was not innocent when he suffered c. contrary to the Scriptures which testifie that the Just suffered for the Unjust But let us consider his Phrase The Guilt of Sin really charged on him this Word Really as it respects the Act of God is interpreted by himself p. 33. What the Lord doth is so or really done and as it respects Man p. 35. he saith Who of us ever denyed that we were to have a Real Righteousness c. Now let the judicious Reader consider how W. H. can clear himself from Blasphemy in saying Christ had the Guilt of Sin really charged upon him neither will those Words of the Apostle help him viz. For he hath made him to be Sin for us that knew no Sin this last Clause viz. that knew no Sin plainly dischargeth Christ from being really guilty or having the Guilt of Sin really charged on him and convicts W. H. as really guilty of Blasphemy against the innocent and the just and holy One of God Haworth If he had not Sin on him God in Righteousness could not have punished this innocent Lamb But thou art ashamed I tell thee of Christ's Cross p. 37. c. Crook As a guilty Man that hath spoke more then he can prove he shuffles out the main Matter of the Charge against him viz. the Guilt of Sin really charged on Christ so that I may take it for granted he sees his Blasphemy in that though he loves not the Sight so well as to confess his Error in plain VVords But why William dost thou a guilty Man take upon thee to measure the Omnipotency of the Almighty is not this Pride in thee with a witness but to prove Christ really guilty he saith God in Righteousness punished this INNOCENT LAMâ— Now if to deny this Confusion against Christ be a Denial of the Cross of Christ I tell thee then I am ashamed of it Haworth Paul in Rom. 7. complains of Sin yet saith there is no Condemnation Rom. 8.1 c. p. 78. c Crook What an Abuse is this put upon Paul's Words why did he complain then if God was pleased why was he displeased But the Apostle is speaking of several Conditions that he passed through as the whole Chapter manifesteth not that he was in them all at the same Moment of Time viz. Vnder the Law without the Law and delivered from the Law a wretched Man because of the Body of Sin such a Saint also that no Condemnation belonged to him therefore himself distinguisheth both the Time by the Word Now there is no Condemnation c and Manner or Condition of his Change viz. To abide in Christ not to walk after the Flesh but after the Spirit clearly implying that if he neglect the Spirit and walk after the Flesh there will then be Condemnation Haworth As if Christ might not work Virtues in our Hearts which we express in our Lives and yet these be but our own Righteousness c. as if because the Spirit works Love in me therefore it is not my Love c. Crook I have mentioned this under Title Contradiction I desire the Reader to observe how within six Lines after quite contrary he saith None ever did or can shew Christ's Virtues in their Lives that were not first justified by imputed Righteousness and yet here he saith The Virtues which Christ works in our Hearts and we express in our Lives are but our own Righteousness Observe and yet is wrought by Christ so that we may be found in our own Righteousness and yet at the same Time be justified by the imputed Righteousness of Christ without Works Oh Confusion But let 's examine his Reason for what he saith viz. because the Spirit works Love in me therefore it s my Love c. by the same Reason Christ's Righteousness may be called my Righteousness by thy own Confession p. 34. saying Indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift Thou hast now spoiled all after thou hast taken a great deal of Pains to prove the Righteousness that Christ works in us and the Righteousness that indeed is not at a Distance from us but put upon us by the Fathers's Gift as thou sayest to be two Righteousnesses and here thou givest a very good Reason why they cannot be two but must needs be one viz. For the Spirit works Love in me therefore it is my Love so Christ works Righteousness in me therefore it is my Righteousness and Christ imputes his Righteousness to me and indeed it 's not at a Distance from me but put upon me by the Father's Gift therefore it is my Righteousness And thus thou hast brought Christ's Two Righteousnesses as thou callest them into One and proved that I may call it Mine for the same Reason that I may call the Love that the Spirit works in me My Love Haworth How canst thou in Conscience go about to make People believe that we preach the worst People have the greatest Right to Christ's Righteousness p. 42. c. Crook I meddle not with your preaching but with what thou hast printed viz. That we must be without or free from all Good as Christ was without or free from all Evil when Christ's Righteousness is imputed to us to justifie us or in point of Justification and for the Gifts and Virtues of the Spirit which God himself works in our Minds and we express these outwardly in our Observation of the Moral Law in our walking amongst men this sayest thou is properly our own Righteousness c. therefore our own Righteousness saith W. H. who mixeth my words with his and then asks how I can in Conseience go about to make the People believe c. while his own words tend so much to Rantism and Loosness Haworth I challenge thee and all the Quakers in England to prove that Christ bound the Moral Law to any of his Disciples closer or faster then Moses p 43. Crook If Loosness be not pleaded for what means this lowing c. But why art thou so resolute in thy Challenge doth the Business so nearly concern thee that all the Quakers in England are summoned to appear c. I think the least amongst them may make good that from Mat. 5.21,22 where Christ saith to his Disciples whosoever is angry with his Brother without a cause shall be culpable of Judgment which he that killeth is guilty of and is not this to bind the Law closer Is it not easier to abstain from Murder then from Anger And ver 27 28. by the Law actual Adultery was forbidden but Christ saith Whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his Heart is not this a closer binding of the Moral Law to his Disciples let the Reader judge And if thou hadst more Knowledge of thy own Heart and fewer Notions in thy Head thou wouldst not have made such a vaunting Challenge Haworth I charge thee
pag. 149. c. this Light was in Adam after the Fall Gen. 3.10 I heard thy Voice c. the Lord God called to Adam c. this Light reproveth so that man hath not Power to go on in Sin pag. 143. c. it works a Change in the Life and Conversation pag. 150. c. which sheweth it to be unsound and impure pag. 146. he giveth Light to all ibid. c. it goes with the Damned to Hell Epist pag. 6. Crook I desire the Reader to peruse the Pages and he will find I have not wronged my Adversary in drawing this result viz. That full Flame Adam had in Innocency of which there is a Spark in every man that Voice of God that spoke to Adam that reproves for Sin and keeps from going on in Sin the Gift of Christ by which some divine things may be known which worketh a change in the Life and Conversation c. That which doth all this is but Flesh and that which lusteth against the Spirit and is contrary to the Spirit it is but Nature fallen Nature fallen blind Nature impure and unsound c. which is in every Murderer and Robber goes with the Damned to Hell remains with them there c. hear ye Heavens and give ear O Earth and be horribly ashamed of such Tenents as these as he saith Epist p 6. c. Haworth Christ hath subdued all my Enemies virtually already and will actually in time which I wait for Epist pag. 6. c. My rejoycing is in this that the Elect cannot be deceived c. My Prayer is that whoever of you belongs to the Electâ—… of Grace may be undeceived Epist pag 12. c. Thou art the dearer to us John in that thou hast been a stone once in Christ's Building ibid. c. The Restraining Grace of God joyned with the Light for I attribute it to that in indeed chiefly as in the Case of Abimelech Gen. 20. ibid. c. I kept thee the Light within would not have done it c. Crook In divers Pages of his Book he enveighs against Perfection as is shewed anon and yet here he faith he waits for it the Elect cannot be deceived yet he prayes that so many as belong to Election may be undeceived But by his Confession I am safe enough if either his Faith in this matter or mine be true for saith he thou John hast been a Stone once in Christ's Building and I am sure Christ's Building is made up of Living Stones if thou be but as sure that not one that was once such shall finally perish But that I am so dear to you as thou speakest doth not appear by thy calling me Knave Rebel Mountebank Juggler Impostor False Prophet c. however we should be dearer each to other if you would cease opposing the true Light and walk in it that we might have Fellowship therein Thy Proselyte confesseth The Light kept him from stealing Herrings though thou sayest it would not have with-held or kept Abimelech the Heathen King c. but the Notes on â—he great Bibles say God by his Spirit kept or retained him c. thus thy own Proof disproves a great part of thy Book which denyes the holy Spirit to strive in Unregenerate Men contrary to Gen. 6.3 on which place Hen. Ainsworth observes That the Spirit of God strove by Inward Motions and Checks of Conscience with the Old World which his Spirit gave them for their Sins against which they that struggle fall into the Sin against the Holy Ghost despiting the Spirit of Grace Hebr. 10.29 Take heed William Haworth that this be not thy Condition Haworth I will give thee a Taste of this way of Allegorizing c. if many Senses of the Scripture then no one sense is certain c. the Work of the Spirit in our Hearts is not God's Son Epist p 7. c. Crook He scoffs at Allegorizing of Scripture as he speaks as if he had forgotten Sarah and Hagar were two Women and yet were Allegories of two Mountains and those two Mountains of the two Dispensations of God viz. Law and Gospel c. and as if Christ's Words had no Certainty in them when he spoke of destroying the Temple meaning the Temple of his Body and the like may be said of the Apostle's treating of the Duties between Husband and Wife concludes that his Words had two Senses viz. concerning the great Mystery of Christ and his Church as well as that between Man and Wife Mar. 2.18 compared with Jer. 31.15 where the Weeping of Rachel for the Benjamites or Israelites her Children is one Sense and for the young Children killed by Herod in another Sense c. as if the literal Sense of Scripture could not be preserved where the Mystery also was understood Hen. Ainsworth in his Preface to the five Books of Moses saith In the Histories are implyed Allegories and in the Laws are Types and Shadows c. Dr. Slbbs saith The Seed of the Woman or Spirit in us bruiseth the Seed of the Serpent in us and yet its true of Christ's Conquest outwardly when he spoiled Principalities and Powers c. Brightman on 4 cap. Revel p. 174. Lamps of Fire burning before the Throne c. because they do inlighten the Mind do burn up the Stubble of inborn Corruptions and do moreover inflame the Mind with a Desire of all Godliness which God calleth the Baptism of Fire Mat. 3.11 Again saiâ—h he the seven Spirits of God by which words the Faithful may understand that that Power which they feel to be stirred up by God in their Hearts is a most undoubte Pledge of God himself dwelling in us c. Thus much to stop his Scorn c. Haworth The Seed of the Woman is Christ Gal. 4. c. which the Apostle in the same Epistle saith is Christ's Person according to the Flesh page 4. c. The First-born of every Creature The Brightness of his Father's Glory the Eternal Word that was made Flesh the Alpha and Omega All in All c. If thou John attribute any of these Titles to any thing that is in Man besides the very Person of Jesus Christ I charge thee with the highest Blasphemy imaginable p. 19. c. Whose Goings forth have been of Old from Everlasting which is certainly spoke as to Christ's Deity p. 27. c. Crook I find not the word Person but once mentioned in all that Epistle to the Galatians and that is Cap. 2. Vers 6. God accepteth no Man's Person which I hope he doth not apply to Christ so that it s no wonder if he abuses the words of others who is so bold and positive in charging the Apostle with that which is not to be found in all that Epistle to the Galatians befides its contrary to Scripture Dialect to say the Eternal Word the First-born of every Creature the Alpha and Omega the All in All was the very Person of Christ that was made a Person
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
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
Light within contradicts as thou sayest And for thy Confidence it s but like to thy consistency and fixedness But I will assure thee I neither itch to be a Doctor of Allegories nor yet to exercise my self in things too high for me Glory to Abraham's God who hath weaned me from it Therefore take heed of thy Confidence for else it will deceive thee to the Ruin of thy Soul Haworth The Spirit of Wisdom and Revelation be upon thee while thou art reading these following Lines c. Crook Hast thou such a high Conceit of thy own Writings that they cannot be understood without divine Revelation and ye denyes the Antecedency of the Spirit and Light of Christ within to be necessary to the true understanding of the holy Scriptures and the Mysteries of God therein mentioned Haworth In vain was that Revelation of the Everlasting Gospel to Adam if the Light within would have shewed it Book p. 4 c. Crook In vain had that Revelation been if Adam had not had some Light within to see what was tendred and made known to him Haworth Let us see what Faith it was that these departed from in 1 Tim. 19. Crook Instead of she wing what Faith they departed from thou either ignorantly or wilfully takest up the time about the Faith they turned to and imbraced after their departure which is nothing to the purpose for my words are these And others departed from that Faith which Paul exhorts Timothy to hold fast in Opposition to thy asserting it impossible to forsake the Gospel being once truly received And thus like the Horse mumbling the Tâ—istle thou art unwilling to let it alone and yet knowest not how to answer it Haworth Thou hadst better not named that Scripture c. Crook It had better for thee indeed that I had neither named it nor thou gone about to answer it for then hadst thou saved thy Credit Haworth God's essential Power cannot be communicated for then would the Creature to whom it is communicated be Omnipotent Book p. 6 c. Crook Who would think that a man that pretends so highly to Scripture Rule should be so much besides it as to use Terms of Distinction not once named in Scripture its sufficient to silence all Flesh that both Scripture and experienced Saints do tell us That the Spirit it self bears witness in them and that they were made Partakers of the Divine Nature and Power of God whereby they were more then Conquerors and able to do all things c. without busying the mind with forged Notions and unscriptural Distinctions c. Haworth Either thou hast forgotten that this Phrase which I make use of was ever used by Paul Gal 4.19 or else thou dost plainly gibe at the Apostle and Church of Galatians at least through our Sides thou woundest them they had some Knowledge of Christ but it was too confused and dim p 10 c. Crook I very well remembred the Apostle's words in Gal. 4.19 bâ—t find no such words as distinctly formed in you dim and too confused are imaginary words of thy own coyning as if Christ could be formed in a man and yet that man in whom he is so formed either to be wholely ignorant of it or so confused and dim that he is unable to disting ish it from any thing else so that this Falshood and Confusion may be added to the rest for I neither forgot the Place nor yet gibe at the Apostle Neither do I believe that either the Apostle and thy self or the Church of Galatia and thy Church at Hartford to be in such Union that the hitting of you must needs wound them through your sides Haworth Now John is this Language becoming thee viz. Paul what is thy Labour and Travail worth whenas thou hast not brought the Galatians to have Christ formed in them And Paul what a Church is this Church thou writest to in Galatia and what a Pastor Preacher and Apostle art thou and what dear Brethren are they to thee c p 10 c. Crook Thou art like him that makes a Man of Straw and then to shew his Valour fights with it Thou knowest I use no such Language to Paul nor the Church of Galatia in my whole Book but thou like a man having lost his way pryes into every Turning to recover his Loss yet the more he goes on the further he is out of his Way But why dost thou plead for mixt Communions with such as are turned to another Gospel whom the Apostle calls bewitched and foolish and thought to be made perfect by the Flesh being removed from the Grace and Spirit of Christ into which he begat them at the first when they began well and therefore his Labour and Travail was both of Worth and Value and not in vain as thine and others are at this day who like those false Teacher the Apostle speaks against do but make Work for the true Labourers to travail in Birth again to recover your Proselytes out of those outward things and forms to have Christ truly formed in them that neither the people themselves nor the true Ministers may be perplexed or stand in doubt of them as the Apostle speaks Gal. 4.20 But whither art thou going Friend Is thy pleading for such mixt communion the way to be a Pastor of a separate Church at Hartford or to be a Parish Priest again Think not that this turning will set thee right viz. because the Apostle calls the Galatians Little Children and Brethren c. for these and such like are but amicable terms frequently used in Scripture and doth not alwayes imply them so called to be Children in a spiritual Sense and Brethren in the true Gospel-Brotherhood as Christ calling him Friend that had not on the Wedding-Garment and yet was not really so in the Sense he calls his Disciples no more Servants but Friends and Stephen Acts 7.2 calls the High Priests and Jews Men Brethren and Fathers and Paul Acts 23.1 calls the Council Brethren c. Haworth I 'le grant that the main Work was to preach the Gospel they did but preach the Law in Subserviency to the Gospel thus they were Ministers not of the Letter only for this doth but kill but of the Spirit p 12 c. Crook If preaching the Law be in order to the Gospel to prepare the Spirit of man by convincing of Sin and so humbling the Soul to a welcome reception of the Grace of the Gospel c. as thou affirmest p. 11. then why is it not as main a work to preach the Law or is there a way to Salvation from Sin without being first convinced of Sin c But let the Readers observe how thou swarvest that from thy Rule thou pleadest so much for Subserviency is a term not used in Scripture and besides thou addest the word Only for the Scripture saith Able Ministers not of the Letter and thou addest Only which is an Addition to Scripture but in further Confusion
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
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
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
plainly affirmed the thing viz. That God ordained People to be wicked before they were born And whereas he daringly saith If I dare come to the Tryal he offers two Substantial Witnesses to prove that I said The Doctrine of Election was a Devilish Damnable and Blasphemous Doctrine and also to prove that No such thing was said by him as that God ordained People to be wicked before they were born and if I please he will enter the Lists with me and the like I answer That my God is the Living God above all the false Gods whom I serve and reverence in his Name and Power he hath kept me hitherto over the Heads of such Gilded Hypocrites as thou art and I fear not to meet thee nor thy Master's Strength and thy witnesses in the Name of my God in any convenient Place equally agreed on to manifest the Truth of my Cause and to try thy Power and I deny thy Spirit who denies the Power and Heavenly Light of the true God and Christ and callst his Blessed Image and Saving Health the Work of Regeneration Legal Righteousness and a man 's own Righteousness I tell thee I deny thy Spirit and Work and stand up for the true God and his Christ whom thou knowest not but by Imagination nor where he is but by Imagination Thou Dreamer hast thou not lost the Sight of the true Saviour and now thou imagines the Place of his Residence thou knowst not where nor what thou sayest nor whereof thou affirmest a Cloud hath received him out of thy Sight and you are parted if ever thou hadst any Acquaintance with him in any Measure and where he is thou canst not see him with thy blind Eye nor come unto him for indeed the Heavens have received him and the Heavenly Host see him but thou shalt never see him to thy Comfort but Condemnation in that Dark and Wicked Mind thou livest in profess what thou wilt and babble what thou canst in a vain Mind Thou wouldst be disputing about the Body of Jesus where it is and what it is but thou canst not find it out no more then the Devil could in disputing with the Angel about the Body of Moses and thou art sufficiently answered elsewhere as to that Surely the Apppearance Sight of Christ will be to their Condemnation who believe in thy Doctrine of Antichristianism in denying the Light within to be Spiritual and Christian for as the Devils saw him and knew him and were tormented by him in the Dayes of his Flesh as accounting his Coming then a Torment tormenting them before the time so shalt thou and those of thy Spirit except ye repent for your Torments are begun already and your Gnashing of Teeth because he is come to reign and he must reign who is our Joy and your Sorrow must encrease and have no End who are wilful and mad in your opposing of him in this Day of his spiritual Appearance The Substance of his Answer to my Postscript is this First Concerning Personal Reprobation he affirmeth That God willeth to permit Evil by denying Grace which would prevent it As much as to say God having fore-ordained the greatest part of the World to be Reprobated and Damned therefore to bring about his End he denies the Means of their Salvation that is Grace to the End that they may be damned for they must be damned there is no Remedy why Because God hath so decreed before they be born and this Purpose and Decree of his must stand and it cannot be otherwise because the Lord denieth them the Benefit of his Saving Grace If Ely was punished with Death because he restrained not his Sons Wickedness and had not that Indignation against it as it deserved what would they make God to be who as they say restrains his Grace because he hath ordained them to Damnation and also Christ did not dye for them and so it is impossible for those for whom Christ did not dye that they should be saved this is the natural Consequence of such a Doctrine and so it is of the Devil and to make the Lord the hardest of Masters and greatest of Tyrants to require that of man which he hath decreed aforehand it shall be impossible for him to do and yet he must for not doing it be condemned as much as if a Tyrant should first command a man's Legs to be cut off and then command him to go and kill him for not going or put out a man's Eyes and then command him to see and for disobeying such a Command he must be slain In like manner the Lord requires Faith and Repentance where aforehand he hath deprived him of Power to do either on purpose to destroy him because he hath decreed him before he was born to such an End and therefore denyeth him Grace Now William Haworth dost thou believe we can believe this to be Christian Doctrine which hath so much Contradiction and Confusion in it for the Grace of God hath certainly appeared to all men according to Scripture and the Invitation is unto all to believe in Christ that they may be saved without Respect of Persons Thus in short I leave this and pass on to detect the rest of thy Non-sense and Confusion because much hath been writ in this particular by other Hands c. Secondly Concerning Original Sin I said The Devil was the Original of Sin in Mankind and that I understood not how Infents could be guilty of Sin in the Womb c. To this W. H. answers thus That the Devil is the Original of Sin in Mankind i. e. The first Tempter to Sin is a Doctrine we learned from Moses not from the Quakers but what is this ad rem Ergo there is no Original Sin except it be the Devil Astrange Argument saith he Now Reader mark this man's Logick because I said that the Devil alwayes was and is the Original of Sin in Mankind who obey him he makes this Ergo or Conclusion There is no Original Sin except it be the Devil and so the Argument must stand thus The Devil alwayes was and is the Original of Sin in Mankind who obey him Ergo The Devil is Original Sin What abusive Non-sense and Perversion is this But however we say the Devil is the Original of Sin and now I shall look into the Scriptures he brings to prove the Sin of Infants in the Womb. First Rom. 5.12 Wherefore as by one man Sin entered into the World and Death by Sin and so Death passed upon all men for that all have sinned Mark Reader what is this to Infants in the Womb who have not yet sinned read the next verse following the latter part of it viz. Sin is not imputed where there is no Law but where is the Law to Infants in the Womb before they come into the World surely there is none therefore no Sin nor Condemnation it must needs be an Innocent Sinless State so that the state of sinning must