THE Counterfeit Convert DISCOVERED, OR William Haworth's Book, entituled [The Quaker converted to Christianity re-established] Refuted. Wherein his absurd Assertion, viz. That our [own] Righteousness consists in the Gifts and Vertues which the Spirit of God works in our Minds, &c. is manifested. The Doctrine of Justification by a Righteousness wholly without us, Examined. His several Arguments to prove the first Risings in the Heart to Evil to be the Sins of Unconsenting Persons, Answered. And his several Scoffs, Falsehoods, Slanders, Contradictions and Confusions, in the said Book, Represented.

By John Crook and William Bayley.

Also an Answer to the Postscript at the End of William Haworth's wicked pamphlet called An Antidote, &c By C. T.

Rabanus on Job 33.4

Quantum est periculis his qui scripturas sensu corporeo legunt (i. e.) In what Danger are they that read the Scriptures in a carnal Sense.

Luther on Gal. 2.16.

Christ apprehended by Faith, and dwelling in us, is our Righteousness, for which we are justified, or reputed Just.

To whom shall I speak, and give Warning, that they may hear? be­hold their Ear is uncircumcised, and they cannot hearken; behold the Word of the Lord is unto them a Reproach, they have no Delight in it,

Jer. 6.10.

They have healed the hurt of the Daughter of my People slightly, say­ing, Peace, Peace, when there is no Peace,

Jer. 6.14.


AS the fining Pot for Silver (saith Solomon) so is a Man to his Praise; but as a wash-pot to the Filth, so is an evil Man to his Shame. William Haworth's Book of twenty four Sheets is as this wash-pot, which is filled with the Filth of Scoffs, Slanders, Falshoods, Contradictions and Confusions, as by this Rejoynder is made manifest; Unhappy Man, that is a Ham to himself, and a Judas to that Truth which once he tasted.

For rebuking his Rebellion, and reproving his hard Language, he hath fallen upon me, as the Men of Sodom did upon righteous Lot, for seeking to stop and turn him, as the just Man did his Neighbours from the Way of their Wickedness: But he being impatient of all Admonition (for that Cause) hath abusively called we Knave, Jugler, Cheat, Mountebank, &c. as the Sodomites pressed sore upon the Man, even Lot.

But (as one saith) when Men are resolved to walk in the Sparks of their own kindling, and shall not only re­ject, but vilifie and scorn the Admonitions of the Almigh­ty, by what Hand soever administred, it is a Sign that [Page 4] Destruction is coming upon them like an armed Man; and it is said of Hophni and Phyneas the Priests, That they hearkened not to the Voice of their Father, because the Lord would slay them.

But my Adversary reads and understands the Scrip­tures, as some Men do Acts of Oblivion and general Par­don, who are apt to conclude all are pardoned, and there is no Danger now of being called in Question, &c. But the more considerate Reader diligently searches and peruseth the Exceptions and Conditions of such Dis­charges, lest they should both deceive themselves, and those that are apt to be too credulous of such Reports.

I was willing his Book should have dyed of it self (not expecting my Silence would have been interrupted, as I find it is) (1st) Because it is so confused and void of Me­thod as well as Matter: (2dly) Because it's hard to be distinguished whose Words they are, mine or his, being oft times both in the same Charaster, whether out of Ig­norance or Design, let the Reader judge: (3dly) There is nothing new in it, but what hath been answered over and over, though mannaged by abler Adversaries then W. Haworth.

But being of late informed of a 3d and 4th Book of his which since I hear are both answered by others, where he seems to boast, that he hath one whole Book which lyes at our Doors unanswered; and further saith, Let them reply if they will or dare; all which I could have pas­sed by, knowing the Temper of the Man; but for the sake of some that are apt to value Men beyond their Worth, and then to have their Faith with Respect to those mens Persons; and others that intend well, but are so frighted [Page 5] by great Words and hardned Confidence, that they dare not trust their own Experience; and also being importaned thereunto upon William Haworth's persisting in his cla­morous Abuses, I have at last made publick this Rejoyn­der, which hath been prepared and layn by me above a Years Time.

Our Book called Rebellion rebuked contain'd between six and seven Sheets, about ten Moneths after the Publi­cation of ours comes forth W. Haworth's Reply to it of twenty four Sheets, which according to his Multiplication of Time and Paper, our Rejoynder should be about eighty Sheets of Paper, and we three full Years about it.

But knowing much better how to spend our Time, I have (though briefly) replyed to most of the Pages of the first Part under these three Heads, viz. 1, Title Rejoyn­der; 2, Scoffs and Scorns; 3. Contradictions and Confusions; under some of these Heads the Reader may find whatever seems to have Weight in it.

My Purpose is not (by Epistle) much longer to detain the Reader; William Haworth began to cast the first Stone, and persues that Work like those that winked with their Eyes, and ran upon Steven, whom nothing could appease but that Martyr's Blood.

My Delight is not in Contention, but in Peace; but when men. Gehazi-like, will rise up against the Spirit of their Master (whom they pretend to serve) saying as he did, My Master hath spared Naaman this Syrian, but as the Lord liveth, I will run after him, and take somewhat of him, &c. we cannot but reprove them, as Elisha did; for as the precious Sons of Sion are compara­ble to fine Gold, so the Scripture also affirms, God shall [Page 6] cast away the wicked as Dross; and further saith, Re­probate Silver shall men call them.

I desire the Reader in his Perusal of this Reply to ob­serve the Particulars following.

  • 1. That although I have made Use of some few Quo­tations out of our own Country-men, yet I do not say but they differed from us in some other Things.
  • 2. When thou shalt find the Antecedency or Precedency of the Spirit of God pleaded for, it is not intended in Op­position or Contempt of the holy Scriptures, but as that which must be first received and relyed upon, to give the true and right Understanding of them.
  • 3. When thou readest me pleading for the Light of Christ in every man, it is not to advance ny natural A­bility without this supernatural Aid, but that Obedience may be yielded to the Requirings of this Light, whereby it doth prove its own Sufficiency in discovering and con­tradicting Self in Man, that by the daily Denyal thereof, we may become the Disciples of Christ.
  • 4. When my Adversary cites Scriptures for to oppose Justification to Sanctification, or to plead for Justification without VVorks of Sanctification, and I gainsay him here­in, it is because the Scriptures in that Case only deny their Merit to justifie without Christ.
  • 5. When thou findest me pleading the Necessity of good Works in justified Persons, it is only according to that an­cient [Page 7] Maxim (non propter, sed secundum) i. e. not for them as meritours, but according to them, as that which God hath joyned together, and no man ought to put them assunder.
  • 6. When thou observest me opposing my Adversary's Imputation of Righteousness, it is not because I deny imputed Righteousness, but his Application of it to the Ungodly, while in their Ungodliness, contrary to 1 John 3.7. Little Children let no Man deceive you, he that doth Righteousness is righteous even as Christ is righteous.
  • 7. When thou findest me affirming (in Contradiction to my Adversary) that if the first rising to Evil be the Sin of unconsenting Persons, that judges and denies them; then (I say) it's no matter who consents or who denies, if he that denies sinneth, as well as he that consents; and yet I do not deny inward motions to Sin to be evil in them­selves.

Lastly, I desire the Reader to observe throughout this whole Book this Agreement between my Adversary and I, (viz.) That the true Knowledge of the Doctrines in Controversie must be inwardly taught by the Spirit, as he saith, p. 66. And both in our Preachings and Writings (saith he) we are for an experimental spiri­tual Knowledge of Christ, &c. So that when either of us speak of Christ, thou art to understand it of a spiri­tual and experimental Knowledge of Christ, and the like thou art to understand of Faith & Justification, &c. [Page 8] they must be all inwardly taught by the Spirit, that our Knowledge may be experimental and spiritual, else it is but dogmatical and historical, which (saith my Adver­sary, p. 66.) is not sufficient for Salvation. These Things being diligently observed may both help the Rea­der, and in a great measure put an End to all Contention between us and our Adversaries.

John Crook.

A Brief REIOYNDER TO VVilliam Haworth's EPISTLE.

John Crook, PAssing by many Impertinencies and Reflecti­ons besides what is here animadverted up­on under the following Heads, I have for brevity sake returned this Rejoynder, &c.

W. Haworth, That Meeting was beneficial to us by Reason of a Concession from thee at that time, viz. That the New Crea­ture was an higher thing then the Light within, and you did but point out People to the Light, in order to the New Creature, Epist. pag. 2.

Crook, If by a higher Thing thou intendst a further State then a bare having of the Light, or then the first believing in it (if so) then I affirm the same still; and the End of our directing People to the Light [is] that they might be new­born Babes, and Children of Light, by believing in it: o­therwise the bare believing that there is such a Light, and that they have it, will not be sufficient for them, except they be re­generated by it. I hope, when you meet with this, it will be as beneficial as that Meeting thou speakest of. But then, William, thou must repent of calling the Light a rotten, cor­rupt [Page 10] and unsound Thing, and of saying, thou scarce knowest one Gospel truth but it contradicts, pag. 149. and pag. ibid.

Haworth, I have heard thee my self say, He brought his Son out of Egypt (i. e.) out of the Egyptian-darkness of our hearts: Doth not this take off from the History? Epist. p. 7.

Crook, No more then those words, Hebr. 6. Seeing they crucified again to themselves the Son of God, &c. do take off from the History of his being crucified without the Gates of out­ward Jerusalem; & Rev. 11.8. there is inward or spiritual Egypt and Sodom, spoken of, where also our Lord was crucified: And is there not Darkness in that Egypt? Oh, William! the Reason why thou art such a Stranger to these things, is because Nullum elimentum in suo loco gravescitur; He that is in Union with thick Darkness, feels not the Misery and Pain of it.

Haworth, That Work of the Spirit in our Hearts is not God's, Son, &c.

Crook, Thou speakest indiffinitely, as if the Work of the Spirit in our hearts was in no sense in Scripture called God's Son, contrary to the Apostle's Testimony, Gal. 1.16. When it plea­sed God to reveal his Son in me. Was not this the Work of the Spirit in the Apostle's heart, &c?

Haworth, But this is not so bad as to say, the Only-begotten Son, begotten in us, &c.

Crook, Thou misrepresentest my words, spoken about twelve years since; for I [...]sed the [word] Only-begotten on­ly in Opposition to any other Power besides the Lord's own Arm to form and reveal his Son in the hearts of his Children, as thy Friend thou speakest of, if yet alive, may remember.

Haworth, I have been an hundred times hurried into your Way and Opinions, like a Child tossed to and fro with every Wind of Doctrine; but I am brought now to a consistency and fixedness, Epist. p. 12, &c.

Crook, Or Way is the Light, and they that walk in it are out of all Hurries and Tossings; and for Opinions, thou art no now hurried amongst them, and tossed one while upon Ab­surdity, and another while upon Self-contradiction; and for the consistency and fixedness thou speakest of, I refer the Reader [Page 11] to thy Confusions and Contradictions, as collected under that Title Page, for his further conviction and Information.

Haworth, Thou art the dearer to us, John, that thou hast been once a Stone in Christ's Building, Epist. p 12, &c.

Crook, Doth thy calling me Mountebank, Jugler, Jesuit, Ape, Equivocator, covering my Poyson with gilded words. &c. manifest a comparative degree of Dearness to thee? What then is thy positive? And if a Stone once in Christ's Building be thus called, what Names wilt thou give to those Stones yet unhewn? And if to hold a total falling away from Grace be Arminianism and Jesuitism, as thou sayst, Epist p. 2. then I ha­ving been once a Stone in Christ's Building, must needs be safe at last: And if I am indeed so dear to you, shew it to the World by thy Recantation for thy Ab [...]sing of me by Revilings, &c.

Haworth, Some of old pretended they were sent to preach the Everlasting Gospel, in opposition to the old Gospel. In the Re­velations some are spoken of, that talked of the Depths which John adds Satan to: This hath been my Temptation, and am confident is thine now, Epist. p 12, &c.

Crook, We may in our time (without Antiquity) find out ma­ny preaching another or new Gospel that yet pretend highly to the Old, like those false Teachers that were so stiff for outward things, in opposition to that Spirit the Galatians (that began well) began in; and doubtless this is one of the Depths of Satan, to draw the Mind from the Light of the Spirit within. And I do believe thee, that as it was, so it is still, thy Tempta­tion to oppose the Everlasting Gospel, under colour, that thou knowest not one Gospel-truth but the Light within contradicts, as thou sayest: And for thy Confidence, its 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 [Page 12] 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 T [...]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 [Page 13] 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. b [...]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 [Page 14] 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 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; [Page 15] 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 [Page 16] 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 [...]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 [Page 17] 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 [Page 18] 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 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 Ʋnbelieving World, but the Spi­rit making Ʋse 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 [Page 19] 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 'tis Blasphemy in the highest, to attribute any of those Ti­tles to any thing in man, besides the very Person of Jesus Christ. [Page 20] 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 first­born 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 Ʋprightness, 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 — 2dly, The Work of Redemption should be done but by halves, if the Lord should dispense with imperfect Holiness: The Works of Creation [Page 23] 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. [Page 24] ‘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 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 [Page 25] 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 [Page 26] 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 Cons [...]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 Ʋnbelief? 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 Ʋnbelief in themselves: But to be wise to dispute of Salvation is one thing, [Page 27] and to be wise unto Salvation through Faith in Christ Jesus is a­nother. But I say still, Its 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 ta [...]k, and to deal roundly with our own Hearts, and to let Conscience have its full Work, and to bring the Soul into Spiritual Subjection unto God, this is not so easie a Matter,’ p. 228.

Haworth, Ah John Crook, here thou stumblest at the Cross of Christ, and art leavened in thy Mind with hellish Socinianism, the Dirt will out at last John; here thou art plainly ashamed of the Cross of Christ, dares not own that the Wrath of God was upon Christ: O repent John, p. 29. &c.

Crook, I know not what a great Cross it is for a Debtor, that knows his Creditor to be fully satisfied, and paid his Debt (by another in his stead) to believe it to be so: But indeed it is a Cross to be stumbled at, and a strange thing for a poor Debtor to be told, he must believe his Debts are paid, and his Creditor is satisfied, while his Creditor keeps him still in Prison, and calls to him every Day for full Payment; this is cross to sound Judgment and good Understanding: But if this be all the Acquaintance thou hast with the Cross of Christ, I will assure thee thou art far enough from being his Disci­ple, &c.

But why dost thou dare me William? am I all of a suddain changed in thy Opinion, from a Knave and a jugling Mounte­bank (as thou callest me) unto such a tender-conscienced Man, that I dare not speak otherwise then I believe? who playes Tricks now William? making me believe, that if I will own what thou would'st have me, then thou wilt believe me; yet when I have given Testimony to the Blood of Christ, and ma­ny other Things, even as thy self in Words professest to believe, yet for so doing thou callest my Person a Knave and a Mounte­bank, and my Belief a Juggle: But thy Speech bewrayes thee, [Page 28] for these Words, viz. If thou darest, &c. is their Hectoring Language thou comparest me to: But if the Reader please to examine his daring Challenge, he will find it to be this, viz. to own that the Wrath of God was upon Christ, and that God poured out all his Wrath upon his Son, and that these Words prove it, Gal. 3. He was made a Curse for us, for it's written, cur­sed is every one that hangeth on a Tree; this is that he so dares me to; and if I will not be convinced by this Proof, I must repent of the Thoughts of my Heart, though never so right in this Matter, viz. I believe that Christ bore our Sins in his Body on the Tree, that we being dead to Sin, should live in Righteousness, by whose Stripes we are healed, 1 Pet. 2.24. I dare and do own, that what Christ suffered, it was for us, and that the weighty Sense of the Misery due to Mankind for Sin fell upon him, as the squeezing of Grapes in a Wine-press, which caused him to sweat like Drops of Blood in his Agony, Luke 22.44. all this we believe, & according to holy Scripture: But let us now consider William Haworth's Belief, and we shall find this to be one Article of his Faith, viz. That Christ when he suffered was not innocent, and as guilty God poured out all his Wrath upon him, &c. Christ had the Guilt of Sin really charged upon him, what else is to be understood by these Words, viz. he was made Sin for us, Epist. &c. which is more then I dare af­firm; for what Job said of his own Integrity may much more be testified of Christ's Innocency (to wit) That he did not let that go till he dyed, neither was Guile found in his Mouth. And whatever thine and others Conceivings are of the Sufferings of Christ, I dare say, that no Man can conceive, much less express what they were in the deep Travail of his Soul, when he poured it out, an Offering for Sin, and the heavy Sense of Mans Misery fell upon him, &c. only those that have had Fel­lowship with him in his Sufferings, and been made conforma­ble to his Death (in their Mealure) are his Witnesses of what he suffer'd, by the good Experience he hath given them, through the Revelation of his holy Spirit in their Hearts; such know something of the Sufferings of Christ, and the Benefit of them to their own Souls, &c. Yet is not the Freeness of Forgive­ness, [Page 29] nor the free Grace and Mercy of God to Sinners destroy­ed thereby, that truly believe in the Light of Christ Jesus, and repent of the Evils that are made manifest to them by the same; neither is the Work of Sanctification and Regene­ration, by all that Christ hath done or suffered, made less ne­cessary to the inheriting the Kingdom of God and everlasting Salvation; nor are the Exhortations to Men and Women, to follow Holiness, and to work out their own Salvation with Fear and Trembling, either weakened in themselves, or made indifferent to Believers; nor is the inward Work of redeem­ing the Heart and Mind out of the World (to be fully set up­on things above) by the Spirit and Power of Christ within to be neglected or disesteemed, by laying all the Stress upon what Christ hath done and suffered without us, &c.

For though Christ be both a general and particular Saviour, yet the Benefit accruing to Men by him, as the general Saviour, is known and received only where he is witnessed a particular Saviour; for Christ in man becoming the Hope of Glory, and Man being changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord, is the Salvation, and the Perfection of every true Christian: I have been the larger now upon this Subject, that I may be excused from writing any more about it in this Reply.

Haworth, What wouldst thou, John, have more then Faith? page 29. &c.

Crook, My Words are these, viz. I find thee like the Phari­sees of old flying from the Wrath to come, by casting all God's Vengeance upon Christ, an easie Way, if thou couldst so escape it, by imagining his doing God's Pleasure, and suffering God's Displeasure to be reckoned thine by a bare Belief of it, wholely without thee. To all which he returns this Answer, viz. What wouldst thou, John, have more then Faith? Of which let the Rea­der judge, if this be not his Hope and Belief (viz.) that he shall escape God's Wrath and Vengeance, and consequently be saved, by a bare Belief that Christ hath done God's Will, and suffered his Displeasure, wholely without him, in his stead; as if we were to understand no more by all Exhortations to Holiness, and [Page 30] perfect Obedience to God's Holy Will and Commandments, then that Christ, and not we, is to be [only] the Subject of all those Exhortations and Commands. If it be asked, whether a man may escape God's Wrath and Vengeance, by a bare Be­lieving that Christ hath done and suffered God's Pleasure, whole­ly without him? William Haworth answers, What wouldst thou [man] have more then Faith? But the Apostle James answers, Wilt thou know, O vain man! that Faith without Works is dead.

Haworth, He that works not, but believes, Rom. 4. There it Faith only, a bare Belief, John, what sayest thou to that? though that Faith that is justifying, will work by Love, yet it receives no Efficacy from its being accompanied with Works, as to our Ju­stification, but from the Object without, p. 29. &c.

Crook, I say, thou hast answered thy self, that it is not a bare Belief without Works; for thou 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 Chambering and Wan­tonness, nor in Strife and Envy; but put ye on the Lord Jesus Christ, and take no thought for the Flesh, to fulfil the Lust of it. The Translators on the Margin say, To put on Christ is to possess Christ, to have him in us, and us in him. So that by his own Proof, expounded by Men wiser then himself, in this Point, casts his Cause quite against him, and makes him say, That to possess Christ in us, is the Real, Imputed or reckoned Righteousness of Christ, in which the True Belie­ver is accepted of God, and not by a Righteousness whol­ly without us, no nearer to us then the Place where Christ personally lived and dyed, which W. Haworth would main­tain; else, why doth he so bend his Force against my words? And if that be the best Robe put upon us (as he speaks) why doth he so violently contend for another to be imputed to us? or if they be both one (as he seems to make them) why doth [Page 34] he quarrel with me for maintaining that they ought not to be put assunder? Neither doth the Scripture call them Two Righ­teousnesses, as W. H. doth in the next Page.

Haworth, But it seems there is another Righteousness, in which we may be saved, and which is by the Quakers valued at a higher rate; and that Righteousness may be and is brought nearer to you Quakers, then this to us Christians, p. 34, &c.

Crook, It is thy Work to make two Righteousnesses of Christ; We say, that whoever hath Christ within, in his Heart, can­not undervalue the Righteousness that Christ wrought in his own Person without, nor yet miss of the Acceptance with God through him, nor can such a one be deprived of the Be­nefits and Priviledges thereof. But Thousands called Christi­ans believe the History of what Christ did and suffered, and the Imputation of that Righteousness to Sinners, that will perish for all that Belief; because Christ is not formed in their Hearts.

But it is sad to see men professing Goristianity, to be troubled and disquieted because Christ is come so near as to dwell in the Hearts of the faithful; its a great sign that that Man's Heart is not right. But why is W. Haworth so angry that Christ is come so near the Quakers? Did he not say even now, That Christ was put upon us by the Father's Gift, &c?

Haworth, Who of us ever denyed that we were to have a Real Righteousness in Sanctification? but this is not to justifie us, p. 35, &c.

Crook, Thy words savour as if the Righteousness thou ex­pectest to be saved and justified by, is but historical or ima­ginary on thy part, and is not attended with Reality, Evidence and Certainty that the Righteousness of Sanctification is atten­ded with.

And if I should infer from thy words, that it is reallity thou sightest against, thy words will more certainly justifie me, then ever such a Faith (in God's light) will justifie thee, by an Imagination of Righteousness without a real Injoyment of it, we say God hath joyned what Christ did outwardly and what he doth inwardly together, to compleat the Work of Man's Salvation and Redemption. We say of Heart-Holiness [Page 35] wrought by the Spirit of God, that it is such a causa­lity as (sine quâ non) without it no man shall see the Lord to his Eternal Comfort. But on the contrary, the pure in Heart do and shall (to their Joy) behold him forever. And we say with the Apostle, viz. He that doth Righteousness is the justi­fied Man, or is righteous, as Christ is righteous. W. Haworth saith, He that believes Christ's Righteousness to be imputed to him, is justified, or righteous, as Christ is righteous, by that bare Faith without Works, &c. The Difference I refer to the Ballance of the Sanctuary, there to be weighed by the con­sciencious Reader.

Haworth, We have Two Righteousnesses by Christ, &c. pag. 35.

Crook, This is an Unscriptural Saying, not according to the wholsome Form of Sound Words, which ought to be kept to: But however, they are one in Nature and Kind.

Haworth, We must be without or free from all manner of Good, as Christ was without or free from all manner of Evil in the Point of Justification, p. 36, &c.

Crook, Who ever before thee affirmed such Doctrine (ex­cept the Ranters?) what our Hearts and Minds, Bodies and Souls, must be as much without Grace and the Spirit of God, and as free from all manner of Good when we are justified, as Christ was without or free from all manner of Evil: Then the greater Sinners, the fitter Subjects for Justification. And the Apostle must needs be quite out when he gives Thanks to God (Col. 1.12.) who hath made us meet to be Partakers of the Inheritance, &c. Was this Meetness a Freedom from all man­ner of Good, &c? But let us trace this a little further (viz.) What becomes of the Light of Christ in Man, that maketh manifest and reproveth in the Conscience for Sin? is that so bad, and free from all manner of Good, that there is not one Good Property belongs to it? Why then (pag. 19.) dost thou call it a Spark of that Light Adam had in Innocency? Surely it is not so bad then as to be free from all manner of Good, seeing God created Man in his own Image, and it was Good. What is that Faith which sees and layes hold of that [Page 36] Righteousness? Is this as free from all manner of Good as Christ was from Evil? But whence come all those Breathings and Pantings, Hungrings and Thirstings after Righteousness? were all such Persons then justified? or were those Buddings as free from all manner of Good as Christ was from Evil? Hear Dr. Sibbs, ‘The Bud of a Good Desire, and the Blossom of a Good Resolution, and the Fruit of a Good Action, all comes from God.’ Then not as free from all manner of Good as Christ was from Evil. ‘Nay, saith the Doctor, The Light whereby we know, and the Guidance whereby we choose, that is from a higher agent then our selves,’ cap. 15. Soul's-Conflict, pag. 220. Then Man is not as free from all manner of Good, when he is justified, as Christ was from Evil.

Haworth, The Gifts and Vertues that God's Spirit works in us are our own Righteousness, in Contra-distinction to the Righte­ousness whereby we are justified, p. 36. &c.

Crook, It's well thou art so far informed since thy last Book, that they are not divided, but distinguished, and that Christ is the Author of both.

Haworth, The Gifts and Virtues of the Spirit are really in our Minds, this is the Righteousness that sanctifies, p. 36. &c.

Crook, So then by thy Doctrine our own Righteousness sanctifies, and Christ's Righteousness justifies: But seeing by thy own Confession Christ is the Author of both, why dost thou call the one ours, and the other his? is Christ divi­ded?

Haworth, Christ had the Guilt of Sin really charged on him, p. 37. &c.

Crook, This makes good my Charge against him, viz that Christ 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 [Page 37] 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 LAM [...]: 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.) Ʋnder 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 [Page 38] 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 its 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 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, [Page 41] 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 ones 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 [Page 42] 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 gr [...]evous thing to [...]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 th [...]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, its to be feared, hath caused so many to turn Atheists, rather then to make profession of such Christian [...]t [...], 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' [...] 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 [Page 43] 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 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. Ʋnbelief, 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 Ʋn-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 t [...] 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 [Page 45] 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, [Page 46] 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; if Good, they ought to be consented to; Evil the Quakers deny them to be, &c.

Crook, By the same Argument the Temptations of the De­vil must needs be our Sin, though not consented to (which thy self denyes) for he is either Good, Evil or Indifferent; b [...]t thou wilt not say, He is a Good Devil, nor yet an Indifferent One; therefore he must needs be an Evil One, and so are his Temptations. I have already acknowledged, That in a strict Sense, as in themselves, they are Evil, yet not [my] Evil, so as to damn or condemn me, except I consent to them; no more then Christ will save me, except he be [my] Christ, by being received into my Heart by a Lively Faith, &c.

Thus I have Answered thy Arguments; now a few words to some Passages to the same purpose in pag. 59.

Haworth, I grant, that in case we yield not to Satan, we are not guilty, p. 59.

Crook, This is to fancy that there is something worse then the Devil; for, although we consent not to Motions to Evil, yet we are guilty, sayest thou; but if we do the like to Satan, we are not guilty, according to thy Judgment.

Haworth, May I not say, its casier to resist the Devil or Tempter then these, viz. Motions to Evil, these are so near, close and continued? p. 59.

Crook, This doth not only make the Effect of Evil worse then the Cause, but also supposeth, that when Christ conquer­ed the Devil, he did not overcome the worst Enemy of God and Mankind. And further, as if the Devil was at a di­stance, and as unconcerned, when these work strongest; but if bare Motions to Evil be worse then the Devil, and the Sin of those that consent not, but judge and deny them, then its no matter who consents or who denyes, if he that denyes sins as well as he that consents.

But supposing thou art one of those, that regard more who speaks then what is said, I shall conclude this in the words of a Doctor of your own, and I could wish the Professors of our Dayes were of no worse Spirit and Temper, (viz.) Dr. Priston, pag. 222. of Man's Ʋprightness, &c. saith he; [...]t is not the having 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.’ And again, in the same page on Mat. 5. where it is said, That which comes from within the man, as, Adultery, Fornication, &c. they defile the man; ‘The Meaning (saith he) is this, When Sin riseth in a man from day to day, if he cherisheth Sin, and en­tertaineth it, and suffereth Sin to dwell and abide in his heart quietly, without Disturbance, if he suffers them to be sud­den in (as it were) now they defile the Heart; but if Sins arise in the Heart, and he continually resist them, he con­tinually cast them forth, he continually cleanseth and purifi­eth himself from them, such a man is not defiled with them, nor is his Mind defiled, nor his Conscience defiled; but notwithstanding this continual Ebullition of Evils (that I may [Page 48] so call it) saith he) he is a Man of a Pure Heart, and Perfect with God, &c.’

Agreeable to this are the Words of Dr. Taylor, cap. 6. Of Original Sin (he saith) ‘A vicious Nature, or a natural Im­probity, when it is not consented to, is not a Sin. but an ill Disposition, &c. Sin is contrary to Virtue; its Sin to Consent, but Virtue to Resist.’

I have been the larger upon this Subject, because if Moti­ons to Evil in Unconsenting Persons be not sinful, then Perfe­ction is attainable in this Life: And the contrary Doctrine, that pleads for a necessity of Sinning while we are here (in this Life) falls to the ground, with that Opinion which damn­eth Infants that dye in the Womb, or soon after they are born, both which may be razed out of such Professors Creed, as sorraign & unknown to Christ and his Apostles, and to the true Church some Centuries after their decease: For as one saith, God ha [...]h not made Necessities of Sinning; for whatever [he] hath made necessary, is as innocent as what [he] hath command­ed; it is his own Work, and therefore he hateth nothing that [he] hath made, and therefore he hath not made Sin.

John Crook.

William Haworth's Scoffs, Falshoods and Slanders.

Haworth, FAlse Prophets, as thou and others, &c. who would not think (John) but thou art beheaded, &c? Epistle, pag. 6.

Crook, I bless God, I have obtained Mercy to part with that Wisdom which is from below, for that which is from a­bove; and if thou, in this Sense hadst been beheaded, thou wouldst not have scoffed at my words, that were spoken only by way of Allusion, not exclusive of the Outward Sufferings of the Martyrs: yet I have no Ground to believe (as thou dost) that by beheading is meant cutting off that Outward Member of the Body, no more then that plucking out the Eye and cutting off the Hand (which Christ speaks of) is meant of dis-membring the Outward Body.

Haworth, Thou saidst, David was out of Covenant when under his Temptations, &c. Ep. p. 2.

Crook, I said, While David's Murder and Adultery was unrepented of, at the same moment of time he could not be (in the same Sense) both in a saved and condemned Estate.

Haworth, O cease, John, cease perverting the Right Wayes of God, pleading for Nature in Opposition to the Grace of God, &c.

Crook, This is falshood; for the Light I plead for is super­natural, and Experience proves it, inasmuch as it checks and reproves for consenting to the Inclinations of the corrupt Na­ture: I never believed or affirmed otherwise.

Haworth, This Spirit hath carryed you forth most especially in Reviling and Opposing the best People in the World, the Godly in this Nation, &c. Ep. p. 4.

Crook, This is false; for it is not the Good in any that we [Page 50] oppose, but what God first shewed us to be Evil in our own Particulars, and then required us to shew it to others also, that were guilty of the same; and we durst not but be plain and faithful therein.

Haworth, Turning the God man into the Reason, Conscience or Soul of Man, making them all one, and God the Spirit the same with this, that is in every Murderer, Robber, &c. goes with the Damned to Hell, remains with them there, &c. Epist. pag. 6.

Crook, This is false; for it cannot be proved that ever [I] either said or writ so.

Haworth, O John! how hath Pride and itch to be a Teacher of Allegorical Mysteries transported thee to be accented a profound Doctor! Ep. p. 8.

Crook, This is both false and rash Judgment.

Haworth, If thou wouldst return, John, it would be better with thee then it is now.

Crook, This is false; for when I was in your Way, it was worse with me; and I am sure few either Pastors or People, are better, but many worse then those I walked with.

Haworth, And knowing how frequently you are found in Je­suitical Equivocations and Mental Reservations; that thou (John) hast but covered Poyson in gilded words.

Crook, I am taught to bear Reviling patiently, and all manner of Evil that is spoken against me falsly, for the sake of our Lord Jesus Christ, being in nothing terrified by our Ad­versaries, which is to them an Evident Token of Perdition, but to us of Salvation, and that of God, Phil. 1.28,29.

Haworth, The Pharisees made void the Scriptures by their Traditions, thou and thy Brethren by your Light within, while you pretend to speak of Jesus, it is but the Light in every man you would advance, and refuse him, Book, p. 2.

Crook, Men wanting Sight make void the Sun (to them­selves) by being blind; therefore by thy Argument, those that do see make the Sun void, by affirming Sight necessary to see its Light: is this sound Reasoning? Nay, we advance the Light only as that inward Eye, by which the true Jesus may be [Page 51] known from all the Likenesses that men make of him in their own Dark Imaginations, &c.

Haworth, Thou and thy Brethren are worse then the Pharisees, &c. Pag. 4. The Saduces deny the Resurrecti­on, so dost thou (John) and thy Brethren.

Crook, This is a slanderous Falshood, favouring of the soure Leven of the Pharisees, Joh. 8.48. Because they understood him not, &c. ver. 48.

Haworth, The most inlightned Servants of the Lord, whose Fame is in all the Churches of the Saints, have owned the open­ing of this young man's Eyes to be an Eminent Work of the Spirit, &c.

Crook, It is hard to say whether Pride or Ignorance have the greatest Share in this Falshood; what a Pitch of Confi­dence is the man arrived at, who so lately confessed, he was an hundred times hurryed and tossed to and fro with every VVind of Doctrine, Epist. p. 12. And yet all of a suddain accounts him­self able to judge who are the most Enlightned Servants of Christ, &c. This makes a great Sound, but I suppose it will awaken but a few to believe it (besides the young man that may easily be puffed up by it) But William, the Reader may the better understand thy Skill, when he knows by Name, who those Most Enlightned Servants of Christ are, with the Names of the Churches to which they belong; till then it will be concluded, the young man is still as blind as thy self.

Haworth, We have searched the Scripture, which you Quakers despise, &c. P. 6. Thou and thy Brethren are a­shamed of the Doctrine of Christ being Incarnate, &c. P. 7. In the last Scripture thou namedst, thou didst plainly read thy self in Hymaneus, &c. P. 8. John, that Scripture is a­gainst thee, thou hadst better quote a Piece of Jacob Behmen, &c. so that even a Drunkard is a Quaker, & I said, the young man was an honest Quaker, because there are some knavish Quakers, John, thou knowest it, &c. Some of you it's known, pretend to exact Honesty in Trade, and inder Pretence cheat and defraud, and so enrich your selves; for Honesty with­out the Faith of the Gospel is your Perswasion and Religion, &c. [Page 52] The Quakers go about to make the People Moral Heathen, &c. Well said, John, thou art now got a Degree above the Apostles, &c. p. 9, 10.

Crook, By this Heap of Slanders, Scoffs and Falshood thou mayst see the Spirit of the man, in which is fulfilled this Say­ing, John 3.20. Every one that doth Evil hateth the Light, neither cometh to the Light, lest his Deeds should be discovered.

Haworth, p. 13. Thou, John, canst remove Mountains; John Crook saith, the Apostle was out in his Chronology; for both Law and Gospel was delivered at once, and that the Spirit and Letter are all one; that which was ingraven in Stone, and that Work of God on the Heart by the Gospel; the Creation is God, and God is nothing but Creation, &c. admitting of no Di­stinction of Law and Gospel, &c.

Crook, Thus like a man bereaved of all Truth and Honesty, he cares not what he saith; for none of all this is found in my Book.

Haworth, p. 14. It's said to execute Judgment upon all (i.e.) upon all those false Teachers, &c. that were such as denyed Christ, Jude 4,18. They were Mockers, 19. They were such as did separate from the Saints, in Order of the Gospel; They were such, against whom the Saints were to contend for the Faith, in a Word, they were of your Spirit, and Principle, and Doctrines; herein is the Difference, yours is Rantism covered with Morali­ty, theirs was with open Face; none of these were saved, &c.

Crook, Here is Falshoods by Half Dozens (1) That those Jude speaks of, were of our Spirit. (2) Of our Principle. (3) Of our Doctrine. (4) That those men were, and we now are, both Ranters. (5) That the Difference between them and Qua­kers [is] that the Quakers are covered with Morality, theirs was with open Face. (6) That none of these were saved What man in his Wits that regards but his Repute amongst men, would have adventured to speak so positively upon so great Un­certainty, yea absolute Falsity? and so I charge them all upon him, either to prove his Charge, or to bear the Judgment be­longing to Lyers and Slanderers, &c.

If thou hadst but advised with Translators Notes on that [Page 53] Place of Jude thou wouldst have found them comparing those men to thy Brethren, the Anabaptists, in several Respects, neither seem they to be of thy Mind, to believe that none of those were saved, seeing the Apostle saith, ver. 22. Having Compassion on some, in putting a Difference, and others save with Fear, plucking them out of the Fire. But surely thou dost not mind what thou readst, else at the 12th verse thou mightst have seen thy self to be the Tossed Man an Hundred Times (by thy own Confession) carried about with Winds, and it's to be feared, thou also art the man there spoken of, that is twice dead, plucked up by the Roots.

Haworth, John, thou dost but juggle, &c. P. 18, 19. Thou art of the same Mind with Quaker Penington, that the out­ward Blood & Sufferings of Christ are all of no Value for the taking away of Guilt, &c. The Quakers believe there is no Manhood of Christ now, but is vanished when Christ ascen­ded, and defused it self into every one: Thou wilt not pull off thy Monk's Hood, &c. I know, John, thou art an Enemy to the Scripture, &c. Thou art as bad herein as Muggleton, &c.

Crook, These are Falshoods and Slanders, as are manifest by many Confessions to the contrary in print, &c. My words are these, for which he compares me to Muggleton (viz.) The Scriptures are true as God means them, not as man by his Conceivings interprets them, Pag. 22. which he saith is true, but must not be believed, because I say it, such is the Falshood and Enmity of the man against me, &c.

Haworth, p. 23. Thus, John, thou hast set up a few Pro­phets at Devon-shire House, &c. G. F. said, the Man in the Male, and the Man in the Female may speak, and so interpret Scriptures in your Meetings, &c. Thou playest the Hypocrite, John, if thou wouldst not juggle, and play Legerdemanin, &c.

Crook, These are invented Forgeries, Falshood, Perversi­on, and Reviling. &c.

Haworth, p. 24. Are not the Scriptures and Christ mightily obliged to you, Infallible Doctors, that will condigne to own such Fragments, and a Book patch'd up of so many Scraps to help a lit­tle when the Church had lost the Life of the Spirit, &c. John [Page 54] Crook replyed to one that charged him with it at Hartford, that if these were his Words it was not his Judgment.

Crook, These are light scoffing Words, for which thou must come to Judgment, notwithstanding thou wouldst father them upon me, but I deny thy Slanders, &c. Thou hast heard me several times, with many Professors in Hartford besides Friends; is it probable I should ever speak such Unsavoury Words, and they should escape the Press 14 or 15 Years, and that W. H. and his Followers should after this go to hear such a man as I. Crook, that (as thou sayest) speaks so scornfully of the Scriptures (as to call them Scraps) that it should never be printed till W. H. falling out with the Quakers undertook it? I re­member about 14 or 15 Yearssince, or there abouts, that I spake something of Eusebius's History touching the Dispersion & Ga­thering together of the Scriptures, & possibly I might say to the man he speaks of, repeating my Words wrong, and yet justi­fying his own Repetition (to put an End to his Contention) that these were not my Words; for it is not my Judgment; and this is to say no more then thy self implies by the Word [If] they were my Words, which argues my questioning whe­ther they were so or no.

Now what Fault is this that it must be proclaimed in print? The worst that can be made of it (supposing it true, as it is not) amounts but to this (viz.) Iohn Crook's Meaning was better then his Words, then with the Younger Brother in the Gospel, Iohn Crook is to be justified, rather then those Hypocrites, who like the Elder Brother say, I go Sir, but went not; and then such now, that exhort their Hearers to follow Christ fully, and obey the Scriptures constantly, but withal tell them, it is im­possible to do either in this World.

Therefore I would advise every well-meaning Abimelech to take heed that at any time his Meaning be not better then his Words; for if W. H. hear of it, as Doeg to Saul, he will tell it to the World, if possible, to do thee a Mischief, although it be 14 or 15 Years after.

But William, how much Esteem soever thou pretendst to have of the Scriptures, methinks thou shouldst not have so little [Page 55] for Christ, as to name and prefer them before him, this is no Sign that thou art an Infallible Doctor, as thou scoffingly speakst of the Quakers.

Haworth, p. 25. The Quakers never do confess Sin; there is no more worth in the Blood of Christ, in the Quakers Account, then in other common Blood, &c. I find W. Bayly and J. Crook Brethren in Iniquity, more Ignorant then School-Boyes, Jesuit­like, &c. O horrid Blasphemy! &c.

Crook, The Cause of all this is from his own Words (viz.) The Heathen saw in the Deity a Vengeance ready to punish (he saith) W. B. applies this Sight in the Deity to the Light that was in their Consciences, believing the Light to be God, &c, Consider Reader, (1st) Whether the Heathen could see what was in the Deity without some Light coming from the Deity to discover it. (2dly) It's called, something of God in them, Rom. 1.19. or that which may be known of God in them. (3dly) That of God is called the Truth, ver. 18. (4thly) The Scrip­ture calls the Knowledge of [This] the Knowledge of God, ver. 21. These things rightly considered, what cause hath this man for all his Slanderous Terms.

Haworth, p. 28. Thou dost make the Faith of Pharisees as good as the Faith of any of the Godly in the Nation, &c. Ah John! what meanst thou to turn the Scoffer, like Julian, &c. Ah Joh. Crook! thou art levened in thy Mind with Hellish Socinianism, &c. And whatever thou pretendest, it's but to blind the People, &c. p. 29. Thou discoverst thy self to be a Papist, &c. How sad is is that every Truth must be struck at by a new Sort of Papists, &c?

Crook, Besides his Falshoods and Slanders, take Notice, it's W. H's Faith I have now to deal withal, who thinks himself to be as Godly a man as any in the Nation (as himself saith) &c.

Haworth, p. 30. Enough, if thou wast but real in thy Ex­pressions, &c. What a Knave is he? &c. There is no End of thy Dissembling, it is a professed Trade, thou drivest as the Mountebancks, up and down the Country, &c.

Crook, When enough is said by me, then my Reality is que­stioned, [Page 56] and the Slander of a Knave fixed upon me; and when I speak more then he would have me, then he brands me with Papism, and Hellish Socinianism, Mountebank, &c. But let our Hearers judge, who can best tell our Trade and yours, what Sallery and other yearly Charges they are at to maintain such Physicians as keep them alwayes in Cure, and put their Texts (as Medicines) to Sale, yet tell their Patients, it is im­possible to make them whole, &c.

Haworth, p 30. Thou mistrusts God, John, &c. and hear the Old Fox bark, Christ being within there is Iustification, &c.

Crook, Contradiction is the Companion of Falshood; for in the same page he himself saith, that by Faith Christ dwelt in our Hearts, and now scoffs at these Words, viz. Christ being within there is Justification, &c.

Haworth, p. 32. This is John Crook's Application of the Spi­rit, deny Penington's Divinity if thou darest, &c. When John Crook prayeth or preacheth, it is Christ prayeth and preacheth, not John Crook, and that Christ and he are both one Person; such Monsters have been amongst the Quakers, &c. p. 33.

Crook, When he can gather nothing out of my Books to a­sperse me withal, then he perverteth others words, and fathers that Perversion upon me; but let I. Penington interpret his own words (who best knows his own Meaning) and then they will speak as plain as mine, which W. H. cofesseth to be true. See I. Penington's late Book entituled, The Flesh and Blood of Christ. This man acknowledgeth, that such Doctrine is not now, nor never was preached among Right Quakers, but by such as have been Monsters amongst the Quakers; but let him hear Dr. Sibbs, Soul Conflict, p. 219. It is Sacriligious Liberty that will acknowledge no Dependence upon God; we are wise in his Wisdom, and strong in his Strength, who saith, without me ye can do nothing, &c. Certum est nos vellicum volumus, sed ille facit ut ve­limus, Aug.

Haworth, And surely there is a dreadful Curse of Hardness, Sottishness and Pride upon the poor Quakers; and from wher [...] doth it arise, but from the Ʋndervaluing that Righteousness that was wrought out 1600 Years since, and as far as Jerusale [...] &c? p. 34.

Crook, This Curse belongs to those that speak sleightingly of the Light of Christ within, and call the Gifts and Virtues, that the Spirit of God worketh in our Minds, our own Righteousness; that have forgotten to hold fast the Doctrine that is according to Godliness, believing The Son of God was not Innocent when he suffered; and that the Righteousness of Christ is imputed to Persons while in Sin and actual Rebellion against God, which is the Cause of so much Loosness and Wickedness amongst those called Christians.

Haworth, p. 34 & 35. Heaven where Christ lives is too far off for Christ's Righteousness to have an Influence by any Act of God's imputing, according to these unbelieving Quakers.

Crook, The Holy Apostle was not ashamed to affirm, that their Conversation was in Heaven, even while their Bodies were on Earth, Phil. 3.20. And what ever thou thoughtst, thy Words are these, p. 21. viz The Church and People of God, who are the Heavenly Jerusalem, or Heaven it self, wherein to Christ is entered with his Blood, &c. Had I said so much, thy Ana­themaes for mystical Aligorisms would have been poured out upon me, yet this hinders not that Influence by any Act of God's imputing (as thou scoffingly speakst) nor the Exaltation of the Holy Manhood of Christ in Heaven above, though thou falsly accusest the Quakers with Unbelief in this particular.

Haworth, p. 35. When wilt thou, John, desist winding and turning thus like a crooked Serpent, studying to deceive, &c? I suppose thy Invention here ran a tilt, &c. making the gloricus Doctrine of Christ to be patronized by the Devil, &c. when in­stead of bearing thy witness against this Shuttle-Cock, &c. p. 36, 37.

Crook, This favours of Falshood and Lightness, from the high Thoughts thou hast of thy self, and thy own Positions, which to make them the more passable amongst thy Hearers, thou callst them the Glorious Doctrine of Christ; so thou Slanderest thy Neighbour to gain Credit to thy self, and to prove William Penn a Novice, thou callst him a Shuttle-Cock; this is not Bellarmine (as thou callst his) but Billingsgate Argu­ments, [Page 58] and those that would have better, thou referrest them to Dr. Ames and Downham; for thou hast no other.

Haworth, The Quakers despise the Personal Righteousness of Christ imputed, &c. It's Knavery in thee, &c. I leave not the Lord Jesus Christ to follow John with the Wisp, &c. P. 41, 42, 46, & 50. This Truth in the Inward Parts, viz. (that God loves) is but our own Righteousness, &c. The Light in every man overthrows-the Work of Regeneration, &c. Your Doctrine destroyes Sanctification, &c.

Crook, Here is another Heap of Confusion, Falshood and Slanders, &c. and quite contrary to John 3.21. He that doth Truth cometh to the Light, that his Deeds may be made ma­nifest they are wrought in God; so that the Light doth not over­throw, but confirm the Work of Regeneration and Sanctifi­cation also, &c.

Haworth, p. 51. I have seen some Pages of your Books filled with such Blaspemies, viz. Given forth by the Spirit, through the Trunk of the Body of Fox, or such a one, &c. You account your Writings of equal Authority with the Scriptures, nay, be­yond them, &c.

Crook, These are charged as Slanders and malicious Inventi­ons upon thine own Head, &c.

Haworth, p. 52. We are for acting and doing by the Holy Ghost, yet dare not trust to it, but to Christ, &c. Rather then thou wilt not manifest thy Enmity against the Imputed Righteous­ness, and be a Patron of our own to justifie us, to take off from Christ's, thou wilt play a small low Game, &c. It renders thee, John, most ridiculous in our Eye, when we see thee here Ape it so like a Christian, and yet knowst that thou art of a different Species, &c. p. 53.

Crook, These things on another Occasion are spoken to in Title Rejoynder, &c. But let the Reader judge, who he is like, that fears not to multiply Falshoods and Slanders on every Oc­casion, which renders William Haworth an Enemy of that Light which is in every meer-man (as he speaks) else how durst he say, I know my self of a different Species from a Chri­stian, [Page 59] who saith in his Epist. pag. 12. (viz) Thou art the dearer to us, John, in that thou hast been once a Stone in Christ's Building, &c.

Haworth, My Eye hath been deceived sometimes by the Art of Limbing, in thinking I have seen living Creatures, Men, Women, Lyons, Bulls, &c. and yet turn but the other side, and nothing but a thin painted Pastboard, &c. p. 54. Thou hast got the Art Captains have at Sea, thou thinkst it lawful as they do, thou comest up to us, &c. with an English Flag, &c. where­as thou art absolutely a French-man, &c. Thou, John, art but still a Thin, Dead, Life-less, Rotten Apostate Quaker.

Crook, What now a Rotten Apostate, and once a Living Stone in Christ's Building! am I fallen away from Grace then? By this the Reader may see what a painted Christian this man is, that to make good his Simile dares to adventure upon such a Falshood so incredible, as that he should know those to be but Pictures upon Pastboard, and yet his Eye to be so deceived, as himself thought those Pictures to be living Men and Women, Lyons, Bulls, &c. This puts me in mind of the Cardinal's blaming the Painter for colouring the Faces of Peter and Paul so Red, who tartly replied, He painted them so, as blushing at the Lives of those men who stiled themselves their Successors: But how the Reader will forbear blushing, and smiling too, at such a Successor, as knows not Living Men and Women from pain­ted Pastboards, I know not; but no wonder that this man's Tongue is at Liberty to speak Falshood without Controle see­ing he said but two Pages before, He dares not trust to the Justi­fication of the Holy Ghost, and such neither fear nor care for its Condemnation for any thing they say or do.

Haworth, I have heard lately from one that hath read J. C's Books, that he expresseth, himself to be for this (viz.) A Liberty for Quakers to admit themselves into all Churches whatsoever, &c. He can speak any thing with his Mouth to the People, and believe the contrary thing in his Judgment at the same time; but I begin to be weary of playing thus at push-pin with thee and the Quakers going three Miles on their Knees, &c.

Crook, The Reader by these invented Falshoods and Scurri­lities [Page 60] may take a Measure of 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 d [...]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 (1st) Concerning Jesus of Nazareth, &c. (2dly) Concerning his Righteousness, &c. (3dly) Con­cerning the Blood of this Jesus, &c. (4thly) 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 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, 1st, No man's Actions or Sufferings without Christ are of any Merit, or Worth in God's Sight. (2dly) 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. (3dly) 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. (4thly) 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 [Page 64] 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 [Page 65] (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 [Page 66] 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 [Page 67] 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 s [...]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 [Page 68] 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 [Page 69] 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, 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 [Page 71] 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 Elect [...] 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 [...]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 [Page 72] 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, (sai [...]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 [Page 73] 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 its no wonder if [he] abuses the words of others, who is so bold and positive in charging the Apostle with that which is not to be found in all that Epistle to the Galatians, befides, its contrary to Scripture Dialect to say, the Eternal Word, the First-born of every Creature, the Alpha and Omega, the All in All, was the very Person of Christ, that was made a Person; for that Flesh he was made of [as Man] was his real Person or Body, and not a Phantastick Body, as some conceited, and yet saith, Whose Goings have been of Old, from Everlasting, is certainly spoke of Christ's Deity: Was not this then the Goings forth of the E­ternal Word, the Alpha and Omega, &c?

Thy high Charge of Blasphemy is like to fall upon thy self; for, to say Christ is not at all in his People, is contrary to the whole current of Scripture, and is contradictory to thy self in many Pages of thy Book, &c. as may be seen in my Rejoynder.

Haworth, The Spirit conveyed it self into the Hearts of the Hearers by this Doctrine, and wrought Faith in them to receive it, pag. 6, &c. the Gospel declares Remission of Sins by the Sa­crisice of Christ, and that by the Obedience of this one we are made Righteous; his Obedience without us, p 7. &c.

Crook, One while, God is not at all in his People; another [Page 74] while, there is nothing good before Faith; and now, all is done by Christ's Obedience without us; and again, the Spirit was there before Faith, to work Faith, &c. But hear thy own Author, Richard Baxter, in his Appeal to the Light, p. 3. ‘The Day of Judgment will not be to try Christ and his Righ­teousness, but (to honour it) and try us and ours; and all men shall be judged according to their own Works; and to be judged, is to be justified or condemned (saith he) and Salvation or Damnation will be adjudged us, as we are found to be personally Righteous or Unrighteous, &c.’ Dr. S [...]bbs, Soul's Conflict, cap. 15. pag. 224. ‘The Happiness of man consists [chiefly] in a gracious Frame of Spirit, and Actions suitable sweetly issuing therefrom.’ But what will become of William Haworth, who saith, He dares not trust to the holy Ghost, &c?

Haworth, We are converted from Darkness, that imbred natural Darkness that we are in, and all men, unto Light, which Light is Christ's Person, and the Gospel which declares of him, and so to all things the Gospel requires of us, &c. we are not perfect, nor think we shall ever attain it in this Life, pag. 8. &c.

Crook, Thou seemst to allude to the Apostle's Words, Acts 26.18. who was sent to the Gentiles to open their blind Eyes, and to turn them from Darkness to Light, and from the Power of Satan to God; but why dost thou vary from Scripture Con­version? Is it because yours is not Scripture Proof, that thou wholely leaves out three Parts of five (viz.) (1st) The Opening their Blind Eyes. (2dly) And from the Power of Satan (3dly) unto God; so that your Conversion is without having your Blind Eyes opened, or being turned from Satan, or being turn­ed to God, only you believe that there is a natural inbred Darkness in you and all men, which you ought to turn from, but do not think to be so perfect, as ever to attain it in this Life; and you are turned to Light (that is) Christ's Person, and the Gospel (that is) the Scriptures, which declare of him, and so to all things that Christ in the Gospel requires of you, but ye do not think to be so perfect, as to do them, or everattain it in [Page 75] this Life, but we are made righteous by his Obedience without us, p. 7. But for the Holy Ghost we dare not trust to it, p. 52. If the Members of thy Church at Hartford be no better Converts then their Pastor, no marvel thy Proselite (The Young Man) p. 6. of his Book) calls most of them a Loose, Wanton and Proud People, that adorn their Bodi [...]s more then their Souls.

Haworth, What tends this to but Rantism indeed and Atheism (viz.) that the Law and Gospel are one in the End and Nature, p. 13. &c. The Law is spiritual (i. e.) requires that all the Thoughts of Man, and Desires, & Motions of the Heart should be Holy and Spiritual continually, therefore it is a fit Instrument for the Spirit to make use of by enlightning the Soul in the Know­ledge of it, to convince, not of outward gross Evils only, but of Heart-Polutions, p. 14. &c.

Crook, Thou wilt not deny that the Gospel doth require continual Heart-Spirituality, and is also a fit In strument for the Spirit to make use of to the same End; what Consusion is this then, to affirm, that that which requires all the Thoughts of man, & Desires and Motions of the Heart should be holy, and spiritu­al continually tends to Rantism & Atheism, & yet calls it a fit In­strument for the Spirit to make use of, so that thy Argument runs thus, That which tends to Rantism and Atheism is a fit Instru­ment for the Spirit to make use of, or thus (take thy choice) That which is a fit Instrument for the Spirit to make use of rends to Rantism and Atheism, but the Law which requires that all the Thoughts of Man should be Holy, &c. and the End and Nature of the Gospel being and requiring the same, are fit Instruments for the Spirit to make use of, Ergo the End and Nature of the Spiritual Law and Gospel tends to Rantism and Atheism. Who is the Ranter and Atheist now, William?

Haworth, The Spirit that convinceth the Ʋnbelieving World of Sin, John 16.8. is neither the Law nor Gospel, p. 11. We preach the Law in Order to the Gospel to prepare the Spirit of man by convincing of sin, &c. p. 12. The Law doth but kill, p. 14. The Law requires the Heart should be holy, and spiritual conti­nually, &c. The spirit makes use of the Doctrine of the Law to convince of sin, and the Doctrine of the Gospel as an Instrument to turn the Soul to Christ, &c.

Crook, One while the Law doth convince of Sin, another while it doth not; one while it doth [but] kill, another while it requireth continual Heart-Spirituallity and Holiness; one while Law and Gospel are as different as Heaven and Earth, p. 13. and another while they are both made use of by the Spirit to the same End, viz. Inward Holiness, and continual Heart-Spirituallity, one while the Gospel doth all, and the Law can do nothing [but] kill, another while neither Law nor Gospel can do any thing, but as the Spirit useth the Doctrine of both: And this is great Babel that William Haworth hath built for the Honour of his Profession, and Re establishing of his young Con­vort, &c.

Haworth, The Law is here taken for all the Writings of the Scripture, viz. Psal. 19.7. &c. The whole Nation is called properly the Land, is therefore every Piece of Ground in it good to bear Wheat, because Ground or Land in general is? &c.

Crook, If the Law be taken in the Spirituallity of it, as com­forting the Soul, &c. then it is taken as I alledge it; for I al­ledge it as it is written; but this Psal. 19.7. cannot be taken for all the Writings of the Scriptures in general, because the New-Testament (to be sure) was not then written, and how much of the old is hard to say, but that some of it was written af­ter is easie to prove; but let us see if thy Similitude will relieve thee; The whole Nation (sayest thou) is properly the Land, so all the Writings of the Scriptures are here call'd the Law of God, is therefore every Piece of Ground in that Land good to bear wheat, sayest thou?

Answ. Here are two things to be noted, 1st, That thou ta, kest all the Writings of the Scriptures for the Law of God which is not Universally true, because there is a Record of the Devils and wicked mens Words, as well as good mens, in the Scriptures. 2dly. That some of the Law of God is like barren and sandy Ground, that will bear no Wheat, according to thy Similitude, and consequently that the Law of God and the Scriptures are imperfect: Who undervalues the Law of God and the Scriptures now, William? hast thou forgotten that the Law of the Lord is perfect, and that the Scripture cannot be broken, and that all Scripture given by Inspiration of God is profitable, &c?

I have read that Christ compared the Unfruitful Hearers to the several Grounds, but I never heard of any Stony, Thor­ny, High-way-Ground Law of God or Scriptures before.

Haworth, I know the Spiritualluy of the Law convincing me of Evil Thoaghts, &c. p. 14. The Spirit that convinceth the Ʋnbelieving World is neither Law nor Gospel. The Law is a fit Instrument for the Spirit to make use of; It is the Dectrine of the Gospel not Law [taken stricily] that declares Non-imputation of Trespasses; it was the Doctrine of Righteousness by the Gospel relieved me, as it did Paul, p. 15.

Crook, What Confusion is here? Sometimes the Law con­vinceth of secret Thoughts, and sometimes again the Spirit makes use of the Doctrine of the Law to convince of Sin, and sometimes it is neither Law nor Gospel that doth it; sometimes absolutely denying that wicked men have the Spirit, and here he confesseth it is the Spirit that convinceth the Ʋnbelieving World, by the Doctrine of the Law, &c. so that it a properly the Work of the Spirit, as when one man cuts or wounds another with a Knife, &c. we say, he man hath cut him, not the Knife or In­strument, &c. But sometimes it is the Doctrine of the Gospel doth all, & by & by the Spirit doth but make use of the Doctrine of the Gospel; sometimes he intimates, as if the Law & Gospel in a mild gentle Sense might be taken one for the other, else what means those Words, viz. It's the Doctrine of the Gospel, not Law [taken strictly] that declares Non-imputation of Tres­passes, & yet p. 14. The Law requires all the Thoughts of the Heart to be continually spiritual and Holy, and discovers or convinceth not of Gross Sins only, but of Heart-Polutions, &c. But Heb. 4.12. the Discovery of the Thoughts and Intents of the Heart is ascribed to the Gospel, and W. H. calls it the spirituallity of the Law; is not this to make them one? But by this Mess or altogether the Reader may see how the poor man is tossed, not­withstanding he talks of being relieved, and being come to a Fixedness and Consistency; but alas, alas! how may the least Child of Light see him lie fettered in Babylon's Dungeon?

Haworth, This cannot be; for the Law in its own Nature is [Page 78] spiritual, &c. and discovers the Holy Nature of God, although the Spirit should never make use of it, p. 16. &c.

Crook, My Words to which these are an Answer are these, viz. The spirituallity of the Law, in the Apostle's Sense, is the Inward Convictions of the Spirit, &c. That cannot be (saith he) because the Law is Spiritual and Holy in its own Nature, &c. As if the Spirit and what it doth were not Holy and spiritual al­so. Again, he saith, The Law discovers the Pure Nature of God, and in p. 15. he saith, the Spirit makes use of Doctrines of different Natures, and the Law is a fit Instrument for the Spirit to make use of. Thus he continues building his Baocl, sometimes the Law of it self discovers the Pure Nature of God, although the Spirit should never make use of it; and just before he saith, the Spirit doth make use of it, and the Law is a fit Instrument for the Spirit to make use of, p. 16. &c.

Haworth, That Christ which delivered Paul from the Guilt and Punishment of Sin, while Sin dwelt in him, p. 18. &c.

Crook, What! delivered, and yet Sine dwelt in him; what! Christ and Sin dwell both together in the same House; this is contrary to Christ's Doctrine, Mark 3.24,25. That King­dom or House that is divided against it self cannot continue or stand.

Haworth, But doth not the spirit who is God, give us the Meaning of the Scriptures in the Scriptures? do not they inter­pret themselves best? p. 22. &c.

Crook, If the Scriptures can best interpret themselves, then what need of God's spirit to open them? or is God and the Scriptures all one? If so, then none in the World that have the Scriptures, are without God in the World; but the Apo­stle saith, some were without God in the World, notwith­standing they had the Scriptures; one while the Spirit who is God gives the meaning of them, and another while they in­terpret themselves best; what Consusion is here?

Haworth, Everlasting Righteousness was not actually brought in till Jesus was born at Nazareth, &c. then it was to be and not till then, not before; he offered not himself before, Hebr. 9.26. p. 26. &c.

Crook, Thou callst it the Righteousness of the Eternal Word, the Righteousness of the Deity of Christ, which thou confessest to be in his People, as before; and thou likewise confessest it to be an Everlasting Righteousness, and of an Eternal Virtue and Efficacy, and yet sayest, the working of it was [now] as if it was alwayes in being, and yet did not work, or was not efficacious till after Christ was born at Bethlehem, and yet to go round a­gain, It was Efficacious to Abraham, David, Daniel, Job, &c. p 26. Where's now this man's Consistency?

Haworth, If Salvation be only by Jesus, then not by the Light within; for that is not Jesus that witnessed before Pontins Pilate, p. 27.

Crook, The Scripture saith, we are saved by Grace, doth it therefore follow, that we are not saved by Jesus Christ? Grace is Light within, and those that are saved, are saved by the Grace that is Light within, and yet are they saved only by Jesus the Light of the World, and that which witnessed before Pontius Pilate was the Spirit of God in the man Jesus, which Spirit was the Light within him, as he saith, If I bear witness of (i. e.) only of my self without the Spirit, my wit­ness is not true, yet if I do bear witness of my self (i. e.) by the Spirit of my Father that 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 [Page 81] 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 [Page 82] 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 might not work Virtues in our hearts, which we ex­press in our Lives, and yet these be but our own Righteousness; yet he here saith, none ever did, or can shew forth Christ's Virtues in their Lives, that were not first justified by imputed Righteousness.

Haworth, The Spirit gives Wisdom in this Doctrine of Impu­ted Righteousness, and hereupon comes Life and Peace (Rom. 5.) so that Life and Peace ariseth not by looking to this Wisdom and spirituallity; for that is imperfect, &c. p. 40. &c.

Crook, So then that which Christ works (as thou speakst elsewhere) and the Spirit gives [is] in thy Account imperfect, whenas the Scripture saith, Every Gift of God is perfect.

Haworth, We are treating of Righteousness imputed to them that have Faith, now can any have Faith, and have the Gifts of [Page 83] the Spirit taken away, &c? May not the Gifts and Virtues of the Spirit remain in us, and we thereby be sanctified, and yet not justified by that Righteousness within, but by that without us, which is the Cause of Sanctification? p. 40.

Crook, Page 35. he acknowledgeth Christ to be the Author of all Righteousness, and I shewed (under Title Rejoynder) how that himself proves the outward and inward Righteous­ness to be one, before he said, We must be as free from all good when this Righteousness is imputed, as Christ was from all evil, and now he saith, we must have Faith, and the Gifts and Vir­tues of the Spirit remain in us, and we thereby be sanctified (he saith) it is imputed to them that are sanctified, and yet affirms it is the Cause of Sanctification; what! is Faith the Gift of God, and a part of Sanctification, and must first be received before this Righteousness is imputed, and yet calls it the Cause of Sanctification? Why then dost thou not say in Plainness, that this Righteousness is imputed, and we justified thereby, be­fore Faith or Sanctification, while in Sin and Rebellion against God? Which is the thing thou believest, but art afraid to tell the World so.

Haworth, God himself is the Author of them, viz. the Gifts and Virtues that the Spirit works in our Minds, &c. I cannot say that the Righteousness which the Spirit works in us is the same, but different from the Righteousness that was personally wrought out by Christ, &c.

Crook, Is God himself and his Spirit the Author of our own Righteousness, which the Scripture calls filthy Rags? I deny that, and that the Gifts and Virtues which God himself works in our Minds, are in Scripture called ours, as man's own Righ­teousness, and it is Confusion in thee to call them so; how come they now to be so different? thou saidst before, they were contradistinguished, and are they now different, being the same God and Spirit works them all (as thy self confesseth) and not the same in Nature, or is different and distinguished all one with thee?

Haworth, Now the Righteousness of Christ is not in our Minds at all, but in his own Person, &c. p. 6.

Crook, False Doctrine and Confusion, and quite contrary to what thou saidst p 34. viz. But indeed this Righteousness is not at a Distance from us, but put upon us by the Father's Gift, as Jacob's Mother put Esau's Garment upon him, &c. and now it is not in our Minds at all, but in Christ's own Person; and yet affirmest in thy Book, that Christ's Person is in Heaven a­far off, as the Tendency of thy Words are at the End of page 34. Is not this thy unhappy Attempt to be so unsuccesful in all thy Designs?

Haworth, Paul calls them, viz. The Gifts and Virtues Christ and the Spirit works in our Minds his own Rigteous­ness, Phil. 3.5. Not having my own Righteousness which is of the Law, p. 47. &c.

Crook, Is there no Difference between the Gifts and Virtues which Christ and the Spirit works in our Minds, and the Righ­teousness of the Law that Paul there speaks of, let the Read­er judge what a Preacher thou art: But let us hear Augustine, viz. lib. de Gratia & libere arbitrio, Quid est non habens me­am justitiam quae ex lege est, cum sua non esset lex ipsa, sed Dei, nisi suam dicit just itiam, quamvis ex lege esset, quia sua voluntate legem se posse putabat implere sine adjutorio gratiae, quae est per fidem Christi. (i.e.) What is it (saith he not having my Righ­teousness which is of the Law, whereas the Law was not his, but God's, but that he calls it his Righteousness, although it was of the Law, because he thought that by his own will he could fulfil the Law without the Help of Grace, which is by the Faith of Christ.

Haworth, Only they prepare the Soul for Blessedness (viz.) Purity of Heart, Poverty of Spirit, &c. p 47.

Crook, Before he said, We must be as much without, or as free from all Good, when Christ imputes his Righteousness to justifie us, as Christ was without or free from all Evil, and now there must be Poverty of Spirit, and Purity of Heart, &c to pre­pare the Soul for Blessedness. Oh Unhappy Man! and Unstable.

Haworth, Thou still concludes that there is no Possession of Christ's Righteousness, that none have any Enjoyments that are veal, &c. p. 48.

Crook, I may well conclude so, when in pag 26. thou fayest, The Righteousness of Christ is not in our Minds at all, but in his own Person in Heaven afar off.

Haworth, Let me add this as an Antidote still, that the reality of our inherent Righteousness will not make it perfect, p. 48 &c.

Crook, This he calls an Antidote (as if he had given some Poyson before) and yet he confesseth over and over, That its wrought by God himself, by Christ, and by the Spirit, and is Reality in the abstract; yet now it is not perfect, and all the Fault is, because it is so near us, if it were but far enough off, he would like it better (as I suppose) but I never (that I re­member) read of any before that called the real Work of God himself, of Christ, and of the Spirit imperfect: Is this thy Antidote? I dare say, the true-experienced Christian will never drink it down, though thou sayest, we may be comfor­ted by it.

Haworth, We ought not to trust to our Repentings, Believings, &c. for they are imperfect, p. 49. &c.

Crook, Is there no more difference between trusting [to] our Repentings, and trusting [in] our Repentings? if I do not trust to it in some sense, how can I be assured its right? If he that hath true Faith must not trust to it (viz.) that it is true, then he must be distrustful of it, and so continue in Un belief: What Confusion is this? Is the Gift of God imperfect? Why then doth the Apostle say, Every good and perfect Gift is from above, and cometh down from the Father of Lights? James 1.17.

Haworth, The Phrase in Isa. 64.6. which thou in Scorn often repeatest, are the Prophet's Words, &c. he doth speak it of his own Righteousness, p. 49. &c.

Crook, The words of Isaiah are these, All our Righteous­nesses are as filthy Rags; this, saith W. H. the Prophet speak­eth of his own Righteousness, not only the Duties he and the People were found in, but of the Gifts and Virtues which God himself, Christ and the Spirit works in our Minds, they are all our own Righteousness; and the Prophet saith, They are all as filthy Rags. I do not wrong thee, therefore thou art a false [Page 86] Accuser, to speak scornfully and mock at the Holy Scriptures: but if possible to make thee ashamed of thy Contradictions and Confusions; for it is the Conviction in thy Conscience that tells thee, thy own Confusion exposeth thee to the Rea­der's Scorn and Mockery.

Haworth, John, thou pleadest for Obedience to the inward Gifts, and sayest, all Prophets and Apostles were obedient to them, and this in Opposition to Imputed Righteousness, &c. but to conclude, I believe, that the Good Men of old were Obedient to the inward Gifts of the Spirit, and we all ought to be, page 51. &c.

Crook, He hath so fully answered himself, that I need say no more, only mind him of his absolute falsity in these words, viz. in Opposition to imputed Righteousness, &c. for I do not oppose the inward Gifts of the Spirit to imputed Righte­ousness, but on the contrary do maintain and aver their Uni­ty.

Haworth, The Light Within is the Light of a meer Man, pag. 52. &c.

Crook, This is contray to many Pages of his own Book, as pa. 109, 143, 146, &c. where he calls the Light Christ's Gift, God's Voice, which keeps from going on in Sins, a Spark in fallen Man of that full Flame Adam had before the Fall in In­nocency, &c. and now its the Light of a meer Man, page 52. &c.

Haworth, Any one that hath but by the Holy Ghost been taught the Principles of the Christian Religion, may encounter with the Quakers, p. 55. &c.

Crook, Observe, Reader, how sleightingly he speaks of the Teachings of the Holy Ghost, viz. any one that hath [but] &c. as if it were a light and common thing, &c. but who would think this man to be [that] William Haworth that even now said, He durst not trust to the Actings and Doings of the Holy Ghost? and now he saith, the Holy Ghost must teach the Principles of the Christian Religion; but however (though against his Will) he hath highly honoured the Quakers, in saying, He that will encounter them, must be taught by [Page 87] the Holy Ghost; which implyes the Light in them is some­thing beyond the Light of a meer man (as he speaks before, else he that by natural parts and acquired knowledge, is in­structed in the Principles of Christian Religion, may encoun­ter the Quakers: Besides, it serves to manifest the Reason of his bungling Reply, viz. himself not being yet taught by the Spirit the Principles of Christian Religion. But let us a little examine, whether a true Sight of sin be not oue Principle of Christian Religion; if yea, then the spirit must shew it; the like may be said of Faith and Repentance, of the Knowledge of Christ, and the Remission of Sins through his Blood, of Justification and Redemption, with the right Knowledge and Interpretation of the holy Scripture, and whatever else may be accounted Principles of the Christian Religion, that must all be taught us by the Holy Ghost, as W. H. himself acknowledg­eth, who in this seems to be an absolute Quaker, or else a Jugler, and absolute French man, as himself speaks; and indeed, it is a full granting (in few words) of the whole Matter in Con­troversie between us; for in yielding to the Necessity of the Spirit's teaching the Principles of Christian Religion, he hath granted the Necessity of Man's constant Waiting and Atten­dance thereupon for that End, which is the same with the Qua­kers Doctrine, proved in Neh. 9.20. and that the Manifesta­tion of the Spirit is given to every man to profit withal, 1 Cor. 12.7. and man ought to wait in it, &c.

Haworth, I have talked with many, and could not find any Quakers that could ever give any tollerable Account of the Chri­stian Religion, p. 55. &c.

Crook, If the Quakers be such an ignorant and inconside­rate People, why must those that encounter them be taught by the holy Ghost? and how camest thou to be so tossed by them as to be an Hundred Times hurried into their Way and Opini­ons, as thou sayest in pag. 12. of thy Epistle: But what an inconsiderable Judge art thou of their Knowledge of the True Christian Religion, but that thou must manifest thy own Ig­norance of the Spirit's Teaching, and that all the Knowledge thou hast of Christian Religion is gained some other way.

Haworth, The Quakers are to give heed to something within as to an Oracle, p. 56. &c.

Crook, Hast thou so soon forgotten thy own acknowledg­ment, that the Principles of the Christian Religion must be taught by the Spirit? and is not this Spirit as an Oracle with­in, to be given Heed unto? For, if any man hath not the spi­rit of Christ, he is none of his, Rom. 8. How dost thou con­tradict thy self! But because thou darest not trust to the Holy Ghost, therefore thou mockest at the Quakers for giving heed unto it.

Haworth, The Quakers keep people in perfect Popish Slavery; the Quakers know no Slavery like the Bondage and Slavery of Sin, p. 56 &c.

Crook, Here thou m'xest in the same Character the first Sentence, which is thy words, with the latter, which are mine, which is thy frequent Forgery, either out of design to blemish me, and deceive thy Reader; or out of Ignorance, not know­ing how to distinguish, such is thy Confusion.

Haworth, These Commands, viz, the nine first Command­ments, forbid not only the Outward Actions, but the Consentin the Mind; so that if this tenth Commandment forbid no more, it is but the same over again, Needless and Impertinent &c. p. 57. compared with p 59.

Crook, Then if the first Motions or Temptation to Adulte­ry, Murder, &c. be not consented to, the Law or nine Com­mandments in this particular is not broken; but it seems, if a Motion or Temptation to Covet my Neighbours Servant a­rise in me, though I consent not to it, but judge and deny it, yet I am guilty of Sin against the tenth; so that by this I may be acquitted by the nine Commandments, and condem­ned by the tenth in the same thing. See what a Habit of Con­fusion this man is got into.

Haworth, What is wrought by the Spirit is our own Righte­ousness, and that Paul calls his own, Phil. 3.9. pag. 61. &c. and this Righteousness doth grow in us stronger and stronger, as we hold on in Communion with Christ, ibid.

Crook, This that he calls our own Righteousness, and which [Page 89] Paul would not have (he saith) grows by communion with Christ: What Confusion is here! As if Man's own Righte­ousness (which he calls else-where filthy Rags) grows by Communion with Christ: What doth Imputed Righteousness do then? it must either grow by Communion with Christ, or stand still.

Haworth, But my confidence which I express in those words doth not arise from my own Righteousness, p. 61. &c.

Crook, Let the Reader observe his own Confession, (viz.) that his Confidence doth not arise from that Righteousness that grows stronger and stronger by Communion with Christ, &c. this is that Fixedness and Consistency this Hundred Times poor tossed Man boasts of in the 12th page of his Epistle.


William Bayly's REPLY TO VVilliam Haworth's Latter Part of his Quaker Converted Re-established.

WIlliam Haworth, thou sayest, thou hast given a full Reply to my Answer to that little Book, entituled, The Quaker Converted, &c.

I must grant, it is a Reply, and very full, but its of Lyes, Slanders, Perversions, Scoffings and Reproach­ful Language, Contradictions and Confusion, as the sober Reader (whose Eye is opened) may well per­ceive; but not at all yet proving the Young Man to be such a Quaker as thou hast affirmed, his own words shall stand a witness against thee; for thou saidst, He was fully of their Way, Faith, Spirit and Principle, and went farther then most of them towards that they call Perfection.

His own words are these (viz.)

Pag. 1. I went several times, as other Boyes did.

Pag. 4. Now, there were some things the Quakers did, that I was not convinced of, &c.

Pag. 7. Though I could not agree with them in all things, &c. and did not like Silent Meetings, nor the Keeping on the Hat, &c.

And in pag. 10. I prayed earnestly, and in several Wayes, as in Prayer learnt by the Letter (viz.) the Lord's Prayer, Mat. 6. and I prayed in or by the Spirit, as I thought, and to Christ in me, and to Christ in the heavens, &c. (and yet thought he was perfect, saith W. H.)

Now, let all people judge if this be the Quakers Way and Manner, Faith, Spirit and Principle, whe­ther most of them be in such Confusion as this, be­sides his saying You to a single person, and calling men Master, as was his way: And see now, W. H. if all thy Skill will ever prove he was such a perfect Quaker. Thou sayest, Thou knowest Two use the Sa­lute of the Hat, &c. But I think thou wilt not say two are the most of them; for thou saidst, he went far­ther then most of them. We never questioned but he had Convictions, and was convinced of Sins (and who is not?) But thy Assertion was, He was fully of their Way, &c. and went farther then most of them, &c. which is very large: And if the Young Man told thee, he was such a one, and that he was per­fect, that is not the Quakers way to speak after that manner.

Though thou believest in pag. 75. He was as real a Quaker as was in England; I know no Body else will [Page 92] believe so, nor believe thee neither, after they have well considered thy Reply, and see how full it is stufft with Lyes and Scandalous Revilings.

Thou challengest me or any of us to give an In­stance in Scripture, VVhere the People of God did pro­fessedly meet together at stated Times to sit together in Si­lence, &c.

We never state any Times for Silence, nor limit the Lord's People from speaking; but could wish, as Moses, all his People were Prophets: But canst thou prove, they never met at any time in Silence? Didst thou hear of every Meeting they had? or are they all recorded, thinkest thou, and the Manner of them? It were well if thou wert come to know the Time to keep silence, before the Time to speak: And may not Souls be fed in Silence?

Thou sayest in pag. 76. my Book is full of Railing, and that I deny God's making known himself and his Sal­vation by preaching; and that I assert, Faith cometh without hearing.

Let the Reader see the 25th page of our Book, en­tituled, [Rebellion Rebuked, &c.] which he instan­ceth, or any other place, and see if ever I writ any such things: Its but Lyes of thy own making, W.H. which with the rest shall turn upon thy own Head; for no such thing have I mentioned or written.

And so thou goest on perverting the Scriptures of Truth, which I cited for Silence, and Waiting in the Silence of all Flesh, &c. sporting and jeering with thy airy Mind in thy own Deceivings, and making a Mock at Inspiration and Silence. And what Mocks & Lyes dost thou make about the Servant of God his [Page 93] words [There was Silence in Heaven about the space of half an hour] and makest merry with it to wrong and reproach thy houest Neighbours, as one in sport, pag. 78, 79. but the Lord God will recompence thee according to thy Work.

And then thou challengest me to mention one Lye that thou hast either said or writ of the Young Man.

But William, may not the Reader wonder at thy Blustering, Blind Confidence? let him but look back & weigh what is before written here, and view your little Book well, and there is Proof upon Proof for charging thee, not only with one Lye, but more.

If thou sayest the man is perfect, as any in our Way, and the same man, and many that know it otherwise, say, he is not, who shall be Judge? W. H. thy after Chapter-Cover will never hide thy Na­kedness; for thy Shame shall yet more appear: He never went farther then most of them as thou hast said, thou canst never get over that; and besides, thou knowest the Quakers at Hartford testifie, they never knew him to be called a Quaker, nor had he any Fel­lowship or Society among that People; it is strange he should be such a perfect Quaker, and yet so per­fectly a Stranger to them in the same Town.

So all thy Push-Pin Play with J.C. (as thou callst thy Work, p. 54.) or any Body else will never be able to pin thy shattered Work together, though thou en­deavourest to keep up thy Refuge of Lyes with adding and multiplying Lye to Lye, and Slander to Slander, as the Reader may see through thy work.

And in page 81. of thy Book (after many Lyes, Perversions and gross Abuses of our Faith and Prin­ciple) thou sayest, What we have done herein, we have done in Truth, and for this End, to obviate the gross and damnable Errors of the Quakers — And that for nine Pages together (of my Book) is as strange a Wild-Goose-Chase as thou hast seen, and the same Colworts boyled over again that turns the Reader's Stomach.

Truly William, thou dost but turn the inside of thine own Stomach outward against the Lord's Peo­ple, foaming out the Enmity and Scorning that lodg­eth in thy Heart, to thy own Shame, against them, whose Cause the Lord will plead with thee, and all that thus deride and abuse them. Art thou a sa­voury man, fit to be a Teacher of others in the weigh­ty matters of Eternity, who calls thy own Work Push-Pin? but thou hadst better been at that Child's Play, then to have been blaspheming God, and his Tabernacle, and them that dwell in Heaven.

And how thou vaunts in page 82. to prove the Light within to be a Natural Light, &c. VV.H. thou canst not (nor any man upon Earth) prove it to be a­ny other then of a Divine Nature, do what ye can, forasmuch as it manifesteth Sin, and convinceth, re­proveth and condemneth man for Sin; and is of the true Light that lighteth every man coming into the world John 1.9. which the Evil-doers hate. John 3.20. as thou dost, scoffing and vilifying of it; but it will prove a Stone too heavy for thee at last, then shalt thou remember me. Thy seeming to honour Christ's Person with thy Lips will not excuse thee for thy a­busing his pure Light in the Consciences of People, [Page 95] when he comes to reckon with thee (which time is at hand) then it will be known who divides Christ, you or the Quakers; for we deny no part of him, but are well assured, he is altogether lovely, though en­vious blind men have belied us long about these things, whose Innocency the Lord will clear in his due time, and then your Mouthes will be stopt, which now cry, Gross and Damnable Errors of the Quakers, and that they deny the Resurrection, as thou in thy 3d page sayest; and in thy 4th page, that we despise the Scripture, which are all false Accusations and Slan­ders. And page 10. thou sayest, J. C. is got a Degree above the Apostles, and page 13. that J. C. said, the Apostle was out in his Chronology, — and that the Spirit and Letter are one; and in thy 19th page sayest, That the Quakers believe there is no Manhood of Christ now, which are all Slanders and false Accusations; for we own all according to the Scriptures of Truth, the Lord is our Witness, and dare not divide him, as I have said; and in page 25. sayest, They never do con­fess Sin; and in page 29. sayest, J. C. stumbles at the Cross, & counts the Blood of Christ no more worth then any other common Blood; and then among other Lyes and reproachful Terms sayest, He hath discovered himself to be a Papist; what a Contradiction is here? do not the Papists confess Sins, W. H? what People more? but it is thy Envy that blinds thee, and will more and more as thou goest on in it. And in page 48. say­est, J.C. concludes that Righteousness of Christ but a Fancy; and in page 51. That thou hast seen some Title pages of their Books filled with such Blasphemies (viz.) given forth by the Spirit through the Trunk of the Body of Fox, or [Page 96] such a one, and that they account their Writings beyond the Writings of the Apostles.

These are all thy made Lies, which the Lord will judge thee for; and for such a Title, Through the Trunk, &c. I never heard of, nor I believe no Body else; but thy Envy is so great, it is hard for thee to leave thy Lying and Slandering: And as for the Scriptures of Christ and his Apostles, and Pro­phets, we own and esteem above all other Writings in the World.

And in page 54. how dost thou revile and belye J. Crook (as in the page before) to render him and the Quakers odious? and sayest, Thou beginnest to be weary of playing at Push-Pin with him, who never plaid so with thee, but wrote to thee in tender Love to thy Immor­tal Soul, which is of more concern then Push-pin-Play, as thy Scorner's Eye shall one Day see; but I leave him to answer for himself, only touch a little on these things to manifest thy VVickedness, that thou mightst be weary of that, which will be thy Load in the End.

And in page 55. sayest, How many turn Quakers, whose hearts are not turned to God! a Change in their Carriage and Garb, but not in their Souls.

How knowst thou, W. H. what Change is wrought in their Souls? and how darest thou say, their hearts are not turned to God? VVere not they who were turned from Darkness to Light, turned to God, Acts 26.18. Beware of Blasphemy among thy plentiful Lying and Slandering, thy Unrighteous Judgement shall turn upon thy own head.

And in page 56. tells of some going three Miles on their Knees.

Surely William, thou wilt tell such Lyes ere long, that few, but such as thy self, given up, will believe thee; I never heard of such a thing, but this sounds like that, through the Trunk, &c. hadst thou said, upon their Feet, we might have believed thee; but thou canst not stoop so low, as to speak Truth of the Quakers, of whom thou sayest, They have got the Po­pish Knack, to tell their People, that Concupiscence is no Sin [which is false] Evil Motions not consented to is no Sin, whenas thou thy self grants page 59. that in Case we yield not to Satan, we are not guilty; his Temptations not consented to, are our Afflictions, not our Sins. These are thy very VVords, and yet in the same page cryest out again, VVe say, you plead for Sin, in saying the Evil Motions in the heart not consented to, are not Sin, we see by this now your Perfection boasted of, is no other then that which every Babe in Christ hath, (viz.) not to consent to those Evil Motions, &c.

Now let the Reader see this blind man's Confusion, and what People he is most grosly abusing, reproa­ching and slandering, who confesseth, our Perfecti­on is the same which every Babe in Christ hath; what will Christ say to such a one? who said, It were better a Mill. Stone were hanged about his Neck, and he drowned in the Depth of the Sea, then to offend one such little one, that believes in him: Shouldst not thou be more tender toward us, as unto Babes in Christ now, who are the same in Growth with every such Babe, as thou hast granted?

But let us see what pity thou hast to these Babes, and let the true Mother judge, as in p. 60. where thou sayest again, viz. No wonder you your selves and your [Page 98] Followers prize not Christ's Sufferings and Attonement, but are proud and Pharisaical. — Christ's Blood is despi­sed by you; and after several more false Accusations cryest, O poor deceived People! And so goes on in his old rode of Railing, Lying and Slandering, as the Reader of his Book might see.

What! our Perfection the same which every Babe in Christ hath, and yet proud, Pharisaical, despising Christ's Blood, not prizing his Sufferings, and At­tonement, and a deceived People; how can this be, W. H? surely thou hast greatly belied and abused the Babes in Christ, as thou wilt remember one Day; for we do highly prize the Blood, Sufferings and At­tonement of Christ Jesus, beyond expression, though such as thou speak all manner of Evil against us falsly as God is our Witness, who shall surely judge and condemn thee for thy slanderous Tongue, who calls the Light of his dear Son, A Robber's Light, that goes down to Hell with him, as in page 63. and page 64. cryest, What a sore heavy hand is against them? com­paring us to Sorcerers and VVitches; and in page 65. To a Spirit of Hell and Satan, and so runst on till thou comest to thy Parallel of the Quakers and Papists, in which thou sayest, The Quakers own, Works done in the Light are of value, &c. and that they are against ta­king an Oath.

O W. H! are the Works done in the Light of no value with thee? so it seems by thy Unfruitful Works of Darkness, and undervaluing the true Light, and reproaching the Babes in Christ, who value all VVorks done in the Light, as the Children of Light have done in all Ages; and is that a crime [Page 99] for Christ's Babes to obey his Commands, who saith, Swear not at all; art thou one of them that break his Commands, and teach men so? then read thy Por­tion, Mat. 5.19. who sayest, page 19. The Person of Christ was the Alpha and Omega; and page 85. That the Person of Christ is the Tree of Life; and page 137. And his Person is the Rock of Eternity.

Is this then thy real Description of the Person of Christ, thou so much talkest of? Surely as the Al­pha and Omega, the Tree of Lise, the Rock of Eter­nity, he was before his coming in the Flesh, or the Virgin Mary was born, of whom Christ (accor­ding to the Flesh) came; what is then become of the Glorious Manhood, and Body of Christ? Is not that his Person? Or dost thou believe Jesus Christ con­sists of two Persons, one from Eternity, and another in Time? If thou dost, speak it out.

In page 84. thou callest the Scripture-Language, A Stone out of the Rubbish of this Babel, where I vin­dicate the true Light, that lighteth every man that cometh into the World, in Opposition to thy dark Imaginations, who art not worth answering; but I mention a little of thy work (which thou callest push pin) that People may see how thou pushest against the Babes in Christ, as thou hast confessed, our Per­fection is no other, &c. I believe the young man dare not speak altogether so badly, as thou hast done, of that same Light which reproved him about going to steal the Herring, see that remarkable passage of his in page 27. of my Answer in the Book entituled Rebel­lion Rebuked, which stands true against you both to this Day.

And in page 86, and 87. how dost thou mani­fest thy Ignorance and Perversion of the Scriptures! as if it were another thing then the Spirit of Truth (the Saints Comforter) that convinceth the World of Sin, John 16.7,8.

Thou dost contradict the plain Scripture, and in­deed I do not intend to bestow much Labour about thee, thou art so bad and frothy a man, as I have not met with the like of late Years; but I shall observe one of Solomon's Proverbs, not to answer thee accor­ding to thy Folly, lest thou shouldst be more wiser in thy own Conceit (if possible thou canst) for should we multiply Words, as thou hast to our Answer to thine, it would amount to near 100 Sheets of Paper; though that Scripture, Job 11.2,3. thou mentions a­gainst me, p. 73. I cannot but take a little Notice of, and return it back to thee again, viz. Should thy Lyes make men hold their Peace, &c. O no, W. H. for J.C. and I do intend to lay some of them open, as thou mayest perceive, and that thou mightst take a view of them, and repent, and do so no more, lest a worse thing come upon thee, which else will surely be, as I told thee not long since, which some will remem­ber.

Again, in page 87. thou sayest, The Light of the Sun and the Wind is of Christ, &c.

But O vain man! doth that convince the World of Sin, as the Spirit of Truth doth, of which I was speaking? See more of thy frothy windy Com­parisons; art thou a man fit to be answered, but with sharp Rebuke? let the Sober Reader judge; or art thou fit to preach the Gospel to People, who thy self [Page 101] confessedst to my Face, thou didst not know God to be Light? The Apostles of Christ knew God to be Light, and preached him so, and their Fellowship with him, & one with another was in the Light, 1 John 1. and yet thou confessest that Christ is the Author of all Lights, & that the Quakers Light will manifest some Sin, p. 88. but not shew the Dust and Atoms of Sin and Lust in our Souls, p. 89. But William, I think thy Dust and Dirt too hath pretty well appeared to the view of Quakers and others, who see what thou art filled withal against the Babes in Christ, whom thou scoffs at and sayest, Ye be jealous for your God the Light. We do acknowledge, that we desire no other God to be jealous for, nor to worship, reverence & serve, then the same God who is Light, 1 Joh. 1. the God of Abra­ham, Isaac and Jacob, &c. but we know the Scoffer, Ly­ar, Slanderer, Proud & Ambitious Man, hath another God he is jealous of, and afraid to loose, and such the Prophet saith, Will curse their God, when they shall be­hold nothing but Darkness and Trouble. Take heed, W. H. thou art warned again in Love to thy Soul.

In page 92. Thou counts the Quakers honest, civil Heathens.

Well then, William, for Honesty and Civility Sake & as we are Babes in Christ too, as thousay'st, do not slander us nor revile us so any more, nor call us such Blasphemers as thou hast done, saying, This is the fifth time of Bayly's Blasphemy, &c. calling to thy Reader to know, If his Ears do not tingle at these Rampant Blasphe­mies, p. 94. And in page 95. thou hast so confoun­ded my Words that the Reader indeed might think, I began to tell of the Devil playing at Cards, when [Page 102] they were the young man's Words, and used by me in way of Reply to your confused and false Doctrine, as the Reader may see in p. 35. of the Book before-mentioned.

And in p. 98. thou cryest, O that thou hadst but un­derstood this one great Place of Scripture (after thou hadst perverted it) thou wouldst never have turned Quaker.

W. H. I must tell thee, for all thy great Out-cry a­gainst the Quakers, that Moses who was a Quaker un­derstood more great Scriptures (and the things of God more) then ever thou art like to do, while in thy dark envious Mind art opposing and undervalu­ing, reproaching and vilifying the Light in man, which is the true Light, John 1.9.

And how dost thou rush into Lies, and Perversi­ons of my Words and the Scriptures also in thy 99th and 100th pages of thy Book, as if thou hadst learnt of thy Brother T. H's forged Dialogues; but this Kind of Work ye shall all find too heavy for you in the End, and then you will remember you were warned in Love, by the despised Quakers.

And again in page 101. sayest, W. B. saith, He will answer God in his Perfection, and let God plunge him if he can, &c.

Whose Ears may tingle now, W. H. at these Abo­minable Lyes and Forgeries, of which never such a word or thought came into my Mind, much less to say or write after that manner? surely thou art ha­stening to fill up thy Measure of Wickedness: Let the Reader view my Book afore-said, and see, if a­ny thing like it be there uttered; truly William, I [Page 103] pity thee, seeing thy End (which is near) will be mi­serable, who art running head-long to Destruction, from which all thy Strength and Refuge of Lyes will not save thee, of which thy next page is also plenti­ful.

And in thy pag. 105. thou scoffest at Attending upon God in the Depths of the Spirit, &c. comparing of us a­gain to Papists.

But W. H. out of what Depths, or from whose Spirit comes Lying, Forgery, Abuse and Slandering of an honest civil People, as thou saidst, the Quakers are honest, civil Heathens, and their Perfection no other but what every Babe in Christ hath, & yet still how is thy Heart and Book stuft with Malice against them! as again in the latter End of the same page may be seen, charging them with Adulterating the Gos­pel, Perverting the Scriptures, Gross, Fulsome, Loath­some Errors, &c. and in page 106. goest on, some­times scoffing, and sometimes raging with high swel­ling words, crying out at length, that No other is to be expected, but that this Gangreen, Leprosie, Plague will spread apace, Errors will run like VVild-Fire, &c. And in page 107. thou cryest out again, O what Ve­nome, Poyson, VVounding and Death to the Soul is in their Errors, &c!

Now one would think he had blow'd his last dead­ly Breath against the Quakers, enough to fright all Christendom from coming near them, and to cause them to think, they may do good Service to destroy them from the Earth, as doubtless, VV. H. thou wouldst have it. Didst not thou feel some of that wild-fire James spoke of c. 3. that set that little unruly [Page 104] Member of thine a running so fast, when thou writ this? VVhat! Gangreen, Leprosie, Plague, Venome, Poyson, VVounding and Death, here is such a Train of wild-fire spit out in a Breath against honest, civil Heathens, and Babes in Christ, the poor Quakers, as I never thought, or heard to proceed out of the Mouth of a Christian-Minister of the Gospel, enough to startle civil Heathens to hear it, and to make them afraid of such wild Christians as VV. H. who can't keep the Poyson of Asps so close under his Tongue, but must let it fly abroad to fright People.

But I have considered, that the Lord God of Hea­ven doth permit the Dragon to cast out his Floods after the true woman, as John sew, and that Hell hath opened, and is opening her Mouth in Blasphemies, and the Devil hath great wrath, knowing he hath but a short time; but VVo be to you, ye Earthly In­habitants among whom the Devil is thus come down in Rage against an Innocent People; it were better you had never been born, then to be found in this work, opposing the Glorious Appearance of the E­ternal Son of God, who will not hear your crying Lord Lord, while VVorkers of Iniquity, [mark that] but must depart to the left hand, into the Lake that burns forever and ever.

And moreover, I tell you, That our Armour of Light is so good a Defence unto us, that all the fiery Darts of the Wicked do not enter us, but into your own Bowels, as its written, Psal. 37.12,13,14,15.

Pag. 109. thou sayst (of the Quakers Light) Ma­ny that live not up to this Light, will be very inexcusably Condemned.

And in pag. 113. sayest, All the Light that every man hath, as he comes into the World, is but Flesh.

So now read thy gross Absurdity and Contradi­ction rightly thus, (viz.) Many that live not up to the Flesh, will be very inexcusably condemned.

Dost not thou now see how thou contradictest thy self, and the Apostle also, who said, If ye live af­ter the Flesh, ye shall dye, &c? How doth thy Envy against the Quakers blind thee! But this is but a touch of them, which may be gathered and put in the rank of thy Confusion ere long. And thou callest it corrupt Nature, and contradictest again the plain Scripture, holding, Christ dyed not for All, pag. 125.

And then I mentioning Prov. 26. [By Mercy and Truth Iniquity is purged] thou pretendest, thou art afraid I am a down-right Papist. As much Ground to suspect Solomon thou hast as me, for they are his words.

And in pag. 127. (where I mentioned the People of God's Trembling and Quaking) thou wishest for my own Credit sake I had forborn those Lines. I know thou likest not Quaking & Trembling (though it shall be thy Portion ere long) But I wish thou hadst forborn thy multitude of Lyes and Slanders, Scoffs, Perversions, False Accusations and Contra­dictions; for it would have been more for thy Cre­dit among men, much more as thou art a Teacher of others, and much more to thy Soul's Peace; for they will be thy heavy Burthen in the End.

And as for thy Queries, pag. 128. (viz.) Did you [Page 106] ever hear the Voice of God? or, have you any Immedi­ate Vision or Revelation, &c?

Answer, Yes, William, we have; and if thou hast not heard his Voice, nor hast no Immediate Vi­sion & Revelation, &c. thou art not fit to be a Tea­cher of others, neither canst thou be a true Minister of the Gospel, if thou declare not what thou hast seen and heard of God: But this shews thy Igno­rance in those weighty Matters, and that thou hast run, and the Lord hath not sent thee, like thy Bre­thren of old, Jer. 23.21. & 29.8.9.

And pag. 129. thou feignest a Prayer for me, as if thou begannest to be weary of down-right Revi­ling of me; but that will not cover thy Nakedness and Wickedness in the Sight of God or Men. What, William! is the third, fourth and fifth time of Bayly's Blasphemies, gross and damnable Errors, Gan­green, Poyson, Plague, Venom, Leprosie, Wounding & Death (with abundance more of such like through­out thy Book) all turned to, O Lord, let not the Gospel be hid from this Man, &c?

Surely were thy Heart and Mind changed so sud­denly, as thy deceitful Tongue seems to be, it would be well for thee, and a Place of Repentance might yet be found for thee. But I never read, that the Prayers of a Lyar and Scoffer, an Envious, Rail­ing and Slandering Tongue availed with the Lord; but on the contrary, That the effectual fervent Pray­er of a Righteous Man avails much, Jam. 5.16.

W. H. why dost thou still pervert and abuse my words? Shall I never see one Page of thy Book emp­ty [Page 107] of such things, from the one end to the other: Thou mightst well call it a full Reply; for I never saw a Book fuller of those unsavoury and vile things, which manifesteth thy Emptiness of that which is Good, Grave and Savoury, the Ornaments of a True Christian Minister.

How darest thou say, that I called the Light the Blood of Christ, or the Blood that cleanseth, as in the 139th page of thy Book? let the Reader see that 43d page of my Book thou quotest, where my words are these, ‘But the precious Blood of Jesus Christ, as of Lamb without Spot and Blemish, 1 Pet. 1.18,19 &c.’

And where did I call the Light (that every man hath) the New Jerusalem, the Holy City, W. H. as thou sayest in the lower end of page 139. Are not my very plain words these (p. 45.) viz.) ‘And God is confounding this great City (Babylon) and setting up his Holy City upon a Hill, which cannot be hid, whose Light is like a Jasper, clear as Chry­stal, &c.’

Is not here sufficient Distinction between the Ci­ty and the Light of the City? let the Reader judge. But what is it thou wilt not do to render us odious? But thy Refuge of Lyes must fall upon thy own head. Who would but have thought even now (when thou began'st thy Prayer for me) but that thou hadst been almost weary of belying me & perverting my words? but I doubt thou art so accustomed to it, that it will be hard for thee to leave it; however, I must mind thee of thy Portion from the Hand of the just pure God (if thou goest on, and Repentest not speedily) [Page 108] it will be, to be shut out of the Holy City, as thou mayest read Rev. 22.15. & 21.8. among them that love and make Lyes. Therefore be warned in time, before the Trumpet sounds, He that is filthy, let him he filthy still: and he that is holy, let him be holy still: for Time shall be no longer. This is in Love to thy Soul, whether thou hear or forbear.

This, in short, I return thee as an Answer to thy full Reply.

William Bayly.

Now a few Words in Reply to Thee William Dimsdale.

I Beginning to view thy part of the Book, find thee soon complaining of hard Titles given thee by us, which we desire the moderate Readers to judge of; for, in what thou dost ignorantly against the Truth and us, we can say, The Lord forgive thee; but what thou dost wilfully and perversly, its Re­bellion, for which the Lord will rebuke thee. How do you one while Commend the Light, and by and by Revile it? as for instance, p. 109. compared with pag. 113. and 135. where W. H. calls it fallen blind Nature; and pag. 109. saith, Many that live not up to this Light will be very inexcusably condemned; and yet condemns and reviles them that endeavour to [Page 109] live up or according to it; and blasphemously calls the true Light, that is in Man, that Christ Jesus hath given (which lighteth every man that cometh into the World, John 1.9.) Corrupt Nature, Flesh, and Fallen Blind Nature. These hard Speeches will come heavier upon you then the Titles ye complain of, in the Day of your Account.

And in pag. 143. thou sayest, It checks for Sin, as in Adam after the Fall, Gen. 3.10. which is the Voice of God to him, as the Reader may see in that place.

And should not the Voice of God be obeyed by all the Children of men, which causeth Fear and Dread, and Sense of Shame to seize upon a man, because of Punishment — that he hath not Power to go on in Sin, as thou acknowledgest through the Reproof of this Light, p. 143. which in the page before thou callest, the Covenant of Works; and in pag. 146. thou sayst, Christ giveth Light to all.

So its Christ's Gift; God's Voice, which keeps from going on in Sin, by which a man may know some Divine things; a Spark remaining in fallen man, in every mar, of that Light that Adam had in a full Flame before his Transgression, in his time of Innocency, &c. Mark this, Reader; this is these mens Confession of the Light that lighteth every man, and say, Its true in its kind. And then again, of the self-same say, Its but Flesh, corrupt Nature, fallen blind Nature, Impure, an unsound Thing, &c.

So then this follows, That full Flame that was in Adam before Transgression, in his time of Innocen­cy, of which there is a Spark in every fallen man; that Voice of God, that reproveth for Sin, and keeps [Page 110] from going on in Sin, by which some Divine Things may be known; the Gift of Christ, &c. which wor­keth a Change in the Life and Conversation (p. 150.) is but Corrupt Nature, Impure, Unsound Flesh, Fallen Blind Nature [Oh! gross.]

Now, putting their blind Contradictions nearer together, ye may read them thus, (viz.)

That Light in every man is true in its Kind: NO, its an Unsound Thing. Its the Voice of God to Adam, Gen. 3.10. NO, its but Corrupt Nature. Its that Adam had in a full Flame in his time of Innocency, be­fore Transgression: IT IS but Flesh, and impure Flesh too. But it teacheth the things contained in the Law, and works a Change in the Life and Conversation: Its but Fallen Blind Nature doth all this. It sheweth some Divine Things, and reproves for Sin, and Christ giveth Light to all, &c. That which sheweth Divine Things, and reproveth for Sin, is but Blind Fallen Nature, Impure, Corrupt and Unsound Flesh, which Adam had in a full Flame in his time of Innocency, before Trans­gression.

W. H. The last time I laid your Contradictions and Confusions before you, thou calledst it, A Wild-Goose-Chase, such as thou hadst not seen a more strange, &c. Truly its you two that I am now again tracing, as I did then; and if you will call your selves Wild-Geese I cannot help that: but I never saw such a heap of Confusion and Contradictions from any that were Tame, or well in their Wits, which will, I believe, seem strange to some that think thee a wiser man: The Wildness is your own, in running o­ver, and under, and round about in the Dark, not [Page 111] being able to comprehend the true Light, which lighteth every man, &c. but give strange Names to it like Distracted Blind Men about Colours: What wouldst thou say, if a piece of White Cloth should be laid down on a Table, and two Men should come into the House, and one should say its Black, and the other its Green, and then change their Minds, and both say its Blue and Red; what wouldst thou think of these Men, seeing the Piece is as unchangeably white as the Light? Wouldst thou not think or believe they were either Fools, Blind, Mad or Distracted, or given up to believe and tell Lyes? Judge thee.

I have not parallel'd you with Papists, as you have the Quakers; but I leave the Reader (with the Light of Christ in his Conscience) to read you and com­pare you.

Again, pag. 147. (after thy blind Constructions about the Light) sayest thou, W. D. That Light that shewed Adam that he had broke the Law of God, Gen. 3. did not shew unto him the way of Deliverance, but God shewed it unto him by Revelation.

How wilt thou prove that, seeing its already ac­knowledged, it was the Voice of God 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? [Page 112] 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; [Page 113] 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, Its 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 [Page 114] 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 [Page 115] 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; its 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 its [Page 116] 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,



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 [Page 118] 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 [Page 119] 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, san [...]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, [Page 120] 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 [Page 122] 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 a Devilish Doctrine and Blasphemy, which is no Lye to be con­tradicted, but the real Truth from thine own Mouth; and pre­sently after I writ a Paper concerning it, and other Stuff of the like nature to the aforesaid J. Suife, a Copy of which I have here under written, and it shall stand a Witness against thee forever; and it was never Answered, though writ several years since; neither did Jeremy Suift ever come to me to contradict it in words to my Face, though at that time, and long after I had my Being not far from his Dwelling in the same Town, and have met him in the Streets several times: And can it be belie­ved, that if in any thing I had wronged thee in such a deep Charge, I should have received nothing in Answer to this day, either in Word or Writing? This may breed a very shrewd Suspition even in them who are willing to believe what he saith, that he is guilty; and indeed, it had been better for him, if he had honestly confessed, his Error, and not have added Sin to Sin, as he doth, by Denying and Belying the Truth.

A Copy of the aforesaid Paper to Jeremy Suift followeth.

To you that think VVilliam Haworth to be a Minister of the GOSPEL.

HOw do you relish this Doctrine? he affirmeth, That the thorow work of Regeneration, which brings a Man into God's Kingdom of Glory, is not sufficient for Man's Salvation; though this cannot be without True Justifying Faith in the Son of God, by virtue whereof this Work is wrought in the heart. Yet he saith, this is not sufficient for Salvation, but call this in­ward [Page 123] Work of Christ Legal Righteousness; therefore he de­nyes the Perfection of the Work of Christ, what he did for us in the Dayes of his Flesh, and at his Death, and the Effi­cacy of that One Offering and Blood that was shed for us, and was for the perfecting of the Sanctified Ones, that so they might be brought into the Everlasting Kingdom of his Glory, in which is Peace, Compleating and Perfection, Union and Communion with God in Christ Jesus; and so this man speaks unadvisedly with his Lips, and his Ignorance of the Work is the Ground of his Mistake.

Again, what do you say to this Doctrine of his? viz. That the Light within, that discovers all manner of Sin, yea, the Secret Sins of the Heart, or whatever Sin he committeth, he saith, This Light is altogether Darkness, yea, he saith, It is Flesh, and before a man be convinced, he hath nothing in him but Flesh; the Light afore mentioned, he saith, is altogether Darkness, and Flesh; but some of you are of a better Judge­ment in this matter, and have said to me, and before William Haworth, that it would bring a man under the Sense of Sin, and condemn him for it; so that it seems, some of you begin to grow wiser then your Teacher; and I pray God, that you may go on to encrease in that which is good daily, and know the Lord God and his Spirit to teach you, and not to depend upon such an Unlearned Man as this, in the things of God; for Paul said, the Law was Spiritual, but he was Carnal.

Again, he saith, That Thousands in the World are this Day condemned by the Lord, yet notwithstanding are not condemined for Ʋnbelief. So, it seems there are a People in the World whose Unbelief shall not be charged upon them, yet must be condemned. Now, was not Unbelief the very Ground-Sin of the whole. World, who are in the First Adam, and the Inlet into all manner of Vice and Debauchery? and being clear from the Sin of Unbelief, he is in the Way to obtain Freedom from all manner of Sin whatsoever, and it may not touch him at all, neither he be condemned at all; And I have understood, that the Gospel Sound had spread through the Earth, and it is an Everlasting Sound this Day sounded in the Ears of all People, [Page 124] calling to Repentance, & Dependance upon the Eternal God in Christ for Salvation; and the stopping the Ear from hearing this glorious Gospel-sound, not believing in the Light of Christ Jesus the true Light, that lighteth every man coming into the world, to be the Ground of Condemnation. Now I say, I had thought, this Unbelief had been the same Ground of all mens Condem­nation, as they are in the first disobedient Adam, or Earthly Man, but all Sinners are not in that State by William Haworth's Doctrine, shut up in Unbelief, and therefore there is another way of Condemnation for them, then that of not believing in Christ the Light; but he is blind indeed that sees not this man's Ignorance and Confusion in the things of God.

Again Friends, this he told me in the hearing of Jeremiah Suift, and another man, That God ordained People to be wicked before they were born, which I called Blasphemy, and surely you that are sober will be ashamed of him, that is thus full of Con­fusion and Ignorance; but he fell very furiously upon me in the End, and thrust me out of his Chamber, because I would have endeavoured his Welfare, and reclaimed him from his Errors; I am sure I had no other End in my Heart, but he hath manifest­ed the Spirit of his Master Lucifer, and may be numbred a­mong such as are wicked and hypocritical; though he profess Liberty of Conscience, I believe no such thing from him, & such of his Spirit, but that he would soon (I have good Ground to believe) follow his Brethren of New-England, in a Murderous Spirit; I pray God bless you that are sober People, and pre­serve you to himself, that you may proceed in your Enquiry after that which is Good, and the Lord of Heaven keep you is the Prayer of him that loves you.

C. T.

Much I could write of this Man, but I spare him at pre­sent, only thus much lay on my Conscience to present to you at this time; but if Occasion be, I could present you with a great deal of his wicked Lying and Baseness, full of Confusion and Darkness, far unlike a Christian or Minister of Christ, but a Feigned Hypocrite, a Light, Vain Man, a Drea­mer [Page 125] and Imaginer of the things of God, having a patcht-up thing of an Imperfect form of Godliness, but ignorant of the Power.

And if he had not so abused me in his Chamber, I had not­withstanding all this, held my peace, but his Wickedness a­gainst Truth hath been great, as may be manifest hereafter, if occasion be.

This was writ long since, and only one Copy of it given to Jeremaih Suift, and his Brethren to peruse, &c. And my Charge stands good against him, that he affirmed as above said, That God ordained people to be wicked before they were born, and I do solemnly affirm, he spoke it, let him bring what witnesses he can to the contrary, I am sure they may be false ones in this matter; it was not gathered up by me against him, as a Conse­quence of his Doctrine, or any thing of that Nature, but he 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 [Page 126] 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 [Page 127] 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 [Page 128] 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 needs be in the World, not before they come into it: And as in the 14th verse, Death reigning from Adam to Moses, even over them, who had not sinned after the Similitude of Adam's Transgression, &c. This thou wilt needs have to be Infants in the Womb; what gross Darkness is this! How can Death reign over any until they come under the Dominion and Go­vernment of it, and so be Transgressors of a known Law, ei­ther in Thought, Word or Deed? It is Non sense and Ridi­culous: But Death hath reigned over many, who have not sin­ned after the Similitude of Adam's Transgression; for Death reigned over Drunkards, Swearers, Lyars, Sodomites, the Old Wicked World, Whoremongers; and many who are cal­led by other Names, which was not all a sinning after the Si­militude of Adam's Transgression; for he was no Sodomite, Drunkard nor Swearer, Whoremonger nor Adulterer, that we read of: And so Death reigns over all Sinners, be the Similitude of sinning what it will; but answer me, after what Similitude is the Child's sinning? Is it after the Similitude or Likeness of Adam's sinning, or the Similitude of any other? And whereas thou queriest how it comes to pass that Death is inflicted upon [Page 129] Infants, if they have no Sin? I answer, It cannot be for their Sin, because they have none, and the Reason why they dye is because they are Mortal, and must dye sooner or later, even Mankind as well as other living things on Earth; but to the In­nocent, and True Believers in Christ Jesus, this is no Sign of God's Displeasure, but rather a Translation into a better State, except thou reckons the State and Being in this Life, to the In­nocent and Regenerate, better then that which is to come; and many holy men have had great Joy at their Departure: So that the Cause of the natural death cannot be, as is foolishly imagined, because Adam sinned; for if he had not sinned, he might have dyed, as to his natural Life, being of the Earth, made of the Dust; and it was said to him, In the Day thou eat­est thereof, thou shalt dye (mark in that Day) yet he lived after his Fall many Years, as to his natural Life, but he dyed spiri­tually instantly upon his sinning, even in that Day, and at that time. And as for those other Scriptures thou bringest, Ephes. 2.3. And were by Nature Children of Wrath, as well as others. Gal. 2.15. We who are Jews by Nature, and not Sinners of the Gentiles; these Scriptures speak of Children of Wrath, and Jews by Nature, and not Sinners of the Gentiles; what is this to Infants in the Womb, who are no Sinners, neither can be Children of Wrath? These Scriptures relate to a sinful state before Conversion, whether young or old; so that herein thou wrests and abusest the Scriptures, and this is plain for me to see with that blessed Light of Christ Jesus, thou art an Enemy to.

As I did, so I do affirm, Jesus Christ to be the true Light and Saviour, who enlightneth every man that cometh into the World, with a Measure of his own Light; but W. H. is one that cannot endure this Light or the Reproof of it upon his Conscience; but still would call it something otherwise then what it is, and quotes Rom. 2.15. which speaks no such thing, as that the Light within every man is nothing but the Law of Moses written in the Heart, or another while, No more then Nature, as he calls it, p. 17. whereas the Inward Law (or Light within) in all its Manifestations and Appearances alwayes came by Jesus Christ, and contains in it, not only the Substance [Page 130] of Moses's Law, but Gospel-Virtue and Power, the true Light that enlightneth every Man that cometh into the World, by Virtue of which Divine Light and Power within, the Gentiles obeyed the Lord spiritually, and were accepted in so doing, though they had not the Outward Law in the Letter; and set the Letter aside, What Law is that, that is written in the hearts of People? must it not needs be the Law of Christ inward in the Heart and Conscience, and so of the Spirit of Life in Christ Jesus, that makes free from the Law of Sin and Death; and it was alwayes so, that the Doers of this Law (or Light within) in the Heart and Conscience, were justified, Rom. 2.13. and thus was Abraham justified by Works, James 2.21. when he had faithfully offered up his Isaac upon the Altar in Obedience to God, it was a Good Work, by which he was justified in the Sight of God, who commanded, and he believed, and it was imputed to him for Righteousness the Word of his Faith, by which he believed and knew the Will of God was the Light within we bear Testimony unto, which was before Moses was or Abraham was; he that hath an Ear to hear let him hear but this Man's Understanding is shallow sure, who one while saith, This Light in Man, is nothing but the Law of Moses written in the Heart, another while, It is no more then Nature; and what Nature? But a Guilty, Defiled Nature, p. 17. Oh sad Confusion! And must the Work of this Inward Light and Pow­er of God be no more then Legal Righteousness? and Regene­ration Legal Righteousness, and a man's own Righteousness? which is as great an Error as a man can utter: It is true, that by the bare Works of that Law of Moses never man was justi­fied before the Lord, or made Righteous; for if that could have made the Comers thereunto perfect, there had been no need of Faith in Christ the Light to have received Power, but that could not do, though great Strictness might be used in the outward Observance of those outward things and Shadows, and through such outward Conformity they might appear Righteous before man, yet this was but that outward Righte­ousness of the Scribes and Pharisees, in like manner as now W. H. and such as he, who seem to be very zealous for the [Page 131] Gospel, and the Body of Jesus, yet deny his Light and Power of God within with as much Violence, as ever the Pharisees denyed Christ Jesu; at Jerusalem to be the Son of God; and they are in the Steps of the Pharisees in their own self Righte­ousness, and Profession of the Gospel without the true Power of Godliness, let the Heavenly Light which they so wickedly blaspheme, be Judge in the Case, even in their own Consci­ences; and yet they will Hypocritically acknowledge Christ is All in all, and all Power and Judgment is committed to the Son Christ Jesus, and then they cry this down again, and call it A natural Light and Darkness, which judgeth mens Thoughts and Deeds of Darkness, and thus would rob Christ, both of his Authority and Judgment, to escape Judgment for Sin, Whilest they imagine this Light within to be a natural Light, or Ignis fatuus, or what they please, a devilish wicked Pro­ject; for if so, then what need they care what they do, when there is nothing to judge them, but an Ignit fatuus, or a natu­ral Light? and so by this means they do what in them lieth to escape Judgment altogether, by imagining themselves Christi­ans and Believers, in a State of Sin; but we say, that Light which you scorn, and blaspheme, and undervalue, and set at nought, will one Day bring the Flames of God upon you, and be as a Thousand Witnesses against you, because of your Hy­poerisie and Self-Righteousness, except ye repent.

All the Scriptures thou bringst against us are perverted by thee, and they do not in the least prove what thou sayest, viz. How that the Inward Work of the Spirit of the Lord in man, or the Work of Regeneration, is a man's own Righteousness, & Legal Righteousness; for if the Happiness and Blessedness of man con­sist not in the Work of Regeneration and the Work of the Spi­rit, wherein doth it consist? What will thy Ramble of Non-Sense, and Perversion of Scripture, and vain Profession of Christ avail thee? saying, Abraham's Works done in the Spirit were not sufficient, contrary to James 2.21. Was not Abra­ham our Father justified by Works, when he had offered Isaac his Son upon the Altar? Read also the next verse, Seest thou how Faith wrought with his Works, and by Works was Faith made [Page 132] 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 i [...] 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 [Page 133] 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 [...]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 [...]ins in his best spiritual Works. And again, Through the Spirit ye cannot mortifie the Deeds of [Page 134] 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 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 [Page 136] 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 [Page 137] 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 the Sentence of Eternal Judgment and Con­demnation; and this is spoken to thee in Love to thy Soul, if thou canst receive it; but however, I am clear of thy Blood if thou perish, as sure thou wilt, except thou Repent spee­dily.

by a Lover of Truth, C. Taylor.

A Postscript.


BY this time thou mayest be sensible, not only of the dirty Puddle of abusive Language and ilfavoured Names, which my Adversary hath cast upon me through his whole Book, but also of his own Confusions and Contradictions to himself; so that thou need not ask the Reason, why I answered his Book no sooner, the Proverb being at hand to inform thee (viz.) That no man makes haste to that Market where nothing is to be bought but Blows.

It hath been said, He that will make a good Souldier of Je­sus Christ, against Errors, &c. must, first conscientiously stu­dy the Christian Art and Method of this Warfare, otherwise they may easily build up what they go about to throw down, and make Balaam's haste, who was sent to curse, and yet in Conclusion, blessed altogether. Numb. 24.10.

Like Effects have still attended such malicious and unexpe­rienced Undertakers, being too much of Jehu's Temper, to be good Souldiers under Christ's Conduct; for that Spirit cannot endure to march against his Enemy with a Sober Pace, but had rather be tossing Fire-Balls and Granadoes, then gently perswa­ding from Sound Judgment, and Good Experience, in the Spi­rit of Meekness.

For, Few men's Errors or Mistakes (saith one) find Access to their Judgments, but by the Way of their Affections; nor will it be easie for men to come at Errors, &c. to disthrone them, but by making their Approaches the same Way; I mean by making Friends of their Affections, that they may not side with their Judgments against them.

There is an Art (saith the same Author) as well of Composing Differences of Judgments, as far as Composure in this Kind may [Page 139] with the Honour of Truth be admitted, as of Opposing that which is not meet to be admitted to Composition.

But my Antagonist is not like to attain this Art, while he goes about to convince men by False Accusations, and Bad Lan­guage: I know no Reason why he should so account me his Enemy (and such a one, as he can scarce invent Names odious e­nough to call me by, but also represents me not fit to be convers­ed or eat and drunk withal) except it is because I have told him the Truth without Flattery, and then it may be true according to the Latine Proverb, Obsequium amicos, veritas odiu on parit, (i.e.) Flattery gains Friends, Truth makes Foes.

I have not, knowingly, wronged him in any thing, and if it be thought I have dealt too sharply, I desire the Reader to con­sider my Provocation.

My Inclination & Temper is (as much as may be) to live in Peace and Love with all men, and therefore had not my Ad­versary's often boasting and daring Invocations for my Answer (as I hinted to the Reader before) necessitated me to the Pub­lication thereof, I should have born all his Abuses (if God had given leave) and in Silence have buried his whole Book, not­withstanding the Answer had lain so long by me.

And whereas the man's Confidence in his own Abilities hath imboldned him to promise an Answer to whatever Questions I should propound unto him, therefore

Lest either he should think himself so perfectly instructed in all Points of Divinity, that nothing can be added to him; or all others so much below him, that he is able to resolve all their Questions, whatever may be proposed to him; I have instead of his thirty Queries to me (that I have answered) pro­pounded half the Number to him, if he think them either worth his Answer or Consideration; they are as followeth.

  • Query 1. WHether thy own Author Doctor Stillingfleet saith true in his 172d page (if I mistake not) of his Discourse of the Suffer­ings of Christ, viz. But above all things it is impossible to reconcile the Freeness of Remission, with the full Pay­ment?
  • Qu. 2. Whether, notwithstanding Nature and Will be two things really distinct the one from the other in the Creature, yet in God, by Reason of the Infinite Simplicity of his Essence or Being, they are not so, but one and the same?
  • Qu. 3. Whether thou dost not believe, that all Contingencies and Things done, or that come to pass in this World, were not necessitated thereunto by an unavoidable Decree or Destiny so that no man could do more Good, or less Evil then he doth? If yea, then why did not Saul come down to Keilah, and the men of Keilah deliver David, as the Lord had told him? viz. 1 Sam. 23.11,12,13. and then,
  • Qu. 4. Whether Christ when he wept over Jeru­salem, was not either ignorant of this Decree, or delu­sive in his Wishes, when he said, O that thou hadst known in this thy Day the things that belong to thy Peace, &c?
  • Qu. 5. Whether thou dost not believe that God hath elected and decreed such a determined Number of Persons, meerly out of his own Prerogative, that those, and neither more nor less, but those shall be saved? If yea, then.
  • [Page 141]Qu. 6. To what End is all preaching, with those general and frequent Exhortations to Holiness, and Conditional Promises of Reward to the Righteous, and Conditional Threatnings of Eternal Damnation to the Disobedient and Rebellious?
  • Qu. 7. Whether thou dost not believe that God loved David as well, or as much (and that his Salva­tion was as sure) when he was in the Act of Adulte­ry with the Wife of Uriah, as at any other time, ei­ther before or after the Fact?
  • Qu. 8. Whether thou dost believe, that those Sen­tences and Phrases in Holy Scripture (viz.) Christ ta­sting Death for every man, and Dying for all, and his being a Propitiation for the Sins of the whole World, &c. intend any more or otherwise, then the determined Number expressed in the fifth Query? If so, then,
  • Qu. 9. Whether thereby thou dost not only make those Phrases and Sayings delusive, but makest the dear Son of God to suffer and dye, to secure those that his Father had secured before, by an eternal and un­changeable Decree?
  • Qu. 10. Whether thou dost not believe, that there are some Reprobates (and those not a few) towards whom God sheweth no Patience, or Long suf­fering at all, imagining, that many Infants of dayes, yea, many immediately from the Womb, are sent to the Lake that burns with Fire and Brimstone for evermore?
  • Qu. 11. Whether according to thy Belief of Perso­nal-Election, and Final-Reprobation, God doth any more in the Procuring of Conversion and Salvation, then in the Reprobates Impenitency & Damnation?
  • [Page 142]Qu. 12. Whether in the Conversion and Salvati­on of the Elect (according to thy Faith) God hath not absolutely and antecedently, without the Fore-sight of any Good Deeds of theirs, resolved upon, and by irresistable means in their several Generations, draweth them to believe, repent and endure to the End, that so they might be saved, and his absolute Decree accomplished?
  • Qu. 13. Whether, on the other side, it is not thy Faith, that the Damnation, the Sins, and the Final Impenitency of Reprobates, God hath of his own Will and Pleasure peremptorily decreed; this his De­cree he executeth in time, drawing them on by his unconquerable Power and Providence from sin to sin till they have made up their Measure, and in the end have inflicted on them that eternal vengeance which he had provided for them? If so,
  • Qu. 14. What Difference is here in the Course which God taketh for the Conversion and Salvation of the Elect, and the Abduration, and Damnation of Reprobates? Therefore
  • Qu. 15. What hindereth, but God (according to such Principles and Grounds) may as truly be stiled, the prime Cause and Author of the sins of the one, as of the Conversion of the other?
John Crook.


Ingenions Reader,

THere are a few Faults escaped the Press, which thou art desired to correct, some whereof are as followeth.

Page 10. line 35. blot out no. p. 12. l. 25. read had been. p 18. l. 17. read Faldo and Hicks, &c. p. 44. l. 6. read [Habit] p 67. l. 27. for Glorified read Glorifieth. p. 69. l. 23. for them any read the many. p. 73. l. 24. read goings forth. p. 76. l. 17. for Comforting read Converting.

The rest may be easily discerned and corrected from the Sense of the Matter.

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