Light within contradicts as thou sayest And for thy Confidence it s but like to thy consistency and fixedness But I will assure thee I neither itch to be a Doctor of Allegories nor yet to exercise my self in things too high for me Glory to Abraham's God who hath weaned me from it Therefore take heed of thy Confidence for else it will deceive thee to the Ruin of thy Soul Haworth The Spirit of Wisdom and Revelation be upon thee while thou art reading these following Lines c. Crook Hast thou such a high Conceit of thy own Writings that they cannot be understood without divine Revelation and ye denyes the Antecedency of the Spirit and Light of Christ within to be necessary to the true understanding of the holy Scriptures and the Mysteries of God therein mentioned Haworth In vain was that Revelation of the Everlasting Gospel to Adam if the Light within would have shewed it Book p. 4 c. Crook In vain had that Revelation been if Adam had not had some Light within to see what was tendred and made known to him Haworth Let us see what Faith it was that these departed from in 1 Tim. 19. Crook Instead of she wing what Faith they departed from thou either ignorantly or wilfully takest up the time about the Faith they turned to and imbraced after their departure which is nothing to the purpose for my words are these And others departed from that Faith which Paul exhorts Timothy to hold fast in Opposition to thy asserting it impossible to forsake the Gospel being once truly received And thus like the Horse mumbling the Tâ—istle thou art unwilling to let it alone and yet knowest not how to answer it Haworth Thou hadst better not named that Scripture c. Crook It had better for thee indeed that I had neither named it nor thou gone about to answer it for then hadst thou saved thy Credit Haworth God's essential Power cannot be communicated for then would the Creature to whom it is communicated be Omnipotent Book p. 6 c. Crook Who would think that a man that pretends so highly to Scripture Rule should be so much besides it as to use Terms of Distinction not once named in Scripture its sufficient to silence all Flesh that both Scripture and experienced Saints do tell us That the Spirit it self bears witness in them and that they were made Partakers of the Divine Nature and Power of God whereby they were more then Conquerors and able to do all things c. without busying the mind with forged Notions and unscriptural Distinctions c. Haworth Either thou hast forgotten that this Phrase which I make use of was ever used by Paul Gal 4.19 or else thou dost plainly gibe at the Apostle and Church of Galatians at least through our Sides thou woundest them they had some Knowledge of Christ but it was too confused and dim p 10 c. Crook I very well remembred the Apostle's words in Gal. 4.19 bâ—t find no such words as distinctly formed in you dim and too confused are imaginary words of thy own coyning as if Christ could be formed in a man and yet that man in whom he is so formed either to be wholely ignorant of it or so confused and dim that he is unable to disting ish it from any thing else so that this Falshood and Confusion may be added to the rest for I neither forgot the Place nor yet gibe at the Apostle Neither do I believe that either the Apostle and thy self or the Church of Galatia and thy Church at Hartford to be in such Union that the hitting of you must needs wound them through your sides Haworth Now John is this Language becoming thee viz. Paul what is thy Labour and Travail worth whenas thou hast not brought the Galatians to have Christ formed in them And Paul what a Church is this Church thou writest to in Galatia and what a Pastor Preacher and Apostle art thou and what dear Brethren are they to thee c p 10 c. Crook Thou art like him that makes a Man of Straw and then to shew his Valour fights with it Thou knowest I use no such Language to Paul nor the Church of Galatia in my whole Book but thou like a man having lost his way pryes into every Turning to recover his Loss yet the more he goes on the further he is out of his Way But why dost thou plead for mixt Communions with such as are turned to another Gospel whom the Apostle calls bewitched and foolish and thought to be made perfect by the Flesh being removed from the Grace and Spirit of Christ into which he begat them at the first when they began well and therefore his Labour and Travail was both of Worth and Value and not in vain as thine and others are at this day who like those false Teacher the Apostle speaks against do but make Work for the true Labourers to travail in Birth again to recover your Proselytes out of those outward things and forms to have Christ truly formed in them that neither the people themselves nor the true Ministers may be perplexed or stand in doubt of them as the Apostle speaks Gal. 4.20 But whither art thou going Friend Is thy pleading for such mixt communion the way to be a Pastor of a separate Church at Hartford or to be a Parish Priest again Think not that this turning will set thee right viz. because the Apostle calls the Galatians Little Children and Brethren c. for these and such like are but amicable terms frequently used in Scripture and doth not alwayes imply them so called to be Children in a spiritual Sense and Brethren in the true Gospel-Brotherhood as Christ calling him Friend that had not on the Wedding-Garment and yet was not really so in the Sense he calls his Disciples no more Servants but Friends and Stephen Acts 7.2 calls the High Priests and Jews Men Brethren and Fathers and Paul Acts 23.1 calls the Council Brethren c. Haworth I 'le grant that the main Work was to preach the Gospel they did but preach the Law in Subserviency to the Gospel thus they were Ministers not of the Letter only for this doth but kill but of the Spirit p 12 c. Crook If preaching the Law be in order to the Gospel to prepare the Spirit of man by convincing of Sin and so humbling the Soul to a welcome reception of the Grace of the Gospel c. as thou affirmest p. 11. then why is it not as main a work to preach the Law or is there a way to Salvation from Sin without being first convinced of Sin c But let the Readers observe how thou swarvest that from thy Rule thou pleadest so much for Subserviency is a term not used in Scripture and besides thou addest the word Only for the Scripture saith Able Ministers not of the Letter and thou addest Only which is an Addition to Scripture but in further Confusion
Christ the Light within whereby it 's manifest thou hast not so learned Christ as the Apostle did viz Living and dwelling in him and by hearing of him and being taught by him but by Hatred and despising art grown past Feeling of these things according to Ephes 4.18,19,20,21 Haworth Well now let these stand together and John do thou speak for thy self either these are no Quakers and thou disownest them and their Writings or the Light within not Jesus of Nazareth is the Quakers Christ so not the Lord 's Christ therefore John thus dost but juggle c. By this you may know what he means by his Testimony to Jesus in the latter End of his Book p. 18. c. Crook The Page before is stuffed with railing Accusations which have been sufficiently spoke to by G. W. W. P. against Faldo and I. Pennington's late Book titled The Flesh and Blood of Christ c. I say Christ is not divided and thou art a Transgressor for putting asunder what God hath joyned together Jesus of Nazareth calls himself the Light of the World and thou confessest as before is shewed that it 's neither Law nor Gospel that convinceth the Vnbelieving World but the Spirit making Vse of them Now is not the Father the Son and the Spirit One 1 Joh. 5.7 And this is the Lord Christ that is One with the Father and thought it no Robbery to be equal with God and this is no jugling but plain Scripture-dealing as they that are spiritual can judge what I say to be the Truth as it in Jesus but without the Spirit no Man can say that Christ is the Lord 1 Cor. 12 3. and if any Man will be ignorant let him be ignorant 1 Cor. 14.38 but the Spirit of Blindness like a Man in the dark makes thee so suspitious and jealous that although I speak never so plain Nichode muslike thou cryest out how can these Things be when the Inconsistency is in thy self And what I speak in the latter End of my Book as well as what I speak of in the Beginning is what I believe in my Heart and thy calling of me Jugler and Mountebank c. are but as Gems in my Crown but shall be as black Charges against thee in the Day of thy Arraignment Haworth This Blood and Sufferings of Christ the Value of them towards God for the Expiation of the Guilt of Sin I apply to my own Soul that is guilty of the Breach of the Law and have Peace hereby Rom. 5. p. 19 c. Crook I wonder thou shouldest so soon forget thy self who in p. 14 15. sayest that neither Law nor Gospel can either convince or convert without the Spirit but as the Spirit useth them being as a fit Instrument for the Spirit and yet thou that hast the Filth of Sin remaining in thee canst apply to thy own guilty Soul the Value of Christ's Blood c. and have Peace thereby while Christ told his poor Disciples without him they could do nothing and the Apostle said it was God by his Spirit that made Christ their Righteousness and Redemption c. not their own Application of them to their guilty Souls as thou speakest like a Man void of all Sense of what thou sayest c. that Faith which gave them Peace with God purified their Hearts and kept Christ dwelling therein as a Prince in them being stronger then he that is in the World Haworth I charge thee with the highest Blasphemy imaginable c. if thou dost it knowingly and wittingly such as never shall be forgiven if thou attribute any of these Titles viz. First-born of every Creature the Brightness of his Father's Glory the eternal Word the Alpha and Omega the All in all to any Thing that is in Man besides the very Person of JESUS CHRIST p. 19. c. Crook The very repeating of this Paragraph and Charge is sufficient to shew its Folly and vain Boasting of its Author who now by his Words allows the very Person of Jesus Christ to be in man and yet saith p. 4. His Righteousness is wholely without him c. take his Words strictly and they import 1 that those Titles mentioned by him belong only to the Person of Jesus Christ 2 That this Person is in man 3 That 't is Blasphemy in the highest to attribute any of those Titles to any thing in man besides the very Person of Jesus Christ Now if he meant otherwise viz That it is the highest Blasphemy to attribute any of these Tules to any thing in man but only to the Person of Jesus Christ without man and also that by the Person of Jesus Christ he means as he saith viz. that the Eternal VVord and first born of every Creature the first and the last the All in All is this Person then he doth not only exclude God the Father Son and holy Spirit from being in Man i.e. Saints or others contrary to the whole Corrent of Scripture dialect but also falls into the Nestorian Opinion viz That in Christ were two Persons as well as Natures Besides it's Blasphemy to limit and shut out the holy only One for how is he then the All in All is he in all and yet must we be charged with Blasphemy for consessing him or his Name in his People But further if by the Person of Christ he intends not as he saith viz. the Eternal VVord or Deity of the Father or Son c. but only the prepared Body that the Son took upon him in Time then he doth not only vary from the Creed of a Trinity of coeternal Persons but also himself is guilty of Blasphemy in attributing those Titles to the Body which properly belongs to him that took it viz. the Eternal VVord the only Potentate the Alpha and Omega the All in All c. who was before that Body was But if William Haworth will allow neither the Eternal VVord nor the first-born of every Creature to have any Place in Man then what is become of his Convert to Christianity he is but a counterfeit Convert and he and his Leader are both Aliens without God and without Christ in the VVorld Haworth The Scriptures are revealed by the Apostles and by the Wisdom and Judgment of Man enlightned by the same Spirit that gave them forth we may attain the Knowledge of them and not without p 21. c. Crook Thou speakest now like a Quaker take heed of making thy self a Transgressor any more by the denying the Necessity of the Light and Spirit within to understand the Scriptures or by condemning the Quakers for preaching the Light in the first Place to give People the Knowledge both of Christ and Scriptures Haworth Thou must understand by these heavenly Things themselves either Christ himself or the Church and People of God who are the heavenly Jerusalem or Heaven it self whereinto Christ is entered with his Blood p. 21. c. Crook How now William how doubtful art thou of the
Q. 22. Haworth Whether the Light within or the Person of Christ without be the Object of Justifying Faith or whether Faith be any thing but Obedience to the Light that every one hath Answ Crook 1st The Light within gives the true Knowledge of God in the Face of Jesus Christ 2 Cor. 4.6 2dly It is not the Light within disjunctive from Christ without but conjunctive as the Eye in its Object that is the Object of justifying Faith 3dly Faith is more then Obedience to the Light in that degree that every man hath it for it hath the whole Christ for its Object Q. 23. Haworth Whether have not all the Sons of Men Christ excepted the Guilt of Adam's first Transgression upon them before they are justified and called and so are by nature children of Wrath c Answ Crook Before Justification is Condemnation and Wrath upon every Soul of Man that doth Evil Rom. 2.9 and in the fallen Nature all are Children of Wrath but that this Proverb must alwayes be used viz. The Fathers have eaten sour Grapes and the Childrens Teeth are sâ—t on edge is contrary to Scripture but to this I have spoken largly in my Rejoynder to which I refer the Querist Q. 24. Haworth Are any so perfect in this Life as to be above the Confession of Sin to God Answ Crook If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from All Unrighteousness 1 John 1.9 He that 's Thus Forgiven and Cleansed is in a State above that wherein he confessed and glorified God for his Mercy Q. 25. Haworth Of what use is that Interecssion of Christs as a High Priest in Heaven Answ Crook Of great use to all that truly know and believe it Q. 26. Haworth Whether there be a higher Prophecy then the Writings of the Prophets and Apostles and if so where is it and what is it Answ Crook The Spirit of the Son in the Hearts of God's People is greater then the Writings of the Prophets and Apostles as the Builder of the House is greater or more honourable then the House Q. 27. Haworth Are not the holy Scriptures of the Prophets and Apostles the Rule of Faith and Life Answ Crook That which first opens man's Understanding to understand the Scriptures aright is his first Rule or Guide and this is the promised Spirit of Jesus who said It shall take of mine and shew them unto you so that it is properly the Rule for as many as are the Sons of God are led by the Spirit of God yet the holy Scriptures are A Rule through the Direction of the Spirit Q. 28. Haworth Whether dost thou believe that the same Body of Man after the Departure of the Soul from it doth rise to Life again Answ Crook This Query is contrary to Scripture which saith A Natural Body is sown a Spiritual Body is raised there is a Natural Body there is a Spiritual Body 1 Cor. 15.44 which I believe Q. 29. Haworth Whether are our distinct Personal Beings preserved in the Future State whether we lose them being swollowed up into God at Death Answ Crook I believe that in the Future State we shall not lose our Distinct Beings by being swollowed up into God but shall be preserved in our Distinct Beings forever Q. 30. Haworth Whether the Light that every man hath believed in obeyed trusted to is not the Jesus the Righteousness the Iustification the Blood the Remission the Mysiery the Experience the Faith the Cleansing the Sanctification the Shedding Drinking Sprinkling of the Blood c. which words and phrases are all in this thy Testimony answer plainly Is there any more in thy whole Treatise and thy Post script then this viz. To the Light obey the Light and whoever doth not is but in the History is but a Prodigal in a far Country feeding amongst the Swine a poor naked starved Sinner Answ Crook My Answer plainly to the first part of this Query is That although the Jesus the Righteousness the Justification the Blood that I bear Testimony unto cannot be known but by and in the true Light yet I never said neither do I believe that the Light that every man hath believed in c. is the Jesus the Righteousness the Justification the Blood the Remission c. yet do affirm that God who is Light is All in All and Jesus Christ who is the Light is made of God unto true Believers Wisdom Righteousness Sanctification and Redemption according to 1 Cor. 1.30 To the second part I say There is more in my Treatise and Postscript then to the Light obey the Light c. but do also testifie that whosoever doth not obey the Light that shines in the Heart and manifesteth Sin and Evil in the Conscience is yet in his Sins and feeding among the Swine Now I appeal from W. H's Rashness and Folly not only to those that have known my manner of Life for nigh Forty Years past how that from my tender years I have been seeking after God and his Truth but to that great Judge of Quick and Dead that will pass Sentence upon every man according to his Works unto whom none dare say at that Tribunal God made him to sin or made IT unavoidable I hope what I have said will satisfie the Honest hearted who will not easily believe that after them any weary Steps and toylsome years of hearing reading watching fasting believing praying c. I should sacrifice all this and much more unto a wilful Error and to such an one as is not only destitute of all worldly Preferments but exposed to all the Sufferings and Hardships in it which I must needs do if I am such a Person as W. H. represents me to be But were I guilty such confused Arguments Contradictions and hard Languages will never convince me that W.H. is in the Truth for he is but a weak Adversary that cannot distinguish between loud Clamours and Gospel Demonstrations John Crook VVilliam Haworth's Contradictions and Confusions Haworth I Do still speak respectfully of the Light God forbid I should be an Opposer of it or an Enemy to it let my Tongue first cleave to the Roof of my Mouth let me first be Dumb and never speak any more pag. 5. c. it is but Flesh all is called Flesh all the new Birth c. Light is from Christ and he is the Author of it pag. 6. c. it lusteth against the Spirit and is contrary to the Spirit pag. 109. c. they that live not up to it shall be inexcusably condemned page 113. c. it is but Nature fallen blind Nature page 135. it is a Spark of that Light Adam had in Innocency in a full Flame pag. 109. c. I scarce know one Gospel Truth but this Light contradicteth pag 161. c. I do now say it is a rotten corrupt and unsound Thing or Principle as to the leading or guiding into the Knowledge of the Gospel
New-Testament to be sure was not then written and how much of the old is hard to say but that some of it was written after is easie to prove but let us see if thy Similitude will relieve thee The whole Nation sayest thou is properly the Land so all the Writings of the Scriptures are here call'd the Law of God is therefore every Piece of Ground in that Land good to bear wheat sayest thou Answ Here are two things to be noted 1 st That thou ta kest all the Writings of the Scriptures for the Law of God which is not Universally true because there is a Record of the Devils and wicked mens Words as well as good mens in the Scriptures 2 dly That some of the Law of God is like barren and sandy Ground that will bear no Wheat according to thy Similitude and consequently that the Law of God and the Scriptures are imperfect Who undervalues the Law of God and the Scriptures now William hast thou forgotten that the Law of the Lord is perfect and that the Scripture cannot be broken and that all Scripture given by Inspiration of God is profitable c I have read that Christ compared the Unfruitful Hearers to the several Grounds but I never heard of any Stony Thorny High-way-Ground Law of God or Scriptures before Haworth I know the Spiritualluy of the Law convincing me of Evil Thoaghts c. p. 14. The Spirit that convinceth the Vnbelieving World is neither Law nor Gospel The Law is a fit Instrument for the Spirit to make use of It is the Dectrine of the Gospel not Law taken stricily that declares Non-imputation of Trespasses it was the Doctrine of Righteousness by the Gospel relieved me as it did Paul p. 15. Crook What Confusion is here Sometimes the Law convinceth of secret Thoughts and sometimes again the Spirit makes use of the Doctrine of the Law to convince of Sin and sometimes it is neither Law nor Gospel that doth it sometimes absolutely denying that wicked men have the Spirit and here he confesseth it is the Spirit that convinceth the Vnbelieving World by the Doctrine of the Law c. so that it a properly the Work of the Spirit as when one man cuts or wounds another with a Knife c. we say he man hath cut him not the Knife or Instrument c. But sometimes it is the Doctrine of the Gospel doth all by by the Spirit doth but make use of the Doctrine of the Gospel sometimes he intimates as if the Law Gospel in a mild gentle Sense might be taken one for the other else what means those Words viz. It 's the Doctrine of the Gospel not Law taken strictly that declares Non-imputation of Trespasses yet p. 14. The Law requires all the Thoughts of the Heart to be continually spiritual and Holy and discovers or convinceth not of Gross Sins only but of Heart-Polutions c. But Heb. 4.12 the Discovery of the Thoughts and Intents of the Heart is ascribed to the Gospel and W. H. calls it the spirituallity of the Law is not this to make them one But by this Mess or altogether the Reader may see how the poor man is tossed notwithstanding he talks of being relieved and being come to a Fixedness and Consistency but alas alas how may the least Child of Light see him lie fettered in Babylon's Dungeon Haworth This cannot be for the Law in its own Nature is spiritual c. and discovers the Holy Nature of God although the Spirit should never make use of it p. 16. c. Crook My Words to which these are an Answer are these viz. The spirituallity of the Law in the Apostle's Sense is the Inward Convictions of the Spirit c. That cannot be saith he because the Law is Spiritual and Holy in its own Nature c. As if the Spirit and what it doth were not Holy and spiritual also Again he saith The Law discovers the Pure Nature of God and in p. 15. he saith the Spirit makes use of Doctrines of different Natures and the Law is a fit Instrument for the Spirit to make use of Thus he continues building his Baocl sometimes the Law of it self discovers the Pure Nature of God although the Spirit should never make use of it and just before he saith the Spirit doth make use of it and the Law is a fit Instrument for the Spirit to make use of p. 16. c. Haworth That Christ which delivered Paul from the Guilt and Punishment of Sin while Sin dwelt in him p. 18. c. Crook What! delivered and yet Sine dwelt in him what Christ and Sin dwell both together in the same House this is contrary to Christ's Doctrine Mark 3.24,25 That Kingdom or House that is divided against it self cannot continue or stand Haworth But doth not the spirit who is God give us the Meaning of the Scriptures in the Scriptures do not they interpret themselves best p. 22. c. Crook If the Scriptures can best interpret themselves then what need of God's spirit to open them or is God and the Scriptures all one If so then none in the World that have the Scriptures are without God in the World but the Apostle saith some were without God in the World notwithstanding they had the Scriptures one while the Spirit who is God gives the meaning of them and another while they interpret themselves best what Consusion is here Haworth Everlasting Righteousness was not actually brought in till Jesus was born at Nazareth c. then it was to be and not till then not before he offered not himself before Hebr. 9.26 p. 26. c. Crook Thou callst it the Righteousness of the Eternal Word the Righteousness of the Deity of Christ which thou confessest to be in his People as before and thou likewise confessest it to be an Everlasting Righteousness and of an Eternal Virtue and Efficacy and yet sayest the working of it was now as if it was alwayes in being and yet did not work or was not efficacious till after Christ was born at Bethlehem and yet to go round again It was Efficacious to Abraham David Daniel Job c. p 26. Where 's now this man's Consistency Haworth If Salvation be only by Jesus then not by the Light within for that is not Jesus that witnessed before Pontins Pilate p. 27. Crook The Scripture saith we are saved by Grace doth it therefore follow that we are not saved by Jesus Christ Grace is Light within and those that are saved are saved by the Grace that is Light within and yet are they saved only by Jesus the Light of the World and that which witnessed before Pontius Pilate was the Spirit of God in the man Jesus which Spirit was the Light within him as he saith If I bear witness of i. e. only of my self without the Spirit my witness is not true yet if I do bear witness of my self i. e. by the Spirit of my Father that
repeatest are the Prophet's Words c. he doth speak it of his own Righteousness p. 49. c. Crook The words of Isaiah are these All our Righteousnesses are as filthy Rags this saith W. H. the Prophet speaketh of his own Righteousness not only the Duties he and the People were found in but of the Gifts and Virtues which God himself Christ and the Spirit works in our Minds they are all our own Righteousness and the Prophet saith They are all as filthy Rags I do not wrong thee therefore thou art a false Accuser to speak scornfully and mock at the Holy Scriptures but if possible to make thee ashamed of thy Contradictions and Confusions for it is the Conviction in thy Conscience that tells thee thy own Confusion exposeth thee to the Reader 's Scorn and Mockery Haworth John thou pleadest for Obedience to the inward Gifts and sayest all Prophets and Apostles were obedient to them and this in Opposition to Imputed Righteousness c. but to conclude I believe that the Good Men of old were Obedient to the inward Gifts of the Spirit and we all ought to be page 51. c. Crook He hath so fully answered himself that I need say no more only mind him of his absolute falsity in these words viz. in Opposition to imputed Righteousness c. for I do not oppose the inward Gifts of the Spirit to imputed Righteousness but on the contrary do maintain and aver their Unity Haworth The Light Within is the Light of a meer Man pag. 52. c. Crook This is contray to many Pages of his own Book as pa. 109 143 146 c. where he calls the Light Christ's Gift God's Voice which keeps from going on in Sins a Spark in fallen Man of that full Flame Adam had before the Fall in Innocency c. and now it s the Light of a meer Man page 52. c. Haworth Any one that hath but by the Holy Ghost been taught the Principles of the Christian Religion may encounter with the Quakers p. 55. c. Crook Observe Reader how sleightingly he speaks of the Teachings of the Holy Ghost viz. any one that hath but c. as if it were a light and common thing c. but who would think this man to be that William Haworth that even now said He durst not trust to the Actings and Doings of the Holy Ghost and now he saith the Holy Ghost must teach the Principles of the Christian Religion but however though against his Will he hath highly honoured the Quakers in saying He that will encounter them must be taught by the Holy Ghost which implyes the Light in them is something beyond the Light of a meer man as he speaks before else he that by natural parts and acquired knowledge is instructed in the Principles of Christian Religion may encounter the Quakers Besides it serves to manifest the Reason of his bungling Reply viz. himself not being yet taught by the Spirit the Principles of Christian Religion But let us a little examine whether a true Sight of sin be not oue Principle of Christian Religion if yea then the spirit must shew it the like may be said of Faith and Repentance of the Knowledge of Christ and the Remission of Sins through his Blood of Justification and Redemption with the right Knowledge and Interpretation of the holy Scripture and whatever else may be accounted Principles of the Christian Religion that must all be taught us by the Holy Ghost as W. H. himself acknowledgeth who in this seems to be an absolute Quaker or else a Jugler and absolute French man as himself speaks and indeed it is a full granting in few words of the whole Matter in Controversie between us for in yielding to the Necessity of the Spirit 's teaching the Principles of Christian Religion he hath granted the Necessity of Man's constant Waiting and Attendance thereupon for that End which is the same with the Quakers Doctrine proved in Neh. 9.20 and that the Manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.7 and man ought to wait in it c. Haworth I have talked with many and could not find any Quakers that could ever give any tollerable Account of the Christian Religion p. 55. c. Crook If the Quakers be such an ignorant and inconsiderate People why must those that encounter them be taught by the holy Ghost and how camest thou to be so tossed by them as to be an Hundred Times hurried into their Way and Opinions as thou sayest in pag. 12. of thy Epistle But what an inconsiderable Judge art thou of their Knowledge of the True Christian Religion but that thou must manifest thy own Ignorance of the Spirit 's Teaching and that all the Knowledge thou hast of Christian Religion is gained some other way Haworth The Quakers are to give heed to something within as to an Oracle p. 56. c. Crook Hast thou so soon forgotten thy own acknowledgment that the Principles of the Christian Religion must be taught by the Spirit and is not this Spirit as an Oracle within to be given Heed unto For if any man hath not the spirit of Christ he is none of his Rom. 8. How dost thou contradict thy self But because thou darest not trust to the Holy Ghost therefore thou mockest at the Quakers for giving heed unto it Haworth The Quakers keep people in perfect Popish Slavery the Quakers know no Slavery like the Bondage and Slavery of Sin p. 56 c. Crook Here thou m'xest in the same Character the first Sentence which is thy words with the latter which are mine which is thy frequent Forgery either out of design to blemish me and deceive thy Reader or out of Ignorance not knowing how to distinguish such is thy Confusion Haworth These Commands viz the nine first Commandments forbid not only the Outward Actions but the Consentin the Mind so that if this tenth Commandment forbid no more it is but the same over again Needless and Impertinent c. p. 57. compared with p 59. Crook Then if the first Motions or Temptation to Adultery Murder c. be not consented to the Law or nine Commandments in this particular is not broken but it seems if a Motion or Temptation to Covet my Neighbours Servant arise in me though I consent not to it but judge and deny it yet I am guilty of Sin against the tenth so that by this I may be acquitted by the nine Commandments and condemned by the tenth in the same thing See what a Habit of Confusion this man is got into Haworth What is wrought by the Spirit is our own Righteousness and that Paul calls his own Phil. 3.9 pag. 61. c. and this Righteousness doth grow in us stronger and stronger as we hold on in Communion with Christ ibid. Crook This that he calls our own Righteousness and which Paul would not have he saith grows by communion with Christ What Confusion
THE Counterfeit Convert DISCOVERED OR William Haworth's Book entituled The Quaker converted to Christianity re-established Refuted Wherein his absurd Assertion viz. That our own Righteousness consists in the Gifts and Vertues which the Spirit of God works in our Minds c. is manifested The Doctrine of Justification by a Righteousness wholly without us Examined His several Arguments to prove the first Risings in the Heart to Evil to be the Sins of Unconsenting Persons Answered And his several Scoffs Falsehoods Slanders Contradictions and Confusions in the said Book Represented By John Crook and William Bayley Also an Answer to the Postscript at the End of William Haworth's wicked pamphlet called An Antidote c By C. T. Rabanus on Job 33.4 Quantum est periculis his qui scripturas sensu corporeo legunt i. e. In what Danger are they that read the Scriptures in a carnal Sense Luther on Gal. 2.16 Christ apprehended by Faith and dwelling in us is our Righteousness for which we are justified or reputed Just To whom shall I speak and give Warning that they may hear behold their Ear is uncircumcised and they cannot hearken behold the Word of the Lord is unto them a Reproach they have no Delight in it Jer. 6.10 They have healed the hurt of the Daughter of my People slightly saying Peace Peace when there is no Peace Jer. 6.14 TO THE READER AS the fining Pot for Silver saith Solomon so is a Man to his Praise but as a wash-pot to the Filth so is an evil Man to his Shame William Haworth's Book of twenty four Sheets is as this wash-pot which is filled with the Filth of Scoffs Slanders Falshoods Contradictions and Confusions as by this Rejoynder is made manifest Unhappy Man that is a Ham to himself and a Judas to that Truth which once he tasted For rebuking his Rebellion and reproving his hard Language he hath fallen upon me as the Men of Sodom did upon righteous Lot for seeking to stop and turn him as the just Man did his Neighbours from the Way of their Wickedness But he being impatient of all Admonition for that Cause hath abusively called we Knave Jugler Cheat Mountebank c. as the Sodomites pressed sore upon the Man even Lot But as one saith when Men are resolved to walk in the Sparks of their own kindling and shall not only reject but vilifie and scorn the Admonitions of the Almighty by what Hand soever administred it is a Sign that Destruction is coming upon them like an armed Man and it is said of Hophni and Phyneas the Priests That they hearkened not to the Voice of their Father because the Lord would slay them But my Adversary reads and understands the Scriptures as some Men do Acts of Oblivion and general Pardon who are apt to conclude all are pardoned and there is no Danger now of being called in Question c. But the more considerate Reader diligently searches and peruseth the Exceptions and Conditions of such Discharges lest they should both deceive themselves and those that are apt to be too credulous of such Reports I was willing his Book should have dyed of it self not expecting my Silence would have been interrupted as I find it is 1 st Because it is so confused and void of Method as well as Matter 2 dly Because it 's hard to be distinguished whose Words they are mine or his being oft times both in the same Charaster whether out of Ignorance or Design let the Reader judge 3 dly There is nothing new in it but what hath been answered over and over though mannaged by abler Adversaries then W. Haworth But being of late informed of a 3 d and 4 th Book of his which since I hear are both answered by others where he seems to boast that he hath one whole Book which lyes at our Doors unanswered and further saith Let them reply if they will or dare all which I could have passed by knowing the Temper of the Man but for the sake of some that are apt to value Men beyond their Worth and then to have their Faith with Respect to those mens Persons and others that intend well but are so frighted by great Words and hardned Confidence that they dare not trust their own Experience and also being importaned thereunto upon William Haworth's persisting in his clamorous Abuses I have at last made publick this Rejoynder which hath been prepared and layn by me above a Years Time Our Book called Rebellion rebuked contain'd between six and seven Sheets about ten Moneths after the Publication of ours comes forth W. Haworth's Reply to it of twenty four Sheets which according to his Multiplication of Time and Paper our Rejoynder should be about eighty Sheets of Paper and we three full Years about it But knowing much better how to spend our Time I have though briefly replyed to most of the Pages of the first Part under these three Heads viz. 1 Title Rejoynder 2 Scoffs and Scorns 3. Contradictions and Confusions under some of these Heads the Reader may find whatever seems to have Weight in it My Purpose is not by Epistle much longer to detain the Reader William Haworth began to cast the first Stone and persues that Work like those that winked with their Eyes and ran upon Steven whom nothing could appease but that Martyr's Blood My Delight is not in Contention but in Peace but when men Gehazi-like will rise up against the Spirit of their Master whom they pretend to serve saying as he did My Master hath spared Naaman this Syrian but as the Lord liveth I will run after him and take somewhat of him c. we cannot but reprove them as Elisha did for as the precious Sons of Sion are comparable to fine Gold so the Scripture also affirms God shall cast away the wicked as Dross and further saith Reprobate Silver shall men call them I desire the Reader in his Perusal of this Reply to observe the Particulars following 1. That although I have made Use of some few Quotations out of our own Country-men yet I do not say but they differed from us in some other Things 2. When thou shalt find the Antecedency or Precedency of the Spirit of God pleaded for it is not intended in Opposition or Contempt of the holy Scriptures but as that which must be first received and relyed upon to give the true and right Understanding of them 3. When thou readest me pleading for the Light of Christ in every man it is not to advance ny natural Ability without this supernatural Aid but that Obedience may be yielded to the Requirings of this Light whereby it doth prove its own Sufficiency in discovering and contradicting Self in Man that by the daily Denyal thereof we may become the Disciples of Christ 4. When my Adversary cites Scriptures for to oppose Justification to Sanctification or to plead for Justification without VVorks of Sanctification and I gainsay him herein it is because the Scriptures in that
Case only deny their Merit to justifie without Christ 5. When thou findest me pleading the Necessity of good Works in justified Persons it is only according to that ancient Maxim non propter sed secundum i. e. not for them as meritours but according to them as that which God hath joyned together and no man ought to put them assunder 6. When thou observest me opposing my Adversary's Imputation of Righteousness it is not because I deny imputed Righteousness but his Application of it to the Ungodly while in their Ungodliness contrary to 1 John 3.7 Little Children let no Man deceive you he that doth Righteousness is righteous even as Christ is righteous 7. When thou findest me affirming in Contradiction to my Adversary that if the first rising to Evil be the Sin of unconsenting Persons that judges and denies them then I say it 's no matter who consents or who denies if he that denies sinneth as well as he that consents and yet I do not deny inward motions to Sin to be evil in themselves Lastly I desire the Reader to observe throughout this whole Book this Agreement between my Adversary and I viz. That the true Knowledge of the Doctrines in Controversie must be inwardly taught by the Spirit as he saith p. 66. And both in our Preachings and Writings saith he we are for an experimental spiritual Knowledge of Christ c. So that when either of us speak of Christ thou art to understand it of a spiritual and experimental Knowledge of Christ and the like thou art to understand of Faith Justification c. they must be all inwardly taught by the Spirit that our Knowledge may be experimental and spiritual else it is but dogmatical and historical which saith my Adversary p. 66. is not sufficient for Salvation These Things being diligently observed may both help the Reader and in a great measure put an End to all Contention between us and our Adversaries John Crook A Brief REIOYNDER TO VVilliam Haworth's EPISTLE John Crook PAssing by many Impertinencies and Reflections besides what is here animadverted upon under the following Heads I have for brevity sake returned this Rejoynder c. W. Haworth That Meeting was beneficial to us by Reason of a Concession from thee at that time viz. That the New Creature was an higher thing then the Light within and you did but point out People to the Light in order to the New Creature Epist pag. 2. Crook If by a higher Thing thou intendst a further State then a bare having of the Light or then the first believing in it if so then I affirm the same still and the End of our directing People to the Light is that they might be new-born Babes and Children of Light by believing in it otherwise the bare believing that there is such a Light and that they have it will not be sufficient for them except they be regenerated by it I hope when you meet with this it will be as beneficial as that Meeting thou speakest of But then William thou must repent of calling the Light a rotten corrupt and unsound Thing and of saying thou scarce knowest one Gospel truth but it contradicts pag. 149. and pag. ibid. Haworth I have heard thee my self say He brought his Son out of Egypt i. e. out of the Egyptian-darkness of our hearts Doth not this take off from the History Epist p. 7. Crook No more then those words Hebr. 6. Seeing they crucified again to themselves the Son of God c. do take off from the History of his being crucified without the Gates of outward Jerusalem Rev. 11.8 there is inward or spiritual Egypt and Sodom spoken of where also our Lord was crucified And is there not Darkness in that Egypt Oh William the Reason why thou art such a Stranger to these things is because Nullum elimentum in suo loco gravescitur He that is in Union with thick Darkness feels not the Misery and Pain of it Haworth That Work of the Spirit in our Hearts is not God's Son c. Crook Thou speakest indiffinitely as if the Work of the Spirit in our hearts was in no sense in Scripture called God's Son contrary to the Apostle's Testimony Gal. 1.16 When it pleased God to reveal his Son in me Was not this the Work of the Spirit in the Apostle's heart c Haworth But this is not so bad as to say the Only-begotten Son begotten in us c. Crook Thou misrepresentest my words spoken about twelve years since for I â—sed the word Only-begotten only in Opposition to any other Power besides the Lord 's own Arm to form and reveal his Son in the hearts of his Children as thy Friend thou speakest of if yet alive may remember Haworth I have been an hundred times hurried into your Way and Opinions like a Child tossed to and fro with every Wind of Doctrine but I am brought now to a consistency and fixedness Epist p. 12 c. Crook Or Way is the Light and they that walk in it are out of all Hurries and Tossings and for Opinions thou art no now hurried amongst them and tossed one while upon Absurdity and another while upon Self-contradiction and for the consistency and fixedness thou speakest of I refer the Reader to thy Confusions and Contradictions as collected under that Title Page for his further conviction and Information Haworth Thou art the dearer to us John that thou hast been once a Stone in Christ's Building Epist p 12 c. Crook Doth thy calling me Mountebank Jugler Jesuit Ape Equivocator covering my Poyson with gilded words c. manifest a comparative degree of Dearness to thee What then is thy positive And if a Stone once in Christ's Building be thus called what Names wilt thou give to those Stones yet unhewn And if to hold a total falling away from Grace be Arminianism and Jesuitism as thou sayst Epist p. 2. then I having been once a Stone in Christ's Building must needs be safe at last And if I am indeed so dear to you shew it to the World by thy Recantation for thy Abâ—sing of me by Revilings c. Haworth Some of old pretended they were sent to preach the Everlasting Gospel in opposition to the old Gospel In the Revelations some are spoken of that talked of the Depths which John adds Satan to This hath been my Temptation and am confident is thine now Epist p 12 c. Crook We may in our time without Antiquity find out many preaching another or new Gospel that yet pretend highly to the Old like those false Teachers that were so stiff for outward things in opposition to that Spirit the Galatians that began well began in and doubtless this is one of the Depths of Satan to draw the Mind from the Light of the Spirit within And I do believe thee that as it was so it is still thy Temptation to oppose the Everlasting Gospel under colour that thou knowest not one Gospel-truth but the
and to thy own Consutation thou makes Christ the Author of both saying He wounds at well as heals kills as well as makes alive the one he doth by the preaching of the Law the other by the Gospel Doth not this prove Law and Gospel to be one in their End and Nature for which thou tauntest so much at me and spendest the whole 13th page by way of Derision saying It will cost me some Sweat to untye this Knot c. But before thou art aware thou hast done it For if it be Christ that kills by the Law as thou sayest and Christ that makes alive by the Gospel Is not he one and the same and is not his End the same like a wise Physician to cure and restore his Patient Haworth The Law in its own Nature is spiritual page 16 c. Crook And is not the Gospel so too What is it this man quarrels with is it not written The Ministration of Condemnation is glorious but the Ministration of the Spirit exceeds in Glory In it self it is not glorious but dreadful and terrible but because of its End by convincing of Sin and so humbling the Soul to a welcome reception of Christ or the Grace of the Gospel as thy self speaks p. 11. And the Apostle doth not say the Ministration of the Spirit differed in Nature and Kind but exceeded in Glory and therefore saith Diversity of Ministrations but by the same Lord or Spirit pag. 11 c. Haworth Yet hitherto tends this admitting of no Distinction of Law and Gospel p. 13. Crook My words are not so but thus viz. Why dost thou divide betwixt Law and Gospel Surely thou art not so ignorant as thou makest thy self as if there were no diffence between distinguishing and dividing But because the Scripture distinguisheth between Father Son and Spirit therefore by thy Logick they are divided and because the Scripture distinguisheth between Justification and Sanctification therefore it divides them according to thy dealing with me for I ask why thou dividest between Law and Gospel and thou abusest and pervertest my words as if I admitted of no Distinction between them Is this sair dealing William Haworth But remember for the time to come That a Man may lawfully Distinguish where he ought not to Divide as is proved Haworth The Law is spiritual i. e. requires that all the Thoughts of Man and Desires and Motions of the Heart should be holy and spiritual continually p. 14. c. Crook Here thou hast plainly confessed to that which thou hast been so long fighting against viz. that the Law is spiritual c. and is not the Gospel spiritual also if yea are they not One in Nature I never laid in Degree but want in Degree varies not the Truth in Nature and Kind and is it the End of the Law to require that all the Thoughts of Man and Desires and Motions of the Heart should be holy and spiritual continuaelly doth not the Gospel also do the same how now William who is infatuated now to speak that thou never intendest viz. that Law and Gospel are One in the End and Nature as thou speakest p. 12. But more of this may be seen in Title Contradictions c. and Title Scoffs c. Haworth I challenge thee to produce one Scripture where Law and Spirit â—re one c. Crook If I prove that the Word or Term Law is applyed to the Spirit I make good my own Assertion and overthrow thy vain boasting Challenge Now the Law is called Truth Psal 119.142 So is the Spirit 1 Joh 2.27 and 1 Joh. 5.6 The Law is called Light Prov. 6.23 and so is the Spirit If the Eye be single the whole Body is full of Light Rom. 7.14 We know the Law is spiritual how dost thou know it I feel it in my Mind by the Spirit saith Beza and also a Law in my Members warring against it Rom. 8 2. The Law of the Spirit of Life which is in Christ Jesus c. saith Beza is the Power and Authority of the Spirit against which is set the Tyranny of Sin Thus he c. The Term Law is applied both to Works and to Faith or the Spirit in Opposition to Works Rom. 3.27 The Law is also called the Testimony to the Law and to the Testimony Isa 8. The two Tables of the Law are called the Testimony Exod. 25.16,21 The Gospel or Spirit is called the Testimony 1 Cor. 2.1 2 Thes 1.10 Rom. 7.7 Except the Law had said thou shalt not lust by Law is understood the Law of the Spirit for the outward Law saith not so 1 Tim. 2.6 Where Christ is called the Testimony who gave himself a Ransom for all men that Testimony in due time c. by all which it may appear notwithstanding William Haworth's vain Challenge and confident to the contrary that the Term Law and Testimony c. are applied to Christ to the Spirit and to the Gospel or New Testament Haworth I have known the Spirituallity of the Law convincing me of that to be Evil which you say is not Sin viz Evil Thoughts arising in my Heart though not consented to Crook Here thou confessest that the Spirituallity of the Law which was the thing I affirmed to be one in End and Nature with the Gospel to be the Spirit or Power of God which is called the Gospel and is said Hebr. 4.12 to be A Discerner of the Thoughts and Intents of the Heart which thou sayest it doth in thee this must needs be the Spirit by thy own Acknowledgment p. 14. calling the Law a fit Instrument for the Spirit to make use of so that it 's the Spirit 's Work whatever is the Instrument that is the Agent by thy own Acknowledgment But I perceive the Scriptures quoted by me have qualified thy Heat page 15. so that now it is the Doctrine of the Gospel not Law taken strictly c. but it may be called the Law so it be not taken strictly but in a mild or common Acceptation so that thou hast both made the Challenge viz. to produce one Scripture where Law and Gospel are Terms that signifie the same Thing as I asserted and to which thou makest this Challenge and also undertakest to make it good against thy self Haworth My tasting of the Grace of Jesus Christ was the Reason why I did not take up with the Quakers Christ finding so much Sweetness and Comfort in the Knowledge of him crucified and so abhorring to believe in the Light within as the Christ of God Crook David invites to Tasting as the best Way of knowing how Good and Gracious the Lord is Psal 34.9 and Paul also accounted the Revelation of Christ within to be the Excellency of the Knowledge of Christ Gal. 1.12,15,16 compared with Phil. 3.8,10,11 And called me by his Grace to reveal his Son in me but contrariwise that which thou callst the Grace of Jesus Christ caused thee to abhor believing in any such Revelation of
with belying Christ in saying that he calls this Principle viz. To do to others as we would be done by the strait Gate p. 43. c. Crook Thy Charges and foul Language are so familiar with thee that thou matters not what thou sayst My words are these Christ commands doing as we would be done by and calls it the strait Gate foreseeing that false Prophets would preach another broader way and wider Gate therefore the next words say beware of false Prophets and at present thou art one of them c. This it seems pinched and made thee so angry and hasty in thy Charge that thou belyest to pay thee in thy own Coyn my words in saying that Christ calls this Principle To do c. the Strait Gate when my words are Christ commands doing c. but let 's hear thy proof Haworth Thy only Argument that can be brought is this viz. That this Sentence Strait is the Gate doth immediately come after the other viz. To do as we would have others c. But now Luke 13.23 this passage of doing as we would be done by is omitted p. 43. c. Crook I perceive thou likest it not yet for ought thou hast yet said that Argument is good and I see no more Cause to decline it because Luke omits it then to reject it because Matthew so joyns it Mark and John being both silent about it except thou canst prove Luke the more infallible Pen-man But this is not my only Argument remember that is false for I find these words Whatsoever ye would that men should do unto you c. relative as appears by the word Therefore at the Beginning of the verse and so are the like in most of the verses before and for this Cause it may be reasonably judged to be relative also considering it is Christ's continued Sermon upon the Mount but besides all this the Law and the Prophets which thou callst Morallity is the sum of it and Christ came to fulfil and establish it and thy self confesseth The Law is preached for conviction and so is called the School master by the Apostle and why not the Strait Gate by Christ Again if the wide Gate and broad Way that leads to Destruction be Liberty in licentious and wicked courses Why on the contrary may not the Strait Gate and narrow Way that leads to Life be a close walking in all the Commandments of God for if to love God above all and my Neighbour as my self be the chief Commandments and there are not greater then these as Christ said to the good Scribe Why may not this that is the Epitomy and Sum of the Law and Prophets viz. To do as we would be done by be called the Strait Gate as well as Self denial and taking up the daily Cross is called the Narrow Way Luke's omitting it is but thy poor Shuffle for he hath omitted abundance more in the same chapter and that which he doth mention is different from Matthew Matthew saith Enter in at the strait Gate Luke saith strive to enter c. If by the strait Gate the Person of Christ had been intended he should have said believe in the Person of Christ and enter but by striving to enter in at the strait Gate is to endeavour with all one 's Might to keep the Commandments of God whereof this is one viz. To do as we would be done by and as Christ said in answer to a Question like that thou sayest was the occasion of those Words in Luke Strive to enter c. Mat. 19 17. If thou wilt enter into Life c The Word enter answers to Gate keep the Commandments And Mark 10.21 adds Take up the Cross and follow Christ All which is further confirmed Mat. 25.10 And they that were ready went in with the Bridegroom to the Wedding and the Gate was shut i.e. the Opportunity was now past not that the Person of Christ is here the Gate for he is here called the Bridegroom and Christ saith to urge the Improve of Opportunities I must work the Works of him that sent me while it is Day the Night cometh when no man can work John 9.4 So that the narrow way of Self-denial and to follow Christ in the Light through the daily Cross and to keep the Commandments of God whereof this is one To do in all things whatsoever as we would be done unto for this is the Law and the Prophets viz. The entring in at the strait Gate according to Mat. 7.12.13 And therefore thy charging me with belying Christ falls upon thy own pate and also thy abusing the Law and the Prophets in calling that which is the Sum of them fleightingly a Principie of Morality Haworth Now John who is he false Prophet that makes the Way broader thou or I in that thou makest Morality without Christ to be the Gate p. 44. c. Crook Thou William art the false Prophet in that thou deceivest by thy Lyes and by thy Lightness as the false Prophets did of old thou deceives by thy Lyes in that thou misinterprets the scripture as hath been shewed also in saying that I make Morality without Christ to be the Gate but it is a grâ—evous thing to â—orgo a falshood serviceable to so great a Design and by thy Lightness in calling the Sum of the Law and the Prophets and Christ's Command also a Principle of Morality in Opposition to a Necessity of entring or walking thâ—reby c. Haworth Are there not more Moral Men then Christians p. 44 c. Crook It would be a better World then it is if there were more such moral men in it that keep Christ's command in doing to others as they would be done by and fewer of those Nominal Christians that in their Lives and Conversations fall short of such Morality which it s to be feared hath caused so many to turn Atheists rather then to make profession of such Christianâ—tâ— and to oppose Christ's Command viz. To do as we would be done unto to True Christianity favours more of Fleshly Liberty then of the Ancient Christian Religion Haworth Was it not thus with the Pharisees was not Paul Blameless c p. 44 c. Crook Did the Pharisees keep Christ'â— Command in doing as they would be done by when they Crucified Christ and Paul when he was a Persecutor c Let the Reader judge how unhappy thou art in all thy Attempts Haworth Helpings of the Spirit that word is too narrow p. 50 c. Crook Thou mayest well quarrel with my words when the words of Scripture are called too narrow Rom. 8.26 The Spirit helpeth c. Haworth We are for acting and doing by the Holy Ghost yet dare not trust to it but to Christ p. 52 c. Crook Did ever any of the Ministers of Christ say that they durst not trust to the Holy Ghost What Heathenism is this And contrary to himself pag. 66. viz. The Historical Knowledge of Josus of Nazareth is
Eternity who calls thy own Work Push-Pin but thou hadst better been at that Child's Play then to have been blaspheming God and his Tabernacle and them that dwell in Heaven And how thou vaunts in page 82. to prove the Light within to be a Natural Light c. VV.H. thou canst not nor any man upon Earth prove it to be any other then of a Divine Nature do what ye can forasmuch as it manifesteth Sin and convinceth reproveth and condemneth man for Sin and is of the true Light that lighteth every man coming into the world John 1.9 which the Evil-doers hate John 3.20 as thou dost scoffing and vilifying of it but it will prove a Stone too heavy for thee at last then shalt thou remember me Thy seeming to honour Christ's Person with thy Lips will not excuse thee for thy abusing his pure Light in the Consciences of People when he comes to reckon with thee which time is at hand then it will be known who divides Christ you or the Quakers for we deny no part of him but are well assured he is altogether lovely though envious blind men have belied us long about these things whose Innocency the Lord will clear in his due time and then your Mouthes will be stopt which now cry Gross and Damnable Errors of the Quakers and that they deny the Resurrection as thou in thy 3d page sayest and in thy 4th page that we despise the Scripture which are all false Accusations and Slanders And page 10. thou sayest J. C. is got a Degree above the Apostles and page 13. that J. C. said the Apostle was out in his Chronology and that the Spirit and Letter are one and in thy 19th page sayest That the Quakers believe there is no Manhood of Christ now which are all Slanders and false Accusations for we own all according to the Scriptures of Truth the Lord is our Witness and dare not divide him as I have said and in page 25. sayest They never do confess Sin and in page 29. sayest J. C. stumbles at the Cross counts the Blood of Christ no more worth then any other common Blood and then among other Lyes and reproachful Terms sayest He hath discovered himself to be a Papist what a Contradiction is here do not the Papists confess Sins W. H what People more but it is thy Envy that blinds thee and will more and more as thou goest on in it And in page 48. sayest J.C. concludes that Righteousness of Christ but a Fancy and in page 51. That thou hast seen some Title pages of their Books filled with such Blasphemies viz. given forth by the Spirit through the Trunk of the Body of Fox or such a one and that they account their Writings beyond the Writings of the Apostles These are all thy made Lies which the Lord will judge thee for and for such a Title Through the Trunk c. I never heard of nor I believe no Body else but thy Envy is so great it is hard for thee to leave thy Lying and Slandering And as for the Scriptures of Christ and his Apostles and Prophets we own and esteem above all other Writings in the World And in page 54. how dost thou revile and belye J. Crook as in the page before to render him and the Quakers odious and sayest Thou beginnest to be weary of playing at Push-Pin with him who never plaid so with thee but wrote to thee in tender Love to thy Immortal Soul which is of more concern then Push-pin-Play as thy Scorner's Eye shall one Day see but I leave him to answer for himself only touch a little on these things to manifest thy VVickedness that thou mightst be weary of that which will be thy Load in the End And in page 55. sayest How many turn Quakers whose hearts are not turned to God! a Change in their Carriage and Garb but not in their Souls How knowst thou W. H. what Change is wrought in their Souls and how darest thou say their hearts are not turned to God VVere not they who were turned from Darkness to Light turned to God Acts 26.18 Beware of Blasphemy among thy plentiful Lying and Slandering thy Unrighteous Judgement shall turn upon thy own head And in page 56. tells of some going three Miles on their Knees Surely William thou wilt tell such Lyes ere long that few but such as thy self given up will believe thee I never heard of such a thing but this sounds like that through the Trunk c. hadst thou said upon their Feet we might have believed thee but thou canst not stoop so low as to speak Truth of the Quakers of whom thou sayest They have got the Popish Knack to tell their People that Concupiscence is no Sin which is false Evil Motions not consented to is no Sin whenas thou thy self grants page 59. that in Case we yield not to Satan we are not guilty his Temptations not consented to are our Afflictions not our Sins These are thy very VVords and yet in the same page cryest out again VVe say you plead for Sin in saying the Evil Motions in the heart not consented to are not Sin we see by this now your Perfection boasted of is no other then that which every Babe in Christ hath viz. not to consent to those Evil Motions c. Now let the Reader see this blind man's Confusion and what People he is most grosly abusing reproaching and slandering who confesseth our Perfection is the same which every Babe in Christ hath what will Christ say to such a one who said It were better a Mill. Stone were hanged about his Neck and he drowned in the Depth of the Sea then to offend one such little one that believes in him Shouldst not thou be more tender toward us as unto Babes in Christ now who are the same in Growth with every such Babe as thou hast granted But let us see what pity thou hast to these Babes and let the true Mother judge as in p. 60. where thou sayest again viz. No wonder you your selves and your Followers prize not Christ's Sufferings and Attonement but are proud and Pharisaical Christ's Blood is despised by you and after several more false Accusations cryest O poor deceived People And so goes on in his old rode of Railing Lying and Slandering as the Reader of his Book might see What! our Perfection the same which every Babe in Christ hath and yet proud Pharisaical despising Christ's Blood not prizing his Sufferings and Attonement and a deceived People how can this be W. H surely thou hast greatly belied and abused the Babes in Christ as thou wilt remember one Day for we do highly prize the Blood Sufferings and Attonement of Christ Jesus beyond expression though such as thou speak all manner of Evil against us falsly as God is our Witness who shall surely judge and condemn thee for thy slanderous Tongue who calls the Light of his dear Son A Robber's Light that goes down to
is wicked sure and wilfully blind and sottish who thus goes about to pervert the Scriptures so manifestly for Isaiah in that place is confessing the Sins of those Times and People and the Hypocritical Righteousness of such a People who were wicked whose Iniquities like the Wind had taken them away What! were these Iniquities which had taken them away Isaiah's Works wrought in the Spirit Oh abominable And did ever any Prophet testifie against himself and the People for observing Moses's Law in the Spirit Nav but he alwayes reproved their Wickedness and Hypocrisie Read Isaiah 1. beginning at the 10th Verse and so through the whole Chapter and there it is manifest what Righteousness the Prophet calls rotten Regs and was their Own Righteousness Again How wickedly he goeth on and quotes Rom. 7.22 I delight in the Law of God after the inward Man saith he Was not this to keep it in the Spirit he kept it in the Letter before his Conversion Phil. 3. touching the Law blameless and this he counted Loss for Christ vers 7. when he was converted to him I answer This man surely is foolish and does not know what he saith nor whereof he affirms and is desperate in his encounter against the Truth right or wrong or else could it be imagined he should be so dark that the Apostle should account his delighting in the Law of God after the inward Man after his Conversion which was the Work of the Spirit of Christ by which he was sealed up to Eternal Life and Living Satisfaction was it this he counted Loss and Dung for the Excellency of the Knowledge of Jesus Christ Then it must be read thus The Heavenly Delight which I have through thy Grace in thy holy Law I must cast away as Abominable in thy sight as Loss and Dung for the Excellency of Jesus Christ What Non-sense is this And if so then all Inward Righteousness is to be quite gone as lost and parted with and a Profession of Christ only put on and nothing else left for the comfortable Fellowship of the holy Spirit then is nautious and to be loathed as Dung and Christ's Fellowship and Companionship must be parted with as an Imagination and a Dream or Fancy put on instead of it Oh! abominable Doctrine and miserable perverting and wresting of the Scripture b t we confess that Paul after he came to behold the Excellency of Jesus Christ did account all his former Excellencies whatsoever in his unconverted state but Dung and Loss to be parted from for the Excellency of Christ read Phil. 3. vers 5 6 7 8 9 c. And surely his delighting in the Law of God after the inward Man must needs be a large part of his experiencing this Excellency of Christ Je us Again My Charge was That he affirmed the Work of Regeneration to be Legal Righteousness and a Man 's Own Righteousness Unto which he hath given no positive Answer And as for thy saying thy Question was Whether the whole Christ was within me and that I answered affirmatively and thou sayest Thy assumption was then the Man Christ to which thou sayest I replyed The Man Christ was which amounts to thus much That I affirmed the whole Christ was in me God and Man I answer Thy Tongue runs at random without Fear and Lyes thou wouldst make thy Refuge but I tell thee the Lord will confound thee and overtake thee with his swift judgments to seal thee down in the Pit of Everlasting Misery except thou Repent Canst thou look me in the Face with this Lye in thy Mouth that I affirmed The whole Christ was within me For Shame blush and never profess Truth until thou knowest better how to speak it For I testifie against thee and thy Lyes and false Witness bearing against the Truth The Fulness of the Godhead dwelt bodily in Jesus and he is the Head of his Body the Church and is the Life of every Member and the chiefest Member in this Body which hath the chiefest Mansion in his House hath but received a Measure of that fulness that is in Jesus this I alwayes affirmed and charge thee with profound and notable Lying and Belying the Truth and what I answered to thy Question Whether the Man Christ Jesus was in me stands good how that he was so in Measure spiritually and so thou art an Enemy to the living God and his Christ and I have spared thee beyond thy Merits for thou hast deserved before this time to have been made manifest more fully because of thy Prophaneness And whereas in one place thou biddest the Reader Judge if I write not too much like an Innocent that is in thy sense a natural Fool deprived of that Wisdom and Understanding which ordinarily people are possessed withal And the Ground of this Jeer from thee is because I plead for the Innocency of Infants in the Womb whom with thy standerous Tongue thou couldst never yet fasten Guilt upon Thou mayest remember William Ellis that cross Innocent to use thy own Term how like thou wast unto him who was frequently abused in the Streets by the rude Boys to make them Sport and Game provoking him to Madness and Wrath and so to stone them after a Wicked and Furious manner How often when we were Prisoners together at Hartford didst thou bait this poor Frantick Creature and make Sport with him for thy Pleasure and provoke him to Rage in my sight so that he hath furiously stoned thee and in this thou hast taken great Pleasure Now how like such an Innocent a Fool and Vile Person didst thou act to make thy self Sport with such a Creature how much unlike a Minister of Christ was such vain and prophane Acting to provoke such a man and stir him up to do Mischief And thou and Jeremiah Suift may remember how furiously thou ran upon me when I told thee of it and reproved thee for it in thy Prison Chamber and wickedly hast thou threatned me and told me Thou couldst spend thy Heart's Blood for the Gospel and that I deserved to be beaten and cudgelled and this when we meet to dispute I shall prove to thy Shame and Disgrace thou foul-mouthed Creature who art so far from Christianity that thou art void of Common Civility but however if thou couldst have ceased abusing me in Print I had not been thus publick but buried this and much more that I have against thee in more silence and thus much hath not been my Delight but thy self hath been the Cause of it And whereas thou tellest me of Cursing thee when in Prison that is another of thy Lyes to fill up thy measure and number of Wickedness but I declared the Truth unto thee then how that the Judgments and terrible Plagues of God would fall upon thee except thou didst Repent This can William Fairman of Hartford testifie to be true and I shall stand by it and do tell thee again Except thou Repent speedily thou canst not escape
heavenly things themselves is this thy Fixedness and Consistency that they must be something but what thou dost not know and yet sayest I must understand what they are but surely it must not be by thy doubtful Teaching But tell me what purisying needed either Christ himself or Heaven it self and by what better Sacrifices Heb. 9.23 we read Ver. 9. 14. that the Conscience was to be purged by the Blood of Christ and this must needs be known in the Church and People of God whom thou confesseth are the heavenly Jerusalem which is the City of the living God where both God and Jesus the Mediator and the Blood of Sprinkling c. are come to by the Saints viz. Heb. 12.22,23,24 Haworth I ask now whether the Scriptures or our Imaginations and Thoughts be the Rule whereby we are to measure God and true Righteousness p. 21. c. Crook Is thy Memory so bad or thy Ignorance so great to ask such a Question which thy self resolvest in the same Page or art thou still in thy skiptical Mind as thou speakest of thy self seeing thou sayd'st but just before that it must be by the same Spirit that gave forth the Scripture that we can understand them and not without have thy Thoughts and Imaginations so great and the Spirit of God so little a Share in what thou dost which makes thee so soon forget its Usefulness to measure divine Things but I even tremble at thy ignorant Confidence to talk at this rate of measuring the unmeasurable God and that by the Scriptures or our own Thoughts without naming his Spirit Haworth The Scripture no where condemns Man's Conceivings of God by the Scripture and according to them p. 22. c. Crook Thou art condemned here out of thy own Mouth who sayest it must be Man enlightned by the same Spirit that gave them forth and not otherwise Haworth If John Crook consents to the Truth of this Principle viz. That such is the Purity of God that nothing is accepted by him but what is every Way or entirely compleat and perfect if so p. 23. c. Crook I grant this as also himself hath done in p. 26. Haworth Then he believes that the Righteousness within which consists in the Vertues and Gifts of the Spirit in every Quaker is every way perfect and compleat c. Crook Let the Reader judge if the latter be a necessary Consequence from the former but because some whole pages following in his Book are stuffed with Arguments and Consequents of the like nature about the same Subject to prevent his Boasting if possible I shall here once for all return a sober Answer viz. I believe that the Holiness and Righteousness in the Hearts of God's people which purely consists in the Virtues and Gifts of the Spirit which is one with the Father and the Son it is intirely compleat and perfect as to Nature and Kind which is sufficiently demonstrated by those worthy men Dr. Preston and Dr. Sibbs See Preston's Title Man's Vprightness pag. 214. Because the New Adam otherwise should not be so effectual as the old the new Adam should not be so powerful to communicate Grace and Life as the old Adam is to instill Corruption and Sin for this Sin that hath been conveyed to us by the first Adam hath an Integrity in it it hath gone over the whole Soul there is a whole Body of Death that hath possessed us now should there not be in those redeeming Actions by Christ a contrary Integrity and Perfection a throughout Holiness as I may call it the Plaister then should be narrower then the Sore the Remedy should be inferiour to the Disease Beloved you know a Leprosie is gone all over except the Holiness went all over too from top to toe I say there would not be an Answerableness in the second Adam he should not be able to do as much Good as the first was able to do Hurt 2 dly The Work of Redemption should be done but by halves if the Lord should dispense with imperfect Holiness The Works of Creation you know were perfect God looked upon all his Works and saw that they were very Good Beloved Do you think the Works of Redemption should come short of the Works of Creation Are not they likewise Perfect When the Lord shall look on that Work shall he not say likewise It is very good Pag. 216. If the Heart of Man be not intire if the Work of Grace be not throughout if there be a Defect in the Principle and Constitution of it there should be a defect in the Work of Redemption that cannot be c. Pag. 219. Blessed are the Pure in Heart Now what is it to be pure That is pure which is full of it self and hath no other heteregenial thing mingled with it so that heart is pure which hath no Sin in it which is holy which hath a renewed quality of Grace which hath an inward regenerate Man that will mingle with no Sin that is full of it self and admits not the mixture of any Sin c. Pag 221. When thou hadst the Prophet that would have separated the Precious from the Vile in thy heart as well as to do it in the Companies of men c. Pag. 222. So my Beloved it is not the having of Impurities in the Heart that makes the Heart imperfect but it is the suffering of them to be mingled even with the inward Frame of the Heart The Doctor also affirms That without this Holiness and Righteousness none can be saved c. See Dr. Preston ibid. p. 243. I say Let any Man's Heart be of this Constitution that he neglects the smallest Commandment that he hath not a special Eye to the Observance of them a special Care to keep them he is unsound and rotten at the Heart he shall never be saved continuing such Prov. 19.16 He that keeps the Commandments keeps his own Soul but he that despiseth his Way shall dye for it Thus far Dr. Preston Now Dr. Sibbs's Soul-Conflicts pag. 224. The Happiness of Man consists chiefly in a gracious Frame of Spirit and Actions sutable sweetly ssuing therefrom Ibid. pag. 156. Christ will never give over till by his Spirit he hath made our Nature Holy and Pure as his own till he hath taken away not only the Reign but the very Life and Being of Sin out of our Hearts that to this End he leaves his Spirit and Truth in the Church to the End of the World that the Seed of the Spirit may subdue the seed of the Serpent in us and that the Spirit may be a never failing Spring of all Holy Thoughts Desires and Endeavours in us and dry up the contrary Issue and Spring of Corrupt Nature Grace is nothing else but that blessed Power whereby as spiritual we gain upon our selves as carnal pag. ibid. It is a good Tryal of a Man's Condition to know what he esteems to be himself A godly Man counts the inward man the
are found in Jesuitical Equivocations and Mental Reservations that thou John hast but covered Poyson in gilded words Crook I am taught to bear Reviling patiently and all manner of Evil that is spoken against me falsly for the sake of our Lord Jesus Christ being in nothing terrified by our Adversaries which is to them an Evident Token of Perdition but to us of Salvation and that of God Phil. 1.28,29 Haworth The Pharisees made void the Scriptures by their Traditions thou and thy Brethren by your Light within while you pretend to speak of Jesus it is but the Light in every man you would advance and refuse him Book p. 2. Crook Men wanting Sight make void the Sun to themselves by being blind therefore by thy Argument those that do see make the Sun void by affirming Sight necessary to see its Light is this sound Reasoning Nay we advance the Light only as that inward Eye by which the true Jesus may be known from all the Likenesses that men make of him in their own Dark Imaginations c. Haworth Thou and thy Brethren are worse then the Pharisees c. Pag. 4. The Saduces deny the Resurrection so dost thou John and thy Brethren Crook This is a slanderous Falshood favouring of the soure Leven of the Pharisees Joh. 8.48 Because they understood him not c. ver 48. Haworth The most inlightned Servants of the Lord whose Fame is in all the Churches of the Saints have owned the opening of this young man's Eyes to be an Eminent Work of the Spirit c. Crook It is hard to say whether Pride or Ignorance have the greatest Share in this Falshood what a Pitch of Confidence is the man arrived at who so lately confessed he was an hundred times hurryed and tossed to and fro with every VVind of Doctrine Epist p. 12. And yet all of a suddain accounts himself able to judge who are the most Enlightned Servants of Christ c. This makes a great Sound but I suppose it will awaken but a few to believe it besides the young man that may easily be puffed up by it But William the Reader may the better understand thy Skill when he knows by Name who those Most Enlightned Servants of Christ are with the Names of the Churches to which they belong till then it will be concluded the young man is still as blind as thy self Haworth We have searched the Scripture which you Quakers despise c. P. 6. Thou and thy Brethren are ashamed of the Doctrine of Christ being Incarnate c. P. 7. In the last Scripture thou namedst thou didst plainly read thy self in Hymaneus c. P. 8. John that Scripture is against thee thou hadst better quote a Piece of Jacob Behmen c. so that even a Drunkard is a Quaker I said the young man was an honest Quaker because there are some knavish Quakers John thou knowest it c. Some of you it 's known pretend to exact Honesty in Trade and inder Pretence cheat and defraud and so enrich your selves for Honesty without the Faith of the Gospel is your Perswasion and Religion c. The Quakers go about to make the People Moral Heathen c. Well said John thou art now got a Degree above the Apostles c. p. 9 10. Crook By this Heap of Slanders Scoffs and Falshood thou mayst see the Spirit of the man in which is fulfilled this Saying John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be discovered Haworth p. 13. Thou John canst remove Mountains John Crook saith the Apostle was out in his Chronology for both Law and Gospel was delivered at once and that the Spirit and Letter are all one that which was ingraven in Stone and that Work of God on the Heart by the Gospel the Creation is God and God is nothing but Creation c. admitting of no Distinction of Law and Gospel c. Crook Thus like a man bereaved of all Truth and Honesty he cares not what he saith for none of all this is found in my Book Haworth p. 14. It 's said to execute Judgment upon all i.e. upon all those false Teachers c. that were such as denyed Christ Jude 4,18 They were Mockers 19. They were such as did separate from the Saints in Order of the Gospel They were such against whom the Saints were to contend for the Faith in a Word they were of your Spirit and Principle and Doctrines herein is the Difference yours is Rantism covered with Morality theirs was with open Face none of these were saved c. Crook Here is Falshoods by Half Dozens 1 That those Jude speaks of were of our Spirit 2 Of our Principle 3 Of our Doctrine 4 That those men were and we now are both Ranters 5 That the Difference between them and Quakers is that the Quakers are covered with Morality theirs was with open Face 6 That none of these were saved What man in his Wits that regards but his Repute amongst men would have adventured to speak so positively upon so great Uncertainty yea absolute Falsity and so I charge them all upon him either to prove his Charge or to bear the Judgment belonging to Lyers and Slanderers c. If thou hadst but advised with Translators Notes on that Place of Jude thou wouldst have found them comparing those men to thy Brethren the Anabaptists in several Respects neither seem they to be of thy Mind to believe that none of those were saved seeing the Apostle saith ver 22. Having Compassion on some in putting a Difference and others save with Fear plucking them out of the Fire But surely thou dost not mind what thou readst else at the 12th verse thou mightst have seen thy self to be the Tossed Man an Hundred Times by thy own Confession carried about with Winds and it 's to be feared thou also art the man there spoken of that is twice dead plucked up by the Roots Haworth John thou dost but juggle c. P. 18 19. Thou art of the same Mind with Quaker Penington that the outward Blood Sufferings of Christ are all of no Value for the taking away of Guilt c. The Quakers believe there is no Manhood of Christ now but is vanished when Christ ascended and defused it self into every one Thou wilt not pull off thy Monk's Hood c. I know John thou art an Enemy to the Scripture c. Thou art as bad herein as Muggleton c. Crook These are Falshoods and Slanders as are manifest by many Confessions to the contrary in print c. My words are these for which he compares me to Muggleton viz. The Scriptures are true as God means them not as man by his Conceivings interprets them Pag. 22. which he saith is true but must not be believed because I say it such is the Falshood and Enmity of the man against me c. Haworth p. 23. Thus John
saith without me ye can do nothing c. Certum est nos vellicum volumus sed ille facit ut velimus Aug. Haworth And surely there is a dreadful Curse of Hardness Sottishness and Pride upon the poor Quakers and from wherâ—… doth it arise but from the Vndervaluing that Righteousness that was wrought out 1600 Years since and as far as Jerusaleâ— c p. 34. Crook This Curse belongs to those that speak sleightingly of the Light of Christ within and call the Gifts and Virtues that the Spirit of God worketh in our Minds our own Righteousness that have forgotten to hold fast the Doctrine that is according to Godliness believing The Son of God was not Innocent when he suffered and that the Righteousness of Christ is imputed to Persons while in Sin and actual Rebellion against God which is the Cause of so much Loosness and Wickedness amongst those called Christians Haworth p. 34 35. Heaven where Christ lives is too far off for Christ's Righteousness to have an Influence by any Act of God's imputing according to these unbelieving Quakers Crook The Holy Apostle was not ashamed to affirm that their Conversation was in Heaven even while their Bodies were on Earth Phil. 3.20 And what ever thou thoughtst thy Words are these p. 21. viz The Church and People of God who are the Heavenly Jerusalem or Heaven it self wherein to Christ is entered with his Blood c. Had I said so much thy Anathemaes for mystical Aligorisms would have been poured out upon me yet this hinders not that Influence by any Act of God's imputing as thou scoffingly speakst nor the Exaltation of the Holy Manhood of Christ in Heaven above though thou falsly accusest the Quakers with Unbelief in this particular Haworth p. 35. When wilt thou John desist winding and turning thus like a crooked Serpent studying to deceive c I suppose thy Invention here ran a tilt c. making the gloricus Doctrine of Christ to be patronized by the Devil c. when instead of bearing thy witness against this Shuttle-Cock c. p. 36 37. Crook This favours of Falshood and Lightness from the high Thoughts thou hast of thy self and thy own Positions which to make them the more passable amongst thy Hearers thou callst them the Glorious Doctrine of Christ so thou Slanderest thy Neighbour to gain Credit to thy self and to prove William Penn a Novice thou callst him a Shuttle-Cock this is not Bellarmine as thou callst his but Billingsgate Arguments and those that would have better thou referrest them to Dr. Ames and Downham for thou hast no other Haworth The Quakers despise the Personal Righteousness of Christ imputed c. It 's Knavery in thee c. I leave not the Lord Jesus Christ to follow John with the Wisp c. P. 41 42 46 50. This Truth in the Inward Parts viz. that God loves is but our own Righteousness c. The Light in every man overthrows-the Work of Regeneration c. Your Doctrine destroyes Sanctification c. Crook Here is another Heap of Confusion Falshood and Slanders c. and quite contrary to John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest they are wrought in God so that the Light doth not overthrow but confirm the Work of Regeneration and Sanctification also c. Haworth p. 51. I have seen some Pages of your Books filled with such Blaspemies viz. Given forth by the Spirit through the Trunk of the Body of Fox or such a one c. You account your Writings of equal Authority with the Scriptures nay beyond them c. Crook These are charged as Slanders and malicious Inventions upon thine own Head c. Haworth p. 52. We are for acting and doing by the Holy Ghost yet dare not trust to it but to Christ c. Rather then thou wilt not manifest thy Enmity against the Imputed Righteousness and be a Patron of our own to justifie us to take off from Christ's thou wilt play a small low Game c. It renders thee John most ridiculous in our Eye when we see thee here Ape it so like a Christian and yet knowst that thou art of a different Species c. p. 53. Crook These things on another Occasion are spoken to in Title Rejoynder c. But let the Reader judge who he is like that fears not to multiply Falshoods and Slanders on every Occasion which renders William Haworth an Enemy of that Light which is in every meer-man as he speaks else how durst he say I know my self of a different Species from a Christian who saith in his Epist pag. 12. viz Thou art the dearer to us John in that thou hast been once a Stone in Christ's Building c. Haworth My Eye hath been deceived sometimes by the Art of Limbing in thinking I have seen living Creatures Men Women Lyons Bulls c. and yet turn but the other side and nothing but a thin painted Pastboard c. p. 54. Thou hast got the Art Captains have at Sea thou thinkst it lawful as they do thou comest up to us c. with an English Flag c. whereas thou art absolutely a French-man c. Thou John art but still a Thin Dead Life-less Rotten Apostate Quaker Crook What now a Rotten Apostate and once a Living Stone in Christ's Building am I fallen away from Grace then By this the Reader may see what a painted Christian this man is that to make good his Simile dares to adventure upon such a Falshood so incredible as that he should know those to be but Pictures upon Pastboard and yet his Eye to be so deceived as himself thought those Pictures to be living Men and Women Lyons Bulls c. This puts me in mind of the Cardinal 's blaming the Painter for colouring the Faces of Peter and Paul so Red who tartly replied He painted them so as blushing at the Lives of those men who stiled themselves their Successors But how the Reader will forbear blushing and smiling too at such a Successor as knows not Living Men and Women from painted Pastboards I know not but no wonder that this man's Tongue is at Liberty to speak Falshood without Controle seeing he said but two Pages before He dares not trust to the Justification of the Holy Ghost and such neither fear nor care for its Condemnation for any thing they say or do Haworth I have heard lately from one that hath read J. C 's Books that he expresseth himself to be for this viz. A Liberty for Quakers to admit themselves into all Churches whatsoever c. He can speak any thing with his Mouth to the People and believe the contrary thing in his Judgment at the same time but I begin to be weary of playing thus at push-pin with thee and the Quakers going three Miles on their Knees c. Crook The Reader by these invented Falshoods and Scurrilities may take a Measure of
pag. 149. c. this Light was in Adam after the Fall Gen. 3.10 I heard thy Voice c. the Lord God called to Adam c. this Light reproveth so that man hath not Power to go on in Sin pag. 143. c. it works a Change in the Life and Conversation pag. 150. c. which sheweth it to be unsound and impure pag. 146. he giveth Light to all ibid. c. it goes with the Damned to Hell Epist pag. 6. Crook I desire the Reader to peruse the Pages and he will find I have not wronged my Adversary in drawing this result viz. That full Flame Adam had in Innocency of which there is a Spark in every man that Voice of God that spoke to Adam that reproves for Sin and keeps from going on in Sin the Gift of Christ by which some divine things may be known which worketh a change in the Life and Conversation c. That which doth all this is but Flesh and that which lusteth against the Spirit and is contrary to the Spirit it is but Nature fallen Nature fallen blind Nature impure and unsound c. which is in every Murderer and Robber goes with the Damned to Hell remains with them there c. hear ye Heavens and give ear O Earth and be horribly ashamed of such Tenents as these as he saith Epist p 6. c. Haworth Christ hath subdued all my Enemies virtually already and will actually in time which I wait for Epist pag. 6. c. My rejoycing is in this that the Elect cannot be deceived c. My Prayer is that whoever of you belongs to the Electâ—… of Grace may be undeceived Epist pag 12. c. Thou art the dearer to us John in that thou hast been a stone once in Christ's Building ibid. c. The Restraining Grace of God joyned with the Light for I attribute it to that in indeed chiefly as in the Case of Abimelech Gen. 20. ibid. c. I kept thee the Light within would not have done it c. Crook In divers Pages of his Book he enveighs against Perfection as is shewed anon and yet here he faith he waits for it the Elect cannot be deceived yet he prayes that so many as belong to Election may be undeceived But by his Confession I am safe enough if either his Faith in this matter or mine be true for saith he thou John hast been a Stone once in Christ's Building and I am sure Christ's Building is made up of Living Stones if thou be but as sure that not one that was once such shall finally perish But that I am so dear to you as thou speakest doth not appear by thy calling me Knave Rebel Mountebank Juggler Impostor False Prophet c. however we should be dearer each to other if you would cease opposing the true Light and walk in it that we might have Fellowship therein Thy Proselyte confesseth The Light kept him from stealing Herrings though thou sayest it would not have with-held or kept Abimelech the Heathen King c. but the Notes on â—he great Bibles say God by his Spirit kept or retained him c. thus thy own Proof disproves a great part of thy Book which denyes the holy Spirit to strive in Unregenerate Men contrary to Gen. 6.3 on which place Hen. Ainsworth observes That the Spirit of God strove by Inward Motions and Checks of Conscience with the Old World which his Spirit gave them for their Sins against which they that struggle fall into the Sin against the Holy Ghost despiting the Spirit of Grace Hebr. 10.29 Take heed William Haworth that this be not thy Condition Haworth I will give thee a Taste of this way of Allegorizing c. if many Senses of the Scripture then no one sense is certain c. the Work of the Spirit in our Hearts is not God's Son Epist p 7. c. Crook He scoffs at Allegorizing of Scripture as he speaks as if he had forgotten Sarah and Hagar were two Women and yet were Allegories of two Mountains and those two Mountains of the two Dispensations of God viz. Law and Gospel c. and as if Christ's Words had no Certainty in them when he spoke of destroying the Temple meaning the Temple of his Body and the like may be said of the Apostle's treating of the Duties between Husband and Wife concludes that his Words had two Senses viz. concerning the great Mystery of Christ and his Church as well as that between Man and Wife Mar. 2.18 compared with Jer. 31.15 where the Weeping of Rachel for the Benjamites or Israelites her Children is one Sense and for the young Children killed by Herod in another Sense c. as if the literal Sense of Scripture could not be preserved where the Mystery also was understood Hen. Ainsworth in his Preface to the five Books of Moses saith In the Histories are implyed Allegories and in the Laws are Types and Shadows c. Dr. Slbbs saith The Seed of the Woman or Spirit in us bruiseth the Seed of the Serpent in us and yet its true of Christ's Conquest outwardly when he spoiled Principalities and Powers c. Brightman on 4 cap. Revel p. 174. Lamps of Fire burning before the Throne c. because they do inlighten the Mind do burn up the Stubble of inborn Corruptions and do moreover inflame the Mind with a Desire of all Godliness which God calleth the Baptism of Fire Mat. 3.11 Again saiâ—h he the seven Spirits of God by which words the Faithful may understand that that Power which they feel to be stirred up by God in their Hearts is a most undoubte Pledge of God himself dwelling in us c. Thus much to stop his Scorn c. Haworth The Seed of the Woman is Christ Gal. 4. c. which the Apostle in the same Epistle saith is Christ's Person according to the Flesh page 4. c. The First-born of every Creature The Brightness of his Father's Glory the Eternal Word that was made Flesh the Alpha and Omega All in All c. If thou John attribute any of these Titles to any thing that is in Man besides the very Person of Jesus Christ I charge thee with the highest Blasphemy imaginable p. 19. c. Whose Goings forth have been of Old from Everlasting which is certainly spoke as to Christ's Deity p. 27. c. Crook I find not the word Person but once mentioned in all that Epistle to the Galatians and that is Cap. 2. Vers 6. God accepteth no Man's Person which I hope he doth not apply to Christ so that it s no wonder if he abuses the words of others who is so bold and positive in charging the Apostle with that which is not to be found in all that Epistle to the Galatians befides its contrary to Scripture Dialect to say the Eternal Word the First-born of every Creature the Alpha and Omega the All in All was the very Person of Christ that was made a Person
for that Flesh he was made of as Man was his real Person or Body and not a Phantastick Body as some conceited and yet saith Whose Goings have been of Old from Everlasting is certainly spoke of Christ's Deity Was not this then the Goings forth of the Eternal Word the Alpha and Omega c Thy high Charge of Blasphemy is like to fall upon thy self for to say Christ is not at all in his People is contrary to the whole current of Scripture and is contradictory to thy self in many Pages of thy Book c. as may be seen in my Rejoynder Haworth The Spirit conveyed it self into the Hearts of the Hearers by this Doctrine and wrought Faith in them to receive it pag. 6 c. the Gospel declares Remission of Sins by the Sacrisice of Christ and that by the Obedience of this one we are made Righteous his Obedience without us p 7. c. Crook One while God is not at all in his People another while there is nothing good before Faith and now all is done by Christ's Obedience without us and again the Spirit was there before Faith to work Faith c. But hear thy own Author Richard Baxter in his Appeal to the Light p. 3. The Day of Judgment will not be to try Christ and his Righteousness but to honour it and try us and ours and all men shall be judged according to their own Works and to be judged is to be justified or condemned saith he and Salvation or Damnation will be adjudged us as we are found to be personally Righteous or Unrighteous c. Dr. Sâ—bbs Soul's Conflict cap. 15. pag. 224. The Happiness of man consists chiefly in a gracious Frame of Spirit and Actions suitable sweetly issuing therefrom But what will become of William Haworth who saith He dares not trust to the holy Ghost c Haworth We are converted from Darkness that imbred natural Darkness that we are in and all men unto Light which Light is Christ's Person and the Gospel which declares of him and so to all things the Gospel requires of us c. we are not perfect nor think we shall ever attain it in this Life pag. 8. c. Crook Thou seemst to allude to the Apostle's Words Acts 26.18 who was sent to the Gentiles to open their blind Eyes and to turn them from Darkness to Light and from the Power of Satan to God but why dost thou vary from Scripture Conversion Is it because yours is not Scripture Proof that thou wholely leaves out three Parts of five viz. 1 st The Opening their Blind Eyes 2 dly And from the Power of Satan 3 dly unto God so that your Conversion is without having your Blind Eyes opened or being turned from Satan or being turned to God only you believe that there is a natural inbred Darkness in you and all men which you ought to turn from but do not think to be so perfect as ever to attain it in this Life and you are turned to Light that is Christ's Person and the Gospel that is the Scriptures which declare of him and so to all things that Christ in the Gospel requires of you but ye do not think to be so perfect as to do them or everattain it in this Life but we are made righteous by his Obedience without us p. 7. But for the Holy Ghost we dare not trust to it p. 52. If the Members of thy Church at Hartford be no better Converts then their Pastor no marvel thy Proselite The Young Man p. 6. of his Book calls most of them a Loose Wanton and Proud People that adorn their Bodiâ—s more then their Souls Haworth What tends this to but Rantism indeed and Atheism viz. that the Law and Gospel are one in the End and Nature p. 13. c. The Law is spiritual i. e. requires that all the Thoughts of Man and Desires Motions of the Heart should be Holy and Spiritual continually therefore it is a fit Instrument for the Spirit to make use of by enlightning the Soul in the Knowledge of it to convince not of outward gross Evils only but of Heart-Polutions p. 14. c. Crook Thou wilt not deny that the Gospel doth require continual Heart-Spirituality and is also a fit In strument for the Spirit to make use of to the same End what Consusion is this then to affirm that that which requires all the Thoughts of man Desires and Motions of the Heart should be holy and spiritual continually tends to Rantism Atheism yet calls it a fit Instrument for the Spirit to make use of so that thy Argument runs thus That which tends to Rantism and Atheism is a fit Instrument for the Spirit to make use of or thus take thy choice That which is a fit Instrument for the Spirit to make use of rends to Rantism and Atheism but the Law which requires that all the Thoughts of Man should be Holy c. and the End and Nature of the Gospel being and requiring the same are fit Instruments for the Spirit to make use of Ergo the End and Nature of the Spiritual Law and Gospel tends to Rantism and Atheism Who is the Ranter and Atheist now William Haworth The Spirit that convinceth the Vnbelieving World of Sin John 16.8 is neither the Law nor Gospel p. 11. We preach the Law in Order to the Gospel to prepare the Spirit of man by convincing of sin c. p. 12. The Law doth but kill p. 14. The Law requires the Heart should be holy and spiritual continually c. The spirit makes use of the Doctrine of the Law to convince of sin and the Doctrine of the Gospel as an Instrument to turn the Soul to Christ c. Crook One while the Law doth convince of Sin another while it doth not one while it doth but kill another while it requireth continual Heart-Spirituallity and Holiness one while Law and Gospel are as different as Heaven and Earth p. 13. and another while they are both made use of by the Spirit to the same End viz. Inward Holiness and continual Heart-Spirituallity one while the Gospel doth all and the Law can do nothing but kill another while neither Law nor Gospel can do any thing but as the Spirit useth the Doctrine of both And this is great Babel that William Haworth hath built for the Honour of his Profession and Re establishing of his young Convort c. Haworth The Law is here taken for all the Writings of the Scripture viz. Psal 19.7 c. The whole Nation is called properly the Land is therefore every Piece of Ground in it good to bear Wheat because Ground or Land in general is c. Crook If the Law be taken in the Spirituallity of it as comforting the Soul c. then it is taken as I alledge it for I alledge it as it is written but this Psal 19.7 cannot be taken for all the Writings of the Scriptures in general because the
might not work Virtues in our hearts which we express in our Lives and yet these be but our own Righteousness yet he here saith none ever did or can shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness Haworth The Spirit gives Wisdom in this Doctrine of Imputed Righteousness and hereupon comes Life and Peace Rom. 5. so that Life and Peace ariseth not by looking to this Wisdom and spirituallity for that is imperfect c. p. 40. c. Crook So then that which Christ works as thou speakst elsewhere and the Spirit gives is in thy Account imperfect whenas the Scripture saith Every Gift of God is perfect Haworth We are treating of Righteousness imputed to them that have Faith now can any have Faith and have the Gifts of the Spirit taken away c May not the Gifts and Virtues of the Spirit remain in us and we thereby be sanctified and yet not justified by that Righteousness within but by that without us which is the Cause of Sanctification p. 40. Crook Page 35. he acknowledgeth Christ to be the Author of all Righteousness and I shewed under Title Rejoynder how that himself proves the outward and inward Righteousness to be one before he said We must be as free from all good when this Righteousness is imputed as Christ was from all evil and now he saith we must have Faith and the Gifts and Virtues of the Spirit remain in us and we thereby be sanctified he saith it is imputed to them that are sanctified and yet affirms it is the Cause of Sanctification what is Faith the Gift of God and a part of Sanctification and must first be received before this Righteousness is imputed and yet calls it the Cause of Sanctification Why then dost thou not say in Plainness that this Righteousness is imputed and we justified thereby before Faith or Sanctification while in Sin and Rebellion against God Which is the thing thou believest but art afraid to tell the World so Haworth God himself is the Author of them viz. the Gifts and Virtues that the Spirit works in our Minds c. I cannot say that the Righteousness which the Spirit works in us is the same but different from the Righteousness that was personally wrought out by Christ c. Crook Is God himself and his Spirit the Author of our own Righteousness which the Scripture calls filthy Rags I deny that and that the Gifts and Virtues which God himself works in our Minds are in Scripture called ours as man's own Righteousness and it is Confusion in thee to call them so how come they now to be so different thou saidst before they were contradistinguished and are they now different being the same God and Spirit works them all as thy self confesseth and not the same in Nature or is different and distinguished all one with thee Haworth Now the Righteousness of Christ is not in our Minds at all but in his own Person c. p. 6. Crook False Doctrine and Confusion and quite contrary to what thou saidst p 34. viz. But indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift as Jacob's Mother put Esau 's Garment upon him c. and now it is not in our Minds at all but in Christ's own Person and yet affirmest in thy Book that Christ's Person is in Heaven afar off as the Tendency of thy Words are at the End of page 34. Is not this thy unhappy Attempt to be so unsuccesful in all thy Designs Haworth Paul calls them viz. The Gifts and Virtues Christ and the Spirit works in our Minds his own Rigteousness Phil. 3.5 Not having my own Righteousness which is of the Law p. 47. c. Crook Is there no Difference between the Gifts and Virtues which Christ and the Spirit works in our Minds and the Righteousness of the Law that Paul there speaks of let the Reader judge what a Preacher thou art But let us hear Augustine viz. lib. de Gratia libere arbitrio Quid est non habens meam justitiam quae ex lege est cum sua non esset lex ipsa sed Dei nisi suam dicit just itiam quamvis ex lege esset quia sua voluntate legem se posse putabat implere sine adjutorio gratiae quae est per fidem Christi i.e. What is it saith he not having my Righteousness which is of the Law whereas the Law was not his but God's but that he calls it his Righteousness although it was of the Law because he thought that by his own will he could fulfil the Law without the Help of Grace which is by the Faith of Christ Haworth Only they prepare the Soul for Blessedness viz. Purity of Heart Poverty of Spirit c. p 47. Crook Before he said We must be as much without or as free from all Good when Christ imputes his Righteousness to justifie us as Christ was without or free from all Evil and now there must be Poverty of Spirit and Purity of Heart c to prepare the Soul for Blessedness Oh Unhappy Man and Unstable Haworth Thou still concludes that there is no Possession of Christ's Righteousness that none have any Enjoyments that are veal c. p. 48. Crook I may well conclude so when in pag 26. thou fayest The Righteousness of Christ is not in our Minds at all but in his own Person in Heaven afar off Haworth Let me add this as an Antidote still that the reality of our inherent Righteousness will not make it perfect p. 48 c. Crook This he calls an Antidote as if he had given some Poyson before and yet he confesseth over and over That it s wrought by God himself by Christ and by the Spirit and is Reality in the abstract yet now it is not perfect and all the Fault is because it is so near us if it were but far enough off he would like it better as I suppose but I never that I remember read of any before that called the real Work of God himself of Christ and of the Spirit imperfect Is this thy Antidote I dare say the true-experienced Christian will never drink it down though thou sayest we may be comforted by it Haworth We ought not to trust to our Repentings Believings c. for they are imperfect p. 49. c. Crook Is there no more difference between trusting to our Repentings and trusting in our Repentings if I do not trust to it in some sense how can I be assured its right If he that hath true Faith must not trust to it viz. that it is true then he must be distrustful of it and so continue in Un belief What Confusion is this Is the Gift of God imperfect Why then doth the Apostle say Every good and perfect Gift is from above and cometh down from the Father of Lights James 1.17 Haworth The Phrase in Isa 64.6 which thou in Scorn often
Hell with him as in page 63. and page 64. cryest What a sore heavy hand is against them comparing us to Sorcerers and VVitches and in page 65. To a Spirit of Hell and Satan and so runst on till thou comest to thy Parallel of the Quakers and Papists in which thou sayest The Quakers own Works done in the Light are of value c. and that they are against taking an Oath O W. H are the Works done in the Light of no value with thee so it seems by thy Unfruitful Works of Darkness and undervaluing the true Light and reproaching the Babes in Christ who value all VVorks done in the Light as the Children of Light have done in all Ages and is that a crime for Christ's Babes to obey his Commands who saith Swear not at all art thou one of them that break his Commands and teach men so then read thy Portion Mat. 5.19 who sayest page 19. The Person of Christ was the Alpha and Omega and page 85. That the Person of Christ is the Tree of Life and page 137. And his Person is the Rock of Eternity Is this then thy real Description of the Person of Christ thou so much talkest of Surely as the Alpha and Omega the Tree of Lise the Rock of Eternity he was before his coming in the Flesh or the Virgin Mary was born of whom Christ according to the Flesh came what is then become of the Glorious Manhood and Body of Christ Is not that his Person Or dost thou believe Jesus Christ consists of two Persons one from Eternity and another in Time If thou dost speak it out In page 84. thou callest the Scripture-Language A Stone out of the Rubbish of this Babel where I vindicate the true Light that lighteth every man that cometh into the World in Opposition to thy dark Imaginations who art not worth answering but I mention a little of thy work which thou callest push pin that People may see how thou pushest against the Babes in Christ as thou hast confessed our Perfection is no other c. I believe the young man dare not speak altogether so badly as thou hast done of that same Light which reproved him about going to steal the Herring see that remarkable passage of his in page 27. of my Answer in the Book entituled Rebellion Rebuked which stands true against you both to this Day And in page 86 and 87. how dost thou manifest thy Ignorance and Perversion of the Scriptures as if it were another thing then the Spirit of Truth the Saints Comforter that convinceth the World of Sin John 16.7,8 Thou dost contradict the plain Scripture and indeed I do not intend to bestow much Labour about thee thou art so bad and frothy a man as I have not met with the like of late Years but I shall observe one of Solomon's Proverbs not to answer thee according to thy Folly lest thou shouldst be more wiser in thy own Conceit if possible thou canst for should we multiply Words as thou hast to our Answer to thine it would amount to near 100 Sheets of Paper though that Scripture Job 11.2,3 thou mentions against me p. 73. I cannot but take a little Notice of and return it back to thee again viz. Should thy Lyes make men hold their Peace c. O no W. H. for J.C. and I do intend to lay some of them open as thou mayest perceive and that thou mightst take a view of them and repent and do so no more lest a worse thing come upon thee which else will surely be as I told thee not long since which some will remember Again in page 87. thou sayest The Light of the Sun and the Wind is of Christ c. But O vain man doth that convince the World of Sin as the Spirit of Truth doth of which I was speaking See more of thy frothy windy Comparisons art thou a man fit to be answered but with sharp Rebuke let the Sober Reader judge or art thou fit to preach the Gospel to People who thy self confessedst to my Face thou didst not know God to be Light The Apostles of Christ knew God to be Light and preached him so and their Fellowship with him one with another was in the Light 1 John 1. and yet thou confessest that Christ is the Author of all Lights that the Quakers Light will manifest some Sin p. 88. but not shew the Dust and Atoms of Sin and Lust in our Souls p. 89. But William I think thy Dust and Dirt too hath pretty well appeared to the view of Quakers and others who see what thou art filled withal against the Babes in Christ whom thou scoffs at and sayest Ye be jealous for your God the Light We do acknowledge that we desire no other God to be jealous for nor to worship reverence serve then the same God who is Light 1 Joh. 1. the God of Abraham Isaac and Jacob c. but we know the Scoffer Lyar Slanderer Proud Ambitious Man hath another God he is jealous of and afraid to loose and such the Prophet saith Will curse their God when they shall behold nothing but Darkness and Trouble Take heed W. H. thou art warned again in Love to thy Soul In page 92. Thou counts the Quakers honest civil Heathens Well then William for Honesty and Civility Sake as we are Babes in Christ too as thousay'st do not slander us nor revile us so any more nor call us such Blasphemers as thou hast done saying This is the fifth time of Bayly's Blasphemy c. calling to thy Reader to know If his Ears do not tingle at these Rampant Blasphemies p. 94. And in page 95. thou hast so confounded my Words that the Reader indeed might think I began to tell of the Devil playing at Cards when they were the young man's Words and used by me in way of Reply to your confused and false Doctrine as the Reader may see in p. 35. of the Book before-mentioned And in p. 98. thou cryest O that thou hadst but understood this one great Place of Scripture after thou hadst perverted it thou wouldst never have turned Quaker W. H. I must tell thee for all thy great Out-cry against the Quakers that Moses who was a Quaker understood more great Scriptures and the things of God more then ever thou art like to do while in thy dark envious Mind art opposing and undervaluing reproaching and vilifying the Light in man which is the true Light John 1.9 And how dost thou rush into Lies and Perversions of my Words and the Scriptures also in thy 99th and 100th pages of thy Book as if thou hadst learnt of thy Brother T. H's forged Dialogues but this Kind of Work ye shall all find too heavy for you in the End and then you will remember you were warned in Love by the despised Quakers And again in page 101. sayest W. B. saith He will answer God in his Perfection and let God plunge him if he
a natural Light and so by this means they do what in them lieth to escape Judgment altogether by imagining themselves Christians and Believers in a State of Sin but we say that Light which you scorn and blaspheme and undervalue and set at nought will one Day bring the Flames of God upon you and be as a Thousand Witnesses against you because of your Hypoerisie and Self-Righteousness except ye repent All the Scriptures thou bringst against us are perverted by thee and they do not in the least prove what thou sayest viz. How that the Inward Work of the Spirit of the Lord in man or the Work of Regeneration is a man 's own Righteousness Legal Righteousness for if the Happiness and Blessedness of man consist not in the Work of Regeneration and the Work of the Spirit wherein doth it consist What will thy Ramble of Non-Sense and Perversion of Scripture and vain Profession of Christ avail thee saying Abraham 's Works done in the Spirit were not sufficient contrary to James 2.21 Was not Abraham our Father justified by Works when he had offered Isaac his Son upon the Altar Read also the next verse Seest thou how Faith wrought with his Works and by Works was Faith made perfect so that it is plain that in the Spirit he performed a Faithful Work and acceptable to God And so this blessed inward Work was of Faith and through Faith as all Works performed by the Spirit of Christ within are then this Righteousness and Obedience so performed is not Legal Righteousness or a man 's own Righteousness opposed to the Righteousness of Christ as that Righteousness of the Scribes and Pharisees was but is true real Righteousness in Unity of the same Nature with that blessed and heavenly Obedience of Christ in his own Person proceeding from the same Root viz. The Spirit and Life of Christ manifest in us and the matter of our Justification alwayes was and is the same not divided nor separated for he is the Head of his Body the Church inseparable and his Power and Grace which unites is the same and his Righteousness in all and through all is the same Real Righteousness and there is not another in the Head but the same that is in the Church his Body which is of his Flesh and of his Bone and whom God hath joyned together let not vain man put assunder as W. H. doth by calling that living Righteousness of Christ in his Church which is in God Legal Righteousness and A man 's own Righteousness Oh absurd and base did I not say well in mine to thee upon this Account viz. What a Traytor iâ— this man to God and his Gospel who hath seemed in Words and Profession thus far to love and to hugg Christ and the Scriptures and with his feigned Lips to betray him into the hands of the vilest of men and call this his most blessed work of Regeneration Legal Righteousness and A man 's own Righteousness thus betraying his most blessed Image into the Hands of Sinners to be trampled upon and vilified and abused under the Name of Legal Righteousness and a man 's own Righteousness and so as filthy Rags Isa 64.6 and so consequently Christ to be no more a Saviour upon this Account then the Jews accounted him who only reckoned him the Carpenter's Son and a Deceiver for indeed Man is meerly cheated of his Salvation if this Work of Christ be no more but Legal Righteousness and Christ's Coming by this means made of no more sufficiency then to bring forth Legal Righteousness but this man bears salfe Witness by his Lyes and Blasphemies as any who are truly Christians may easily perceive As for thy quoting Rom. 4.6 where thou sayest Even as David also discribeth the Blessedness of the Man unto whom God imputed Righteousness without Works what Works sayst thou done by the Spirit surely for such were David 's Works c. Unto which I answer That David's Blessedness consisted in that the Lord God forgave him his Sins and pardoned his Iniquities freely upon his unfeigned Repentance and so he was received in Mercy so read Psal 32. to the 6th verse and there it is plain that Forgiveness and Remission and Non-imputation of Sin was to that Man in whose Spirit there was no Guile which Guileless State was effected by the Spirit of the Lord which he calls Legal Righteousness and a Man 's Own Righteousness and so this Perverter of Scripture goes about to prove that the Works of the Spirit of the Lord even the best of them are sinful and blasphemes the Gospel-Power and Spirit and may as well and as confidently call Christ an â—…ctual Sinner in the best of his Actions for all his Actions were done by the very same Spirit that enables true Believers truly now to perform their acceptable Duty to God and this is perfect that is done by the Spirit of the Lord and according to his heavenly Will and To be spiritually-minded is Life and Peace Rom. 8.6 and so there is no Condemnation to such as walk after the Spirit of the Lord Rom. 8. and he that soweth to the Spirit shall of the Spirit reap Life Everlasting Gal 6.8 If ye through the Spirit do mortifie the Deeds of the Body ye shall live Rom. 8.13 But according to this Man's Doctrine these Scriptures must be read thus There is Condemnation to such as walk after the Spirit of the Lord and they are in this Work and Exercise chargeable with Iniquity because their best Works performed by the Spirit of God are sinful and as rotten Rags and a Man 's own Righteousness and Legal Righteousness And again He that soweth to the Spirit shall of the Spirit reap Condemnation and â—ins in his best spiritual Works And again Through the Spirit ye cannot mortifie the Deeds of the Body that you may live for this is but Legal Righteousness and a Man 's Own Righteousness c. So Reader observe that he goes about to prove that the Works of the Spirit and Power of the Lord are Legal and a Man 's Own Righteousness and effect nothing but Self-righteousness and sinful Obedience in a man's best Works where they are wrought and done by this Spirit of the Lord. And again he brings Isaiah 64.6 to prove it where the Prophet there saith in the Person of the Wicked Nation for which Wickedness and Hypocrisie God had brought would bring his severe Judgments upon them saith he We are all as an unclean thing and all our Righteousness are as Filthy Rags and we all do fade as a Leaf and our Iniquities like the Wind have taken us away Mark W. H. goes about from this Scripture to prove that this Righteousness the Prophet calls as Filthy Rags was Spiritual Righteousness or wrought by the Spirit of the Lord for he saith Did not Isaiah observe Moses 's Law in the spirit and yet in that place of Isaiah calls it filthy Rags as to Justification This Man