that of George Bateman to Mr. Ledgard pag. 25. 26. aâ— also their casting away their Bibles Wâ—â— Strickland told Mr. Archer If he had never Read the Bible it had been better for him How constantly doe the Scriptures passe under no better name from them then the Saints conditions Davids Moses Isays Pauls conditions and a declaration of the condition of them that spake them forth Confut. This Position is so grosse that we hope it will never sinke into any Christian heart but will be a confutation to it selfe in the thought of any sober minded Christian yet we shall propose these things 1. That when the Word of the Lord came to the Prophets Samuel Isay Iâ—remiah c. it cannot be understood of the Word that was made Flesh the Lord Iesus but must necessarily signifie that minde or message of the Lord contained in those words or Scripture Writings as 1 Sam. 15. 10. Then came the Word of the Lord to Samuel saying It repenteth me that I have set up Saul to be King Isay 38. 5. then came the Word of the Lord unto Isay saying Say to Hezekiah c. I will adde unto thy dayes fifteene yeares Ier. 14. 1. The Word of the Lord that came to the Prophet Ieremiah concerning the dearth Iudah mourneth and the gates thereof languish It s a grosse absurdity to say this word of the Lord was Christ and it is as much to say they were the experiences of those Prophets or their conditions but they were the word of the Lord by these Prophets spoken to the Persons therein concerned 2. As for the Phrase in the New Testament the Word of God it is cleare both Christ and the Apostles in their mention thereof doe understand that which they Spoke Preached or Wrote and not the Person of Christ of the Father or Spirit So Christ speaks to the Iews Marke 7. 13. making the word of God of none effect by their Traditions which word can be understood alone of that fifth Commandement ver. 10. Honour thy Father and Mother Luke 11. 28 Blessed are they that heare the Word of God and keep it which plainely hints a word spoken written or engraven c. not the eternall word the Lord Iesus Rom. 10. 17. Faith comes by hearing hearing by the Word of God where the word Preached or the Scriptures of the Apostles which we now have is plainely called the Word of God 3. As for those Writings of the Prophets and Apostles that they are the word given forth from the living God and of authenticall and undenyable authority over every conscience good and bad we could fill Pages with the proofes and evidence thereof but the Reader may observe we are speaking of the Scriptures in reference to these mens cavills and no further And so shall leaving so plaine so Funâ—mentali a Principle rather fall upon their owne notion of the word of God calling it A declaration of the conditions or experiencâ—â— of them that spoke them 1. This is fully to take away the very Foundation of the Faith of Saints which is onely built upon the authority of God not upon any experience of the best Saints or the declaration of it Luke 24 25. O fooles and slow of heart to beleeve all that the Prophets have spoken where Faith is bottom'd upon Scripture authority as Acts 18. 28. Apollos mightily convinced the Jews shewing by the Scriptures that Iesus is the Christ Acts 28 23. Paul perswaded them concerning Iesus both out of the Law of Moses and out of the Propheâ—s Now be this Law and the Prophets what they will if they fall any thing lower then the truth and word of God they can be no bottome for the Faith of Saints and Paul takes a weake argument to convince them by And yet that those were not the conditions of those Prophets or the experience of things fulfilled in themselves is as cleare as the day to any not grossely ignorant and especially from 1 Pet. 1 10. 11. 12. Of which salvation the Prophets have enquired and searched diligently who propheâ—ied of the grace that should come unto you Searching what or what manner of time the shirit of Christ which was in them did signifie when iâ— testified before hand the sufferings of Christ and the glory that should follow Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have Preached the Gospel unto you And as in this its cleare that they spoke not forth their own conditions and experiences so also the Apostle sends the Saints to a word of Prophesie as a more sure foundation of Faith then the most glorious experience or enjoyment in the World 2 Pet. 1. 18. 19. 2. This is to make the Scripture lose his authority save onely when we experience it or where it is fulfilled in mens soules and so doth make voyd every command and Promise and all wicked men that can experience little of it shall be left excusable before God at the last day because not having the Scripture fulfilled in themselves according to the Quakers Doctrine it had no authority over them This is the most pleasant Doctrine for desperate Atheists that can be Whereas John 12 48. He that receiveth not my words hath them not fulfilled in him yet the words that I have spoken they shall â—udge him at the last day 3. This at once nulls and destroyes the Divine Authority of the whole Hystoricall and Propheticall Part of Scripture together with all the threatnings of Scripture of Hell and iudgement unlesse they say the Sainss have those threats of Hell fulfilled in themselves and that condition of Dives in Hell is the condition of Saints as also the promises therein of mercies yet to come their futurity denying their being the already experiences of the Saints 4 Consider what impossibilities contradictions falshood doth this woefull Doctrine bring upon most parts of Scripture wherein such things there spoken of were not could not be the conditions of either God that gave the Word or the Prophets and Apostles that Published it In the close of this consideration we disire to mind you of the reproachfull earmes this people every where give to the Written Word though the Spirit Rom. 15. saith These things were Written that we through patience and the comfort of the Scriptures might have hope And the holy Ghost still referres to the Written Word Luke 20. 17. John 15. 25. Heb 10. 7. 1 Pet. 1. 17 because it is Written Be yee holy as I am holy where the Spirit of God doth evidently put an authority upon the Written Word which is the same in signification and thing with the word Scriptures of which see how glorious things the holy Ghost reports thereof how sleightly soever the Quakers esteeme thereof 2 Tim. 3. 15. 16. 17. The holy Scriptures which are able to make thee wise to salvation All Scripture is given by inspiration from God and
greater is he that is in you then he that is in the World the very ground of their over-comming is the greatnesse of the Spirits Power above corruption wheresoever he is Mat. 13. 29. Luke 11. 22. And if the Spirit be in all then all must be saved or it must necessarily goe to Hell with the damned But enough of this so horrible an assertion Position 5. That Christ in the Flesh with all he did and sufferd therein was but a Figure and nothing but an Example Proofe 1. This is expressely found in their Booke called Sauls Errand to Damascus 2. As also Mr. Higginson pag. 5. sayes The Lancashire charge stands cleare against them in this Principle and nothing answered to evade it in Sauls Errand to Damascus pag. 8. 3. Also this was Written in that Letter which Nayler wrote to one in Lancashire which was objected against him by Dr. Marshall upon account of another Principle in it viz. that he that expected to be saved by him that dyed at Ierusalem should be deceived And this Mr. Iaques Minister at Bolton in Lancashire sent his Testimony under his hand that he would make appeare if the Justices of Westmerland pleased to call for him at another season being detained at that time upon other occasions Confu. 1 1. This wholly destroyes the grand foundation of the Saints justification and confidence at the Throne of Grace For if he were but a Figure then there was no merit in his death Heb. 9. 26. 2. If but a Figure then he must Type out another Christ yet to come Col. 2. 17. But surely they doe not meane the Jewish Messias or doe they intend a Type of Christ in them yet to come and to appeare there in the time of their conversion as their Notion is * How absurd is such a Doctrine That all the Acts of Christ while here on Earth must be acted over againe within them As that the Virgin Mary must be in them and bring forth a Christ and be espoused to Joseph in them that John Baptizeth in them that the eleven Apostles are in them Iudas Herod and Pilat in them that Christ is crucified dead and buried in them and risen againe and ascended to the right hand of the Father in them And all these not allegorized but really personally and bodily acted in them and as they were acted at Ierusalem c. For all these are the necessary appendices of that sottish Doctrine 3. If an example onely this in plaine tearmes cuts up the satisfaction of Christ which is the very Anchor and Refuge of soules Let the Reader seriously consider these Scriptures following because the denying of this doth wholly make fruitlesse the blood of Christ Acts 20. 28. Rom. 5. 8. 9. Ephes. 1. 7. Col. 1 14. Col. 1. 20. 1 Peter 1. 19. 1 Iohn 1. 2. Rev. 1. 8. 4. If an example How then is the justice of God satisfied it must be either by the obedience of him the example or by our owne that follow it they deny it to be by Christs obedience in making it meerely figurative and that it cannot be by any obedience of our personall actings we referre you to what follows in the confutation of the Principle of justification by workes And thus the justice of God shall be unsatisfied still What desperate ruine doe these Doctrines bring to guilty soules 5. What comfort shall a guilty Conscience ever finde but in the satisfaction of Iesus and what Peace shall he have if Christ be onely an Example unlesse he doe fully came up in every tittle of his life and death also to answer the Patterne which it is impossible for man to doe Heb. 4. 15. he being without sinne and in that alone accepted as to a likenesse to us in all things and the same impossibility is there of comming up to that patterne in the great matters of his Nativity death and Passion and the like Position 6. That men are not justified by that righteousnesse of Christ which he in his own Person did fulfill without us Proofe 1. This was the cleare sense of that expression in Naylers Letter formerly hinted That whosoever expects to be saved by him that died at Ierusalem shall be deceived 2. In Naylers delivering his sense of that expression before the Justices in Westmerland he clearely states the righteousnesse of Christ by which we are justified to be fulfilled in us 3. The proofe for their next Position fully cleares it 4 Collonell Benson aâ—Kendale asserted the same to one of our selves and disputed for the maintenance thereof Confut. 1. Then what ground had Paul to bâ—ast and glory in the Crosse of Christ Who shall lay any thing to the charge of Gods elect Who shall condemne me upon this account Rom. 8. 34. It is Christ that dyed setting the blood of Iesus as a full answer to all the challenges of guilt 2. When we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 10. 80 3 He his owne selfe bare our sinnes in his owne Body on the Tree 1 Peter 2. 24. And 4. He reconciled us in the body of his Flesh through death Col. 1. 21. 22. This body this death this crosse were certainely all without us Rom. 5. 9. We are justified And Ephes. 1. 7. Have Redemption through his blood even the Remission of sinnes 5. Nay justification clearely imports according to the designe of the Gospel-Grace a non-imputation of sin and a cloathing with that which is the righteousnes of Christ fulfilled in the world imputed through beleeving Rom. 4. 6. 2 Cor. 5. 19. 20. 21. What spirituall man may not clearely observe the Scripture laying the weight of justification upon the death of Christ and his bloody sacrifice on the Crosse Heb. 9. 26. Position 7. That men are justified by that Righteousnesse which Christ within us enabled us to performe or which is in effect and some of them have expressed by inherent holinesse Proofe Affirmed by Iames Nayler in a Booke of his This light within you will let you see your sinne bring to repentance and tendernesse of heart bring you to feare God and so leads up to justification and peace pag. 3. Fawnworth in one of his Pamphlets thus Condemnation is onely the disobeying of light within pag. 30. Nayler saies We are not reconciled to God till we be perfectly holy and able to stand so in our owne power pag. 25. A. P. to the same purpose in a Book set forth by him pag. 13. Christ reconciles God and Man by renewing the Image of God in purity and holinesse Collonell Benson and Captaine Ward were positive in the same Principle in a discourse with one of us at Kendale in Westmerland Anthony Hodgshon one of that way being asked by Mr. Ward Minister at Wolâ—ingham an account of his Faith at first denyed so to doe but he pressing with that of Peter answered then I tell thee I beleeve to be saved not by the righteousnesse of
of the great businesse of justification of sinners by Faith of Iesus Christ that dare trust to so filthy raggs in the presence of so just and so holy a God Position 10 No reall Saint but he that is perfect and perfectly holy in this life and doth not sinne Proofe It is the designe of Nayler in his Booke in severall Paegs to prove this see his Book pag. 21. 22. Nayler hath oft spoken it of himselfe and said he witnessed it So G. Fox hath done others some of us doe know have said they witnesse perfection in Nayler Nay so farre doth Farnesworths ignorance of the Gospel proceed that in his Booke pag. 20. he thus writes They say they can never overcome the body of sinne or be made perfect here and they say no un â—lâ—ane thing shall ever enter into the Kingdome of God How doth this agree It s one of their ordinary out-â—ryes against the Ministers because they oppose this Doctrine And t is the most generall Doctrine of all their Books and Papers Confut. 1. Let the Reader consider there must be of necessity a distinction of the word perfect and perfection in Scripture though we know this Generation of men will cry downe distinctions and pronounce that curâ—e against us Rev. 22. as if we added to the word Yet the following cases will evidence the absolute necessity of distinctions if the unity of truth and the faithfulnesse of the word be owned at all Reade 1 Iohn 1. 8. 10. If we sâ—y that we have no sinne the truth is not in us compared with 1 Iohn 3. 8 9. Whosoever is borne of God doth not commit sinne Reade 1 Iohn 5. 16 There is a sinne to death and there is a sinne not to death So Isay 9 7. Of his Gouernment there shall be no end compared with 1 Cor. 15 24 Then commeth the end when he shall deliver â—p the Kingdome c 2. Now as to a necessity of it in the case in hand consider the various use of the word in Seripture Phil. 3. is very full ver. 12. Not as though I had already attained either were already perfect compared with ver. 15. where t is a word of the same root the Apostle speaking of the Saints and taking in himselfe in that expression adds Let us therefore as many as are perfect be thâ—â— minded In which is plainely evident that Paul shall grossely contradict himselfe unlesse there be a distinguishing betwixt the variety of the sense of the word perfect 3. That perfection therefore ver. 12. is perfection in Glory as the verses both before and presently following it doe fully cleare it s that for which Paul was apprehended of Christ as is evident 1 Cor. 13. 10. where t is opposed to Pauls present state When that which is perfect iâ— come then that which is in part shall be done away clearely meaning his injoyment of God in glory as is plaine ver. 12. Now we see through a glasse darkely â—â—en face to face Now the same word perfect in ver. 15. that it cannot possibly be meant of the same sort of perfection is evident For as the Apostle tells you that he enjoying the perfection v. 15. is yet short of is pressing forward towards the perfection in ver. 12. as to a thing that 's yet before so taking the word in both places in the same sense it were a contradiction for him to say he is perfect and is not perfect For the true meaning thereof we give you three Scriptures 1 Cor. 2. 6. Howbeit we speake wisedome amongst those that are perfect 1 Cor. 14. 20. In malice be yee children but in understanding be yee men or be ye perfect for the word is the same with the former Text Heb 5 last Stong meat belongs to those that are of full age or that are perfect In all which places it is evident in it selfe that the word imports Christians growne up to more knowledge in the Gospel then others had who are in these quotations called Babes From the consideration of this Text it may be fully seen that perfection of Saints here is not that absolute perfection in glory which Paul professed he had not attained to but that comparative perfection of being growne up to more then ordinary measures of Grace and understanding much beyond the attainement of Babes in Christ 2. As for our perfection by justification the Scriptures fully hold it out upon the account of the imputed righteousnesse of Christ whereby the spouse appeares altogether lovely not upon the account of her own holinesse for so she is blacke and an infant in her blood but we know that t is not this perfection they speake of as he that hath but looked into their Books may presently discover 3. There is a perfection which the Scriptures expresseth integrity by as that word speaks the truth of grace in opposition to hypocrisie Thus Iob is called perfect Iob 1. 1. but that this perfection doth not imply a totall absence of sinne is plaine witnesse his sinfull passionate cursing the day of his birth Iob 3. 3. Let the day perish wherein I was borne Job 6. 8. 9. Oh that is would please God to destroy me that he would let goe his hand and cut me off See his owne confession Job 9. 20 2â— If I say I am perfect my owne mouth shall prove â—â—â— perverse Thus Asa is called perfect 1 Kings 1â— 14 The high places were not removed neverthelesse Asa's heart was perfect with the Lord all his dayes Here is the perfection of Asa's heart with God and that all his dayes yet you shall â—ndâ— first He tooke 〈◊〉 away the high places which was a 〈◊〉 〈◊〉 Secondly He tooke the gold and silver ouâ— o 〈…〉 the â—â—â—se of the Lord and sent them to the 〈…〉 and 〈…〉 ue â—Chron 16. 7. 9 Thirdly 〈…〉 anâ— put him in the Pri 〈…〉 ppressed the People at 〈…〉 And â—â— his Dâ—â—â—asâ— sought not to the Lord 〈…〉 So that you may clearely see in wh 〈…〉 hâ— was sâ—â—d to â—â—perfect As for other examples in this kinde â—â— this time it may be clearely understood in what sense the spirit câ—lâ—â— them perfect who otherwise had their personall grosse infirmitieâ— 4. You are to distingâ—â—sh betwixt the perfection of God and the perfection of the creature in reference to that Text Mat 5. last In which place perfection cannot signifie that which brings up to an equality with God but a similitude unlesse you runne upon that blasphemous Principle of equallity with God of which we have said enough before 5 By our thus comparing Scripture with Scripture we expect from their former usage in this kinde they will charge us with pleading for sinne though we are but discovering the imperfections of the best Saints lest they shou'd live upon their owne righteousnesse which to set up and establish in opposition to that of Christs imputed is evidently the designe of Quakers And that so the strength of the Lord may
be made perfect in their weakenesse Did the spirit pleade for sinne when he rehearsed the faults of Saints or Paul Rom. 7. when he cryed out of the body of this death or when he discovers the unevennesse of Peters Judaizing Gal. â— or Christ when he writes to the seven Churches and discovers their sin Rev. 2 2. 3. 4 and tells the purest of them their strength is yet but little Rev. 3. 8 Hence you may discover from Christ the Spirit c. their manifesting the imperfections of the choysest Saints that to discover it is not to pleade for it unlesse you will blaspheme the holy one of Israel And let all Christian Readers consider that it is farre from us to pleade for iniquity but the great part of our worke is to reprove it in whomsoever and to presse Mortification and spirituall life and communion with God that so they may presse forwards to perfection as the designe and marke of their soules Phil. 3. 14. and have the attaining to that blessed state upon their hearts exceedingly though it be to the best at present a thing before and that which they have not already attained nor shall doe till this corruption have put on incorruption Yet are their glorioâ—er and fuller measures of holinesse then yet the best enjoy that may be attained here which though attained to doe leave us short of that perfection we doe wait for in glory yet may be a quickning Argument to draw out and exercise their souls in pressing forwards continually Position 11. That every man in the world hath a light within him sufficiâ—â—t to guide him to salvation without the help of any outward light or disâ—overy Proofe Farnsworth in his Book pag. 51. Every one minde the light of God within you James Nayler in a Booke of his pag 2. All people cease from your out side lights and turne to the light of God within you and this he ignorantly makes to be the sure word of Prophesie 1 Pet 1. 19 The said Nayler in discourse with one of us W. C. at Kendale affirmed That every man in the world had a light within them sufficient to guide them to salvation c. and this he extended even to Indians that never heard the Gospel But the generall streame of their Words and Papers speake it fully Confut. By their constant expressions both in speaking and writing and by their calling off from all outward teaching it is evident that by this light they meane the principles within left in the spirit of every man since the fall the same light which an Indian hath that never heard of Christ by any outward discovery For one of us in discourse with Nayler proposing whether Indians that never heard of Christ by any outward discovery had a light within them sufficient to guide them to salvation â—e affirmed they had and when the experience of the Saints in New-England to the contrary was produced he answered If any Indian were present he would justifie the contrary Thus will men to beare up an opinion affirme the things they doe not know Now that this naturall light which an Indian that never heard of Christ may have cannot bring to salvation we desire to propound these considerations following 1. No light ean bring to salvation but that which discovers Christ 2 Cor. 4. 3. If our Gospel be hid it s hid to those that are lost Where the Apostle positively concluds the hidings of the Gospel to an evidence of a lost estate John 17. 2. Now Christ is not knowne by the light of Nature Mat. 16. 17 Flesh and blood hath not revealed those things unto thâ—e 2. God doth clearely shew a distinguishing grace in the discovery of Christ Mat. 13 11. To you it is given to know the mysterie of the Kingdome of Heaven to them it is not given in which is apparent all have not the knowledge of the Gospel given 3. Those that lived in the highest improvement of reason being without Gospel discoveries did not and could not apprehend God in Christ 1 Cor. 1 21. 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God c. neither indeed can be c. here is the impossibility of naturall principles to give out the knowledge of Christ 4. Rom. 10. Faith comes by hearing and hearing by the Word of God not by the inward light or discovery which all men have but by the word of the Lord outwardly made knowne 5. If they shall say that every man hath the knowledge of Christ by speciall revelation and that immediate then they speake that which is contrary to the common and knowne experience of thousands who conversing with Indians never found the least hint of a Christ amongst them Many of them whose confessions are in Print having bin wrought upon by the Preaching of the Word by Mr. Eliot c. have clearely declared they knew nothing of the true God and Christ before their Publishing of the Gospel to them 6. We pray the Reader to consider what sad and lamentable effects will flow from this Doctrine to the utter undoing of the soule 1. This is to forsake the Fountaine of living Waters not going out to Jesus for light but Ier. 2. digging to themselves broken â—isterns leaving the Sunne of Righteousnesse to live by the light of their owne Candle 2. T is a confining our attainements to the improvement of this naturall light which must needs keep men both as to light and power under Legall performances and discoveries 3. Hence doe men account their tremblings and quakings as their perfection they being at the best but the improvements of an awakened naturall conscience without the soules applying of Gospel Promises as to justification by the blood of Jesus 4. Hence the soules beleeving and the acts of Faith in the blood of Christ are such strangers to these People as never to have the least hint in any of their words or writings and what they have spoken of Faith in generall as Farnesworth in his discovery of Faith doth manifest their exceeding ignorance and darknesse in the great businesse of the soules beleeving in the Lord Jesus 5. Hence come men under the unavoydable chains of Satan who leads them captive at his will whilst by this means they deprive themselves of any standing rule to try the spirits by but walk in such irregular and sinfull wayes as doe evidently speak how unable that their light is to distinguish betwixt duty and delusion 6. And what is else the reason of their bitter rayling and reproaching the Institution of the living God the Ordinance of Preaching the Gospel of Christ Crucified speaking all manner of evill against us for the works sake their designe being in their reproaching of the Ministers evidently apparent to strike downe the very worke of Preaching the Gospel Position 12. That there is no need of any outward teaching by Reading or Hearing the Scriptures opened or applyed c. Proofe George Bateman
Christ imputed to me but by the righteousnesse of Christ inherent in me Confut. 1 This assertion is fully and industriously confuted by the Apostles and we may cry out Gal. 3. 1. Who hath bewitched the hearts of these men Gal. 3. 10. As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things c. clearely holding forth an universall impossibility to fulfill the righteousnesse of the Law Ver. â—2 and ver. 21. If there had been a Law given which could have given life verily righteousnesse should have been by the Law But the Scripture hath concluded all under sin that the promise by Faith of Jesus Christ might be given to them that beleeve Rom. 4. 5. To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted to him for righteousnesse Even as David himself describeth the blessednesse of the man unto whom God imputeth righteousnesse without works v. 6. This Doctrine beleeved and practised was the very reason of the Iewes stumbâ—ing at the Gospel Rom 9. 30. 31. Rom. 10. 3. 4. We might weary you with quoting such Texts as Rom. 3. 19. to the last multitudes of Scriptures fully clearing up this soule-ravishing truth of justification not by inherent holinesse but by Faith in the blâ—od of the Lord Iesus but we shall close it up with these in stead of all 1 Cor. 4. 4. Phil. 3. 8. 9. 10. Position 8. That God and man cannot be wholly reconciled till â—e be brought into the state of the first Adam and able in his owne power to stand perfect Proofe We referre the Reader for proofe hereof to a Booke of Naylers pag 26. where he is so confident of this Doctrine that he proposeth it as a Quaere to all as if none should have the boldnesse to gain-say it your owne Eyes may satisfie you there Confut. 1. Is not this to bring us perfectly under the covenant of workes and to make us our owne reconcilers and so to make voyd the death of Christ But he that hath an Eare to â—eare let him heare what the spirit saith Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Sonne Rom. 8. 3. what the Law could not doe in that it was weake through the flesh God sent his owne Sonne to performe 2. And let the Reader observe that as the merit of Christ is by their horrible Doctrine before mentioned wholly made uselesse as to righteousnesse so by this Position the very spirit and power of the Lord Iesus is wholly cast out as to sanctification and holinesse And so this Anti-Christian Generation have totally renounced the Lord that bought them For this our standing perfect is in that assertion attributed wholly to our own power Alas who knowes not that Iohn 15. 4. 5. Iohn 1. 16. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. Phil. â— 13. it is God that worketh in you both to will and to doe that is the Alpha and Omega the very aâ—thor and finisher of our Faith Heb. 12. 2. Phil. 1. 6. These are the People that pretend to leade you to Christ that thus leave you to the meere strength of your weake and rotten natures both for life and holinesse 3. This bringing us againe to the state of the first Adam till which time this people say God and we cannot be fully reconciled is nothing else but to bring us againe under a covenant of workes And though perhaps to be restord to the state of Adam may seem a glorious thing yet it will clearely appeare to be short of that Gospel-state you are translated into to the more infinite advancing of Free Grace Are you not clearely told the second Adam the Lord Iesus Heb. 7. 22. is made a surety of a better Covenant Heb. 8. 6. Established on better Promises For whereas the first Adam by that Covenant First Was to doe and live Secondly Had no Promise of perseverance in that state Thirdly Nor was there a Mediator to enterpose in case of breach the tenour of the Law in it selfe considered as a Covenant clearely dis-owning any Mediator 4. In a word the sad condition of Adam under such a covenant though for a time in so good an estate if it be not enough experimentally seen in all our falls by his yet may in the ruine of damned Angels standing upon the like tearmes be known apparantly First Yet in the Gospel-state Iesus Christ purchased life for us to be received not by working but by beleeving Rom. 4. 5. 6. And secondly None can take out of his hands Thirdly If any man sinne we have an Advocate with the Father 1 Iohn 2. 2. And fourthly Are delivered from the wrath to come Rom. 5. 9. So that it will appear that this restitution to the state of the first Adam being so magnified by these men fully speaks how low their spirits are as to the things of God how Legall their conceptions of the way of salvation and that it is but a miserable state in comparison of what you are brought to by the Covenant of Grace For how doth the ministration of righteousnesse exceed in Glory 2 Cor. 3. Position 9. That no man that commits sin or that is not perfectly holy can ever enter into the Kingdome of Heaven unlesse there be a Purgatory Proofe Iames Nayler in his Booke before quoted pag. 26. puts it by way of quaere And the very reading of the said page will evidently manifest it that this is not onely his Principle but any assertion to the contrary looked upon by him as an impossibility or grosse absurdity Confut. Our Purgatory is the blood of Iesus which cleanseth the soule otherwise as to its personall actings very guilty from all sinne as 1 Iohn 1. 7. And though perhaps these tremblings and quakings which the Administrator at Haxham in his Banners affirmes pag. 18. doubtlesse his false Iew could doe and which kinde of extasies pag. 24. he derives from the Francifâ—an Fryars may be looked upon by these People as a Purgatory from their sinâ—eâ—â—â—et we dare not trust our eternity upon such impostâ—râ—â— or be they never so reall on things so evidently rather the â—â—â—â—e of Legall conviction and the horrour of an unbeleeving â—oâ—lâ— â—â—â—â— of any saving knowledge of the Gospel How 〈◊〉 doth this one Position lay the very whole designe of 〈…〉 ably naked and bare as to an overturning of righteousnesse by the blood of Iesus Our way and the onely way into the holy of holies is by that blood Heb. 10. 19. 20. by Faith in which a soule otherwise wicked ungodly c. Rom. 4 5. is justified and though guilty as to his own actings of many infirmities shall be absolved and stand undeniably righteous before the Tribunall of the Father But alas how sottish are the spirits of these men in this discovered to be how grossely ignorant