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
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
sanctified part to be himself whereby he stands in relation to Christ and a better Life pag. 101. Thus far Sibbs But if I should have writ half so much I should have been censured for idolizing and setting up Man's Own Righteousness as W. Haworth calls the Righteousness within that consists in the Virtues and Gifts of the Spirit but these serious Men speak no such Language c. Haworth And for this Compleatness is accepted and that it will hold the Test before God's Tribunal and so will justifie us and it is beyond the Righteousness of the Elect Angels ibid. c. Crook Such as are Witnesses of this blessed Work within are accepted of God but not barely for that Holiness and Righteousness sake as it is a Work within but for his sake that is both the Author and Finisher of the whole Work of Man's Redemption For as the Builder is more honourable then the House so is Christ then his Work Heb. 3.3 He hath made us accepted in the Beloved Ephes 1.6 And chosen us through Sanctification of the Spirit and Belief of the Truth 2 Thess 2.13 And this will hold the Test and these by this Faith are and shall be justified before God's Tribunal And that it is beyond the Righteousness of the Elect Angels is both an ignorant and needless Question Haworth I fly by Faith which the Spirit works in me by the hearing of the Gospel to Jesus Christ to deliver me from the Wrath to come 1 Thess 10. p. 28. Crook This flying in thy own Will is like to thy applying of him which I spake to before Christ saith No man can come to me except my Father which sent me draweth him Joh. 6.44 But this viz. I fly sounds like a customary word only gotten by rote while the true Believer depends upon God and Christ to receive the immediate Ability to use and exercise Grace and Virtue aright for the further Growth and Increase for Grace dorment will not save us saith Dr. Sibbs Soul's Conflict pag. 105. and further saith The first Justice begins within when there is a due Subjection of the Soul to the Spirit c. Now hadst thou born the Indignation c. and waited with David in the Way of God's Judgments then with Paul thou wouldst have said I thank God through Jesus Christ that is come unto me and made himself known in and unto me by his Spirit that takes of his Blood and Virtue and shews them unto me applys them as proper Remedies to cure my Malady and inriching Jewels to make me glorious But thy Speech bewrayes thee thou wantest the Shibboleth of a true regenerate Man Haworth I perceive this by what thou sayest here that thou hast tasted but very scantily of the Wrath of God in thy Conscience otherwise thou wouldst not have such sleighting Thoughts of it as to apprehend it to be attoned any other way then by Christ's bearing it who sweat drops of Blood under it and thy unacquaintedness with the Nature of Faith in that thou callest it an Easie Way p. 28. c. Crook I shall not make thee my Confessor of what I have tasted but if thou hadst not fled the Judgment it had been better for thee then to escape it to get Ease in the Flesh I know him in whom I have believed and received the Attonement as the true Christians did by having the Witness of it in my self And thou dost but flatter thy self and falsly accuse me in saying I apprehend Sin and Wrath to be attoned any other way then by Christ bearing it for I never said nor thought so But this I say knowingly That it is not the bare believing of the Doctrine of Attonement from the Record of Scripture without though that be true that is the real Passification to the saving of the Soul in God's sight except the inward Testimony of it by the in dwelling Presence of Christ be witnessed in the Heart All Books were written to amend this One Book of our Hearts and Consâ—ence saith Dr. Sibbs ibid. pag. 61. and though we have not a Book to look on yet we may look with Comfort into the Book of our own hearts and read what God hath written there by the Finger of his Spirit c. I have the rather inserted this here that thou mayest not forget to search this Book or Record and to be well acquainted with what is written there for such to be sure can never undervalue the Drops of Blood that he sweat for them nor be ignorant of the Nature of true and living Faith nor call the daily looking unto and depending upon God as the Eye of the Maiden unto her Mistriss an easie Way Haworth Ah John what meanest thou to turn the Scoffer like Julian Do the Saints find it an Easie Way who cry out daily Lord help our Vnbelief p. 29 c. Crook My words are these viz. An Easie Way if thou couldst escape God's Vengeance by casting it all upon Christ by imagining his doing and suffering God's Pleasure to be reckoned thine by a bare Belief of it wholely without thee Thou wouldst tempt the Reader by leaving out these last words to believe me to be a Julian as the Devil tempted Christ to cast himself down abusing the Scripture But let the Reader judge by my words together what a scoffing Julian I am if we compare Mark 9.24 14 15 16 17. vers it will not appear that that Saint as thou callest him there spoken of knew much of thy Faith if he was like thee in any thing it was in that he joyned with the disputing Scribes against the Disciples of Christ But those that are Saints indeed find that no less Power then that which raised up Christ from the dead is able to make them believe is that Christ to the saving of the Soul and they had need of daily help against the springings of the bitter Root of Vnbelief in themselves But to be wise to dispute of Salvation is one thing and to be wise unto Salvation through Faith in Christ Jesus is another But I say still It s an Easie Way to Salvation if thou canst escape by casting all God's Vengeance on Christ by imagining his doing and suffering God's Pleasure to be reckened thine by a bare believing of it wholely without thee for do not all the Ungodly in England generally believe it But saith Dr. Sibbs Soul's Conflict It were an Easie Thing to be a Christian if Religion stood only in a few Outward Works and Duties but to take the Soul to taâ—k and to deal roundly with our own Hearts and to let Conscience have its full Work and to bring the Soul into Spiritual Subjection unto God this is not so easie a Matter p. 228. Haworth Ah John Crook here thou stumblest at the Cross of Christ and art leavened in thy Mind with hellish Socinianism the Dirt will out at last John here thou art plainly ashamed of the Cross of Christ dares
not sufficient for Salvation without the Truth be inwardly taught by the Spirit yet how often hath this man affirmed That whatever the Spirit works in us is but our own Righteousness yet here to the Confutation of all his former Affirmations saith That without the inward Teachings of the Spirit there is no Salvation no not by Jesus of Nazareth c. so big is this man with the prodigious Monsters not only of dividing the Holy Ghost from Christ but of horrible Confusion Ignorance Unbelief and Blasphemy 1st Confusion in that he is so Contradictory to himself 2. Ignorance because it implies a Distrusting of Christ even while we are acted by the Holy Ghost which is impossible 3. Vnbelief because he saith he dares not trust to the Holy Ghost and yet saith we cannot be saved except we be inwardly taught by the Holy Ghost 4. Blasphemy because he supposes it is possible for the Holy Ghost to deceive us else why doth he say that he dares not trust to the Holy Ghost but to Christ c Neither will it at all help him for to say He intends only as to Justification because he acknowledgeth there can be no Salvation by Jesus of Nazareth and consequently no Justification by Christ without the inward Teachings of the Spirit for saith he historical Knowledge cannot do it but the inward Knowledge which the Spirit gives doth do it so that what he hath said though against his Will amounts to this viz. That true experimental Justification by Christ cannot be savingly known without it be inwardly taught by the Spirit by which Grant he hath renounced these two Erroneous Opinions viz. 1st That what the Holy Ghost works in us is our own Righteousness and 2dly That he was deceived and mistaken when he said he durst not trust to the Holy Ghost but to Christ and hath confirmed the Truth to be on my side viz. That we are justified in the Name of the Lord Jesus Christ and by the Spirit of our God 1 Cor. 6.11 Haworth Faith as a Habit or Act in us is our own Righteousness p. 54. Crook He hath conveyed all his right to this by his former Grant only he hath that left which still renders him more suspitious viz. That his Claim is nought because it will not indure Scripture-Terms but no marvel seeing he dares not trust to the Holy Ghost But let his late Recantation include his uncouth word Habie amongst his other Mistakes of Unscund Expressions c. for the Scripture no where calls that Faith which is wrought by the exceeding Greatness of that Power which raised up Christ from the Dead Eph. 1.19,20 our own Righ cousness which is as absurd an Affimation as to say the Apostle intended viz. by not having on our own Righteousness c. not having Faith c. Haworth That Error of the Quakers viz. that first Risings to Evil in the Heart if not consented to are not Sin and here in a Digression I will take Leave to propound some Arguments against that Error of the Quakers desiring J. C. to give a fair Answer to them p. 56. Arg. 1. Haworth That which the Apostle calleth Sin we ought to call it so but the Apostle giveth this Name to those Metions to Evil Ergo. Crook The Apostle Rom. 7.5 distinguisheth between Motion and Sin Ergo Motion in some Sense is not Sin 2. He distinguisheth between his former State in the Flesh when Motions brought forth Sin unto Death and his present Condition which implies unconsented to Motions do not 3. Though Motions in a strict Sense may be called Sin yet not unto Death or damning because as it is subjected in Vn-consenting Persons it looseth its own Natural Venome and Relation to Guilt Vid. Dr. Taylor upon Original Sin Chapter 6. Arg. 2. Haworth That which is a Transgression of the Law of God delivered by Moses is a Sin but a Motion tâ—… Evil though not consented to is so Ergo. Crook To this thou hast answered thy self in confessing all the Commandments save the last forbid consent to evil Thoughts arising in the Heart according to Christ's Interpretation of them Mat. 5. so that if there be not consent there is no Transgression and consequently not Sin but thou would'st have the 10th Commandment as it were to be different in Nature from all the rest and to forbid more as if to covet my Neighbour's House were worse then to kill my Neighbour and to covet my Neighbour's Ox were worse then to steal it Arg. 3. Haworth That which is to be mortified and crucified must needs be Evil c. I ask from wherce they arise c Crook To deny resist and refuse to consent to Motions to Evil is a mortifying and crucifying of them And for thy further Information they arise a naturae vitio i. e. from a Defection of Nature and inclines to Sin c. Arg. 4. Haworth If they are such as are a Burden to one that is made Partaker of the new Nature then they must be evil and sinful c. Crook This is as true of Outward Afflictions and Punishments as of Inward Motions and Risings and no man will say that these are sinful in themselves and yet they are burdensome to such as are made Partakers of the New Nature c. Arg. 5. Haworth If these Motions bring so much Guilt upon a man that there is need of the Attonement of Christ and if it were not for the Grace of God in Christ we should be condemned for them c. then they are Evil but c. Crook It is the Grace of God in Christ that enables a man to wrestle with and deny to consent unto these Motions and therefore these Motions unconsented to are not his Sin and consequently bring neither Guilt nor Condemnation Arg. 6. Haworth That which flows from an Evil Fonntain must needs be Evil but c. Crook By thy own Confession in pag. 59. thou sayest That in Case we yield not to Satan's Temptations we are not guilty so that thou hast answered thy self For either those Temptations which come from Satan come not from an Evil Fountain or else there is no Necessity that that which flows from an Evil Fountain must needs be the Evil of Unconsenting Persons Arg. 7. Haworth That which is a Privation of that Righteousness and Image that was at first in man and should be now in man and the Law requires it should be in everyone of us that must needs be Evil but c. Crook I deny that Evil Risings or Motions to Evil have made such a Privation of that first Image of God in man that there is not so much of it remaining in man as to resist or shew a dislike to them for the Heathen Poet proves the contrary Video meliora proboque tamen deteriora sequor i.e. I see the best things and approve them to be so yet I follow the worst Arg. 8. Haworth These Motions must be either Good Evil or Indifferent
unto Mankind and received through Faith and Repentance Q. 9. Haworth Whether any Actions or Sufferings of any besides those of his have any Merit Worth Desert in them to purchase any thing at God's hand for any of Mankind An. Crook 1 st No man's Actions or Sufferings without Christ are of any Merit or Worth in God's Sight 2 dly Besides those that Christ did and suffered above 1600 Years since in Iudea his continued Mediation and Intercession have Worth and Desert in them to obtain Good at God's Hand for man 3 dly Besides a being then reconciled by the Death of his Son there is a MUCH MORE put upon A being saved by his Life Rom. 5.10 4 thly The Saints sincere Obedience and Perseverance in Christ have Reward from God for his Sake Q. 10. Haworth Whether Christ Iesus dyed in the Room Place Stead of any or only for their Benefit or Advantage An. Crook A silly Query for Christ dying for all men in their Room or Stead must needs be for their Benefit and Advantage Q. 11. Haworth Whether God's imputing Righteousness to any man be any thing else but his putting Righteousness into the Creature by Saictifying of it An. Crook Yea it is an Accepting of him in Christ the Beloved through Faith and Sanctification in him whom God hath sent and given unto us with whom the Benefit of his Sufferings and Death is so reckoned unto us as ours Q. 12. Haworth Whether Iustification be not an Act of God in absolving and acquitting a Sinner for Christ Sake in Opposition to condemning c. and accounting him Righteous for the Personal Righteousaess Sake of Christ that was wholely without the Sinner An. Crook To the first Part yea Which proves Immediate Revelation through Faith and Repentance c. To the last nay while it is wholely without the Sinner it is none of his for if Justification be God's Act in absolving a man in Opposition to Condemnation and all God's Actions are Real as thou sayest in thy Book then it is not wholely without him for those to whom there is no Condemnation are such as walk not after the Flesh but after the spirit Rom. 8.1 Q. 13. Haworth Whether God doth not find every one ungodly and in their Sins when he first gives Faith to them that justifies them c Answ Crook Yes they are both ungodly and in their Sins while in unbelief but God doth not justifie the ungodly therein but through Faith which purifies the Heart sanctifies c. But this is a most impertinent and silly Query for those must needs be found ungodly who are found without Faith Q. 14. Haworth Whether by the Blood of Christ thou meanest any thing that is not in thy Heart and Soul within thy self whether thou meanest that material Blood that was shed from that material Body of Iesus of Nazareth when he did hang upon the Tree at Mount Calvary without the Gates at Jerusalem with all his material real Sufferings both of Soul and Body Answ Crook I mean both the real and material Blood as thou callest it of Jesus of Nazareth and the Virtue Life and Mystery of it received into my Heart by Faith with all his real Sufferings both of Soul and Body Q. 15. Haworth Whether that Blood there shed was not the Blood of God according to Acts 20.28 he being God as well as Man Answ Crook The Blood there shed was properly and primitively the Blood of Christ mentioned before that by which God did purchase his Church according to Acts 20.28 quoted was properly Christ himself he gave himself for us a Ransom c. 1 Tim. 2.6 Tit. 2.14 which takes in his Blood and all that 's most Excellent in him both as God and Man Q. 16. Haworth Whether Remission of all Sins was not actually purchased by the Death of Christ above sixteen hundred years since for all that have been or shall be saved Answ Crook This in Substance is but the eighth Query over again and therefore is answered before Q. 17. Haworth Is any man any farther justified then sanctified any farther forgiven then according to that degree that Sin is mortified in him Answ Crook 1st If by farther thou meanest whether a man may be experimentally for so thou callst it in thy first Query both acquitted and condemned at the same moment of time and for the same Fact I say nay 2dly If thou askest whether a Defect or Failure in Sanctification causeth an Ecclipse of Justification I say Yea. 3dly If by farther thou intendest whether a man that was once justified wholely loseth the Benefit of his former Justification by every Failure in Sanctification I answer Nay because while the Sense of God's former Mercy abides in the Heart Man is sooner humbled and his Faith thereby greatly strengthned for his speedy Recovery 4thly Or if by this Query thou wouldst know whether a man that is not so fully and perfectly mortified and sanctified as he yet desires and endeavours to be may notwithstanding be justified by Faith and have Peace with God through Jesus Christ I say Yea. 5thly and lastly If by farther thou believest according to pag. 36. of thy Book that a man without or as free from all manner of Good as Christ was without or free from all manner of Evil may yet in that state be justified that is indeed farther then I dare go Q. 18. Haworth Whether is Justification any thing else but an Act of the Light within every man upon Obedience to it giving Peace Answ Crook Yea it is more then an Act of the Light as in every man for its the Act of God and is called the Justification of Life Q. 19. Haworth Whether is there any Good Work done by any man before he is justified and forgiven all his Sins Answ Crook If man be not justified without Faith nor his Sins forgiven him without Repentance and if believing and repenting be good Works the Querist answers himself Yet I do say both Faith and Repentance do flow as Streams from a Fountain which Fountain is Christ Q 20. Haworth Whether Faith as a Habit in or Act of our Mind or any Good Work proceeding from the Spirit in us be any part of that Righteousness that justifies Answ Crook If by proceeding from the Spirit in us thou intendest the Spirit of Christ then Christ and his Spirit being one what he doth in Experimental Justification as thou speakest that his Spirit doth also 1 Cor. 6.11 Q 21. Haworth Whether there is any such thing in the Nature of God as Vindictive Justice so that Sin must be punished upon all them that accept not of the Attonement of Christ Jesus by the Sacrifice of himself Answ Crook Shall not the God of all the Earth do justly yea surely and Sin must be punished upon all them that accept not of the Attonement of Christ Jesus that one Offering that perfects forever them that are sanctified by whom we have now received the Attonement Rom. 5.11
dwelleth in me my witness is true and thus doth Darkness blind thee that thou canst not see the Oneness between the man Jesus and the Spirit of the Father that was in him Haworth He that worketh not but believeth there is Faith only a bare Belief John what sayest thou to that though that Faith that is justifying will work p. 29. c. Crook I say thou contradictest thy self William for thou sayest it is such a Faith as worketh not and yet sayest it will work Haworth My Surety paying such a some of Money for me at never such a Distance dischargeth me I have Benesit by it so soon as I hear of it and accept it the Sun is at a Distance in the Heavens but we have the Heat of it and feel it but indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift p. 34. c. Crook He dreams of an absolute Discharge from all Sins past present and to come by what Christ did and suffered 1600 Years since by that Righteousness that was wrought in Palestine at such a Distance from him c. as he speaks within a few Lines before yet makes the Benefit of all that Christ did and suffered to depend upon his Hearing of it and accepting it as if all was compleated there absolutely yet conditionally too viz. If heard and accepted c. and yet hearing the debt is paid by another at such a Distance saith W. H. dischargeth me where note he one while dates the Discharge of all Debts from Palestine 1600 Year since and another while from the time of his hearing and accepting of it besides it is uncertain whether by this hearing and accepting he intends only the believing of the Report without or the revealing of the Arm of the Lord within Isa 53.1 But to perfect the Contradiction of himself he implieth though it be at that Distance yet we are as really inwardly benefited by it as we are outwardly by the Light of the Sun that is at a Distance in the Heavens But saith he We have the Benefit of it and feel it c. But yet to manifest more plainly the Contradiction he saith Indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift citing Gal. 3.27 Ye have put on Christ c. So that he hath not only contradicted himself but also granted what I contend for viz. That Christ's Righteousness is not really reckoned and imputed to the Justification Acquitment and Discharge of such Persons as continue in Sin and Actual Rebellion against God by wicked Works and have no Feeling of it in their Hearts yet believe to be saved by a Righteousness wholely without them c. which Faith I affirm to be vain and but like a Body without a Spirit as the Apostle James speaks and in Confirmation hereof W. H. saith But indeed this Righteousness is not at a Distance from us then not wholely without us by his own Confession which was the very thing in express Words that I opposed and he endeavours to maintain that it was wholely without us yea saith W. H. Bare Faith without Works which Christ wrought in his own Personal Obedience and Suffering 1600 Years since c. and though this Righteousness was wrought in Palestine at such a Distance from me c. By this the judicious Reader may see his Contradiction and Confusion Haworth Christ was the Lamb of God but not the Light within p. 37. c. Crook In page 21 he saith The Church and People of God are the Heavenly Jerusalem and is not Christ there the Light within And page 35. he saith Christ works Sanctification in the Hearts of the sanctified c. and is not he there the Light-within what Confusion and Contradiction is this Haworth I am pleading that this Righteousness is imputed to Believers it is offered in the preaching of it to poor Sinners and if God gives Faith it will change their Hearts p. 38. c. Crook Now he hath resolved viz. When and to whom Christ's Righteousness is imputed the time is when God gives Faith the Persons are Believers so that he hath given away what he seemed to contend for p. 20. viz. We must be without or free from all manner of Good as Christ was without or free from all manner of Evil when we are justified by this imputed Righteousness and now he saith Till the Heart be changed Righteousness is not imputed But enough of this for I am weary of his Contradictions and Confusions Haworth While that which is contrary to God dwells in us yet being justified by Faith we have Peace with God Christ hath slain the Enmity c. p. 38. c. Crook If the Enmity be slain how comes that which is controry to God to dwell in us What slain and alive too The Apostle saith His Servants ye are whom ye obey whether of Sin unto Death or of Righteousness unto Life And Christ saith No man can serve two Masters Now this Phrase viz. That which is contrary to God to dwell in us is no where in Scripture applied to Believers that walk not after the Flesh but after the Spirit but Christ is said to dwell in them and they in him for its one thing to have Motions to Evil As in my Flesh dwells no good thing and another thing to suffer them as an Inhabitant or that which is contrary to God to dwell in us I know not what degree of Insensibility thou art arrived at but for my part I believe Sin to be the great Troubler of Israel and what Peace while that Jezabel reigns examine thy self and possibly thou mayest sind this Saying true viz. There is no Peace to the Wicked saith my God Isa 20. Haworth Let me tell thee withal this none ever did or can shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness p. 39. c. Crook Thi is quite contrary to the former Page which saith That this Righteousness is imputed to Believers it is offered in the preaching of it to poor sinners and if God gives Faith it will change their Hearts c. So that till the Heart be changed Righteousness is not imputed now he saith None can be changed or shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness how these can hang together let the Reader judge one while Righteousness is imputed while that which is contrary to God dwelleth in us and another while it is offered but not imputed to Sinners till the Heart be first changed But I hope W. H. henceforth will never charge the Quakers or any others that shew forth Christ's Virtues in their Lives with denying Justification by Imputed Righteousness seeing all such Holy Lives by his own Acknowledgment are first justified by it c. But to perfect his Confusion and Contradiction he saith but six Lines before viz. As if Christ
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
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
not own that the Wrath of God was upon Christ O repent John p. 29. c. Crook I know not what a great Cross it is for a Debtor that knows his Creditor to be fully satisfied and paid his Debt by another in his stead to believe it to be so But indeed it is a Cross to be stumbled at and a strange thing for a poor Debtor to be told he must believe his Debts are paid and his Creditor is satisfied while his Creditor keeps him still in Prison and calls to him every Day for full Payment this is cross to sound Judgment and good Understanding But if this be all the Acquaintance thou hast with the Cross of Christ I will assure thee thou art far enough from being his Disciple c. But why dost thou dare me William am I all of a suddain changed in thy Opinion from a Knave and a jugling Mountebank as thou callest me unto such a tender-conscienced Man that I dare not speak otherwise then I believe who playes Tricks now William making me believe that if I will own what thou would'st have me then thou wilt believe me yet when I have given Testimony to the Blood of Christ and many other Things even as thy self in Words professest to believe yet for so doing thou callest my Person a Knave and a Mountebank and my Belief a Juggle But thy Speech bewrayes thee for these Words viz. If thou darest c. is their Hectoring Language thou comparest me to But if the Reader please to examine his daring Challenge he will find it to be this viz. to own that the Wrath of God was upon Christ and that God poured out all his Wrath upon his Son and that these Words prove it Gal. 3. He was made a Curse for us for it 's written cursed is every one that hangeth on a Tree this is that he so dares me to and if I will not be convinced by this Proof I must repent of the Thoughts of my Heart though never so right in this Matter viz. I believe that Christ bore our Sins in his Body on the Tree that we being dead to Sin should live in Righteousness by whose Stripes we are healed 1 Pet. 2.24 I dare and do own that what Christ suffered it was for us and that the weighty Sense of the Misery due to Mankind for Sin fell upon him as the squeezing of Grapes in a Wine-press which caused him to sweat like Drops of Blood in his Agony Luke 22.44 all this we believe according to holy Scripture But let us now consider William Haworth's Belief and we shall find this to be one Article of his Faith viz. That Christ when he suffered was not innocent and as guilty God poured out all his Wrath upon him c. Christ had the Guilt of Sin really charged upon him what else is to be understood by these Words viz. he was made Sin for us Epist c. which is more then I dare affirm for what Job said of his own Integrity may much more be testified of Christ's Innocency to wit That he did not let that go till he dyed neither was Guile found in his Mouth And whatever thine and others Conceivings are of the Sufferings of Christ I dare say that no Man can conceive much less express what they were in the deep Travail of his Soul when he poured it out an Offering for Sin and the heavy Sense of Mans Misery fell upon him c. only those that have had Fellowship with him in his Sufferings and been made conformable to his Death in their Mealure are his Witnesses of what he suffer'd by the good Experience he hath given them through the Revelation of his holy Spirit in their Hearts such know something of the Sufferings of Christ and the Benefit of them to their own Souls c. Yet is not the Freeness of Forgiveness nor the free Grace and Mercy of God to Sinners destroyed thereby that truly believe in the Light of Christ Jesus and repent of the Evils that are made manifest to them by the same neither is the Work of Sanctification and Regeneration by all that Christ hath done or suffered made less necessary to the inheriting the Kingdom of God and everlasting Salvation nor are the Exhortations to Men and Women to follow Holiness and to work out their own Salvation with Fear and Trembling either weakened in themselves or made indifferent to Believers nor is the inward Work of redeeming the Heart and Mind out of the World to be fully set upon things above by the Spirit and Power of Christ within to be neglected or disesteemed by laying all the Stress upon what Christ hath done and suffered without us c. For though Christ be both a general and particular Saviour yet the Benefit accruing to Men by him as the general Saviour is known and received only where he is witnessed a particular Saviour for Christ in man becoming the Hope of Glory and Man being changed into the same Image from Glory to Glory even as by the Spirit of the Lord is the Salvation and the Perfection of every true Christian I have been the larger now upon this Subject that I may be excused from writing any more about it in this Reply Haworth What wouldst thou John have more then Faith page 29. c. Crook My Words are these viz. I find thee like the Pharisees of old flying from the Wrath to come by casting all God's Vengeance upon Christ an easie Way if thou couldst so escape it by imagining his doing God's Pleasure and suffering God's Displeasure to be reckoned thine by a bare Belief of it wholely without thee To all which he returns this Answer viz. What wouldst thou John have more then Faith Of which let the Reader judge if this be not his Hope and Belief viz. that he shall escape God's Wrath and Vengeance and consequently be saved by a bare Belief that Christ hath done God's Will and suffered his Displeasure wholely without him in his stead as if we were to understand no more by all Exhortations to Holiness and perfect Obedience to God's Holy Will and Commandments then that Christ and not we is to be only the Subject of all those Exhortations and Commands If it be asked whether a man may escape God's Wrath and Vengeance by a bare Believing that Christ hath done and suffered God's Pleasure wholely without him William Haworth answers What wouldst thou man have more then Faith But the Apostle James answers Wilt thou know O vain man that Faith without Works is dead Haworth He that works not but believes Rom. 4. There it Faith only a bare Belief John what sayest thou to that though that Faith that is justifying will work by Love yet it receives no Efficacy from its being accompanied with Works as to our Justification but from the Object without p. 29. c. Crook I say thou hast answered thy self that it is not a bare Belief without Works for thou
Chambering and Wantonness nor in Strife and Envy but put ye on the Lord Jesus Christ and take no thought for the Flesh to fulfil the Lust of it The Translators on the Margin say To put on Christ is to possess Christ to have him in us and us in him So that by his own Proof expounded by Men wiser then himself in this Point casts his Cause quite against him and makes him say That to possess Christ in us is the Real Imputed or reckoned Righteousness of Christ in which the True Believer is accepted of God and not by a Righteousness wholly without us no nearer to us then the Place where Christ personally lived and dyed which W. Haworth would maintain else why doth he so bend his Force against my words And if that be the best Robe put upon us as he speaks why doth he so violently contend for another to be imputed to us or if they be both one as he seems to make them why doth he quarrel with me for maintaining that they ought not to be put assunder Neither doth the Scripture call them Two Righteousnesses as W. H. doth in the next Page Haworth But it seems there is another Righteousness in which we may be saved and which is by the Quakers valued at a higher rate and that Righteousness may be and is brought nearer to you Quakers then this to us Christians p. 34 c. Crook It is thy Work to make two Righteousnesses of Christ We say that whoever hath Christ within in his Heart cannot undervalue the Righteousness that Christ wrought in his own Person without nor yet miss of the Acceptance with God through him nor can such a one be deprived of the Benefits and Priviledges thereof But Thousands called Christians believe the History of what Christ did and suffered and the Imputation of that Righteousness to Sinners that will perish for all that Belief because Christ is not formed in their Hearts But it is sad to see men professing Goristianity to be troubled and disquieted because Christ is come so near as to dwell in the Hearts of the faithful it s a great sign that that Man's Heart is not right But why is W. Haworth so angry that Christ is come so near the Quakers Did he not say even now That Christ was put upon us by the Father's Gift c Haworth Who of us ever denyed that we were to have a Real Righteousness in Sanctification but this is not to justifie us p. 35 c. Crook Thy words savour as if the Righteousness thou expectest to be saved and justified by is but historical or imaginary on thy part and is not attended with Reality Evidence and Certainty that the Righteousness of Sanctification is attended with And if I should infer from thy words that it is reallity thou sightest against thy words will more certainly justifie me then ever such a Faith in God's light will justifie thee by an Imagination of Righteousness without a real Injoyment of it we say God hath joyned what Christ did outwardly and what he doth inwardly together to compleat the Work of Man's Salvation and Redemption We say of Heart-Holiness wrought by the Spirit of God that it is such a causality as sine quâ non without it no man shall see the Lord to his Eternal Comfort But on the contrary the pure in Heart do and shall to their Joy behold him forever And we say with the Apostle viz. He that doth Righteousness is the justified Man or is righteous as Christ is righteous W. Haworth saith He that believes Christ's Righteousness to be imputed to him is justified or righteous as Christ is righteous by that bare Faith without Works c. The Difference I refer to the Ballance of the Sanctuary there to be weighed by the consciencious Reader Haworth We have Two Righteousnesses by Christ c. pag. 35. Crook This is an Unscriptural Saying not according to the wholsome Form of Sound Words which ought to be kept to But however they are one in Nature and Kind Haworth We must be without or free from all manner of Good as Christ was without or free from all manner of Evil in the Point of Justification p. 36 c. Crook Who ever before thee affirmed such Doctrine except the Ranters what our Hearts and Minds Bodies and Souls must be as much without Grace and the Spirit of God and as free from all manner of Good when we are justified as Christ was without or free from all manner of Evil Then the greater Sinners the fitter Subjects for Justification And the Apostle must needs be quite out when he gives Thanks to God Col. 1.12 who hath made us meet to be Partakers of the Inheritance c. Was this Meetness a Freedom from all manner of Good c But let us trace this a little further viz. What becomes of the Light of Christ in Man that maketh manifest and reproveth in the Conscience for Sin is that so bad and free from all manner of Good that there is not one Good Property belongs to it Why then pag. 19. dost thou call it a Spark of that Light Adam had in Innocency Surely it is not so bad then as to be free from all manner of Good seeing God created Man in his own Image and it was Good What is that Faith which sees and layes hold of that Righteousness Is this as free from all manner of Good as Christ was from Evil But whence come all those Breathings and Pantings Hungrings and Thirstings after Righteousness were all such Persons then justified or were those Buddings as free from all manner of Good as Christ was from Evil Hear Dr. Sibbs The Bud of a Good Desire and the Blossom of a Good Resolution and the Fruit of a Good Action all comes from God Then not as free from all manner of Good as Christ was from Evil. Nay saith the Doctor The Light whereby we know and the Guidance whereby we choose that is from a higher agent then our selves cap. 15. Soul's-Conflict pag. 220. Then Man is not as free from all manner of Good when he is justified as Christ was from Evil. Haworth The Gifts and Vertues that God's Spirit works in us are our own Righteousness in Contra-distinction to the Righteousness whereby we are justified p. 36. c. Crook It 's well thou art so far informed since thy last Book that they are not divided but distinguished and that Christ is the Author of both Haworth The Gifts and Virtues of the Spirit are really in our Minds this is the Righteousness that sanctifies p. 36. c. Crook So then by thy Doctrine our own Righteousness sanctifies and Christ's Righteousness justifies But seeing by thy own Confession Christ is the Author of both why dost thou call the one ours and the other his is Christ divided Haworth Christ had the Guilt of Sin really charged on him p. 37. c. Crook This makes good my Charge against him viz that Christ
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
thou hast set up a few Prophets at Devon-shire House c. G. F. said the Man in the Male and the Man in the Female may speak and so interpret Scriptures in your Meetings c. Thou playest the Hypocrite John if thou wouldst not juggle and play Legerdemanin c. Crook These are invented Forgeries Falshood Perversion and Reviling c. Haworth p. 24. Are not the Scriptures and Christ mightily obliged to you Infallible Doctors that will condigne to own such Fragments and a Book patch'd up of so many Scraps to help a little when the Church had lost the Life of the Spirit c. John Crook replyed to one that charged him with it at Hartford that if these were his Words it was not his Judgment Crook These are light scoffing Words for which thou must come to Judgment notwithstanding thou wouldst father them upon me but I deny thy Slanders c. Thou hast heard me several times with many Professors in Hartford besides Friends is it probable I should ever speak such Unsavoury Words and they should escape the Press 14 or 15 Years and that W. H. and his Followers should after this go to hear such a man as I. Crook that as thou sayest speaks so scornfully of the Scriptures as to call them Scraps that it should never be printed till W. H. falling out with the Quakers undertook it I remember about 14 or 15 Yearssince or there abouts that I spake something of Eusebius's History touching the Dispersion Gathering together of the Scriptures possibly I might say to the man he speaks of repeating my Words wrong and yet justifying his own Repetition to put an End to his Contention that these were not my Words for it is not my Judgment and this is to say no more then thy self implies by the Word If they were my Words which argues my questioning whether they were so or no. Now what Fault is this that it must be proclaimed in print The worst that can be made of it supposing it true as it is not amounts but to this viz. Iohn Crook's Meaning was better then his Words then with the Younger Brother in the Gospel Iohn Crook is to be justified rather then those Hypocrites who like the Elder Brother say I go Sir but went not and then such now that exhort their Hearers to follow Christ fully and obey the Scriptures constantly but withal tell them it is impossible to do either in this World Therefore I would advise every well-meaning Abimelech to take heed that at any time his Meaning be not better then his Words for if W. H. hear of it as Doeg to Saul he will tell it to the World if possible to do thee a Mischief although it be 14 or 15 Years after But William how much Esteem soever thou pretendst to have of the Scriptures methinks thou shouldst not have so little for Christ as to name and prefer them before him this is no Sign that thou art an Infallible Doctor as thou scoffingly speakst of the Quakers Haworth p. 25. The Quakers never do confess Sin there is no more worth in the Blood of Christ in the Quakers Account then in other common Blood c. I find W. Bayly and J. Crook Brethren in Iniquity more Ignorant then School-Boyes Jesuit-like c. O horrid Blasphemy c. Crook The Cause of all this is from his own Words viz. The Heathen saw in the Deity a Vengeance ready to punish he saith W. B. applies this Sight in the Deity to the Light that was in their Consciences believing the Light to be God c Consider Reader 1 st Whether the Heathen could see what was in the Deity without some Light coming from the Deity to discover it 2 dly It 's called something of God in them Rom. 1.19 or that which may be known of God in them 3 dly That of God is called the Truth ver 18. 4 thly The Scripture calls the Knowledge of This the Knowledge of God ver 21. These things rightly considered what cause hath this man for all his Slanderous Terms Haworth p. 28. Thou dost make the Faith of Pharisees as good as the Faith of any of the Godly in the Nation c. Ah John what meanst thou to turn the Scoffer like Julian c. Ah Joh. Crook thou art levened in thy Mind with Hellish Socinianism c. And whatever thou pretendest it 's but to blind the People c. p. 29. Thou discoverst thy self to be a Papist c. How sad is is that every Truth must be struck at by a new Sort of Papists c Crook Besides his Falshoods and Slanders take Notice it 's W. H's Faith I have now to deal withal who thinks himself to be as Godly a man as any in the Nation as himself saith c. Haworth p. 30. Enough if thou wast but real in thy Expressions c. What a Knave is he c. There is no End of thy Dissembling it is a professed Trade thou drivest as the Mountebancks up and down the Country c. Crook When enough is said by me then my Reality is questioned and the Slander of a Knave fixed upon me and when I speak more then he would have me then he brands me with Papism and Hellish Socinianism Mountebank c. But let our Hearers judge who can best tell our Trade and yours what Sallery and other yearly Charges they are at to maintain such Physicians as keep them alwayes in Cure and put their Texts as Medicines to Sale yet tell their Patients it is impossible to make them whole c. Haworth p 30. Thou mistrusts God John c. and hear the Old Fox bark Christ being within there is Iustification c. Crook Contradiction is the Companion of Falshood for in the same page he himself saith that by Faith Christ dwelt in our Hearts and now scoffs at these Words viz. Christ being within there is Justification c. Haworth p. 32. This is John Crook 's Application of the Spirit deny Penington 's Divinity if thou darest c. When John Crook prayeth or preacheth it is Christ prayeth and preacheth not John Crook and that Christ and he are both one Person such Monsters have been amongst the Quakers c. p. 33. Crook When he can gather nothing out of my Books to asperse me withal then he perverteth others words and fathers that Perversion upon me but let I. Penington interpret his own words who best knows his own Meaning and then they will speak as plain as mine which W. H. cofesseth to be true See I. Penington's late Book entituled The Flesh and Blood of Christ This man acknowledgeth that such Doctrine is not now nor never was preached among Right Quakers but by such as have been Monsters amongst the Quakers but let him hear Dr. Sibbs Soul Conflict p. 219. It is Sacriligious Liberty that will acknowledge no Dependence upon God we are wise in his Wisdom and strong in his Strength who
the 146 pages of his Book and find little in it besides abusive Language and childish spending Paper and Pastime which himself calls playing at push pin and yet hath the Confidence to dare it to be answered Haworth The Quakers sit brooding upon this Principle in Expectation of a Chimera Perfection in this Life c. G. Fox absolving at his Knees whom he will sending out to the Ministry whom he will c. pag. 60 and 61. The Light within is exalted by you above all that is called God and worshipped c. You have changed the Christ of God into a Robber's Light that goes down to Hell with him c. p. 63. Crook Falshood and Slander c. neither do the Quakers exalt the Light above God c. but as God is Light and his Spirit is Light and this is to be obeyed and followed for he that is destitute of this is without God in the World and is in the Spirit of Antichrist which the Generation of the Godly know to be true and thy Affirmation to the contrary to be Blasphemy and contradictory to thy self p. 84. where thou callst the Light the Gift of Christ and p. 109. A Spark of the Light Adam had in Innocency and now thou callst it a Robber's Light that goes down to Hell with him let the Reader judge of this Confusion Falshood and Blasphemy c. Haworth The Quakers being faithful to the Light within they continue in Morality but they live not at all in the Knowledge of Jesus Christ c. Crook It is well thou wilt afford the Quakers this Testimony while many of thy Opinion who talk so much that Christ wholely without hath satisfied for all their Sins past present and to come sleight Morality and thy Words are of like Import as if to live up to Morality doth Necessarily imply that such as do so do not at all live in the Knowledge of Jesus Christ but let all such know that he which exhorts People to Holiness and yet tells them it is not necessary to Salvation doth but tempt them to let Holiness alone Haworth There are some amongst the Quakers that bewitch the poor Country People with Sorceries c. every one of them indued with a Tuning Juggling Jesuitieal Temper c. pag. 64. Crook This Language shews the man destitute of Morality thus maliciously to pursue his Falshoods and Slanders William Haworth's Answer to my Additional Postscript p. 66. Haworth THis Postscript is but a meer fallacious Horangue Of Woras purposely stitched together to dâ—cerve some weak ones a perfect Cheat c. And so gross a Heretick that thou John art not worthy that a Christian skould eat or drink with thee Crook I need not here set down the Additional Post script he speaks of because it is in Print already but do desire the Reader to peruse it and for his Encouragement I do seriously declare as in the Presence of God Angels and Men that the Testimony there given 1 st Concerning Jesus of Nazareth c. 2 dly Concerning his Righteousness c. 3 dly Concerning the Blood of this Jesus c. 4 thly Concerning Justification by his Blood c. is the Real and Very Belief of my Soul Now if this will not satisfie W. H. but I must still be accounted a Knave a Mountebank a Juggler a Bewitcher a Deceiver a Dissembler a Perfect Cheat a Rotten Apostate a Gross Heretick not worthy that a Christian should eat or drink with me all which Scurrility and Railery with much more I find in his Book though I was once a living Stone in Christ's Building as himself saith and yet challengeth me to answer thirty Interrogatories or Queries as if he were conscious to himself he had wronged me but it would be Folly in me to swell the Volumn barely to fulfil his Humour But might reply in his own Words as he doth to my Additonal Postscript I haye done it already and therefore need not do it over again but that the Reader may be acquainted with their Weakness and not think them to be unanswerable I shall as briefly as I can reply to them all An Answer to W. Haworth's Queries Haworth DOst not thou know that the Independents c. Query 1. are for an Experimental Spiritual Knowledge of Christ and that Truth must be inwardly taught by the Spirit c. Answ Crook These are Jacob's Words but Esau's Hands for he that dare not trust to the Spirit is not for Experimental Knowledge c. but W. H. saith p. 52. He dares not trust to the Holy Ghost therefore W. H. wharever he saith is not for Experimental Knowledge by the Teachings of the Spirit Q. 2. Haworth Dost not thou believe that some may know the Mystery and so be saved without the hearing or knowing the History of Jesus of Nazareth An. Crook Infants that dye in the Womb and soon after they are born c. I have so much Charity as to believe they are saved and likewise those believing Gentiles Rom. 2.14,15,16 of whom it is said they had not the Law or outward History and yet were excusable in the Day when God shall judge the Secrets of all men by Jesus Christ Q. 3. Haworth Whether is Jesus Christ now a Person out of man or only a Principle or Quality in man An. Crook If by Paerson thou intendest An Intelligent Being as thou confessedst at Hartford then He is both out of man and in man and so more then a bare Principle or Quality in man Q. 4. Haworth Dost thou believe that man that was born of Mary the Virgin at Bethlehem in Judea to be the Messiah the Christ of God An. Crook Yea. Q. 5 Haworth Dost thou believe that the man Christ is any where now in being besides the being that the Quakers say he hoth in them and if so where is he c. An. Crook Yea and that he is at God's Right Hand ascended far above all Heavens as the Scripture saith Q. 6. Haworth Whether the Light that you say every man hath be a Creature or no An. Crook That true Light which is called the Life of Christ Iohn 1.4,9 and lighteth every man that cometh into the World is not a Creature Q. 7. Haworth Whether the Light that every man hath be of the very same Nature with the Spirit c. or of a different Kind or whether it differ from the New-creature in Specie An. Crook The Life which is the Light of men is of an Increated and Divine Nature and Being yet the New-creature is formed in the Light and partakes of its Nature Q. 8. Haworth Whether that which Iesus Christ of Nazareth did and suffered above sixteen hundred Years since in Judea be not the Matter of fallen-man's Iustification in the Sight of God An. Crook Fallen-man is in a State of Condemnation yet through that one Offering of Jesus Christ of Nazareth both the Forbearance of God Reconciliation and Remission of Sins are declared
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
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
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
is here As if Man's own Righteousness which he calls else-where filthy Rags grows by Communion with Christ What doth Imputed Righteousness do then it must either grow by Communion with Christ or stand still Haworth But my confidence which I express in those words doth not arise from my own Righteousness p. 61. c. Crook Let the Reader observe his own Confession viz. that his Confidence doth not arise from that Righteousness that grows stronger and stronger by Communion with Christ c. this is that Fixedness and Consistency this Hundred Times poor tossed Man boasts of in the 12th page of his Epistle JOHN CROOK William Bayly's REPLY TO VVilliam Haworth's Latter Part of his Quaker Converted Re-established WIlliam Haworth thou sayest thou hast given a full Reply to my Answer to that little Book entituled The Quaker Converted c. I must grant it is a Reply and very full but it s of Lyes Slanders Perversions Scoffings and Reproachful Language Contradictions and Confusion as the sober Reader whose Eye is opened may well perceive but not at all yet proving the Young Man to be such a Quaker as thou hast affirmed his own words shall stand a witness against thee for thou saidst He was fully of their Way Faith Spirit and Principle and went farther then most of them towards that they call Perfection His own words are these viz. Pag. 1. I went several times as other Boyes did Pag. 4. Now there were some things the Quakers did that I was not convinced of c. Pag. 7. Though I could not agree with them in all things c. and did not like Silent Meetings nor the Keeping on the Hat c. And in pag. 10. I prayed earnestly and in several Wayes as in Prayer learnt by the Letter viz. the Lord's Prayer Mat. 6. and I prayed in or by the Spirit as I thought and to Christ in me and to Christ in the heavens c. and yet thought he was perfect saith W. H. Now let all people judge if this be the Quakers Way and Manner Faith Spirit and Principle whether most of them be in such Confusion as this besides his saying You to a single person and calling men Master as was his way And see now W. H. if all thy Skill will ever prove he was such a perfect Quaker Thou sayest Thou knowest Two use the Salute of the Hat c. But I think thou wilt not say two are the most of them for thou saidst he went farther then most of them We never questioned but he had Convictions and was convinced of Sins and who is not But thy Assertion was He was fully of their Way c. and went farther then most of them c. which is very large And if the Young Man told thee he was such a one and that he was perfect that is not the Quakers way to speak after that manner Though thou believest in pag. 75. He was as real a Quaker as was in England I know no Body else will believe so nor believe thee neither after they have well considered thy Reply and see how full it is stufft with Lyes and Scandalous Revilings Thou challengest me or any of us to give an Instance in Scripture VVhere the People of God did professedly meet together at stated Times to sit together in Silence c. We never state any Times for Silence nor limit the Lord's People from speaking but could wish as Moses all his People were Prophets But canst thou prove they never met at any time in Silence Didst thou hear of every Meeting they had or are they all recorded thinkest thou and the Manner of them It were well if thou wert come to know the Time to keep silence before the Time to speak And may not Souls be fed in Silence Thou sayest in pag. 76. my Book is full of Railing and that I deny God's making known himself and his Salvation by preaching and that I assert Faith cometh without hearing Let the Reader see the 25th page of our Book entituled Rebellion Rebuked c. which he instanceth or any other place and see if ever I writ any such things It s but Lyes of thy own making W.H. which with the rest shall turn upon thy own Head for no such thing have I mentioned or written And so thou goest on perverting the Scriptures of Truth which I cited for Silence and Waiting in the Silence of all Flesh c. sporting and jeering with thy airy Mind in thy own Deceivings and making a Mock at Inspiration and Silence And what Mocks Lyes dost thou make about the Servant of God his words There was Silence in Heaven about the space of half an hour and makest merry with it to wrong and reproach thy houest Neighbours as one in sport pag. 78 79. but the Lord God will recompence thee according to thy Work And then thou challengest me to mention one Lye that thou hast either said or writ of the Young Man But William may not the Reader wonder at thy Blustering Blind Confidence let him but look back weigh what is before written here and view your little Book well and there is Proof upon Proof for charging thee not only with one Lye but more If thou sayest the man is perfect as any in our Way and the same man and many that know it otherwise say he is not who shall be Judge W. H. thy after Chapter-Cover will never hide thy Nakedness for thy Shame shall yet more appear He never went farther then most of them as thou hast said thou canst never get over that and besides thou knowest the Quakers at Hartford testifie they never knew him to be called a Quaker nor had he any Fellowship or Society among that People it is strange he should be such a perfect Quaker and yet so perfectly a Stranger to them in the same Town So all thy Push-Pin Play with J.C. as thou callst thy Work p. 54. or any Body else will never be able to pin thy shattered Work together though thou endeavourest to keep up thy Refuge of Lyes with adding and multiplying Lye to Lye and Slander to Slander as the Reader may see through thy work And in page 81. of thy Book after many Lyes Perversions and gross Abuses of our Faith and Principle thou sayest What we have done herein we have done in Truth and for this End to obviate the gross and damnable Errors of the Quakers And that for nine Pages together of my Book is as strange a Wild-Goose-Chase as thou hast seen and the same Colworts boyled over again that turns the Reader 's Stomach Truly William thou dost but turn the inside of thine own Stomach outward against the Lord's People foaming out the Enmity and Scorning that lodgeth in thy Heart to thy own Shame against them whose Cause the Lord will plead with thee and all that thus deride and abuse them Art thou a savoury man fit to be a Teacher of others in the weighty matters of
to him Gen. 3. when he had sinned c. Distinguish between the Immediate Voice of God and Revelation here if thou canst else all thy Labour to undervalue the true Light is in vain Could Adam see a Way of Deliverance without Light And is not God that spoke to Adam Light and doth not his Voice reveal what reveals then if not God by his Voice who shewed Adam his Nakedness and who shews unto man his Thoughts Amos 4.13 Doth not one man reveal or declare his Mind to another when he speaks to him if not what doth it signifie consider it and then see thy Perversion of John's words chapter 3.6 as if he spoke of a common Light and called it Flesh and then look back into thy own Confusion about it saying It teacheth the Things contained in the Law and yet counts it Impure as I have shewed already this is your Wild-Goose Chase ye like not to hear of but as I told you last time your Folly must be made manifest as Jannes and Jambres's was that withstood Moses In page 149. thou sayest I scarce know one Gospel-Truth but this common Light contradicteth c. And yet confessest It works a Change in the Life and Conversation I thought that work had not been contradictory to the Gospel which was to be adorned with a Blameless and Holy Conversation in the Apostles Dayes who said God was Light and Christ who gives Light to all as thou sayest But why W. Dimsdale dost thou teach People to deny the great progress they have made by doing Good and abstaining from Evil which is of use in its Place as thou hast said p. 154. And to deny all they think is of Christ in them c. Is not this well-pleasing to the Devil and wicked men thinkest thou Reader and then he saith I know thou wilt count it a notorious Lye Thou mightest have said Notorious Wickedness for it is Wickedness much to be taken notice of to deny all that I think is of Christ in me as thou would have me do in point of Justification is it not God that justifieth and did not Paul think he had the Spirit of God 1 Cor. 7.40 and did not that Spirit justifie them 1 Cor. 6.11 and bear witness with their Spirits that they were the Children of God is this nothing to Justification to have God's Spirit witness for me and is not God Light and his Spirit too must I deny all this now let the wise in Heart judge if this be not to deny God and Christ Jesus and the Spirit and in the same page sayest viz. But apply thy self to the Glass of the Law for by the Law is the Knowledge of Sin So here I must deny all that I think is of Christ in me the Light Life and Peace within me as he saith and apply my self to the Glasse of the Law c. O strange Doctrine where are ye now ye Babylonians who have so much cryed out against the Quakers for bringing People to the Bondage of the Law and Covenant of Works What! are you now come to be Teachers of the Law not knowing what ye say nor whereof ye affirm 1 Tim. 1.5,6,7 But the Quakers know what they say and do affirm with John that great Prophet that That was the True Light that lighteth every man that cometh into the World John 1.9 though you say It s Corrupt Nature Fallen Blind Nature and Impure Flesh and an Unsound Thing I never heard any Man of God call it by such Vilifying Names as ye do such Confused Doctrine as I have not heard of but from you like that again in pag. 156. where thou sayest Our State is sure and certain on God's part his Foundation is sure yet as to us its brittle and very uncertain c. What! have you a little Fear then that you may lose your Salvation now if you have you are brittle indeed for you seem very contrary in Judgment sometimes as witness the Tenure of both your Books But thou sayest in the same page The one Half of your selves warring against the other viz. the Flesh against the Spirit VVhere do you find the Spirit called Half a Man's Self You having denyed the true Light and called it Flesh and Corrupt Nature c. this must go with that Half that wars against the Spirit so Flesh and the Light being denyed by you ye will be left as bare and naked in the dark as indeed your Confused Brittle Work hath rendred you in the Eyes of such as fear the Lord. And in pag. 157. thou sayest again viz. That all men are lighted by a Light that is true in its Kind by Jesus Christ as he was the Creator of all things I deny not But now mark the Kind of this true Light as these men have interpreted and affirmed It is True in its Kind then True Corrupt Unsound Light True Fallen Blind Nature and Flesh For these are the Kinds and Denominations you have placed on the True Light that lighteth every man that cometh into the World John 1.9 And you shall never get from under the Guilt of Blasphemy against God without speedy Repentance and Acknowledgment of your Evil herein as publickly as you have spread these your Errors The Lord hath spoken it And as for all thy Arguments for being a Quaker and W. H's digging deep to bring forth this Lying Wonder it s all in vain as I have shewed at the beginning of this Treatise for he nor thee nor any other can never prove nor manifest that thou wast ever such a Quaker as he hath affirmed though as I said I believe thou wast convinced of some Sins as thou acknowledged and wast kept from stealing Herrings and doing wrong to thy Neighbour c. but not went farther then most of them c. nor was fully of their Way Spirit Faith and Principle and so in striving against the Truth you do but manifest to the World your Ignorance Error Confusion Enmity and Blindness and so the farther ye stretch your selves upon this Bed the shorter it will be and the more your Nakedness will appear and your Covering will be too narrow And though you and all wicked men call the Quakers Principle Rotten Unsound Gross and Damnable c. yet we can bless the Lord for its Soundness and its Sound Doctrine for it was the first and will be the last upon the Earth and it will not only keep from Stealing and Wronging of Neighbours but it will teach to Love Enemies and forgive them that trespass against us and what else the Lord doth require of us And it s so sound and durable that it will last and be exalted established and magnified and stand when all your airy Smoke of Enmity Opposition Confusion and Darkness shall come to an end and be swept from off the Face of the Earth The Lord God who breathed into Man the Breath of Life hath spoken it Through WILLIAM BAYLY The 9th Moneth 1674. Postscript
PAssing by the Multitude of Lyes and False Doctrines Perversions and Slanders for Brevity's sake I insert a few of your plain Contradictions and Absurdities that the Reader may see how you are confounded about the Light through your Envy and dark Imaginations Pag. 113. All the Light that every man has as he cometh into the World is but Flesh Pag. 150. Contra. But the Common Light worketh a Change in Life and Conversation c. Pag. 149. I scarce know one Gospel-truth but this common Light contradicteth Pag. 111. Christ as a Creator is the Root and Fountain of this that every one hath c. Pag. 161. 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 Pag. 109. This Light is greatly helped and increased by the Consideration of the Works of Creation more by the reading of the Scriptures hearing the Word preached and Converse with Christians and let it be noted that the Quakers had the Improvement of the Light this way though they will not acknowledge it in India we hear but of little Improvement of it Many that live not up to this Light will be very inexcusably condemned And those that walk according to it doing some things contained in the Law do shame judge and condemn those that pretend to Christianity and yet live not in Righteousness and Sobriety Answ I think now the Reader may see thee W. H. sufficiently judged and condemned out of thy own Mouth who hast so much abused this Good Light and them that live according to it and therefore pretend no longer to Christianity but let Shame cover thee till thou hast learned Righteousness and Sobriety as thou hast said Pag. 136. Following the Dictates of Nature is not the Yoke of Christ for it leads into the Covenant of Works which is a heavy Yoke to work for Life and ye are under it And in the same Page viz. To the Law in my Conscience I have been faithful in order to drive me to Christ the Mediator Pag. 46. Now the Righteousness of Christ is not in our Minds at all but in his own Person Pag. 66. Dost not thou know that the Independant Presbyterian and Anabaptist Party are both in their Preaching and Writings for an Experimental Spiritual Knowledge of Christ and that they do generally assert that a bare Dogmatical and Historical Knowledge of Jesus of Nizareth is not sufficient for Salvation without the Truths be inwardly taught by the Spirit c Pag. 36. I give the Reason why the Gifts and Virtues that God's Spirit works in us are our Righteousness in Contradistinction to the Righteousness of Christ whereby we are justified c. Pag. 35. So we have Two Righteousnesses by the Second Adam Jesus Christ the one to take away the Guilt of Sin that is the Righteousness I am pleading for and the other to take away the Reigning Power of Sin sanâ—…ifying of us and renewing of us into the Image of Christ in some degree c. Yet pag. 46. Now the Righteousness of Christ is not in our Minds at all but in his own Person Now Reader consider what great Confusion these poor dark men run themselves into through their Opposing the true Light which lighteth every man that cometh into the World John 1.9 didst thou ever read before that the Righteousness that we have by Christ which takes away the reigning Power of Sin sanctifying of us and renewing of us into the Image of Christ in some degree was in Contradistinction to that Righteousness which takes away the Guilt of Sin and that this Righteousness is not in our Minds at all but in his Person which he sayes is the Tree of Life the Rock of Eternity c. But W. H. didst thou witness what thy airy Tongue can sometimes talk of of Sanctifying and renewing into the Image of Christ c. thou wouldst leave off thy Lying Slandering Envying and Evil-speaking know a Bridle to thy Tongue without which thy Religion is vain Jam. 1.26,27 For thou bearest no Degree of the Image of Christ in these Confusions and Works of Darkness but of Cain Nimrod Esau and Ishmael the Envious Hunter and Scoffer and thy Reward from the Lord Jesus Christ will be according to thy Works notwithstanding thy Sheeps-Clothing Cover of thy Lip-Profession which will stand the Worker of Inquity in no stead in that Day And remember ye are Warned once more in Love to your Souls by one that loves the Lord Jesus Christ in Sincerity and cannot but exalt his pure and true Light and Righteousness and not put it under a Bushel or a Bed of fleshly Ease as many do who are selling a Birth-right and Blessing for a Mess of Pottage he that hath Ears let him hear but I esteem the Reproaches of Christ greater Riches then all the Treasures of Egypt in a Measure of whose Light and Innocent Life I remain a Friend to all People making war in the same only against the common Enemy of Mankind the Prince of Darkness which rules in the Hearts of the Children of Disobedience VVilliam Bayly An Answer to that Postscript of William Haworth's at the end of that Wicked Pamphlet entituled An Antidote c. William Haworth IT is pity that men professing to be Christ's Ministers should be so dark and envious as thou art against the Truth as it is in Jesus and also charge Lyes on the Innocent and in affirming that I said The Dictrine of Election was a devilish damnable and Blasphemous Doctrine It is strange men of thy Practice and Profession should be so notoriously wicked that ye care not what you affirm provided you can but possess peoples hearts with Prejudice against the Light and the Children of it Nay thou sayest If I dare come to the Tryal thou offerest at any time two substantial Witnesses to prove that I said in these words That the Doctrine of Election was a Devilish Damnable and Blasphemous Doctrine Oh Wickednes how gross is this that ever thou shouldst dare thus to belye thy own Conscience in this Matter and the Witnesses thou must bring to prove what thou sayest must be Lyars like thy self and also of the Devil even such Witnesses as were brought against Christ Jesus to charge him with Blasphemy such must thy Witnesses in this Matter be if thou bringest any and so they must be such it seems as will deny that any such thing was affirmed by thee viz. That God ordained Men to be Wicked before they were born And these Witnesses must needs for any thing I know be Jeremy Suaft and that other Man both of thy own Profession who were only in the hearing of what was said as I mentioned in mine to thee who I affirm were Ear-witnesses of the Discourse how that I owned the Doctrine of Election according to the Scriptures and also how thou affirmedst That God ordained people to be Wicked before they were born which I say is
needs be in the World not before they come into it And as in the 14th verse Death reigning from Adam to Moses even over them who had not sinned after the Similitude of Adam's Transgression c. This thou wilt needs have to be Infants in the Womb what gross Darkness is this How can Death reign over any until they come under the Dominion and Government of it and so be Transgressors of a known Law either in Thought Word or Deed It is Non sense and Ridiculous But Death hath reigned over many who have not sinned after the Similitude of Adam's Transgression for Death reigned over Drunkards Swearers Lyars Sodomites the Old Wicked World Whoremongers and many who are called by other Names which was not all a sinning after the Similitude of Adam's Transgression for he was no Sodomite Drunkard nor Swearer Whoremonger nor Adulterer that we read of And so Death reigns over all Sinners be the Similitude of sinning what it will but answer me after what Similitude is the Child's sinning Is it after the Similitude or Likeness of Adam's sinning or the Similitude of any other And whereas thou queriest how it comes to pass that Death is inflicted upon Infants if they have no Sin I answer It cannot be for their Sin because they have none and the Reason why they dye is because they are Mortal and must dye sooner or later even Mankind as well as other living things on Earth but to the Innocent and True Believers in Christ Jesus this is no Sign of God's Displeasure but rather a Translation into a better State except thou reckons the State and Being in this Life to the Innocent and Regenerate better then that which is to come and many holy men have had great Joy at their Departure So that the Cause of the natural death cannot be as is foolishly imagined because Adam sinned for if he had not sinned he might have dyed as to his natural Life being of the Earth made of the Dust and it was said to him In the Day thou eatest thereof thou shalt dye mark in that Day yet he lived after his Fall many Years as to his natural Life but he dyed spiritually instantly upon his sinning even in that Day and at that time And as for those other Scriptures thou bringest Ephes 2.3 And were by Nature Children of Wrath as well as others Gal. 2.15 We who are Jews by Nature and not Sinners of the Gentiles these Scriptures speak of Children of Wrath and Jews by Nature and not Sinners of the Gentiles what is this to Infants in the Womb who are no Sinners neither can be Children of Wrath These Scriptures relate to a sinful state before Conversion whether young or old so that herein thou wrests and abusest the Scriptures and this is plain for me to see with that blessed Light of Christ Jesus thou art an Enemy to As I did so I do affirm Jesus Christ to be the true Light and Saviour who enlightneth every man that cometh into the World with a Measure of his own Light but W. H. is one that cannot endure this Light or the Reproof of it upon his Conscience but still would call it something otherwise then what it is and quotes Rom. 2.15 which speaks no such thing as that the Light within every man is nothing but the Law of Moses written in the Heart or another while No more then Nature as he calls it p. 17. whereas the Inward Law or Light within in all its Manifestations and Appearances alwayes came by Jesus Christ and contains in it not only the Substance of Moses's Law but Gospel-Virtue and Power the true Light that enlightneth every Man that cometh into the World by Virtue of which Divine Light and Power within the Gentiles obeyed the Lord spiritually and were accepted in so doing though they had not the Outward Law in the Letter and set the Letter aside What Law is that that is written in the hearts of People must it not needs be the Law of Christ inward in the Heart and Conscience and so of the Spirit of Life in Christ Jesus that makes free from the Law of Sin and Death and it was alwayes so that the Doers of this Law or Light within in the Heart and Conscience were justified Rom. 2.13 and thus was Abraham justified by Works James 2.21 when he had faithfully offered up his Isaac upon the Altar in Obedience to God it was a Good Work by which he was justified in the Sight of God who commanded and he believed and it was imputed to him for Righteousness the Word of his Faith by which he believed and knew the Will of God was the Light within we bear Testimony unto which was before Moses was or Abraham was he that hath an Ear to hear let him hear but this Man's Understanding is shallow sure who one while saith This Light in Man is nothing but the Law of Moses written in the Heart another while It is no more then Nature and what Nature But a Guilty Defiled Nature p. 17. Oh sad Confusion And must the Work of this Inward Light and Power of God be no more then Legal Righteousness and Regeneration Legal Righteousness and a man 's own Righteousness which is as great an Error as a man can utter It is true that by the bare Works of that Law of Moses never man was justified before the Lord or made Righteous for if that could have made the Comers thereunto perfect there had been no need of Faith in Christ the Light to have received Power but that could not do though great Strictness might be used in the outward Observance of those outward things and Shadows and through such outward Conformity they might appear Righteous before man yet this was but that outward Righteousness of the Scribes and Pharisees in like manner as now W. H. and such as he who seem to be very zealous for the Gospel and the Body of Jesus yet deny his Light and Power of God within with as much Violence as ever the Pharisees denyed Christ Jesu at Jerusalem to be the Son of God and they are in the Steps of the Pharisees in their own self Righteousness and Profession of the Gospel without the true Power of Godliness let the Heavenly Light which they so wickedly blaspheme be Judge in the Case even in their own Consciences and yet they will Hypocritically acknowledge Christ is All in all and all Power and Judgment is committed to the Son Christ Jesus and then they cry this down again and call it A natural Light and Darkness which judgeth mens Thoughts and Deeds of Darkness and thus would rob Christ both of his Authority and Judgment to escape Judgment for Sin Whilest they imagine this Light within to be a natural Light or Ignis fatuus or what they please a devilish wicked Project for if so then what need they care what they do when there is nothing to judge them but an Ignit fatuus or
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