed. The Spirit of God, who knows all men, tells us, there is none free, Prov. 20 29. Who can ſay I have made my heart clean, I am pure from my ſin?
Arg. 3. Where there is not perfect knowledge, there cannot be perfect practice: For a mans acceptable practice cannot exceed his knowledge. Whatſoever is not of Faith is Sin. But there is no man hath perfect knowledge, Pſal. 19.12. Who knows his Errors? cleanſe me from ſecret faults. There is no man that doth not offend more than he takes notice of. And this Ignorance remaineth during life, as hath been proved from 1 Cor. 13.9, 11. Now we know in part.
Arg 4. If all perſons whatſoever do ſin whilſt on Earth, then there is none in this life perfectly free from ſin: But on earth all perſons whatſoever do ſin, 1 Kings 8.46. There is no man that ſinneth not. Gen. 8.21. The imagination of mans heart is evil from his youth. His Imagination or Phantaſie ſhould be alwayes profitably employed, either propounding to the apprehenſion and judgment ſpiritual Objects, or carnal, in a ſpiritual manner, to preſerve the Soul always in a holy frame; but from our Youth, nay, our Childhood (the word will bear it) it is otherwiſe. And this is not ſpoken of the old wicked world; they were gone: but of Noah and his Family, Eccleſ. 7.20. There is not a juſt man upon earth, that doth good, and ſinneth not. I ask, whether the ſuppoſed perfect man be upon earth? If on earth he ſinneth, Jam. 3.2. In many things we offend all. Where is the man then that is perfectly free from all ſin? It hath been objected to me James ſpeaks not of himſelf or any in a gracious ſtate, v. 9. Therewith curſe we men. James was no Curſer; he ſpeaks of the unregenerate only.
Anſw. It is not ſaid, therewith we all curſe men; for then James had neceſſarily included himſelf. But though the matter ſpoken of doth neceſſarily exclude James, in v. 13. yet the manner of ſpeaking doth neceſſarily include him, in v. 2. It is not In many things we offend; but in many things we offend all. So it is moſt evident and clear, that there is no perſon, no not one, in this life perfectly free from ſin. And ſince we may have redemption, even the forgiveneſs of our ſin, through faith in Chriſts Blood; and the acceptation of our perſons alſo, why ſhould we be backward to entertain this Doctrine?