Christ the Light within whereby it 's manifest thou hast not so learned Christ as the Apostle did viz Living and dwelling in him and by hearing of him and being taught by him but by Hatred and despising art grown past Feeling of these things according to Ephes 4.18,19,20,21 Haworth Well now let these stand together and John do thou speak for thy self either these are no Quakers and thou disownest them and their Writings or the Light within not Jesus of Nazareth is the Quakers Christ so not the Lord 's Christ therefore John thus dost but juggle c. By this you may know what he means by his Testimony to Jesus in the latter End of his Book p. 18. c. Crook The Page before is stuffed with railing Accusations which have been sufficiently spoke to by G. W. W. P. against Faldo and I. Pennington's late Book titled The Flesh and Blood of Christ c. I say Christ is not divided and thou art a Transgressor for putting asunder what God hath joyned together Jesus of Nazareth calls himself the Light of the World and thou confessest as before is shewed that it 's neither Law nor Gospel that convinceth the Vnbelieving World but the Spirit making Vse of them Now is not the Father the Son and the Spirit One 1 Joh. 5.7 And this is the Lord Christ that is One with the Father and thought it no Robbery to be equal with God and this is no jugling but plain Scripture-dealing as they that are spiritual can judge what I say to be the Truth as it in Jesus but without the Spirit no Man can say that Christ is the Lord 1 Cor. 12 3. and if any Man will be ignorant let him be ignorant 1 Cor. 14.38 but the Spirit of Blindness like a Man in the dark makes thee so suspitious and jealous that although I speak never so plain Nichode muslike thou cryest out how can these Things be when the Inconsistency is in thy self And what I speak in the latter End of my Book as well as what I speak of in the Beginning is what I believe in my Heart and thy calling of me Jugler and Mountebank c. are but as Gems in my Crown but shall be as black Charges against thee in the Day of thy Arraignment Haworth This Blood and Sufferings of Christ the Value of them towards God for the Expiation of the Guilt of Sin I apply to my own Soul that is guilty of the Breach of the Law and have Peace hereby Rom. 5. p. 19 c. Crook I wonder thou shouldest so soon forget thy self who in p. 14 15. sayest that neither Law nor Gospel can either convince or convert without the Spirit but as the Spirit useth them being as a fit Instrument for the Spirit and yet thou that hast the Filth of Sin remaining in thee canst apply to thy own guilty Soul the Value of Christ's Blood c. and have Peace thereby while Christ told his poor Disciples without him they could do nothing and the Apostle said it was God by his Spirit that made Christ their Righteousness and Redemption c. not their own Application of them to their guilty Souls as thou speakest like a Man void of all Sense of what thou sayest c. that Faith which gave them Peace with God purified their Hearts and kept Christ dwelling therein as a Prince in them being stronger then he that is in the World Haworth I charge thee with the highest Blasphemy imaginable c. if thou dost it knowingly and wittingly such as never shall be forgiven if thou attribute any of these Titles viz. First-born of every Creature the Brightness of his Father's Glory the eternal Word the Alpha and Omega the All in all to any Thing that is in Man besides the very Person of JESUS CHRIST p. 19. c. Crook The very repeating of this Paragraph and Charge is sufficient to shew its Folly and vain Boasting of its Author who now by his Words allows the very Person of Jesus Christ to be in man and yet saith p. 4. His Righteousness is wholely without him c. take his Words strictly and they import 1 that those Titles mentioned by him belong only to the Person of Jesus Christ 2 That this Person is in man 3 That 't is Blasphemy in the highest to attribute any of those Titles to any thing in man besides the very Person of Jesus Christ Now if he meant otherwise viz That it is the highest Blasphemy to attribute any of these Tules to any thing in man but only to the Person of Jesus Christ without man and also that by the Person of Jesus Christ he means as he saith viz. that the Eternal VVord and first born of every Creature the first and the last the All in All is this Person then he doth not only exclude God the Father Son and holy Spirit from being in Man i.e. Saints or others contrary to the whole Corrent of Scripture dialect but also falls into the Nestorian Opinion viz That in Christ were two Persons as well as Natures Besides it's Blasphemy to limit and shut out the holy only One for how is he then the All in All is he in all and yet must we be charged with Blasphemy for consessing him or his Name in his People But further if by the Person of Christ he intends not as he saith viz. the Eternal VVord or Deity of the Father or Son c. but only the prepared Body that the Son took upon him in Time then he doth not only vary from the Creed of a Trinity of coeternal Persons but also himself is guilty of Blasphemy in attributing those Titles to the Body which properly belongs to him that took it viz. the Eternal VVord the only Potentate the Alpha and Omega the All in All c. who was before that Body was But if William Haworth will allow neither the Eternal VVord nor the first-born of every Creature to have any Place in Man then what is become of his Convert to Christianity he is but a counterfeit Convert and he and his Leader are both Aliens without God and without Christ in the VVorld Haworth The Scriptures are revealed by the Apostles and by the Wisdom and Judgment of Man enlightned by the same Spirit that gave them forth we may attain the Knowledge of them and not without p 21. c. Crook Thou speakest now like a Quaker take heed of making thy self a Transgressor any more by the denying the Necessity of the Light and Spirit within to understand the Scriptures or by condemning the Quakers for preaching the Light in the first Place to give People the Knowledge both of Christ and Scriptures Haworth Thou must understand by these heavenly Things themselves either Christ himself or the Church and People of God who are the heavenly Jerusalem or Heaven it self whereinto Christ is entered with his Blood p. 21. c. Crook How now William how doubtful art thou of the
and to thy own Consutation thou makes Christ the Author of both saying He wounds at well as heals kills as well as makes alive the one he doth by the preaching of the Law the other by the Gospel Doth not this prove Law and Gospel to be one in their End and Nature for which thou tauntest so much at me and spendest the whole 13th page by way of Derision saying It will cost me some Sweat to untye this Knot c. But before thou art aware thou hast done it For if it be Christ that kills by the Law as thou sayest and Christ that makes alive by the Gospel Is not he one and the same and is not his End the same like a wise Physician to cure and restore his Patient Haworth The Law in its own Nature is spiritual page 16 c. Crook And is not the Gospel so too What is it this man quarrels with is it not written The Ministration of Condemnation is glorious but the Ministration of the Spirit exceeds in Glory In it self it is not glorious but dreadful and terrible but because of its End by convincing of Sin and so humbling the Soul to a welcome reception of Christ or the Grace of the Gospel as thy self speaks p. 11. And the Apostle doth not say the Ministration of the Spirit differed in Nature and Kind but exceeded in Glory and therefore saith Diversity of Ministrations but by the same Lord or Spirit pag. 11 c. Haworth Yet hitherto tends this admitting of no Distinction of Law and Gospel p. 13. Crook My words are not so but thus viz. Why dost thou divide betwixt Law and Gospel Surely thou art not so ignorant as thou makest thy self as if there were no diffence between distinguishing and dividing But because the Scripture distinguisheth between Father Son and Spirit therefore by thy Logick they are divided and because the Scripture distinguisheth between Justification and Sanctification therefore it divides them according to thy dealing with me for I ask why thou dividest between Law and Gospel and thou abusest and pervertest my words as if I admitted of no Distinction between them Is this sair dealing William Haworth But remember for the time to come That a Man may lawfully Distinguish where he ought not to Divide as is proved Haworth The Law is spiritual i. e. requires that all the Thoughts of Man and Desires and Motions of the Heart should be holy and spiritual continually p. 14. c. Crook Here thou hast plainly confessed to that which thou hast been so long fighting against viz. that the Law is spiritual c. and is not the Gospel spiritual also if yea are they not One in Nature I never laid in Degree but want in Degree varies not the Truth in Nature and Kind and is it the End of the Law to require that all the Thoughts of Man and Desires and Motions of the Heart should be holy and spiritual continuaelly doth not the Gospel also do the same how now William who is infatuated now to speak that thou never intendest viz. that Law and Gospel are One in the End and Nature as thou speakest p. 12. But more of this may be seen in Title Contradictions c. and Title Scoffs c. Haworth I challenge thee to produce one Scripture where Law and Spirit â—re one c. Crook If I prove that the Word or Term Law is applyed to the Spirit I make good my own Assertion and overthrow thy vain boasting Challenge Now the Law is called Truth Psal 119.142 So is the Spirit 1 Joh 2.27 and 1 Joh. 5.6 The Law is called Light Prov. 6.23 and so is the Spirit If the Eye be single the whole Body is full of Light Rom. 7.14 We know the Law is spiritual how dost thou know it I feel it in my Mind by the Spirit saith Beza and also a Law in my Members warring against it Rom. 8 2. The Law of the Spirit of Life which is in Christ Jesus c. saith Beza is the Power and Authority of the Spirit against which is set the Tyranny of Sin Thus he c. The Term Law is applied both to Works and to Faith or the Spirit in Opposition to Works Rom. 3.27 The Law is also called the Testimony to the Law and to the Testimony Isa 8. The two Tables of the Law are called the Testimony Exod. 25.16,21 The Gospel or Spirit is called the Testimony 1 Cor. 2.1 2 Thes 1.10 Rom. 7.7 Except the Law had said thou shalt not lust by Law is understood the Law of the Spirit for the outward Law saith not so 1 Tim. 2.6 Where Christ is called the Testimony who gave himself a Ransom for all men that Testimony in due time c. by all which it may appear notwithstanding William Haworth's vain Challenge and confident to the contrary that the Term Law and Testimony c. are applied to Christ to the Spirit and to the Gospel or New Testament Haworth I have known the Spirituallity of the Law convincing me of that to be Evil which you say is not Sin viz Evil Thoughts arising in my Heart though not consented to Crook Here thou confessest that the Spirituallity of the Law which was the thing I affirmed to be one in End and Nature with the Gospel to be the Spirit or Power of God which is called the Gospel and is said Hebr. 4.12 to be A Discerner of the Thoughts and Intents of the Heart which thou sayest it doth in thee this must needs be the Spirit by thy own Acknowledgment p. 14. calling the Law a fit Instrument for the Spirit to make use of so that it 's the Spirit 's Work whatever is the Instrument that is the Agent by thy own Acknowledgment But I perceive the Scriptures quoted by me have qualified thy Heat page 15. so that now it is the Doctrine of the Gospel not Law taken strictly c. but it may be called the Law so it be not taken strictly but in a mild or common Acceptation so that thou hast both made the Challenge viz. to produce one Scripture where Law and Gospel are Terms that signifie the same Thing as I asserted and to which thou makest this Challenge and also undertakest to make it good against thy self Haworth My tasting of the Grace of Jesus Christ was the Reason why I did not take up with the Quakers Christ finding so much Sweetness and Comfort in the Knowledge of him crucified and so abhorring to believe in the Light within as the Christ of God Crook David invites to Tasting as the best Way of knowing how Good and Gracious the Lord is Psal 34.9 and Paul also accounted the Revelation of Christ within to be the Excellency of the Knowledge of Christ Gal. 1.12,15,16 compared with Phil. 3.8,10,11 And called me by his Grace to reveal his Son in me but contrariwise that which thou callst the Grace of Jesus Christ caused thee to abhor believing in any such Revelation of
heavenly things themselves is this thy Fixedness and Consistency that they must be something but what thou dost not know and yet sayest I must understand what they are but surely it must not be by thy doubtful Teaching But tell me what purisying needed either Christ himself or Heaven it self and by what better Sacrifices Heb. 9.23 we read Ver. 9. 14. that the Conscience was to be purged by the Blood of Christ and this must needs be known in the Church and People of God whom thou confesseth are the heavenly Jerusalem which is the City of the living God where both God and Jesus the Mediator and the Blood of Sprinkling c. are come to by the Saints viz. Heb. 12.22,23,24 Haworth I ask now whether the Scriptures or our Imaginations and Thoughts be the Rule whereby we are to measure God and true Righteousness p. 21. c. Crook Is thy Memory so bad or thy Ignorance so great to ask such a Question which thy self resolvest in the same Page or art thou still in thy skiptical Mind as thou speakest of thy self seeing thou sayd'st but just before that it must be by the same Spirit that gave forth the Scripture that we can understand them and not without have thy Thoughts and Imaginations so great and the Spirit of God so little a Share in what thou dost which makes thee so soon forget its Usefulness to measure divine Things but I even tremble at thy ignorant Confidence to talk at this rate of measuring the unmeasurable God and that by the Scriptures or our own Thoughts without naming his Spirit Haworth The Scripture no where condemns Man's Conceivings of God by the Scripture and according to them p. 22. c. Crook Thou art condemned here out of thy own Mouth who sayest it must be Man enlightned by the same Spirit that gave them forth and not otherwise Haworth If John Crook consents to the Truth of this Principle viz. That such is the Purity of God that nothing is accepted by him but what is every Way or entirely compleat and perfect if so p. 23. c. Crook I grant this as also himself hath done in p. 26. Haworth Then he believes that the Righteousness within which consists in the Vertues and Gifts of the Spirit in every Quaker is every way perfect and compleat c. Crook Let the Reader judge if the latter be a necessary Consequence from the former but because some whole pages following in his Book are stuffed with Arguments and Consequents of the like nature about the same Subject to prevent his Boasting if possible I shall here once for all return a sober Answer viz. I believe that the Holiness and Righteousness in the Hearts of God's people which purely consists in the Virtues and Gifts of the Spirit which is one with the Father and the Son it is intirely compleat and perfect as to Nature and Kind which is sufficiently demonstrated by those worthy men Dr. Preston and Dr. Sibbs See Preston's Title Man's Vprightness pag. 214. Because the New Adam otherwise should not be so effectual as the old the new Adam should not be so powerful to communicate Grace and Life as the old Adam is to instill Corruption and Sin for this Sin that hath been conveyed to us by the first Adam hath an Integrity in it it hath gone over the whole Soul there is a whole Body of Death that hath possessed us now should there not be in those redeeming Actions by Christ a contrary Integrity and Perfection a throughout Holiness as I may call it the Plaister then should be narrower then the Sore the Remedy should be inferiour to the Disease Beloved you know a Leprosie is gone all over except the Holiness went all over too from top to toe I say there would not be an Answerableness in the second Adam he should not be able to do as much Good as the first was able to do Hurt 2 dly The Work of Redemption should be done but by halves if the Lord should dispense with imperfect Holiness The Works of Creation you know were perfect God looked upon all his Works and saw that they were very Good Beloved Do you think the Works of Redemption should come short of the Works of Creation Are not they likewise Perfect When the Lord shall look on that Work shall he not say likewise It is very good Pag. 216. If the Heart of Man be not intire if the Work of Grace be not throughout if there be a Defect in the Principle and Constitution of it there should be a defect in the Work of Redemption that cannot be c. Pag. 219. Blessed are the Pure in Heart Now what is it to be pure That is pure which is full of it self and hath no other heteregenial thing mingled with it so that heart is pure which hath no Sin in it which is holy which hath a renewed quality of Grace which hath an inward regenerate Man that will mingle with no Sin that is full of it self and admits not the mixture of any Sin c. Pag 221. When thou hadst the Prophet that would have separated the Precious from the Vile in thy heart as well as to do it in the Companies of men c. Pag. 222. So my Beloved it is not the having of Impurities in the Heart that makes the Heart imperfect but it is the suffering of them to be mingled even with the inward Frame of the Heart The Doctor also affirms That without this Holiness and Righteousness none can be saved c. See Dr. Preston ibid. p. 243. I say Let any Man's Heart be of this Constitution that he neglects the smallest Commandment that he hath not a special Eye to the Observance of them a special Care to keep them he is unsound and rotten at the Heart he shall never be saved continuing such Prov. 19.16 He that keeps the Commandments keeps his own Soul but he that despiseth his Way shall dye for it Thus far Dr. Preston Now Dr. Sibbs's Soul-Conflicts pag. 224. The Happiness of Man consists chiefly in a gracious Frame of Spirit and Actions sutable sweetly ssuing therefrom Ibid. pag. 156. Christ will never give over till by his Spirit he hath made our Nature Holy and Pure as his own till he hath taken away not only the Reign but the very Life and Being of Sin out of our Hearts that to this End he leaves his Spirit and Truth in the Church to the End of the World that the Seed of the Spirit may subdue the seed of the Serpent in us and that the Spirit may be a never failing Spring of all Holy Thoughts Desires and Endeavours in us and dry up the contrary Issue and Spring of Corrupt Nature Grace is nothing else but that blessed Power whereby as spiritual we gain upon our selves as carnal pag. ibid. It is a good Tryal of a Man's Condition to know what he esteems to be himself A godly Man counts the inward man the
a natural Light and so by this means they do what in them lieth to escape Judgment altogether by imagining themselves Christians and Believers in a State of Sin but we say that Light which you scorn and blaspheme and undervalue and set at nought will one Day bring the Flames of God upon you and be as a Thousand Witnesses against you because of your Hypoerisie and Self-Righteousness except ye repent All the Scriptures thou bringst against us are perverted by thee and they do not in the least prove what thou sayest viz. How that the Inward Work of the Spirit of the Lord in man or the Work of Regeneration is a man 's own Righteousness Legal Righteousness for if the Happiness and Blessedness of man consist not in the Work of Regeneration and the Work of the Spirit wherein doth it consist What will thy Ramble of Non-Sense and Perversion of Scripture and vain Profession of Christ avail thee saying Abraham 's Works done in the Spirit were not sufficient contrary to James 2.21 Was not Abraham our Father justified by Works when he had offered Isaac his Son upon the Altar Read also the next verse Seest thou how Faith wrought with his Works and by Works was Faith made perfect so that it is plain that in the Spirit he performed a Faithful Work and acceptable to God And so this blessed inward Work was of Faith and through Faith as all Works performed by the Spirit of Christ within are then this Righteousness and Obedience so performed is not Legal Righteousness or a man 's own Righteousness opposed to the Righteousness of Christ as that Righteousness of the Scribes and Pharisees was but is true real Righteousness in Unity of the same Nature with that blessed and heavenly Obedience of Christ in his own Person proceeding from the same Root viz. The Spirit and Life of Christ manifest in us and the matter of our Justification alwayes was and is the same not divided nor separated for he is the Head of his Body the Church inseparable and his Power and Grace which unites is the same and his Righteousness in all and through all is the same Real Righteousness and there is not another in the Head but the same that is in the Church his Body which is of his Flesh and of his Bone and whom God hath joyned together let not vain man put assunder as W. H. doth by calling that living Righteousness of Christ in his Church which is in God Legal Righteousness and A man 's own Righteousness Oh absurd and base did I not say well in mine to thee upon this Account viz. What a Traytor iâ— this man to God and his Gospel who hath seemed in Words and Profession thus far to love and to hugg Christ and the Scriptures and with his feigned Lips to betray him into the hands of the vilest of men and call this his most blessed work of Regeneration Legal Righteousness and A man 's own Righteousness thus betraying his most blessed Image into the Hands of Sinners to be trampled upon and vilified and abused under the Name of Legal Righteousness and a man 's own Righteousness and so as filthy Rags Isa 64.6 and so consequently Christ to be no more a Saviour upon this Account then the Jews accounted him who only reckoned him the Carpenter's Son and a Deceiver for indeed Man is meerly cheated of his Salvation if this Work of Christ be no more but Legal Righteousness and Christ's Coming by this means made of no more sufficiency then to bring forth Legal Righteousness but this man bears salfe Witness by his Lyes and Blasphemies as any who are truly Christians may easily perceive As for thy quoting Rom. 4.6 where thou sayest Even as David also discribeth the Blessedness of the Man unto whom God imputed Righteousness without Works what Works sayst thou done by the Spirit surely for such were David 's Works c. Unto which I answer That David's Blessedness consisted in that the Lord God forgave him his Sins and pardoned his Iniquities freely upon his unfeigned Repentance and so he was received in Mercy so read Psal 32. to the 6th verse and there it is plain that Forgiveness and Remission and Non-imputation of Sin was to that Man in whose Spirit there was no Guile which Guileless State was effected by the Spirit of the Lord which he calls Legal Righteousness and a Man 's Own Righteousness and so this Perverter of Scripture goes about to prove that the Works of the Spirit of the Lord even the best of them are sinful and blasphemes the Gospel-Power and Spirit and may as well and as confidently call Christ an â—…ctual Sinner in the best of his Actions for all his Actions were done by the very same Spirit that enables true Believers truly now to perform their acceptable Duty to God and this is perfect that is done by the Spirit of the Lord and according to his heavenly Will and To be spiritually-minded is Life and Peace Rom. 8.6 and so there is no Condemnation to such as walk after the Spirit of the Lord Rom. 8. and he that soweth to the Spirit shall of the Spirit reap Life Everlasting Gal 6.8 If ye through the Spirit do mortifie the Deeds of the Body ye shall live Rom. 8.13 But according to this Man's Doctrine these Scriptures must be read thus There is Condemnation to such as walk after the Spirit of the Lord and they are in this Work and Exercise chargeable with Iniquity because their best Works performed by the Spirit of God are sinful and as rotten Rags and a Man 's own Righteousness and Legal Righteousness And again He that soweth to the Spirit shall of the Spirit reap Condemnation and â—ins in his best spiritual Works And again Through the Spirit ye cannot mortifie the Deeds of the Body that you may live for this is but Legal Righteousness and a Man 's Own Righteousness c. So Reader observe that he goes about to prove that the Works of the Spirit and Power of the Lord are Legal and a Man 's Own Righteousness and effect nothing but Self-righteousness and sinful Obedience in a man's best Works where they are wrought and done by this Spirit of the Lord. And again he brings Isaiah 64.6 to prove it where the Prophet there saith in the Person of the Wicked Nation for which Wickedness and Hypocrisie God had brought would bring his severe Judgments upon them saith he We are all as an unclean thing and all our Righteousness are as Filthy Rags and we all do fade as a Leaf and our Iniquities like the Wind have taken us away Mark W. H. goes about from this Scripture to prove that this Righteousness the Prophet calls as Filthy Rags was Spiritual Righteousness or wrought by the Spirit of the Lord for he saith Did not Isaiah observe Moses 's Law in the spirit and yet in that place of Isaiah calls it filthy Rags as to Justification This Man