{Second Part 11} Chap. III
Touching Inflallibility and Perfection.
The Doctrine of Infallibility, held by the People called Quakers, hath been accounted ridiculous: because either Occasion hath been given through Weakness amongst them, or else taken by their Opponents (whether given or no) to assert, that the People called Quakers are infallible.
Be it as it is, such a bare Assertion, without Distinction or Explication, must be either the Fruit of Weakness, if proceeding from any really of that People called Quakers, or else Slander and envy, if proceeding from their opposers, without occasion given them so to say.
That therefore the enquiring Reader may be truly informed, what Doctrine in relation to Infallibility is held forth, owned, and received by such amongst them, unto whom God hath revealed of the mysteries of his Kingdom, ‘tis not remote from the present purpose on this occasion to give this ensuing Testimony.
There is an outward man, and an inward man, according to the Apostle’s Testimony1: and therefore the word Infallible, or Infallibility, may have relation to External and Internal things.
Touching External things, the outward man with his outward senses is exercised; but as to things internal, the inward man with his inward senses.
Acts 1. 3. ‘tis thus said, To whose also he presented himself alive, after that he had suffered by many Infallible tokens, being seen of them by the space of forty days, and {Second Part 12} speaking of those things which appertain to the Kingdom of God.
Obj. This shows there is an Infallibility; but then it may be said, This seems to respect the outward senses of the Apostles, in seeing Christ their Lord and Master, and in hearing the things he spoke, which appertained to the Kingdom of God; and this Infallibility is readily contested unto: but how can it be proved that there is an Infallibility accompanying the inward senses of the inward Man, seeing many have pretended to give true Infallible Judgement, from their inward Sense, which hath proved notoriously wrong, and detectable by our outward Senses?
Answer. It must be confest (if any should so object) ‘tis very true; but yet it may in truth be asserted, that there is an Infallibility, viz. the Spirit of God accompanying the inward Senses of the inward Man, whereof the Faithful have an Assurance from their own Hearts; and if any pretend to any other Infallibility accompanying them, we understand it not.
Obj. How then it comes to pass, that men endued with the Spirit of God, are decieved and fallible?
Ans. We ought to distinguish between the Man, and the Spirit, by which he came to be renewed in the Spirit of his Mind unto God.
That by which man comes to be renewed, and circumcised in Heart, (which is the Spirit of God) is infallible; but that which is so renewed may be deceived, if not exercised in and by that Spirit, in which preservation is; for there is no Estate on this side the Grave, wherein it is not {Second Part 13} needful to watch; and therefore did Christ our Lord thus say, What I say unto you, I say unto all, watch.
It hath been a common Assertion, That the Church of Christ is infallible, and cannot err; and therefore have many assemblies of men (assuming the title of the Church of Christ) declared their Sentences, Judgements and Decrees infallible.
To this may be said, That since the Apostasie entered, it is not unknown what Visible and Outwardly Glorious Church hath publish’d this Doctrine, with Application to her self; by which Door, a Body of Darkness, Usurpation and, persecution hath entered, and on this score, thousands have been deceived, and led from the Gift of God in themselves, to follow the Dictates of fallible men.
But yet as it hath been, so ‘tis the Faith of many, that the Lord never will raise any people, whom by his Spirit he will lead to publish such a Doctrine (with respect to outward and visible Societies of Men on Earth, that may be outwardly describable) as needful to be be believed in order to the building up one another in the most holy Faith; this Faith being not inconsistent with the Testimonies of the Scriptures of Truth, is grounded on the Evidence of the Light of Christ within; for that the contrary would have a plain tendency to draw the Sons and Daughters of men from the Anointing in themselves, to the Lo here’s and the Lo there’s again: For what religious assembly in Unity, and professing themselves Christians, will scruple to say, We are the Church of Christ?
And albeit we must acknowledge, that that Church which is built on the rock Christ, cannot (whilst abiding on the rock) be prevailed against; yet no Argument from hence, may rationally be brought to prove any one Member of this Church (whilst on the side the grave) not liable (through temptation) to Err, and depart from the Rock, whilst there is an enemy ready to enter all, if they watch not.
{Second Part 14} And now as to Perfection we have this to say:
Though we do believe, that all the Gifts of God, and Works of Righteousness, brought forth through the Operation of his Spirit, are perfect; and that in that sense it may be said, we are Partakers of a Measure of that which is Perfect even as the Apostle testifies, Every perfect gift is from above; if any man offend not in word, the same is a perfect man:2 Yet we do not believe, that there is any such perfect estate attainable on the side the Grave, wherein it is not needful for man to watch and wait in the Light of Christ, that so he may not only be preserved in the perfect state, whereunto in measure he hath already attained, but also come to know a Growth and Encrease in the Encreases of God: For though Paul had attained unto such a state, as appears by these his words, Let us therefore, as many as be perfect, be thus minded.3 Yet we find, that that very exhortation has relation unto a pressing toward the Mark for the Price of the High calling of God in Christ Jesus. Which denotes that there was a state attainable beyond that state of Perfection whereunto he has then attained. Moreover, that the Scriptures in other parts thereof, denote a State of perfection, is plain from these following testimonies (amongst many others) recorded therein. But everyone that is perfect shall be as his Master. Be ye therefore perfect, as your Father which is in Heaven is perfect.4
Obj. This perfect State which you speak of, we readily confess unto, so far as the mind of the Spirit is signified unto us therein, because ‘tis the very Language of the holy Scriptures. But yet we are dissatisfied, that the Meaning of the Spirit by this perfect estate, is such a state as therein to cease from sin.
{Second Part 15} Answer. To this we answer, that such a Construction cannot hold in truth, unless truth should lead to impeach our Heavenly Father, as guilty of sin, (which cannot be) for the very words are, Be ye perfect, as your Father which is in Heaven is perfect. Besides, ‘tis an undoubted truth, that a Cessation from Actions, manifested to be sinful, is the duty of all professing Christianity, and we cannot but have so much Charity for all so professing, as that none such will deny this; but if any should, they would therein deny the End for which Christ was manifested in the Flesh, which was to destroy the Works of the Devil, which is sin, according to this testimony of the Apostle, he that comitteth sin, is of the Devil, for the Devil sinneth from the beginning: For the purpose, the Son of God was manifested, that he might destroy the Works of the Devil.5
Obj. This also we cannot deny, being the express testimony of the Apostle; but yet, since Scripture ought to be compared with Scripture, when there is a seeming Contradiction (as on this occasion we suppose there is) we therefore say, that we do not believe that the meaning of the Spirit is according to what the express words seem to hold first in this Case 1. Because we do not understand from the Scriptures, but that the Saints were subject to fail, and that many of them did fail. 2. Though the Apostle testifies, That the blood of Christ cleaneth from all sin;6 yet this hath been interpreted to be only from the Guilt and not from the Act of all sin, so as to cease therefrom, whilst on this side of the grave; which doubtless was the reason wherefore we find these testimonies recorded in the holy Scriptures, By Grace ye are saved through7 {Second Part 16} Faith, and that not of your selves, it is the Gift of God; not of works, lest any man should boast (thereby implying as if Salvation through Faith might be obtained, though Good Works were wanting, as so consequently Sin committed instead thereof, since ‘tis irrational to conclude, that whilst Man is in the Body he can cease from working both Good and Evil.) In many things we offend all. If we say we have no Sin, we deceive our selves, and the Truth in not in us.8
Ans. As to the first reason contained in the objection, That the Saints were subject to fail, and many of them did fail; we say, That this doth not contradict any thing asserted by us; for we have declared that we do not believe that there is any such perfect state attainable on this side of the Grave, wherein it is not needful for man to watch, &c. That he may be preserved, &c. But if through Unwatchfulness (which is a plain Neglect of what is the Duty of all true Christians, according to the words of Christ (what i say unto you, I say unto all, watch) any one comes either to fall away from that good State which is attainable; this cannot be a sound argument to prove the matter against us intended by the Objection, viz. That man cannot cease from sin; no more that the not going of some Travelers to a certain Land, when ‘'twas their duty to go, or the returning of others from the same Land, after (according to their duty) through travel arrived there, is an argument, that 'tis impossible to go thither, and there remain to the end of our days.
To the 2d reason contained in the aforesaid Objection, we say, ‘Tis needful to distinguish what sort of Works were excluded, as unnecessary to accompany that Faith, through which Salvation is, and what sort of Works were necessary: {Second Part 17} for though the Language of Paul excludes Works, yet James tell us, That Faith without Works is dead:9 And no doubt but the Testimonies of these two Apostles have been understood to be repugnant and contradictory each of other; and on this Foot different means to the Salvation of Mankind have been held forth; whenas, if the mind of the Spirit through them both were rightly understood, there would then be no seeming Occasion to declare their Tesimonies Contradictory each to other: For the clearing therefore of this matter, we shall distinguish touching Works treated on by Paul and James. There are two sorts of works treated on by Paul; the one is Works of the Law, that by the one offering of Christ (a External Sacrifice unto God, whereby the law of Commandments was abolished) is excluded, as unnecessary to accompany that Faith, which is unto Salvation; for otherwise, (though the Salvation of God through Christ was extended, as well to the believing Gentile, as the believing Jew; yet) the Jew might have whereof to glory, contrary to the Apostle’s testimony, Gal. 6 14,15. God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world, For in Christ Jesus neither Circumcision, nor Uncircumcision availeth any thing, but a New Creature. And therefore did the Apostle Paul testifie, That by the Works of the Law, no Flesh shall be justified: And so no doubt but the works of the law were that sort of works which the Spirit of God, through that wise Apostle Paul signified, when he said (and that is relation to such as were once dead in Trespasses and Sins, but then quickned and become New Creatures) by Grace are ye saved, through faith, and that not of your selves, it is the gift of God: not of works, lest any man should boast. 10 The other sort of works is of the Gospel, and may properly be termed the Fruit of {Second Part 18} the obedience of Faith, which indeed was the very end wherefore Paul testified, That he had received his Apostle-ship, and that the mystery kept secret since the World began, was revealed: Read Rom. chap. 1. 5. and chap. 16.25, 26. and no doubt but that those very works, which are the Fruit of the Obedience of Faith, were the works intended by the Spirit through Paul, so as that without them it might be just cause to question, whether they were in Christ Jesus? And if not, then certainly not attain’d unto the New Creatures State, which is a state of Salvation, because the Testimony of the APostle is on this wise, 2 Cor. 5.17. If any man be in Christ, he is a new Creature; and not only so, but that the very works of the obedience of faith were spoken also with relation to those (spoken of, Ephes. 8.9.) Who by Grace were saved through Faith, and not by works; For Paul (in the very next following verse) thus saith, For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. Besides 'tis apparent, that this our sense is true from Paul’s very express words to the Philipians, Chap. 2. ver. 12, 13. Wherefore my beloved, as ye have always obeyed, not as in my Presence only, but now much more in my Absence; work out your Salvation with fear and trembling. For 'tis God that worketh in you both to will and to do of his good pleasure. This positively shews, yet there was an exclusion of one sort of works, yet there was another sort necessary to Salvation, else he would not have said, Work out your Salvation, &c. All which being seriously considered, 'tis evident that the meaning of the Spirit through Paul, was the same with the Mind of the Spirit through James; for that Paul’s words plainly signifie that God hath ordained, that those who are save by Grace through Faith should walk in Good Works: and that 'twas needful to work out Salvation: which doubtless related to the same sort of {Second Part 19} Works spoken of by the Apostle James when he said, That Faith without works is dead.11 Because 'tis clear from the context, that James speaks of works in no other sense, that to be as an evidence of True Faith; and that 'twas as impossible that True Faith could be, and yet not accompanied with Works; as that a Brother or Sister naked and destitute of food, would be relieved by a bare saying, Be warm and filled; and so we may reasonably conclude, that though the Apostle’s Doctrine touching Salvation through Faith, and not of Works be true (not only with respect to the exclusion of Works which were legal, but others also acted in the will of man) yet from thence it cannot justly be implied, as in the Objection, that good works may be wanting to such as are saved, and sin committed instead thereof.
We now come to take notice of this Scripture mentioned in the Objection, viz. That in many things we offend all.12 This was spoken by the Apostle in relation to a state which was not free from sin; but yet it cannot be inferred from thence, that such a state is not attainable; nay, the Apostle’s following words are in some measure an evidence against such a Construction: for he thereby saith, If any man offend not in Word, the same is a Perfect Man; which was needlesly spoken by him, if that inoffensive State was Not attainable; and if a Cessation from sin in that case was attainable, why not in all others also?
And as to these words cited, 1 John 1. 8. If we say we have no Sin, we deceive our selves, and the Truth is not in us; we say as before to the words of the Apostle James, that this also was spoken in relation to a State which was not free from sin; but yet it cannot be inferred from thence, that such a State of Freedom is not attainable; and this sense is provable to us, from the very following words in the next verse, If we confess our sins, he is faithful and {Second Part 20} just to forgive us our sins, and to cleanse us from all unrighteousness. But if this satisfie not, and that any should yet object, that the Apostle’s meaning touching the word Cleansing, was but a cleansing from the Guilt, (and not from the Fact) of unrighteousness. To that this may in truth be answered, that those who are cleansed from all unrighteousness, are so cleansed by the Blood of Christ, and such are born of God, and of these the same Apostle saith, Whosoever is born of God, doth not commit sin; For his seed remained in him, and he cannot sin, because he is born of God:13 Which positive expression, in relation to such a state, as being born of God, cannot admit of any other meaning, (though compared with other Scriptures in relation to the same state, spoken of under other terms) and there we conclude, that these latter words, cited out of John , is a clear Evidence to prove the Interpretation (signified in the Objection) on the Apostle’s words, unsound, viz. that cannot cease from Sin;14 and that also the condition spoken of by John, on which a cleansing from all sin through the Blood of Christ comes to be witnessed, was, a walking in the Light, even as Christ is in the light, (Read 1 John 1. 7.) Which cannot be witnessed but through a Cessation from Sin.
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