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
Christ the Light within whereby it 's manifest thou hast not so learned Christ as the Apostle did viz Living and dwelling in him and by hearing of him and being taught by him but by Hatred and despising art grown past Feeling of these things according to Ephes 4.18,19,20,21 Haworth Well now let these stand together and John do thou speak for thy self either these are no Quakers and thou disownest them and their Writings or the Light within not Jesus of Nazareth is the Quakers Christ so not the Lord 's Christ therefore John thus dost but juggle c. By this you may know what he means by his Testimony to Jesus in the latter End of his Book p. 18. c. Crook The Page before is stuffed with railing Accusations which have been sufficiently spoke to by G. W. W. P. against Faldo and I. Pennington's late Book titled The Flesh and Blood of Christ c. I say Christ is not divided and thou art a Transgressor for putting asunder what God hath joyned together Jesus of Nazareth calls himself the Light of the World and thou confessest as before is shewed that it 's neither Law nor Gospel that convinceth the Vnbelieving World but the Spirit making Vse of them Now is not the Father the Son and the Spirit One 1 Joh. 5.7 And this is the Lord Christ that is One with the Father and thought it no Robbery to be equal with God and this is no jugling but plain Scripture-dealing as they that are spiritual can judge what I say to be the Truth as it in Jesus but without the Spirit no Man can say that Christ is the Lord 1 Cor. 12 3. and if any Man will be ignorant let him be ignorant 1 Cor. 14.38 but the Spirit of Blindness like a Man in the dark makes thee so suspitious and jealous that although I speak never so plain Nichode muslike thou cryest out how can these Things be when the Inconsistency is in thy self And what I speak in the latter End of my Book as well as what I speak of in the Beginning is what I believe in my Heart and thy calling of me Jugler and Mountebank c. are but as Gems in my Crown but shall be as black Charges against thee in the Day of thy Arraignment Haworth This Blood and Sufferings of Christ the Value of them towards God for the Expiation of the Guilt of Sin I apply to my own Soul that is guilty of the Breach of the Law and have Peace hereby Rom. 5. p. 19 c. Crook I wonder thou shouldest so soon forget thy self who in p. 14 15. sayest that neither Law nor Gospel can either convince or convert without the Spirit but as the Spirit useth them being as a fit Instrument for the Spirit and yet thou that hast the Filth of Sin remaining in thee canst apply to thy own guilty Soul the Value of Christ's Blood c. and have Peace thereby while Christ told his poor Disciples without him they could do nothing and the Apostle said it was God by his Spirit that made Christ their Righteousness and Redemption c. not their own Application of them to their guilty Souls as thou speakest like a Man void of all Sense of what thou sayest c. that Faith which gave them Peace with God purified their Hearts and kept Christ dwelling therein as a Prince in them being stronger then he that is in the World Haworth I charge thee with the highest Blasphemy imaginable c. if thou dost it knowingly and wittingly such as never shall be forgiven if thou attribute any of these Titles viz. First-born of every Creature the Brightness of his Father's Glory the eternal Word the Alpha and Omega the All in all to any Thing that is in Man besides the very Person of JESUS CHRIST p. 19. c. Crook The very repeating of this Paragraph and Charge is sufficient to shew its Folly and vain Boasting of its Author who now by his Words allows the very Person of Jesus Christ to be in man and yet saith p. 4. His Righteousness is wholely without him c. take his Words strictly and they import 1 that those Titles mentioned by him belong only to the Person of Jesus Christ 2 That this Person is in man 3 That 't is Blasphemy in the highest to attribute any of those Titles to any thing in man besides the very Person of Jesus Christ Now if he meant otherwise viz That it is the highest Blasphemy to attribute any of these Tules to any thing in man but only to the Person of Jesus Christ without man and also that by the Person of Jesus Christ he means as he saith viz. that the Eternal VVord and first born of every Creature the first and the last the All in All is this Person then he doth not only exclude God the Father Son and holy Spirit from being in Man i.e. Saints or others contrary to the whole Corrent of Scripture dialect but also falls into the Nestorian Opinion viz That in Christ were two Persons as well as Natures Besides it's Blasphemy to limit and shut out the holy only One for how is he then the All in All is he in all and yet must we be charged with Blasphemy for consessing him or his Name in his People But further if by the Person of Christ he intends not as he saith viz. the Eternal VVord or Deity of the Father or Son c. but only the prepared Body that the Son took upon him in Time then he doth not only vary from the Creed of a Trinity of coeternal Persons but also himself is guilty of Blasphemy in attributing those Titles to the Body which properly belongs to him that took it viz. the Eternal VVord the only Potentate the Alpha and Omega the All in All c. who was before that Body was But if William Haworth will allow neither the Eternal VVord nor the first-born of every Creature to have any Place in Man then what is become of his Convert to Christianity he is but a counterfeit Convert and he and his Leader are both Aliens without God and without Christ in the VVorld Haworth The Scriptures are revealed by the Apostles and by the Wisdom and Judgment of Man enlightned by the same Spirit that gave them forth we may attain the Knowledge of them and not without p 21. c. Crook Thou speakest now like a Quaker take heed of making thy self a Transgressor any more by the denying the Necessity of the Light and Spirit within to understand the Scriptures or by condemning the Quakers for preaching the Light in the first Place to give People the Knowledge both of Christ and Scriptures Haworth Thou must understand by these heavenly Things themselves either Christ himself or the Church and People of God who are the heavenly Jerusalem or Heaven it self whereinto Christ is entered with his Blood p. 21. c. Crook How now William how doubtful art thou of the
heavenly things themselves is this thy Fixedness and Consistency that they must be something but what thou dost not know and yet sayest I must understand what they are but surely it must not be by thy doubtful Teaching But tell me what purisying needed either Christ himself or Heaven it self and by what better Sacrifices Heb. 9.23 we read Ver. 9. 14. that the Conscience was to be purged by the Blood of Christ and this must needs be known in the Church and People of God whom thou confesseth are the heavenly Jerusalem which is the City of the living God where both God and Jesus the Mediator and the Blood of Sprinkling c. are come to by the Saints viz. Heb. 12.22,23,24 Haworth I ask now whether the Scriptures or our Imaginations and Thoughts be the Rule whereby we are to measure God and true Righteousness p. 21. c. Crook Is thy Memory so bad or thy Ignorance so great to ask such a Question which thy self resolvest in the same Page or art thou still in thy skiptical Mind as thou speakest of thy self seeing thou sayd'st but just before that it must be by the same Spirit that gave forth the Scripture that we can understand them and not without have thy Thoughts and Imaginations so great and the Spirit of God so little a Share in what thou dost which makes thee so soon forget its Usefulness to measure divine Things but I even tremble at thy ignorant Confidence to talk at this rate of measuring the unmeasurable God and that by the Scriptures or our own Thoughts without naming his Spirit Haworth The Scripture no where condemns Man's Conceivings of God by the Scripture and according to them p. 22. c. Crook Thou art condemned here out of thy own Mouth who sayest it must be Man enlightned by the same Spirit that gave them forth and not otherwise Haworth If John Crook consents to the Truth of this Principle viz. That such is the Purity of God that nothing is accepted by him but what is every Way or entirely compleat and perfect if so p. 23. c. Crook I grant this as also himself hath done in p. 26. Haworth Then he believes that the Righteousness within which consists in the Vertues and Gifts of the Spirit in every Quaker is every way perfect and compleat c. Crook Let the Reader judge if the latter be a necessary Consequence from the former but because some whole pages following in his Book are stuffed with Arguments and Consequents of the like nature about the same Subject to prevent his Boasting if possible I shall here once for all return a sober Answer viz. I believe that the Holiness and Righteousness in the Hearts of God's people which purely consists in the Virtues and Gifts of the Spirit which is one with the Father and the Son it is intirely compleat and perfect as to Nature and Kind which is sufficiently demonstrated by those worthy men Dr. Preston and Dr. Sibbs See Preston's Title Man's Vprightness pag. 214. Because the New Adam otherwise should not be so effectual as the old the new Adam should not be so powerful to communicate Grace and Life as the old Adam is to instill Corruption and Sin for this Sin that hath been conveyed to us by the first Adam hath an Integrity in it it hath gone over the whole Soul there is a whole Body of Death that hath possessed us now should there not be in those redeeming Actions by Christ a contrary Integrity and Perfection a throughout Holiness as I may call it the Plaister then should be narrower then the Sore the Remedy should be inferiour to the Disease Beloved you know a Leprosie is gone all over except the Holiness went all over too from top to toe I say there would not be an Answerableness in the second Adam he should not be able to do as much Good as the first was able to do Hurt 2 dly The Work of Redemption should be done but by halves if the Lord should dispense with imperfect Holiness The Works of Creation you know were perfect God looked upon all his Works and saw that they were very Good Beloved Do you think the Works of Redemption should come short of the Works of Creation Are not they likewise Perfect When the Lord shall look on that Work shall he not say likewise It is very good Pag. 216. If the Heart of Man be not intire if the Work of Grace be not throughout if there be a Defect in the Principle and Constitution of it there should be a defect in the Work of Redemption that cannot be c. Pag. 219. Blessed are the Pure in Heart Now what is it to be pure That is pure which is full of it self and hath no other heteregenial thing mingled with it so that heart is pure which hath no Sin in it which is holy which hath a renewed quality of Grace which hath an inward regenerate Man that will mingle with no Sin that is full of it self and admits not the mixture of any Sin c. Pag 221. When thou hadst the Prophet that would have separated the Precious from the Vile in thy heart as well as to do it in the Companies of men c. Pag. 222. So my Beloved it is not the having of Impurities in the Heart that makes the Heart imperfect but it is the suffering of them to be mingled even with the inward Frame of the Heart The Doctor also affirms That without this Holiness and Righteousness none can be saved c. See Dr. Preston ibid. p. 243. I say Let any Man's Heart be of this Constitution that he neglects the smallest Commandment that he hath not a special Eye to the Observance of them a special Care to keep them he is unsound and rotten at the Heart he shall never be saved continuing such Prov. 19.16 He that keeps the Commandments keeps his own Soul but he that despiseth his Way shall dye for it Thus far Dr. Preston Now Dr. Sibbs's Soul-Conflicts pag. 224. The Happiness of Man consists chiefly in a gracious Frame of Spirit and Actions sutable sweetly ssuing therefrom Ibid. pag. 156. Christ will never give over till by his Spirit he hath made our Nature Holy and Pure as his own till he hath taken away not only the Reign but the very Life and Being of Sin out of our Hearts that to this End he leaves his Spirit and Truth in the Church to the End of the World that the Seed of the Spirit may subdue the seed of the Serpent in us and that the Spirit may be a never failing Spring of all Holy Thoughts Desires and Endeavours in us and dry up the contrary Issue and Spring of Corrupt Nature Grace is nothing else but that blessed Power whereby as spiritual we gain upon our selves as carnal pag. ibid. It is a good Tryal of a Man's Condition to know what he esteems to be himself A godly Man counts the inward man the
sayest it is a working Faith and if it were not so it must needs be a dead Faith And the Apostle Paul speaks not of a bare believing excluding its operative Nature no more then the Apostle James doth of Works excluding believing but both agree that Justification is by a living working Faith When the Apostle excludeth Works from Justification he excludeth them only under the Notion or Conceit of Merit in which Sense the Jews urged the Necessity of them in that Business There is no Opposition between Grace and Works but a clear Consistency except or unless by Works we understand Merit And to say it receives no Efficacy from its being accompanied with Works is little less in plain English then to say if it did not work it would be as efficacious to Justification which is both contrary to Scripture and this received Doctrine viz. Where Christ removes the Guilt of Sin he also removes the Filth of Sin Justification and Sanctification being inseparable Companions and Justification is never without Sanctification for no Persons are the Subjects of Gospel Justification as ungodly or as in their sins but as being sanctified and the Filth of Sin removed so then justified not in Sin but in the Truth and Righteousness of Christ they being washed c. according to 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and BY THE SPIRIT of our God according to this Maxim that without Likeness of Disposition there can be no Likeing of each other Haworth Enough if thou wast real in thy Expressions p. 29. c. Crook That the Reader may bear witness to W. H's Acknowledgment that what I have said is enough I shall set down my Words and abide by them to save further dispute about this Point viz. I know and believe Salvation by the imputed reckoned and real everlasting Righteousness of Jesus Christ brought nigh Which Confession of mine he acknowledgeth to be enough if real c. Haworth I had thought that Faith had been the Substance of things hoped for that by Faith Christ dwelt in our Hearts p. 30. c. Crook This he speaks of the imputed Righteousness of Christ brought nigh which is a large Confession to the Inherentness or Indwelling of Christ and consequently his Righteousness in the Hearts of true Believers and that which he calls the Substance of things hoped for he saith is in their Hearts also Now if all these things be so nigh what is the Cause that W. H. and I are so far assunder Haworth This is true plainly understood as spoken pag. 31. c. Crook These are my Words he confesseth unto speaking of the Imputed Righteousness of Christ which in the Fulness of time was manifest in and by him and in due time made mine by the Work and Application of his Spirit in my Inward Parts This is true saith W. H. So that I need take no further Notice of his Cavils against it seeing he hath so fully confessed to the Truth of it Haworth If this Him was to be understood of the true Christ we need not one Word further p. 32. c. Crook My Words are viz And God is well pleased or satisfied in and with Him in whom I am accepted c. Now I do declare it is the true Christ that I intended by Him so that it is needless for me to reply one Word further as himself confesseth Haworth Christ of himself and his Merit is not sufficient unless something wrought by the Light in us doth joyn its Merit with him pag. 33. c. Crook This is scoffingly spoken in Contempt not only of what I have said but also of the Works of the Spirit as appears by his own Words viz. Thou wouldst have the Works that are wrought by the Spirit have some Share in Acceptation What would this man say if he durst speak plainly as if the Spirit in its working did lessen the worth and sufficiency of Christ or as if W. H. contemned that Ancient Orthodox Saying viz. It is not propter but secundum i. e. We are accepted not for nor yet without where there is a Capacity but according to GOOD WORKS But this man would make the works of the Spirit and the work of Christ to be like Israel and Amalek No Acceptation of an Israelite by the Merit of Christ unless the Works of the Spirit like the Name of Amalek be quite blotted out from having any thing to do with it Haworth What the Lord doth is really done c. Crook I Oppose Reallity to thy Imagination not to any Act of God for in the New Creation as well as the Old God saith Let it be so and it is so But I am jealous thou and others imagine that to be so which is not so in this great Case Therefore do not deceive thy self and others by calling the strength of Imagination Reality and a confident Presumption a Living Faith Haworth But indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift Ye have put on Christ Gal. 3.27 It is the best Robe put upon us c. And all that Righteousness that is within us of Sanctification is but the Fruit of this it was merited and purchased for us by this p. 34 c. Crook I have spoken to this Subject under Title Contradiction and Confusion The Words he so wars against are these viz. Thou believest to be saved by a Righteousness wholely without thee Reckoned but not Real which Righteousness Christ wrought One Thousand Six Hundred Years since not that we undervalue that Righteousness nay cursed is he that so doth really no nearer to thee then the Place where he personally lived and dyed Now I desire the Reader to consider if his Proof consutes this viz. Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ this is that Righteousness that is imputed to us and procures the Discharge from our Sins or Debts by W. Haworth's own Acknowledgement This being Baptized into Christ is explained by the same Apostle Rom. 6.3,4,5,6 Know ye not that so many of us as were baptized into Christ were baptized into his Death therefore we are buryed with him by baptism into Death that like as Christ was raised from the Dead by the Glory of the Father even so we also should walk in Newness of Life for if we have been planted together in the Likeness of his Death we shall be also in the Likeness of his Resurrection knowing this that our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin And this Phrase We have put on Christ is also expounded by the same Apostle Rom. 13.12,13,14 And let us put on the Armour of Light so that we walk honestly as in the Day time not in Gluttonny and Drunkenness neither in
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
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
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
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
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
with belying Christ in saying that he calls this Principle viz. To do to others as we would be done by the strait Gate p. 43. c. Crook Thy Charges and foul Language are so familiar with thee that thou matters not what thou sayst My words are these Christ commands doing as we would be done by and calls it the strait Gate foreseeing that false Prophets would preach another broader way and wider Gate therefore the next words say beware of false Prophets and at present thou art one of them c. This it seems pinched and made thee so angry and hasty in thy Charge that thou belyest to pay thee in thy own Coyn my words in saying that Christ calls this Principle To do c. the Strait Gate when my words are Christ commands doing c. but let 's hear thy proof Haworth Thy only Argument that can be brought is this viz. That this Sentence Strait is the Gate doth immediately come after the other viz. To do as we would have others c. But now Luke 13.23 this passage of doing as we would be done by is omitted p. 43. c. Crook I perceive thou likest it not yet for ought thou hast yet said that Argument is good and I see no more Cause to decline it because Luke omits it then to reject it because Matthew so joyns it Mark and John being both silent about it except thou canst prove Luke the more infallible Pen-man But this is not my only Argument remember that is false for I find these words Whatsoever ye would that men should do unto you c. relative as appears by the word Therefore at the Beginning of the verse and so are the like in most of the verses before and for this Cause it may be reasonably judged to be relative also considering it is Christ's continued Sermon upon the Mount but besides all this the Law and the Prophets which thou callst Morallity is the sum of it and Christ came to fulfil and establish it and thy self confesseth The Law is preached for conviction and so is called the School master by the Apostle and why not the Strait Gate by Christ Again if the wide Gate and broad Way that leads to Destruction be Liberty in licentious and wicked courses Why on the contrary may not the Strait Gate and narrow Way that leads to Life be a close walking in all the Commandments of God for if to love God above all and my Neighbour as my self be the chief Commandments and there are not greater then these as Christ said to the good Scribe Why may not this that is the Epitomy and Sum of the Law and Prophets viz. To do as we would be done by be called the Strait Gate as well as Self denial and taking up the daily Cross is called the Narrow Way Luke's omitting it is but thy poor Shuffle for he hath omitted abundance more in the same chapter and that which he doth mention is different from Matthew Matthew saith Enter in at the strait Gate Luke saith strive to enter c. If by the strait Gate the Person of Christ had been intended he should have said believe in the Person of Christ and enter but by striving to enter in at the strait Gate is to endeavour with all one 's Might to keep the Commandments of God whereof this is one viz. To do as we would be done by and as Christ said in answer to a Question like that thou sayest was the occasion of those Words in Luke Strive to enter c. Mat. 19 17. If thou wilt enter into Life c The Word enter answers to Gate keep the Commandments And Mark 10.21 adds Take up the Cross and follow Christ All which is further confirmed Mat. 25.10 And they that were ready went in with the Bridegroom to the Wedding and the Gate was shut i.e. the Opportunity was now past not that the Person of Christ is here the Gate for he is here called the Bridegroom and Christ saith to urge the Improve of Opportunities I must work the Works of him that sent me while it is Day the Night cometh when no man can work John 9.4 So that the narrow way of Self-denial and to follow Christ in the Light through the daily Cross and to keep the Commandments of God whereof this is one To do in all things whatsoever as we would be done unto for this is the Law and the Prophets viz. The entring in at the strait Gate according to Mat. 7.12.13 And therefore thy charging me with belying Christ falls upon thy own pate and also thy abusing the Law and the Prophets in calling that which is the Sum of them fleightingly a Principie of Morality Haworth Now John who is he false Prophet that makes the Way broader thou or I in that thou makest Morality without Christ to be the Gate p. 44. c. Crook Thou William art the false Prophet in that thou deceivest by thy Lyes and by thy Lightness as the false Prophets did of old thou deceives by thy Lyes in that thou misinterprets the scripture as hath been shewed also in saying that I make Morality without Christ to be the Gate but it is a grâ—evous thing to â—orgo a falshood serviceable to so great a Design and by thy Lightness in calling the Sum of the Law and the Prophets and Christ's Command also a Principle of Morality in Opposition to a Necessity of entring or walking thâ—reby c. Haworth Are there not more Moral Men then Christians p. 44 c. Crook It would be a better World then it is if there were more such moral men in it that keep Christ's command in doing to others as they would be done by and fewer of those Nominal Christians that in their Lives and Conversations fall short of such Morality which it s to be feared hath caused so many to turn Atheists rather then to make profession of such Christianâ—tâ— and to oppose Christ's Command viz. To do as we would be done unto to True Christianity favours more of Fleshly Liberty then of the Ancient Christian Religion Haworth Was it not thus with the Pharisees was not Paul Blameless c p. 44 c. Crook Did the Pharisees keep Christ'â— Command in doing as they would be done by when they Crucified Christ and Paul when he was a Persecutor c Let the Reader judge how unhappy thou art in all thy Attempts Haworth Helpings of the Spirit that word is too narrow p. 50 c. Crook Thou mayest well quarrel with my words when the words of Scripture are called too narrow Rom. 8.26 The Spirit helpeth c. Haworth We are for acting and doing by the Holy Ghost yet dare not trust to it but to Christ p. 52 c. Crook Did ever any of the Ministers of Christ say that they durst not trust to the Holy Ghost What Heathenism is this And contrary to himself pag. 66. viz. The Historical Knowledge of Josus of Nazareth is